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.
Our Sauiour hearing that Iohn was imprisoned by Herod, and fore-seeing that they that had preuailed thus farre against Iohn, would now also practise against himselfe, (because he knew the Pharisees had heard, that he had made and baptized moe Disciples then Iohn;
Our Saviour hearing that John was imprisoned by Herod, and Foreseeing that they that had prevailed thus Far against John, would now also practice against himself, (Because he knew the Pharisees had herd, that he had made and baptised more Disciples then John;
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and left Iudea, and departed into Galile, because (though Herod that had imprisoned Iohn, was Tetrarch of Galile; yet) the Pharisees (who had the chiefe hand in Iohns troubles) were not so strong there,
and left Iudea, and departed into Galilee, Because (though Herod that had imprisoned John, was Tetrarch of Galilee; yet) the Pharisees (who had the chief hand in Iohns Troubles) were not so strong there,
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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;
for as he forbade his Disciples when he sent them forth to preach, to enter into the Cities of the Samaritans, and bade them go only to the lost sheep of the house of Israel;
and digged a Well, which to this day remained, and bare the name of Iacobs Well. Vpon this Well our Sauiour sate him downe; both because he was weary with trauaile;
and dug a Well, which to this day remained, and bore the name of Iacobs Well. Upon this Well our Saviour sat him down; both Because he was weary with travail;
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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 it was about noon. For (to show himself to be very man, and how he was content to take on him the Form of a servant, and debase himself for our sakes) he took our nature with all the infirmities thereof (excepting since,) and was (as it seems) even more wearied and weakened with travel,
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As he was sitting thus vpon the Well, to rest, coole, and refresh himselfe, There came a woman of Samaria to draw water; and he asketh her some to drinke.
As he was sitting thus upon the Well, to rest, cool, and refresh himself, There Come a woman of Samaria to draw water; and he asks her Some to drink.
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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.
Now the Evangelist Says, the occasion he took to ask her water, was this, that his Disciples (whose service he might have used for the drawing of him Some water) were gone into the city to buy meat.
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,
1. What it was that he had to bestow on her, and which he was desirous to have bestowed on her, water of life, by which (though in the Letter he means spring-water,
3. What the cause was, why she asked it not, She knew not Christ whom he calleth here that gift of God, and who was the person that now spake vnto her.
3. What the cause was, why she asked it not, She knew not christ whom he calls Here that gift of God, and who was the person that now spoke unto her.
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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;
The First thing then that Offereth it self in these words to our consideration is this, that our Saviour calls the Spirit of regeneration, water of life. For that he means this of the Spirit, it is evident both by that which he Says, ver. 14. (where also we shall have more fit occasion to inquire why he calls it, Spring water, or water of Life) and more plainly, John 7. 38, 39. Where when he had said, He that Believeth in me, out of his belly shall flow Rivers of water of life, in the next verse the Evangelist interpreteth him thus, This spoke he of the Spirit;
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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 of his appearing before him, but he is troubled and ready to say with them, Isaiah 33. 14. Who among us shall dwell with the devouring fire? the Spirit of God,
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.
for by it, the love of God is shed abroad in our hearts, as the Apostle speaks, Rom. 5. 5. and the blood of christ is effectually applied and sprinkled upon the conscience.
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.
the Spirit of God (like water) quenches this thirst, and Satisfieth the soul of man, by it the hungry soul is filled with good things, as the blessed Virgae speaks, Luk. 1. 53. by it the soul is satisfied as with marrow and fatness.
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,
as it makes a man able to say, as Iacob did when he herd that Ioseph was alive, Gen. 45. 28. It is enough. He that hath once received the Spirit of grace (which is the pledge and earnest of our Eternal inheritance) will be able (out of full contentedness of mind) to glory with David, Psalm 16. 6. The lines Are fallen to me in pleasant places,
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:
Therefore when Paul had said, that Godliness with contentment (that is, which always makes a man content with his own estate) is great gain, 1 Tim. 6. 6. he tells us immediately how mean 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;
if we have food and raiment, (Says he) v. 8. So that, he that hath the Spirit of grace, uses not these earthly things, with that thirst and greedy appetite, that other men do;
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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 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.
Thirdly, whereas a man before he be regenerate, is filthy and unclean, his words unclean, Mathew 15. 18 his best actions unclean, Pro 15. 5. but his heart especially more filthy then any sink, Jeremiah 17. 9. yea so filthy, that as he that was unclean under the Law, made every thing he touched unclean, Num. 19. 22. yea though the thing were otherwise holy, Hag. 2. 14. so is it in this case, Tit. 1. 15. Unto them that Are defiled and unbelieving is nothing pure.
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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,
And thus filthy is the unregenerate man, not in the lords eyes only, as the Lord speaks, Zach 11. 8. My soul loathed them; and in the eyes of every good man, Pro 29. 27. an unjust man is an abomination to the just, but even in his own eyes also,
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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,
it makes the heart clean, the tongue clean, the Whole man clean, The Fear of the Lord is clean, Says David, Psalm 19. 9. and Ezekiel 36. that which is said, vers. 25. I will pour clean water upon you,
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:
as a dead man is, Ephesians 2. 1. Altogether unprofitable, not one that does good, no not one, as the Apostle speaks, Rom. 3. 12. Where the Spirit of God comes, (like water) it makes the heart fruitful unto God, it makes our desert like Eden, and our Wilderness like to the garden of the Lord, as the Prophet speaks, Isaiah 51. 3. Insomuch as though every one that hath the Spirit of God, be not in the like measure fruitful, (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 every one is fruitful in Some measure:
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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,
He that was lame before, shall leap as an Heart, and the tongue of him that was dumb before shall sing, Isaiah 35. 6. yea the Spirit of God makes him that hath it, able even in the time of heat (of persecution) to continue fruitful, as the tree planted by the waters, that spreadeth out her roots by the river, which shall not see when heat comes,
we 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;
we all profess that we Are baptised, and so washed with this water, even born again of water and of the holy Ghost, John 3. 5. without which we shall be as much the better for our outward Baptism;
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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,
as the wicked egyptians were, by the Read Sea which was a type of it, 1 Co. 10. 2. (that which was the means of safety and escape unto God's people, was a means of utter perdition unto 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.
for the lords Supper, that receive it unworthily, He that Eateth and Drinketh unworthily, Eateth and Drinketh damnation unto himself, (Says the Apostle) 1 Corinth. 11. 29. We profess we have the Spirit of God (and indeed our case is most miserable without it.
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,
If the Spirit of God be in thee indeed, thou shalt discern it by these foure effects, wherein it is like unto water. 1. It will pacify 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 free thee from the slavish Fear 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 filthiness wherewith before thou Wertenberg defiled. 4. It will make thee fruitful unto God, meet for thy Masters use,
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.
and if she had asked it (though she were a Samaritan, and one that for so many Years to this present had lived in so great since) yet would he have given it her.
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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.
and then he breeds in them an hunger and thirst After righteousness, as we may see in that Gradation christ uses, Mathew 5. 3. 6. He poureth upon them the Spirit of grace and of supplications as the Prophet speaks, Zach 12. 10. The Spirit of grace, so soon as it entereth into the heart (so soon as the work of grace is begun in a man) it makes him plentiful and abundant in supplicating and suing unto God for mercy and grace.
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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.
and how does the Spirit First show himself to be entered into our hearts? surely by his crying Abba Father; that is, by making us 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 of, before you aske him, (saith our Sauiour) Mat. 6. 8. I answer:
The Lord Knoweth our case well enough, and what we need, to what purpose then should we thus pray? Your Father Knoweth what things you have need of, before you ask him, (Says our Saviour) Mathew 6. 8. I answer:
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that as God hath determined who shall be saued and attaine to grace, so hath he decreed this to be the meanes, whereby they shall attaine to grace and saluation.
that as God hath determined who shall be saved and attain to grace, so hath he decreed this to be the means, whereby they shall attain to grace and salvation.
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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,
he adds, that when the time of their Visitation should come, that he should execute and perform his Decree unto them, ver. 12. Then shall you cry unto me,
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,
And though the Lord be of a bountiful and gracious disposition, yet uses he (in spiritual things especially) not to be bountiful to any but to those,
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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,
and is not this bounty sufficient? Moses speaking of God's marvelous Goodness to his Church, Expresses it thus, Deuteronomy 4. 7. What Nation is so great unto whom the God's Come so near unto them,
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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,
He esteemed (doubtless) meanly enough of his own Prayers though he thus spoke; but he knew that God accounteth himself to be highly exalted and honoured by this,
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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.
In which respect also the Church Voweth this to God, as a duty whereby she knew God accounted himself to be much honoured, Psalm 80. 18. Quicken us, and we will call upon thy name.
The third respects the nature of grace, for he that once hath but the least measure of a true taste of it, will esteeme it aboue all things in the world, and therefore cannot chuse but earnestly desire more of it,
The third respects the nature of grace, for he that once hath but the least measure of a true taste of it, will esteem it above all things in the world, and Therefore cannot choose but earnestly desire more of it,
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,
if they know they have prayed for it, Philip 4. 6. 7. In every thing by prayer and supplication with thanksgiving, let your requests be made known unto God,
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.
Thus did David, though he enjoyed excellent means of grace, Psalm 25. 4. 5. Show me thy ways Oh Lord, teach me thy paths, led me in thy truth, and teach me.
Secondly, this doctrine serueth to reproue the wicked, and shew the fearefull estate of such as are void of all desire of saluation, Psal. 119. 154. Saluation is farre from the wicked,
Secondly, this Doctrine serveth to reprove the wicked, and show the fearful estate of such as Are void of all desire of salvation, Psalm 119. 154. Salvation is Far from the wicked,
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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.
I answer, thou presumptuous fool, what hast thou to do with God's secrets, Deuteronomy 29. 29. while thou Continuest with• … tO all desire of grace, thou hast cause to Fear thou art a Reprobate.
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:
We Are Therefore further to observe, that as christ Telleth her, what she should have done to obtain this water of life, she should have asked; so he Telleth her also what he would have done if she had asked, he would have given it her:
and to grant the requests of his seruants, Psal. 145. 19. He will fulfill the desire of them that feare him, he also will heare their cry and will saue them;
and to grant the requests of his Servants, Psalm 145. 19. He will fulfil the desire of them that Fear him, he also will hear their cry and will save them;
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,
The speech pleased the Lord that Solomon asked this thing, 1. Kin. 3. 10. & Luk. 11. 13. How much more shall your heavenly Father give the holy Spirit to them that ask him? as if he should say, that is a gift which you may be sure to obtain if you beg it,
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 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;
and had compassion on him, and ran, etc. 3. He that Desires grace must needs have the Spirit, for this desire cannot come of nature, Philip 2. 13. It is God that works in you both to will and to do, of his own good pleasure. Yea this is a singular grace, You have begun (Says the Apostle, 2 Cor. 8. 10,) not only to do, but also to be willing;
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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.
Yea, this is almost all that the faithful have, many times to Comfort themselves withal, that they find in themselves an unfeigned desire to please God.
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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.
No man can unfeignedly desire faith, that hath not faith, nor Repentance, that hath not repented, etc. This Doctrine serveth, First for the Comfort of such as mourn in Sion, Because of their great want of grace.
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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.
remember to thy Comfort, christ will not quench the smoking flax, Mathew 12. 20. remember how he accepted the weak faith of that poor man, Mar. 9. 24. the truth whereof appeared most in a desire to believe.
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,
They that can but sob unto God unfeignedly, have the Spirit of prayer, though they know not what to pray as they ought, Rom. 8. 26. 27. This thy desire is a certain Signen thou art in the state of grace,
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.
To every one that hath (and by exercising it, does show that he hath any measure of true grace) shall be given (Says our Saviour, Mathew 25. 29.) and he shall have abundance.
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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.
And though thou do not yet, thou shalt be sure one day to find Comfort, according to that prophetical prayer of David, Psalm 40. 16. which also Implies a promise in it, Let all those that seek thee, be glad and rejoice in thee.
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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.
and defective (as who feels not in himself many defects?) we should seek (with faith and confidence) to draw it out of the walls of salvation (as the Prophet speaks, Isaiah 12. 3.) by this bucket of hearty prayer. 2. Be in thy Prayers more earnest and plentiful for heavenly, then for earthly blessings.
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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.
nor the child his own father, but even in this that shall be fulfilled in that day which the Prophet speaks in Another case, Psalm 58. 10. The righteous shall rejoice when he sees 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 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• ….
But against all that hath been said of this point, it may be objected, that this is a hard and absurd Doctrine, may any man be saved that will, that Desires salvation? is there any man so mad that would not be saved? Do we not read of Balaans, Numb. 23. 10. and of sundry Others, Mathew 7. 2• ….
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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.
Says David, Psalm, 119. 2, 3. Contrarily, the Godlies desire is earnest, You shall seek me, and find me (Says the Lord, Jeremiah 29. 13.) when you shall search for me with all your heart.
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.
and hath shut to the door, (as our Saviour speaks, Luk. 13. 25.) Whereas that which a man Desires unfeignedly and earnestly, he will seek presently and without Delay.
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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.
He, whose soul Thirsteth After God, will seek him early, as David speaks, Psalm 63. 1. The Kingdom of God must be sought in the First place, Mathew 6. 33.
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,
and of his wrath, When their Fear comes as a desolation, and their destruction like a Whirlwind, (Says Solomon, Pro 1. 27. 28.) then they call upon God,
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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.
Whereas, the godly desire it out of love to God, and his grace principally, as David did so earnestly desire to dwell in God's house, that he might behold the beauty of the Lord, Psalm 27. 4. And out of the love he bore to him for his Goodness.
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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:
5. They desire mercy, but not grace, and freedom from their misery, which is the fruit of their sin, rather then from their sin, which is the root of their misery:
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.
No man seeks the Lord and his favour aright, but he only that follows After, that is, does earnestly and with his Whole endeavour, seek and desire to led 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:
Lecture the third, Feb. 14. 1608. JOHN IIII. X. Follows now the third part of the Text, viz. what the reason was, she begged not of christ this water of life:
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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. In the words three things are to be obserued.
As if he should say, If thou Knewest that gift of God, that is, if thou Knewest who it is that Says unto thee, give me drink, if thou Knewest me, thou Wouldst have asked, etc. In the words three things Are to be observed.
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.
A wonderful token of God's love to man it is, that he made all the creatures (whereof many Are Far more glorious and excellent then himself) for his use.
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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 that gladness of heart, he gives us, in the enjoying of them, filling our hearts with food and gladness, as the Apostle speaks, Acts 14. 17. Is also a great gift of God,
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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:
and so Solomon calls it, Ecclesiastes 5. 18. And yet a greater gift then these it is, that he makes us partakers of the divine nature, and gives us his Spirit:
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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 to give cheerfully for the relief of the poor Saints, 2 Cor. 9. 15. And David, 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 (Says he) and what is my people that we should be able to offer willingly After this sort? In a word, the Gifts of God upon 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:
and the tokens of his favour to him Are so many and so great, as no man is able to express them, Psalm 40. 5. Oh Lord my God (Says David) thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts towards us:
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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,
For the First, though christ were more worth then ten thousand world's, being in the Form of God, and one that Thought it no robbery to be equal with God, Philip 2. 6. Though he were infinitely Dearer to his Father,
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.
He caused him to take upon him the Form of a servant, and to be of no reputation; Philip 2. 7. to make us Kings, Apocalypse 1. 6. 2 Cor. 8. 9. He being rich, for our sakes became poor, that we through his poverty might be made rich.
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:
and reproach to be done to him, then it would be, to the greatest Empress in the world, that she should be solicited, by the Basest scullion or rogue in a Kingdom, to commit filthiness with him:
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:
one while to the top of an high mountain, Lycia 4. 5. another while to a pinnacle of the Temple, Luk. 4. 9. And why did he thus give his own Son over thus Far to the power of Sathan? Surely to deliver us from the power of Sathan:
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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.
Hebrews 2. 15. So that in this respect also it may seem, he hath respected and loved us more then his own Son. 3. He poured shame and contempt upon him, greater then ever any creature endured.
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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:
both before and After his execution, so many Reproaches and contempts were done to him, as no Chronicle can Remember the like ever done to any Malefactor:
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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,
and smit him on the head with a reed, and did spit upon him, and bowing their knees, worshipped him (as the holy Evangelist recordeth, Mar. 15. 16. 19) We have known many notorious Traitors and other malefactors executed, (as for Exampl, the gunpowder-traitors, in whose death all good Subjects had cause to rejoice) but did you ever know any so reproached and insulted over in their death,
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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:
as christ was? In which respect, the Prophet Says of him, Isaiah 53. 2. He had no Form nor beauty, he was despised and rejected of men, we hid as it were our faces from him, he was despised and we esteemed him not:
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.
And why did God pour this contempt on his own Son? Surely to deliver us from that shame and confusion that did justly belong unto us, To us belongeth confusion of face, (Oh Lord) to us belongeth confusion of face, (Says the Prophet) Dan. 9. 7, 8. So that in this also it may seem the Lord hath respected and loved us above his own Son.
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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,
4. He made him to be sin which knew no sin, 2 Cor. 5. 21. As if from the Soale of his foot to the crown of his head, nothing had been Whole on him,
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.
And why did he thus make him sin? surely to make us free from all sin, thas we might be made the righteousness of God in him, 2 Cor. 5. 21. So that in this also it may seem the Lord hath respected and loved us more then him.
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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 teares, cryed out and roared with strong cryes, Heb. 5. 7. and sweat water and bloud, Luke.
He was in the garden in such sorrow and Fear, as that he was feign to desire poor weak men to watch with him, Mathew 26. 36. and that he shed many tears, cried out and roared with strong cries, Hebrew 5. 7. and sweat water and blood, Lycia.
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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.
23. 44. and upon the Cross, the curse of God was so heavy upon him, that he cried, Mathew 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 Saviour have said At that time, Behold and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath.
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;
and Therefore the Apostle Says, the Angels wonder At, and desire to pry into this mystery, 1. Pet 1. 12. Yea the Prophet Says, that the Lord himself (a wondering At his own love in this gift) shall call Christ name wonderful, Isaiah 9, 6. The Lord might have forborn to create us;
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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.
as Esau, Saul, and Iudas did, this whosoever receiveth can never perish, Job 3. 16. whosoever Believeth in him, shall not perish but have life everlasting.
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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;
and them for him, and his sake, him hath he appointed heir of all things, Says the Apostle, Hebrew 12. and God hath created them to be received with thanksgiving (Says he, 1. Tim. 4. 3) of them which believe and know the truth;
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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.
nor spiritual blessings neither, he hath blessed us with all spiritual blessings in heavenly places in christ, Says Paul, Ephesians 1. 3. in which respect also the Apostle Says, that for all blessings we must give thanks to God the Father by him, Col. 3. 17. and Hebrew 13. 15. By him let us offer the sacrifice of praise 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,
3. If we have this gift, we may be sure, never to want any other blessing that shall be good for us, how shall he not with him also, Says the Apostle, Rom. 8. 32, freely give us all things? and so Says our Saviour also, Mathew 6. 33. seek you First the Kingdom of God and his righteousness,
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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,
First, nothing (neither the good works he foresaw we should do, nor the faith he foresaw we should have) moved him At the First to find out this Way for our salvation,
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.
and to purpose to bestow this gift upon us, but his own good pleasure only and free grace, He predestinated us unto the adoption of children by Iesus christ unto himself, Says the Apostle, Ephes 1. 5. according to the good pleasure of his will.
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, 〈 ◊ 〉.
as Abraham, Job, Marry (though if he had, it had been free enough, for there was nothing in them to deserve it) but upon us all, Rom. 8. 32. upon the world, John 3. 16. and what could there be in the world to deserve such a gift, 〈 ◊ 〉.
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.
This greatly amplifies the love of God in this gift, Rom. 5. 8. God commends his love towards us, in that when we were yet Sinners (and enemies also, ver. 10.) christ died for us
First, to teach vs not to rest contented, nor to blesse our selues, in any blessing or token of Gods fauour we haue receiued, till we be assured, that God hath giuen vs his owne Sonne.
First, to teach us not to rest contented, nor to bless our selves, in any blessing or token of God's favour we have received, till we be assured, that God hath given us his own Son.
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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.
as Paul did Philip 3. 8. no other blessing may give us just cause of joy but this only, Lycia. 10. 20. in this rejoice not, etc. but rather rejoice Because your names, etc. for this is the only certain and infallible argument of God's favour, no outward thing can assure thee of it.
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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,
No man Knoweth either love or hatred, by all that is before them, all things come alike to all, Says Solomon. Ecclesiastes 9. 1, 2. Esau had all outward blessings, in Far greater plenty then Iacob had,
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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.
nor excluding thee, but offering him universally) John 3 16. 2. Yea commanded that to thee in particular, in the Ministry of the Gospel he should be offered, Mark 16. 15. Preach the Gospel (Says he) to every 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,
3. Yea, commanded thee in particular, to believe that he belongs to thee, that he died for thee. 1. John 3. 23. This is his Commandment that we should believe etc. 4. Requiring nothing At thy hands, to make this gift thine own,
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,
but only to accept and take it At his hands, John 1. 12. 5. So desirous, that thou Mayest have the benefit of this gift, that he hath revealed in his word, that of all thy Sins and rebellions, he Takes this for the worst,
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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,
John. 16. 9. Of sin, Because they believe not on me, and wilt thou yet doubt, that he loves thee not, wilt not thou believe, that he means as he Saith? and that in this inestimable love of his, he had respect unto thee,
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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.
First we must be poor in Spirit and mourners for that, before ever we can hunger and thirst, etc. as appears by our Saviour's gradation, Mathew 5. 3. 4. 6. 2. So soon as we have received christ, we have received also the Spirit of Adoption.
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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.
3. So soon as we have received christ, we have received also the Spirit of sanctification. 2. Cor. 5. 17. If any man be in christ, he is a new creature.
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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,
2. the Lord is my God, etc. and Psalm 116, 1. I love the Lord, Because he hath herd my voice and my supplications, and the occasion of those supplications, the hearing whereof made him so to love the Lord, he Expresses, verse 3. The sorrows of death compassed me,
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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.
and hath received by faith this assurance, that christ hath ransomed him from it; (hath received this gift) can not choose but love the Lord dearly for it.
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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,
THe last day, beginning to speak of the cause that our Saviour gives, why this woman did not ask of him the Water of life (which was the third general part of this text) she knew not that gift of God,
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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,
nor who it was that said, etc. I told you, there were 3. points to be observed in these words. 1. That he calls himself that gift of God. 2. That he Says, the cause why she asked not this Water of life of him, was for that she knew him not. 3. That he Says,
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.
The First • … f these three points we finished the last day, and learned from it, that christ is the chief, the greatest gift, the principal token of his love, that ever God gave unto men.
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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:
In the First we must observe, that our Saviour Says, the cause why this woman made no use 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 Learn:
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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.
for so they said, Job 21. 15. Who is the almighty, etc. and Psalm 10. 4. When David had said, the wicked is so proud that he seeks not for God, he gives this for the reason, he Thinketh always there is no God.
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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.
The cause why the heathen did not call upon God, Psalm 79. 6. is said to be this, that they knew him not, Rom. 3. 11. There is none that understandeth, there is none that seeks God, Ephesians 4. 18. What makes all the Gentiles Strangers from the life of God? Having their understanding darkened, they Are Strangers from the life of God, through the ignorance that is in them.
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.
That is the reason, why the Scripture imputes all the Sins of God's people, to the error of the mind, all their Sins Are called the errors of the people, Hebrew 9. 7. As At the First Satan drew Eue to sin by deceiving her, 1. Tim. 2. 14. So hath he done all her posterity ever 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:
Sin deceived me, Says the Apostle, Rom. 7. 11. Therefore the Lord in his word makes it the First and greatest work of grace to reform the mind and understanding:
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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.
and thoughts, and conceits of the mind, Are, as the Apostle calls them, 2. Cor. 10. 4. 5. Those strong holds, and those high things within us that Are exalted against the knowledge of christ.
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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;
Yea, knowledge is the root and fountain of all other graces, 2. Pet. 1. 2. Grace be multiplied unto you through the knowledge of God, and Vers. 3. His divine power hath given us all things that pertain to life and godliness;
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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 Word.
The First use of this Doctrine is, to persuade every man of the evil and danger of ignorance, of the great necessity of seeking the knowledge of God's Word.
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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.
and shall any be so Far given up to a Reprobate mind, as to think there is no danger to live in the ignorance of God's Word? that there is no pains nor care to be taken for attaining the knowledge of God's Word? Yet (Because many Are of that mind) I will in few words endeavour to show them the danger of this ignorance.
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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,
that all ignorant men like to Felix, Act. 24. 25. Are apt to tremble, (when once the conscience is awakened) At the very Thought of death and judgement. That made David say, Psalm 94. 12. Blessed is the man whom thou chastenest, Oh Lord,
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.
In which respect also Satan is called, Ephesians 6. 12. the Ruler of the darkness of this world, Satan leads such whither he will, 2. Tim. 2. 25. 26. And (as the Proverb is, the blind swalloweth many a fly) so Certainly such swallow many a great since, without any scruple or remorse for it.
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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.
God hath said, none that want knowledge, shall come there, My people perish for want of knowledge Says the Lord, Hos. 4. 6. Yea God hath sworn it, They have not known my ways (Says the Lord) Psalm 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.
But Because men have many Fig leaves to cover their shame in this point, and many conceits, whereby they bless themselves, against all that may be said against them for their ignorance.
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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;
Yea, but the Scripture Says, thou must join to thy virtue knowledge, or it is nothing worth, 2. Pet. 1. 5. 2. another in this, that he hath more then so;
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,
yea, but the Scripture Says, thy prayer can do thee no good, while thou art void of the desire of knowledge, it is but the sacrifice of Fools, Ecclesiastes 5. 1. Pro 28. 9. He that turns away his ear from hearing the law,
The Scripture teacheth vs, that vprightnesse of heart and knowledge are inseparable, there can be no vprightnesse of heart, where there is no knowledge:
The Scripture Teaches us, that uprightness of heart and knowledge Are inseparable, there can be no uprightness of heart, where there is no knowledge:
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,
and he trusts to be saved by christ, though he care not for the means of knowledge, he Says 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.
nor care for any Ministry, I am of christ. But the Scripture Says, that no man can say that he is in christ, till he have knowledge, John 12. 46. I am come a Light into the world, that whosoever Believeth in me, should not abide in darkness.
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:
No man can be justified by christ, or obtain any benefit by him that is void of knowledge, By his knowledge shall my righteous servant justify many, Says the Lord, Isaiah 53. 11. 5. another ignorant man comforts himself in this, that yet God is merciful:
But the Scripture saith, none shall haue benefit by Gods mercy, that is void of knowledge, Oh continue thy louing kindnesse to them that know thee, saith Dauid, Psal. 36. 10. Esa. 27. 11. It is a people of no vnderstanding,
But the Scripture Says, none shall have benefit by God's mercy, that is void of knowledge, O continue thy loving kindness to them that know thee, Says David, Psalm 36. 10. Isaiah 27. 11. It is a people of no understanding,
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;
and can understand and bear away other things (as ballads and foolish songs) and yet is too weakeheaded to conceive in any measure of the Word of God, shall never be excused by his simplicity before God;
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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;
for in this very point the Scripture hath an excellency above all other learning, Pro 1. 4. Psalm 119. 130. It gives understanding to the simple. If this beso;
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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.
For First, they Are extremely ignorant, and it may be said of them, as Acts 17. 23. They worship an unknown God, they worship the true God ignorantly.
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:
and such as seek After them, as the Holy Ghost speaks, Fools despise Wisdom and instruction (Says Solomon, Pro 1. 7. and Ver. 22.) How long you simple ones (Says he) will you love simplicity, and the Scorner's delight in their scorning, and Fools hate knowledge:
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1. The Minister is bound to labour in this, to bring the people to knowledge; and therefore bound to teach diligently, 2 Tim. 4. 2. and to teach plainely also.
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 plainly also.
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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.
Think it not enough to tickle the ear, or to move the affections, but lay a good Foundation of Doctrine, teach soundly and substantially, Reprove, rebuke, exhort with all long-suffering and Doctrine (Says the Apostle, 2. Tim 4. 2.) Doctrine must be the ground and Foundation of all exhortations and reproofs.
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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,
Chronicles 17. 7. Yea he is bound also to compel them to the use of the means of knowledge, Lycia 14. 23. Compel them to come in, Says the Lord to his servant,
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.
Train up a child in the Way he should go in (Says the Lord to the parent, Pro 22. 6. and Deuteronomy 6. 7.) Thou shalt teach my words diligently to thy children.
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,
4. Every Christian is bound, to seek by all means, to draw Others to knowledge, Col. 3. 16. Teach one Another. Yea he is bound to persuade them also unto the means of knowledge, saying,
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,
we may complain in this case, as the Prophet does, Jeremiah 8. 6. No man Repenteth him of his own wickedness, and neglect of duty, no man Says, what have I done, have not I been 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 chief Causes why by swearing, and lying,
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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,
and killing, and stealing, and committing adultery, men break out, and blood touches blood, as the Prophet Complaineth, Hos. 4. 1. 2. And Because there is in men naturally,
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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,
as they did take great pains to bring him to christ (who had otherwise never come to him) Mar. 2. 3. And if we had done this for them with as good a heart as they did that,
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.
1. Hearing, of which our Saviour Says, Mar. 4. 24. that proportionable to our frequency and diligence in it, our growth in knowledge and grace shall.
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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,
3. Conferring and questioning with Others, wherein while the Disciples that were journeying towards Emaus, did reverently and devoutly exercise themselves, christ drew near and joined himself unto them,
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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,
If we desire knowledge, and love it indeed, and be persuaded of the danger of ignorance, we will use these means with diligence and care, we will hear ordinarily and constantly, Watching daily At my gates, waiting At the posts of my doors, as the Wisdom of God speaks, Pro 8. 34. 2. When we hear we will give diligent attention,
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,
3. Be careful to Remember that thou Hearst, Hide my Commandments with thee, Says christ, Pro 2. 1. And we ought to give earnest heed (Says the Apostle, Hebrew 2. 1.) to the things which we have herd,
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.
4. Meditate, and call it to mind, After thou hast herd, Thou shalt meditate in the book of the Law (Says the Lord to Ioshua chap. 1. 8.) day and night, that thou Mayest observe to do according to all that is written therein. q. worser.
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.
and none but he that does so, can keep himself from walking in the counsel, etc. 5. prey heartily to God for his blessing upon all the means thou usest to obtain knowledge by.
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 without instruction, Pro. 8. 33. Heare instruction and be wise,
without the ordinary means of instruction, shall do them no good, Jeremiah 10. 14. Every man is a beast by his own knowledge, and Saving knowledge can never be attained unto without instruction, Pro 8. 33. Hear instruction and be wise,
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,
WE have already herd 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,
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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;
Whereas Therefore our Saviour Says of this woman that was a Samaritan, and one of the worst of all the Samaritans) that if she had known that gift of God if she had known him, she would have made use of him, even this use;
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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.
but Are as ungracious men as live in the world, and that makes the Apostle to speak so contemptibly of knowledge, We know (Says he, 1 Cor. 8. 1.) that we have all knowledge; knowledge Puffeth up.
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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,
Yea, 2, A man may have the knowledge of the Scriptures, and of those holy things that Are contained in them (which of all knowledges is the most excellent, I have more understanding (Says David, Psalm 1 19. 99.) then all my Teachers: for thy testimonies Are my meditation.) and yet be void of all grace,
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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.
and bar unto Saving grace, Rom. 8. 7. The carnal mind (and Wisdom of the Flesh) is enmity against God, for it is not Subject, etc. Isaiah 47. 10. Thy Wisdom and thy knowledge it hath perverted thee.
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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;
but knowledge falsely so called, as the Apostle speaks, 1. Tim. 6. 20. Wonder not, that that which the Scripture calls knowledge, I deny to be true knowledge;
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.
Our Saviour Mathew 11. 25. speaks of Some that were wise, and men of understanding (in the Scriptures he means) and yet the Mysteres of God's Kingdom were hidden from them, and Paul, 1. Cor. 8. 1. 2. Speaks of Some, that have knowledge, and yet know nothing as they ought to know.
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and approued the things 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.
and approved the things that were excellent, in that they were instructed in the law, yet does the Lord oft complain of the Iewes, that they had no knowledge.
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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.
he hungereth and Thirsteth After righteousness) and in the experience of all that have best known christ and have been most assured of God's favour in him.
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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 thirst after nothing so much as Gods grace, is this;
The reason why, men that before felt no want of grace in themselves, when once they know christ aright, fe• … le the want of nothing so much, hunger and thirst After nothing so much as God's grace, is this;
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, 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,
2. The true knowledge of God, is like unto the Light, yea to a maruallous Light, 1. Pet. 2. 9. and the nature of Light is to discover and make all things manifest, Ephesians 5. 13. and consequently they that have most grace and Saving knowledge in them, must needs discern better the want of grace in themselves,
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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,
ver. 3. Then shall we have knowledge, and endeavour our selves to know the Lord, Hast thou no knowledge? no endeavour After knowledge? surely God hath not yet begun to revive thee,
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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.
unless they be grounded upon knowledge, yea proportionable to the measure of Saving knowledge, is the durableness and Comfort of all other graces, 2. Pet. 1. 2. Grace and peace be multiplied to you, by the knowledge of God and of Iesus christ our Lord, & ver. 3. According, as his divine power hath given us all things that pertain unto life and godliness, through the knowledge of him that hath called us unto glory and virtue.
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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.
so that he that hath true and sanctified knowledge, shall be sure to want no grace that is needful for his salvation, John 17. 3. This is life Eternal 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.
In which respect, you shall see, how singular a blessing and token of God's favour, David esteemed the knowledge of the word to be, by his so frequent and fervent Prayers he makes to God for it, Psalm 25. 4. 5. 8. 9. 12. 14. and in sundry other places of the Psalms.
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.
surely they Are Far from salvation, as David pronounceth, Psalm 119. 155. and how well soever they think of themselves, the Holy Ghost pronounceth them to be profane Atheists and contemners of God.
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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.
and they may be referred to three Heads, for Saving 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 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,
the man that never Prayeth, may attain to knowledge, but (say he have the best means, the best Ministry) he shall never attain to the least measure of sanctified knowledge,
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,
Prou. 2. 3. 5. If thou Christ After knowledge, then shalt thou understand, etc. that made David to cry to God so earnestly for this, Psalm 119. 18. 4. It is confirmed by experience, Psalm 119. 140. thy Word is proved 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.
and thy servant loves it, Rom. 12. 2. Be you changed by the renewing of your mind, that you may prove what that good and acceptable and perfect will of God is.
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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,
The cause why the Laodiceans were so well conceited of themselves, was, for that their eyes were not opened, Apocalypse 3. 17, 18. Experience shows this to be true in the best of God's Servants,
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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,
and such as have most profited by the word, they Are humble minded, and ever complaining of their own ignorance, surely I am more brutish then any man, Says Agur, Pro 30. 2. 3. and have not the understanding of a man, I have neither learned Wisdom,
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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,
Paul Prayeth their love might abound in all knowledge, and in all feeling or judgement, Philip 1. 9. No man truly knows God with a sanctified knowledge,
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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.
but he loves him also, and thus Are these two graces coupled together, Psalm 91. 14. Because he hath Set his love upon me. thereforewill I deliver him.
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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.
and verse 11. He that hates his brother is in darkness, and walks in darkness, and Knoweth not whither he Goes, Because that darkness hath blinded his eyes.
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1. It is cleare and certaine, not confused and doubtfull, 1. Cor. 2. 15. He that is spirituall iudgeth all things, yet he himselfe is iudged of no man:
1. It is clear and certain, not confused and doubtful, 1. Cor. 2. 15. He that is spiritual Judgeth all things, yet he himself is judged of no man:
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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.
A wise man (Says Solomon Pro 1. 5.) will hear and will 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 have the Way of the Lord taught and expounded unto him more perfectly by Aquila & Priscilla.
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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;
as appears by that which he Says of himself, Psalm 119. 69, 100.) yet how earnest, I say, is he oft with (God) that he would give him more knowledge, Psalm 119. 18. 26. 27. Every thing by nature does desire to increase in that good, wherewith it is already endued;
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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?
2. The reason why she could not perceive or believe, that he could give her any better water then that, she Thought he could not be greater then Iacob, Vers. 12. Art thou greater then our father Iacob?
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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,
Now, before we come to these parts, this is generally to be observed out of her Whole answer, that though she had now begun to feel such a divine power,
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as had wrought some change in her mind and affections, yet she cannot vnderstand Christ, but refuseth and reasoneth against this gracious offer that he had made vnto her.
as had wrought Some change in her mind and affections, yet she cannot understand christ, but Refuseth and reasoneth against this gracious offer that he had made unto her.
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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,
if thou have such water to bestow, why askest thou water of me to drink? 2. She does not utterly reject his speech of the water of life that he had to bestow,
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:
as we shall see, 1. Pet. 3. 6. in Sarahs speaking unto Abraham. And yet for all this, that God had begun Some work of grace in her, see the marvelous blindness and perverseness of nature that appeared in her:
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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:
nor of the means of grace, for he is well persuaded of his own estate, Reu. 3. 17. he Says, He is rich, and increased in riches, and hath need of nothing:
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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,
Even they that have otherwise the best capacities, Are strangely sottish and blockish in conceiving the things belonging unto God's Kingdom, John 1. 5. The Light shined in the darkness,
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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.
his hearers understood him (as Papists now do) of eating him corporally, John 6. 53, 60. yea, see an evident proof of this, in such as the Lord had begun grace in.
See it in Nicodemus, a master and teacher of Israel, when Christ spake to him of the necessitie of regeneration, he thought he had meant that a man must enter the second time into his mothers wombe, and be borne.
See it in Nicodemus, a master and teacher of Israel, when christ spoke to him of the necessity of regeneration, he Thought he had meant that a man must enter the second time into his mother's womb, and be born.
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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;
but of a spiritual, he judged his Doctrine to be most absurd and incredible, How can these things be, said he, John 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,
when christ had bidden them Beware of the leaven of the Pharisees and Sadducees, they understood him of material leaven, Mathew 16. 7. Though christ had often and plainly taught them the Doctrine of the Resurrection, Mathew 16. 21. and 17. 23. and 20. 19. And they were a great while the ordinary hearers of so excellent a Teacher,
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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 had also the benefit of private conference with him, yet see how Far they were from understanding it, John • … 0. 9. And if they were so blockish, whose eyes the Lord had begun to open,
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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 in whom his grace had already begun to work, how great must the blindness and sottishness of the mere natural man needs be? So that the calling of every one of God's Elect may be fitly resembled by the lords calling of young Samuel. Three times the Lord called him,
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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.
See how witty this woman is in rejecting the grace that christ offered unto her, see how she reasoneth and struggleth against that Light that began to shine in her heart.
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,
This is fitly resembled in the many excuses those made, whom the King bade to the marriage feast, Lycia 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,
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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,
and they caught him and his wife, and daughters by the hands (the Lord being merciful unto him) and brought him forth of the city, and Verse 17. Again, they hasted him, escape for thy life, look not behind thee,
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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,
Yet again, he draws back, and the Angel was feign to call upon him again, Verse 18. 22. This corruption shows it self even in God's children, Cant 5. 3. I have put off my coat,
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.
2. Yea, he is not only thus slack and backward, but he Refuseth and gainsayeth the Lord, Rom. 10. 21. All the day long have I stretched out mine hand unto a disobedient and gainsaying people. This appears foure ways.
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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.
1. Though he see the truth he will not yield unto it, Psalm 58. 4. 5. They Are like the dease adder that stoppeth her ear, which will not hear the voice of charmers, charming never so wisely.
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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,
2. Yea, the better wit a man hath, the Stronger reasonings and oppositions shall he find in himself against the truth, The Wisdom of the Flesh is enmity against God, Says 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,
1. The reason why he hath no desire of grace, is this, the naturall man is dead in trespasses and sinnes, Eph. 2. 1. and therefore our conuersion is called not the restoring of a sicke man,
1. The reason why he hath no desire of grace, is this, the natural man is dead in Trespasses and Sins, Ephesians 2. 1. and Therefore our conversion is called not the restoring of a sick man,
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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,
Adam (not contenting himself with that excellent knowledge and Wisdom which he had by his creation, aspired to be equal with God in knowledge, Gen. 3. 6. And so (through God's most righteous judgement) lost that knowledge he had,
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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 brought this sottishness upon himself, and all his posterity. 3. The reason why, when he sees the truth, he does so perversely resist, gainsay,
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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,
He governs and rules, and works in him, Acts 26. 18. Ephesians 2. 2. 2. Tim. 〈 ◊ 〉. 26. And we know they in whom Sathan Reigneth, cannot abide christ nor his Word,
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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.
but must needs be disquieted with it, as we see in the Exampl of the Demoniac, Luk. 4. 34. This Doctrine serveth to reprove and convince the Religion of the Papists of gross error in three points.
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.
yea to desire it, like the man that lay in the Way to Jericho half dead, Lycia 10. 3. Whereas the Scripture Says, we Are not half, but quite dead by nature in Trespasses and Sins, Ephesians 2. 1. and Philip 2. 13. It is God that works in you both to will and to do of his good pleasure.
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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;
one that Opposeth himself to God and his truth, 2. These 2. 4. And even in this Doctrine he Contradicteth, 1. The plain and express words of the Scripture. 2. The Whole scope and drift of the Scripture;
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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,
which is, to debase the pride of man, and to advance the glory of God's free grace, God will have no Flesh to glory in his presence, he will have him that Glorieth to glory in the Lord alone,
as the Apostle speaketh, 1. Cor. 1. 29. 31. By the law (or doctrine) of faith (not of works) all boasting is excluded, (saith he) Rom. 3. 27. And againe, Eph. 2. 8. 9. By grace are ye saued (saith he) through saith, and not of your selues, it is the gift of God.
as the Apostle speaks, 1. Cor. 1. 29. 31. By the law (or Doctrine) of faith (not of works) all boasting is excluded, (Says he) Rom. 3. 27. And again, Ephesians 2. 8. 9. By grace Are you saved (Says he) through Says, and not of your selves, it is the gift of God.
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,
Certainly, they have more cause to wonder At us, then we At them, (as the Apostle Says they doe, They think it strange (Says he, 1. Pet. 4. 4.) that you run not with them to the same excess 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.
whereas it is contrary to nature, that any of us should desire, or love, or obey the Gospel, which is an incredible and a great mystery, 1. Tim. 3. 16. Yea, the conversion of a sinner is the greatest miracle that ever God wrought.
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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,
This changing of our nature is as great a miracle as the changing of the nature of the Wolf and Leopard, so as to make them lie with the lamb and kid, Isaiah 11. 6. Or the making of a Camel to go through the eye of a needle, as our Saviour speaks, Lycia 18. 25. For a man to live in the world,
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.
and not be consumed by it, Dan. 3. 27. 2. O pity them and pray for them, be not uncharitably affected towards them, but do what thou Canst to help them.
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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,
and needs thy help, Exod 23. 5. Yea do it with meekness and gentleness, as the Apostle charges thee, 2. Tim. 2. 25. 26. and Titus 3. 2. 3. And seeing thou Hearst, that they Are even by nature so unable and so unwilling also, to receive any good this Way,
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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 shew his power in the conuersion of man, Rom. 1. 16. Yea of a constant and ordinary Ministry; of a plaine Ministry;
The third Use is for our selves. 1. Be persuaded of the necessity of the Ministry of the Word, which is the means whereby God hath ordained to show his power in the conversion of man, Rom. 1. 16. Yea of a constant and ordinary Ministry; of a plain Ministry;
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;
but in God's own people, even in the Whole people of Israel (whom the Lord calls his son and his First born, Exo. 4. 22.) Though they had had so many and so wonderful demonstrations of God's truth and power;
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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,
how long will it be, year they believe me, for all the Signs which I have showed among them? So Psalm 78. 40. How oft did they provoke him in the Wilderness,
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.
Shall the flocks and the heards be slain 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.
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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.
yet) the Lord himself charges them that they did not believe, Num. 20. 12. another Exampl we have for this in Sarah; for, she hearing the promise God had made to her husband Concerning a son, God would give to him by her, she laughed At it, Gen. 18. 12. which was as if she should have said, That is a jest indeed.
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:
that by his stripes and wounds we should be healed, as the Prophet speaks, Isaiah 53. 5. This seems utterly incredible and impossible to the natural 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.
In which respect the Apostle Says, 1. Cor. 1. 23. That the preaching of christ Crucified, was to the Iewes a stumbling block, and to the Greeks foolishness.
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 the preaching of the Gospel without all show of humane learning, (which so few esteemed of that were of any estimation for Wisdom and Authority in the world) the foolishness of preaching, should be the only and ordinary means to bring men to grace;
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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,
and in abundance of all good means of Comfort (as Papists say, this is too easy a Way to be the right Way to heaven) thou wilt find it hard in the time of extremity,
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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,
when that evil day shall come, which the Apostle speaks of, Ephesians 6. 13. Of all things that God hath commanded us, this most needs the mighty hand of God,
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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;
and the exceeding greatness of his power, to make us able to perform it, and so speaks the Apostle of it, Ephesians 1. 19. 3. Thou hast no true faith, unless thou Canst believe whatsoever God hath said;
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,
he can of stones raise up children unto Abraham, Mathew 3. 9. christ could by prayer have obtained of his Father more then twelue legions of Angels, to rescue him from his enemies, Mathew 26. 53. God could have kept christ from drinking the cup of his wrath for us, Mar. 14. 36. Yet may no man built on God's power,
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.
The Papists in their Doctrine of the real presence, and many carnal Protestants, in their contempt of the ordinary means, Are grossly mistaken in this point.
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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 his truth or faithfulness together, as Psalm 89. 8. Oh Lord God of hosts, who is a strong God like unto thee? or to thy faithfulness round about thee? And where we have his word and promise for any thing, we may built upon it,
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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.
Thus is the strong faith of Abraham commended by the Apostle, Rom. 4. 21. He was Fully persuaded that what God had promised, he was able also to perform.
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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;
as in the case of Israel's passing through the Read Sea, Exo. 14. 21. 22. And in the preservation both of the three noble Iewes in the fiery furnace, Dan. 3. 27. and of daniel in the Lions den, Dan. 6. 22. 2. To Consider how highly God is provoked with this sin, Psalm 78. 21. 22. 22. 40. 41. They provoked and grieved him;
how? by tempting and limiting him: when Elisha had said, To morrow a measure of fine flower should be sold for a shekell, because the Prince did but say, Though the Lord would make windowes in heauen, could this thing come to passe? The Prophet in Gods name threatned, he should see it, (for increase of his miserie) but not taste of it,
how? by tempting and limiting him: when Elisha had said, To morrow a measure of fine flower should be sold for a shekel, Because the Prince did but say, Though the Lord would make windows in heaven, could this thing come to pass? The Prophet in God's name threatened, he should see it, (for increase of his misery) 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;
and so it Come to pass, for he died a strange and base death, 2. King. 7. 19. 20. When Zachary (a man just before God, and one, of whose tongue God might have had more use then of many Others) did but make a doubt, upon this ground he was smitten dumb for forty weeks, Lycia 1. 20. Moses and Aaron for doubting (upon this ground also) of God's promise, see how severely they were punished for it, Num. 20. 12. 3. The consideration of the nature of this sin;
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It is that that purifieth the heart, Act. 15. 9. It is that that setteth loue and euery grace on worke, faith worketh by loue, saith the Apostle, Gal. 5. 6. It is that whereby in our whole conuersation we are enabled to liue a holy life, The iust shall liue by his faith, saith the Prophet, Hab. 2. 4. And there is nothing wherein we so much giue glory to God as by our faith, Rom. 4. 20. Num. 20. 12. So on the other side, nothing so much corrupteth the heart of man,
It is that that Purifieth the heart, Act. 15. 9. It is that that sets love and every grace on work, faith works by love, Says the Apostle, Gal. 5. 6. It is that whereby in our Whole Conversation we Are enabled to live a holy life, The just shall live by his faith, Says the Prophet, Hab. 2. 4. And there is nothing wherein we so much give 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,
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 what greater disgrace can you put upon any man, then to give him the lie? Infidelity as it was the First sin whereby Satan deceived and poisoned mankind (he called God's truth in question,
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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.
and sought to bring them into a doubt of it, Gen. 3. 4.) so is it the root of all other our Sins, whereby we depart from God, Hebrew 3. 12. Therefore does our Saviour mention it as the only sin that the Holy Ghost shall convince the world of, John 29. 6. and the Apostle as the only thing that deprives us from entering into God's rest, Hebrew 4. 1. The second Use is more particular, for our direction and Comfort in three cases.
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,
and drinking of a little wine in the lords Supper, help the soul, to feed on the body and blood of christ? What is there in preaching, (specially this plain kind of preaching, where little or no learning is showed, specially in the preaching of such and such as the world knows (by reason of their Years and education) have had no means,
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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,
First, hath God appointed these means, and promised to Effect these things by them: (as it is plain he hath, 1. Cor. 1. 21.) then look not to the weakness of the means,
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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.
he is able by weak means to work mighty things, The foolishness of God (Says the Apostle, 1. Cor. 1. 25.) is Wiser then men; and the weakness of God is Stronger then men.
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,
My strength is made (that is, declared to be) perfect in weakness, Says the Lord, 2. Cor. 12. 9. Use these means in faith and Obedience to God's Ordinance (not looking too much to the means) and thou shalt find God's mighty power in these weak means, The weapons of our warfare Are mighty through God, Says the Apostle, 2. Cor. 10. 4. If thou Canst believe 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 rely in thy hearing (not upon the excellency of the means) but upon the power of God, that is able to do whatsoever he hath ordained and decreed to do even by the Weakest means, thou shalt find this weak Ordinance of God, powerful and effectual to thine own salvation, Remember that the Apostle Says, Rom. 1. 16. It is the power of God unto salvation.
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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.
And 1. Cor. 2. 4. That though his preaching was not with the enticing words of men Wisdom (which he did purposely avoid) yet it had in it the demonstration of the Spirit and of power.
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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.
When thou shalt be At thy wits end, and Canst see no means of escape and deliverance, upon this Doctrine thou Mayest 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.
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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.
yet He encouraged himself in the Lord his God, 1. Sam. 30. 6. And Psalm 61. 2. When my heart is oppressed (Says he) bring me unto the rock 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.
And I will tell you how you must do to find Comfort in the knowledge of God's power in such a case. 1. Consider and meditate of these promises of God, Hebrew 13. 5. 6. He hath said, I will not fail thee, nor forsake thee.
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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.
and thou shalt be sure under his Feathers, his truth shall be thy shield and buckler, Psalm 84. 11. No good thing will be withhold from them that walk uprightly, and Rom. 8. 28. We know that all things work together for good to them that love God.
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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 to them I say, that they have cause to Fear danger At home and abroad, by night and by day continually, Gen. 4. 14. Cain, though there were none living in the World,
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.
1. These extremities Are brought on thee for trial of thy faith, as that was upon Abraham, Gen. 22. 1. 2. The Lord hath ways enough to deliver thee, Psalm 66. 20. To the Lord God belong the issues 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.
so dealt he with Abraham and Isaac, Gen. 22. 10. When Abraham had stretched forth his hand and took his knife to slay his son, the Lord stayed him from doing it, and not before.
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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,
For, though the Lord in infinite bounty, do bestow those blessings on wicked men, in great abundance, Psalm 145. 9. yet can no wicked man be assured of sufficient food and raiment for him and his,
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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,
Thirdly, But if thou be assured that thou art one to whom these promises do belong, then, 1. Know that God does this to humble thee, Deuteronomy 8. 2. and labour to find out thy sin,
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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;
and to make peace with God, Lam. 3. 39. 2. Know, that God is able to help thee, either by inclining the hearts of the rich (hard though they be) to show 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,
yea, such as of all other thou Hadst least hope to receive relief from, (he can make Esau kind to Iacob, Gen. 33. 15. and the egyptians bountiful to Israel, Exod 12. 36.) 3. If he give thee no better means then thou hast,
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.
daniel and his Fellows that did eat nothing but pulse, and drank nothing but water, were fatter and Fairer then all the children that did eat the Kings meat, Dan. 1. 12, 13. A little that the righteous man hath is better then the riches of many a wicked man, Says David, Psa. 37. 16.
Yes surely, rather then his promise should faile, that he hath made to his people, Is my hand shortened, saith the Lord? Esa. 50. 2. This resolue vpon, 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.
Yes surely, rather then his promise should fail, that he hath made to his people, Is my hand shortened, Says the Lord? Isaiah 50. 2. This resolve upon, 2. Chro 16. 9. The eyes of the Lord run to and from, throughout the Whole earth, to show himself strong in the behalf of them, whose heart is perfect towards him.
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;
Because Iacob gave them that Well, and it was the best water he could give; for it was the same that himself and his children and cattle did drink of;
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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 the better understanding of these words, that so we may receive instruction and profit by them: three errors Are to be observed in this reason the woman uses;
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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 that part of the country where it stood, to his son Ioseph, as the Evangelist hath said, ver. 5. They and their Ancestors were placed in that country by Shalmaneser the King of Ashur,
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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,
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,
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,
as you shall find, Gen. 35. 2. But the Samaritans worshipped many false God's, 2. Kings 17. 29, 30. and Images, verse 41. 3. Admit Iacob had been their father,
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.
when God was manifested in the Flesh, as our Saviour Teaches us, Lycia 10. 34. They were ever the men, whose name and credit was Set in opposition against christ.
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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;
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 less;
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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.
as they were to christ, and this our Saviour often Telleth them of, You seek to kill me (Says he, John 8. 40.) a man that hath told you the truth, which you have herd of God; this did not Abraham.
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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.
And Mathew 23. 30. He Taxes them for gross hypocrisy, Because they said, that if they had been in the days of their Father's, they would not have been partakers with them in the blood 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 God; are principally two.
The Reasons why they did so, and why all wicked men have been so apt to abuse the name and Authority of the most holy and worthy Servants of God; Are principally two.
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The Vses of this Doctrine are three. 1. To discouer vnto vs the weake foundations of the Popish faith and religion, which yet I would not be large in, had I not two reasons to moue me to it. 1. That though I see no cause to doubt that any of you should be inclined that way,
The Uses of this Doctrine Are three. 1. To discover unto us the weak foundations of the Popish faith and Religion, which yet I would not be large in, had I not two Reasons to move me to it. 1. That though I see no cause to doubt that any of you should be inclined that Way,
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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,
and think they have Some truth on their side, if you be not the better grounded and confirmed against them. 2. My text Here gives me Direct occasion to do it,
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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,
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 Books of Moses; he used 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.
and the Sacrifices of the Law, 2. Kings 17. 32. he looked for the Messiah, that was to come, John 4. 25. So does the Papist agree with us in many points of Religion.
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,
He worshipped the true God in Images, These Nations feared the Lord, and served their graven Images, Says the text, 2. King. 17. 41. And in that respect,
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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.
and hired Counsellors against them, to frustrate their purpose all the days 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 work.
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So hath the Papist euer beene the author of all the means whereby the growth of religion hath been hindered amongst vs, The strange slanders, whereby many of the seruants of God haue beene discredited, both with the Magistrate,
So hath the Papist ever been the author of all the means whereby the growth of Religion hath been hindered among us, The strange slanders, whereby many of the Servants of God have been discredited, both with the Magistrate,
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.
namely, in pretending great love, and respect to the Saints departed; and in advancing their credit and Authority, to the discredit of the truth of God.
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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,
are you, or the founders of your Religion (Luther and Calvin) greater then Saint Peter? are you or they better or more likely to see the truth in Religion,
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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.
then all the Father's who gave us this Religion, and themselves professed it, and all such as were taught by them? We honour the Father's (say they) you reject and despise them.
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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.
for, 1. As Iacob gave no such Well to the Samaritans, so it is evident, Peter gave no such power and Authority to the Bishops of Room, as they pretend.
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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,
Peter exercised no such temporal and civil jurisdiction, nay, he might not do it, The King of the Gentiles (Says our Saviour unto him and the rest of the Apostles, Luk. 22. 25, 26.) exercise lordship over them; and they that exercise Authority upon them, Are called Benefactors,
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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,
Peter never took upon him, nor Thought he might take upon him, to depose Princes, that should abuse their Authority against the true Church and Religion,
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 he taught the contrary, submit your selves to every Ordinance of man for the lords sake, Says he, 1. Pet. 2. 13. He had no such ecclesiastical supremacy over the Whole Church, as the Pope Exerciseth;
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,
Paul Professes so of himself, in nothing am I behind the very chiefest Apostles Says he, 2. Cor. 12. 11. The same commission, the same Gifts of the Holy Ghost, the same keys of the Kingdom of heaven,
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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, NONLATINALPHABET, 1. Pet. 5. 1. and makes the title of NONLATINALPHABET proper to Christ himselfe, 1. Pet. 5. 4.
Whosoever Sins, etc. John 20. 21. 22. 23. He (in respect of his Ministry) is called a rock upon which christ Says he would built his Church, Matthew 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 Lamb, Reu. 21. 14. Yea, Peter was so Far from exercising any such supremacy over the rest of the Apostles, that writing to the ordinary Pastors and Elders of the Church, he makes himself equal to them and calls himself,, 1. Pet. 5. 1. and makes the title of proper to christ himself, 1. Pet. 5. 4.
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;
we say, that for a point of Religion so fundamental, it is necessary they should have evident Scripture also. 2. Their Ecclesiastical history for Peter's being and Continuance At Rome (viz. that he should come thither in the twenty Seventh year of Claudius, and tarry there twenty fiue Years) is expressly contradicted by the Scriptures;
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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,
For, 1. He was At Ierusalem three Years After Paul's conversion, Gal. 1. 18. and foureteene Years 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 been At Room,
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.
when Paul was in trouble there, Paul would never have written as he did, Col. 4. 11. These only Are my work-fellows to the Kingdom 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,
If Peter had been then there, would not he have been a Comfort to him, would not he have assisted him in his Troubles? 4. Though it were evident that Peter had been At Room,
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.
and inferior also unto it, Ephesians 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 Room, Acts 18. 2.
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,
or all of them. 3. They match with the ancient Father's, sundry bastard and counterfeit Father's. 4. They have foisted into their writings parts of tracts,
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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.
Neither do they in these Indices correct, altar, or raze the prefaces, marginal notes, collections and observations made out of the Father's only (as Some pretend) but the very texts of the Father's also.
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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;
3. The third error 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 give 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 Father's did not see;
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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,
They Are not to be admitted as Lawgivers and Authors of opinions in Religion, but as Interpreters of the Scriptures, they Are not Judges of the Scriptures,
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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:
but accepted of, or (At least) endured divine honour to be given unto him. 2. Let such as Are of note for their knowledge and profession, take heed what Exampl they give:
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,
This we prove, 1. By plain testimony of the Scriptures, There is no Lawgiver, Says the Apostle, Iam. 4. 12. And our Saviour forbids us, Mathew 23. 9, 10. to acknowledge any for a father or master with such absolute dependence upon him,
but his heauenly Father and himselfe onely. 2. Themselues acknowledge the perfection of the holy Scriptures. 3. Themselues doe disclaime this absolute authority,
but his heavenly Father and himself only. 2. Themselves acknowledge the perfection of the holy Scriptures. 3. Themselves do disclaim 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 hold that they ought not to be further received, then they bring warrant for that they teach, from the holy Scriptures. 4. The Father's themselves 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 from themselves also. 5. They were Subject to error, Every man is a liar, Says the Apostle, Rom. 3. 4. that i, he is Subject unto error, he may be deceived himself,
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;
And indeed the Father's did mistake in many things, and erred, (yea, and that very grossly) as the Papists themselves do confess also. 6. There is no certainty even of the most legitimate books of the best Father's;
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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,
for, the Lord hath oft done so, David had more understanding then his Teachers had, Psalm 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, Lycia 10. 24. Many points of God's truth Are revealed now,
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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.
And why so? that he might seek a godly seed, Says the Prophet, Malachi 2. 15. Intimating that the seed and posterity that Come by polygamy, could not be holy or pleasing unto God.
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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,
Jephthah (though a rare man for faith, Hebrew 11. 32. yet) understood not the liberty God had given him by his Law, to Redeem his daughter, Leu. 27. 4. nor how lawful it was for those that were consecrated to God (even for the Nazarite) to marry, Judges 11. 35. Josiah is praised for destroying those monuments of idolatry, that Solomon had Set up,
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,
though both Solomon himself After his Repentance, and Asa, Jehoshaphat, and Hezekiah (all good Kings) saw not the necessity of destroying them, 2. King. • … 3. 12, 13. 2. Many good Reasons may be given,
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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,
and of the writings of many other learned men also, which the Father's themselves could not do. 3. They have the help both of Far better Translations of the Scripture,
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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,
when we advance the credit of any man, to Obscure the glory of God. Foure rules I will give you to Direct you in this case. 1. Rest not so much on the judgement, Advice,
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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.
THE NINTH LECTURE, ON MARCH XXVIII. MDCIX. JOHN IIII. XIII, XIIII. Iesus answered, and said unto her, whosoever Drinketh of this water, shall thirst again.
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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,
For, good men have oft proved Satan's Instruments to deceive Others, Sathan himself did misguide David, 2. Sam. 7. 3. and the young Prophet was dangerously deceived even by the old Prophet, who was also a good man, 1. King. 13. 18. and Peter played Satan's part in dissuading our Saviour from suffering, Mathew 16. 22. 23. 2. Esteem 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.
when his credit is advanced to Obscure God's glory and truth, see how contemptibly the Apostle speaks 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 plants any thing, neither he that Waters.
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The third vse concerneth them, whose iudgement and practice men are in greatest danger to abuse. 1. Desire not, that any should giue thee, the honour that is due to God,
The third use concerns them, whose judgement and practice men Are in greatest danger to abuse. 1. Desire not, that any should give thee, the honour that is due to God,
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,
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 have given divine honour unto them, Act. 14. 13. 15.) did withal expressions of sorrow,
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,
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 down before him that sat upon the throne,
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;
nor believe that which christ had said unto her, but reasoned and disputed against it, yet does not our Saviour give her over for this her blockishness and infidelity;
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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,
which (taking the present occasion from the Well, where he now sat, and the water which this woman Come to fetch) he calls the water of life. Now whereas she had falsely boasted, that Iacob was their father,
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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,
neither does he in plain terms affirm himself to be greater then Iacob, (Because she was not yet fit to hear that, that might have bred in her Some suspicion of vainglory 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,
and made her unwilling to have any further speech with him) but he Proves the water that he had to give (viz. the grace of his holy Spirit) to be Far 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.
or then any water Iacob had to give, by an argument taken from a Far more excellent Effect that this water had, above any other water in the world beside.
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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,
As if he should have said, whereas one principal use that the water of this Well in these hight countries serveth for, is to quench the thirst, (Iacob himself,
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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.
3. That the Spirit of grace, which our Saviour calls Here, the water of life, is able Fully and perfectly to quench the thirst that the soul of man is Subject unto.
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 painfull and intolerable passions, that it endureth in this life;
And First from this, that our Saviour makes this a principal use that the water of life, the Spirit of God serveth unto, to quench the thirst, we Learn, That as the body of man, through the heat that is in it (partly natural, partly accidental) is Subject unto thirst, which if it be extreme, is one of the most painful and intolerable passion, that it Endureth in this life;
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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,
so is the soul of every man, through the heat that it feeleth when it shall apprehend the anger of God due to him for sin, Subject unto thirst, that is, to such a desire of Comfort against God's wrath,
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;
For the thirst that the body is Subject unto, how intolerable it is when it grows to extremity (though I need allege no proof 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,
The one of Sampson, who though he were so strong and valiant, that he could alone with the jaw of an Ass, slay a thousand philistines, Judges 15. 15. yet could he not vanquish nor endure this passion,
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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;
but was afraid he should have died of thirst, and Cries earnestly to God for help against it, Judges 15. 18. And our blessed Saviour, that was never herd to complain of any other bodily torment that he did endure, He gave his back to the s• … iters (as the Prophet speaks, Isaiah 50. 6.) and his cheeks to them that plucked off the hair;
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.
David soul panted After God, as the chased Heart does After the water brooks, (Psalm 42. 1, 〈 ◊ 〉.) his soul thirsted for God. And every one that Thirsteth (and none but he) is invited (Isaiah 55 1.) to partake of all the comforts of the Gospel.
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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,
And he only hath a promise to be satisfied with righteousness (to be comfortably assured of his righteousness 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,
& the imputation of Christ righteousness unto him) that does hunger and thirst After it, Mathew 5. 6 2. Such of the wicked as have been most profane & desperate deriders,
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and contemners of al piety and religion, haue ost (euen in this life) had such a sore and 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.
and contemners of all piety and Religion, have ost (even in this life) had such a soar and intolerable thirst upon them, that had they had all the kingdoms of the world, they would have given them for a little Comfort against the sense of the wrath of God.
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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;
In that day (Says he) shall the fair Virgins and the young men (who for the most part sin with a high hand in open contempt of piety) perish for thirst. Even such as have most hardened their hearts against God's Fear;
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.
3. Such of the wicked as never feel any thirst in this life, but live and die like senseless beasts (as many thousands doubtless do) shall be sure to feel it in so much the greater extremity in the life to come.
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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.
and who was all that while never troubled with this thirst, in hell was so tormented with it, that he cried for Lazarus (the man against whom he had showed most cruelty) To dip the tip of his finger in water, and cool his tongue.
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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.
The Lord in respect of his just anger against sin, is called a consuming fire, Hebrew 12. 29. and the sting of conscience which is wrought by the sense of sin, is compared to the sting of the fiery Serpents, John 3. 14, 15. which made Job, Chap. 30. 30. say his bones were burned with heat.
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.
Jeremiah 2. 19. Thine own wickedness shall correct thee, know Therefore and behold that it is an evil thing and bitter, that thou hast forsaken the Lord thy God.
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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,
But alas, most men instead of providing for the quenching of this thirst, do by desperate Continuing and increasing in since, laborall they can to add fuel to this fire,
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and 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.
and increase this thirst, as drunkards use (it is the comparison the Holy Ghost uses, Deuteronomy 29. 19.) by all means they can to provoke thirst, that they may drink the more.
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 to these men I may say as Isaiah 50. 11. Behold all you that kindle a fire, that compass your selves about with sparks, walk ye in the Light of your fire,
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 thus much for the First part of this Text. The second point to be observed in it, is the Antithesis that our Saviour makes between the water of Iacobs Well,
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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;
but between 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 Learn;
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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,
I cannot deny but there be many wicked men, who never tasted of other then worldly comforts, that may seem to have as much peace and quietness in their conscience,
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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.
and this vehement thirst, that yet now, by giving over their precise course, and giving themselves to worldly mirth, Are as quiet in their minds as any man living.
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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.
Yet can no worldly thing soundly quench the thirst of the soul, nor satisfy the heart that Desires Comfort against the sting of conscience and sense of God's 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.
And to such as make such reckoning of worldly helps in this case, I may say as Isaiah 55. 2. Why do you labour for that which Satisfieth not? For as the promise is made only to the godly, Psalm 8• …. 8. He will speak peace to his people and to his Saints.
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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,
and then how can it be said, their thirst is quenched that never felt any thirst? Their case is described, Isaiah 29. 8. A man dreameth, and lo he is drinking,
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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 not in the heart, 2. Cor. 5. 12. Do you not think that many a man that makes show of great jollity and mirth, hath his inward stingings and gripes of conscience. 3. Or if ever they had this thirst,
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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.
and have now quenched it with worldly comforts, they shall surely thirst again, and that in a more vehement and intolerable manner then ever they did before.
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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;
Ezekiel 13. 13. Therefore thus Says the Lord God, I will even rend it (the wall that was thus daubed with untempered mortar) with a stormy wind in my fury;
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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,
nor any of the exquisite dainties, nor all the pleasant compahe had At his great feast, could yield him any Comfort, he could relish no sweetness in them,
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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,
The soul in that case is apt t• … refuse these comforts, and to loath them, Psalm 77. 2. That which the Prophet Says of gold and silver, Ezekiel 7. 19. that in the day of extreme anguish men can take no Comfort in them,
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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.
Merry talk and music At that time, will be but as the casting of vinegar upon nitre, as Solomon speaks, Pro 25. 20. So that a man may fitly compare all these comforts, to that broken staff or reed, mentioned, 2 Reg. 18. 21. Upon which if a man lean, it will go into his hand and pierce it.
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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.
for God only is able to cure the wounds that he hath made, he makes soar and binds up (Says Eliphaz, Job 5. 18.) he wounds, and his hands make Whole.
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.
To them we may say as Psalm 4. How long will you love vanity, and follow After leasing? Jonah 2. 8. They that observe these lying vanities forsake their own mercy.
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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,
2. To get (without Delay) assurance to our Souls of our Interest in christ (from whom only this water of life which quenches the thirst of the soul, is to be had) according to the counsel of the Psalmist, Psalm 2. 12. Kiss the Son lest he be angry,
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;
namely, That the Spirit of grace, which our Saviour Here calls the water of life, is able Fully and perfectly to quench this thirst that the soul of man is Subject to;
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.
Now (that we may built upon 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.
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.
and floods upon the dry ground, I will pour my Spirit upon thy seed, and my blessing upon thy buds, and John 7. 38. He that Believeth in me, out of his belly shall flow Rivers of water of life.
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That the Spirit of grace and regeneration, wheresoeuer it is receiued, quencheth the thirst of the soule, satisfieth and quieteth the conscience, against the sense of Gods wrath.
That the Spirit of grace and regeneration, wheresoever it is received, quenches the thirst of the soul, Satisfieth and quieteth the conscience, against the sense of God's wrath.
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.
but they will still long After it, and think they can never have enough of it, in this life, 1 Pet. 2. 2. As new born babes they desire the sincere milk of the Word, that they may grow thereby.
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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.
as if he had scarce learned the First Principles of it, Psalm 119. 12. 19. 33, 34. and verse 10. My soul breaks for the longing it hath to thy Judgments, At all times.
The thirst, which our Sauiour saith, he shall neuer feele againe, that drinketh of the water of life, is extreame and painefull, hurtfull, and such as causeth death;
The thirst, which our Saviour Says, he shall never feel again, that Drinketh of the water of life, is extreme and painful, hurtful, and such as Causes death;
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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.
So David that Psalm 63. 1. professed his longing After the public worship of God, does yet, ver. 3. 4. acknowledge that he was not without great satisfaction even in the want of those public ordinances of God.
but euen as it is with the wicked, that they thinke their state better then indeed it is, Esa, 29. 8. As the thirsty man that dreameth he is drinking,
but even as it is with the wicked, that they think their state better then indeed it is, Isaiah, 29. 8. As the thirsty man that dreameth he is drinking,
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.
When he Knoweth not what to pray, the Spirit Helpeth him, Rom. 8. 26. Eve then when he seems so tormented with the sense of God's wrath, he is assured of God's favour, though he feel it not.
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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,
So that now you see the meaning of the Doctrine, that every one that hath the Spirit of God, can never have in his soul that thirst that is painful and extreme, that is hurtful and deadly,
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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.
but the grace of regeneration wheresoever it is, Satisfieth and quieteth the conscience, works in it that peace of God which passes all understanding, Philip 4. 7. and that joy which is glorious and unspeakable, 1 Pet. 1. 8.
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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.
There only, we shall be perfectly freed from all thirst, then shall we neither hunger nor thirst any more, Apocalypse 7. 16. then shall we be satisfied with the likeness of God, Psalm 17. 15. yet even in this life, it yields marvelous Comfort, and peace to the conscience.
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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,
See the Comfort David found in that prayer which he began in great heaviness of Spirit, Psalm 6. 8. Depart from me (Says he) all ye workers of iniquity,
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;
2. True godliness and uprightness of heart does not only yield Comfort for the present, but it makes the heart truly joyful and comfortable At all times;
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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.
yet as our Saviour said to his Disciples Here, verse 32. so may a Christian say to these, I have joy that you know not of, Pro 14. 10. No stranger can meddle with, or skill of our joy.
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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;
then worldlings have) in their time that their corn and their wine increased. It is true that the godly have their dumps sometime, and fits of heaviness;
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;
2. When they bethink themselves well, of their own estate, and by due trial of themselves, find that they have in themselves this Well of water that christ Here speaks of;
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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,
Solomon commends a true friend by this note, a friend loves At all times Says he, Proverbs 17. 17. It is much to the commendation of good works that that daniel said to Nebuchadnezzar when he would Direct him how to escape that temporal judgement,
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,
they will free the conscience from Fear in the evil day, they will work peace and Comfort in the heart, in the day of anguish and tentation, Psalm 112. 4. Unto the upright there arises Light in darkness, Proverbs 28. 1. The wicked flee when no man pursueth,
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.
Such a one is like a house built upon a rock, no winds, nor floods can hurt him, Matthew 7. 24, 25. Therefore Paul speaking of the spiritual armour, whereby we may be made able to stand in the evil day, names righteousness for the breastplate, Ephesians 6. 14. See the experiment of this in Job 6. 10. Yet this Comfort I have (though I burn with sorrow and he spares me not) that I have not denied the words of the holy one.
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.
Is, for that the Spirit Applieth the merits of christ, unto the conscience. A godly life assureth us, that christ and his merits belong unto us 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.
For (to speak properly) christ only is the refuge against this tempest, and shadow against this heat, as he is called, Isaiah 25. 4. and his blood is that drink that quenches this thirst, and Satisfieth the soul.
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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.
Therefore Paul desired that he might be found in him, not having his own righteousness, Philip 3. 9. and Nehemiah 13. 22. Spare me according to the greatness of thy mercy.
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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.
and a godly life is that that assureth us, that our faith is a true and living, not a false and dead faith, 1. John 3. 7. He that does righteousness, is righteous, even as he is righteous.
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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;
Therefore this also is said to quench the thirst. In which respect good works Are also called a Foundation. 1. Tim. 6. 19. The Use of this Doctrine is;
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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;
you hear what we grant. 1. That good works, Are marvelously profitable, godliness is profitable unto all things, Says the Apostle, 1. Timothy 4. 8. 2. That they Are also so necessary, that no man can be saved without them. Only we deny;
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 he by examination of his own heart, and fervent prayer, sought to prepare himself for death, this was that that he found Comfort in, in that case, Remember now Oh Lord I beseech thee (Says he, Isaiah 38. 3.) how I have walked before thee in truth and with a perfect heart,
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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;
for if thou have not the Spirit of christ, thou art none of his, Rom. 8. 9. 3. To encourage such as begin inwardly and unfeignedly to affect good things;
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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,
Thou shalt find it After many days, Ecclesiastes 11. 1. and 1. Corinthians 15. 58. be ye steadfast, unmovable, always abounding in the work of the Lord,
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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;
I know the best Christians have ofttimes just cause to be sad, 1. In respect of their own Sins. 2. In respect of the state of the Church of God, If I do not Remember Ierusalem, let my tongue clean to the roof of my Mouth;
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.
as Are indeed in the state of grace, and continue not in any one sin wittingly, which they have not repented of, do not stir up themselves to be joyful and comfortable, they Are in a great fault.
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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 have such to be cheerful, Rejoice evermore Says the Apostle, 1. Thess 5. 16. and Philippians 4. 4. rejoice in the Lord always, and again I say rejoice.
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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.
The Lord would have such to be merry At work and merry At meat, Deuteronomy 12. 18. Thou shalt rejoice before the Lord thy God, in all that thou puttest thine hand unto.
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,
Because she could not be cheerful, 1. Sam. 1. 7. Mark what account God makes of this, Deuteronomy 28. 47. Because thou servedst not the Lord thy God with joyfulness,
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:
2. They sin against themselves, both against their bodies, in making them more unserviceable to their Souls in any good duty, Prou. 17. 22. A merry heart does good, like a medicine:
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,
WE have herd the last day, that this verse contains in it, a commendation of the water of life (the Spirit of regeneration) from two Arguments, viz. First from the efficacy and sufficiency of it, it is able to quench the thirst of the soul,
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.
1. Sam. 16. 14. But what was that Spirit of the Lord? The Spirit of prophesy, 1. Sam. 10. 10. and the Spirit of government, 1. Sam. 11. 6. but it is the Spirit of Sanctification, of which we say, it cannot never be lost.
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,
while he is under the whip, ye shall have him cease from since, speak many good words, seem very religious, Psalm 78. 34. When he slew them, then they sought him, etc. Now in these good things, there is no durableness or constancy, For all Flesh is grass, 1 Pet. 1. 24. Whatsoever excellency is in it,
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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 of grace,
and fervency of the Spirit, that once he had, as christ complains of the Angel of the Church of Ephesus, he had left his First love, Apocalypse 2. 4. 2. He may for a time loose the comfortable feeling & assurance of grace,
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,
Therefore Are those exhortations so often used, 1. Cor. 10. 12. Wherefore let him that Thinketh he Stands, take heed lest he fallen, Hebrew 12. 15. Looking diligently lest any man fail of the grace of God,
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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,
lest any root of bitterness springing up, trouble you, and thereby many be defiled, Philip 2. 12, 13. Wherefore, my Beloved, as you have always obeyed not as in my presence only,
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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,
for in all those three cases I have mentioned, you shall see the children of God that had drunk of this Water of life, they had in themselves this Well of water, they had grace in them even then,
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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.
as is plain in the case of that Angel of Ephesus, Apocalypse 2. 2, 3. Notwithstanding this his Delay in his First love, the Lord knew (approved of) his works and commends him for his labour and his patience, and for this that he could not bear with them that were evil, and that he tried them that said they were Apostles and were not, that he had born and had patience, and for his names sake had laboured and had not fainted.
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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,
as is plain in the Exampl of the Spouse, Cant 5. 6. She grieves, and never gives over seeking, till she had found her Beloved. 3. There remains grace in the regenerate,
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.
For how can men call upon him, in whom they have not believed Says the Apostle, Rom. 10. 14. and Rom. 8. 26. it is the Spirit it self that makes Intercession for us and makes us able to pray.
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.
Let us harken unto Some plain and pregnant testimonies of holy Scripture to prove this, that whosoever hath truly received the Spirit of grace can never loose it, Psalm 15. When David had spoken of sundry fruits of regeneration, he concludes the Psalm thus, verse 5. He that does these things, shall never be moved, Psalm 19. 9. The Fear of the Lord is clean and Endureth for ever, Psalm 23. 6. Surely, Goodness and mercy shall follow me all the days of my life.
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,
nor floods, nor winds (nor tentations how strong soever) can overthrow, Matthew 7. 24. 25. And Lycia 8. 13. 15. Though the other hearers believe but for a time,
In which respect, sauing grace is called, The good part that shall not bee taken away, 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.
In which respect, Saving grace is called, The good part that shall not be taken away, Luk. 10. 42. The immortal seed, 1. Peter 1. 23. and was fitly resembled by that fire that Come down from heaven, that never went out, Levites 6. 12. The Reasons of this Are principally three.
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.
and loved in christ before all world's, Rom. 8. 30. Whom he predestinated, them he called, and none but them, Acts 13. 48. So many as were ordained to Eternal life, believed.
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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.
Therefore true faith is called, Titus 1. 1. The faith of God's Elect. A man may make his election sure this Way, 2. Pet. 1. 10. Now such as Are elected, cannot possibly fallen away, this our Saviour speaks of as of a thing utterly impossible.
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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.
The false Christ and false prophets shall show so great Signs and wonders that they shall deceive, if it were possible the very elect, faith lie, Matthew 24. 24. The love of God in christ is unchangeable, Jeremiah 31. 3. I have loved thee with an everlasting love, Says the Lord, Therefore in mercy have I drawn thee.
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,
And those that come to him (that is, which believe in him, John 6. 35.) he will never cast away, John 6. 37. The Gifts and calling of God (Says 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;
as accompany an effectual calling, Are without Repentance. Every good and perfect gift (Says the Apostle, I am. 1. 17.) and what he means by the perfect gift, he expounds verse 18. viz. the grace of regeneration;
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.
Insomuch as we may conclude this First reason with the words of the Psalmist in Psalm 118. 2, 3, 4. Let Israel now say: that his mercy Endureth for ever.
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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 this reason our Saviour gives in John 10. 28. They shall never perish, neither shall any pluck them out of my hands, verse 29. My Father which gave them me, is greater then all,
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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,
but the power of God Preserveth us, and the Weaker we Are, the more is God's power glorified in preserving us To which purpose that may be applied, 2. Cor. 4. 7. But we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us, and 2. Cor. 12. 9. My grace is sufficient for thee,
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,
though he fell grievously, yet he lost not all grace, Lycia 22. 31, 32.) so he hath prayed for all the faithful, John 17. 20. Neither prey I for these alone,
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And this intercession is 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 this Intercession is continual, Hebrew 7. 28. He is able perfectly to save such as come to God by him, seeing he ever lives to make Intercession for them.
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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 they may (we know not how soon) be taken from us, and bestowed on Another) but grace he calls our own, Lycia 16. 12. Therefore nothing but grace only can be called durable riches, Prou. 8. 18. Therefore our Saviour Says, John 6. 27. Labour not for the meat which Perishes,
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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.
for what inward peace or joy, could we have in this case without certainty? but this Ministers unspeakable Comfort to the soul, that when we once know we have grace, we may be sure, we shall never lose it.
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.
so should it with the means of grace, even the Ministry of the Word, which is called the ministration of the Spirit, 2. Cor. 3. 8. We read of the foolish Virgins when they Come to their Fellows to ask Some oil, they received this answer, Matthew 25. 9. Go ye to them that fell, and buy for your selves.
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.
And Therefore if God shall begin now, or At any time to touch, and draw thine heart, struggle not against this work of his (as many do) Hebrew 3. 7, 8. To day if you will hear his voice, harden not your hearts as in the provocation, in the day of temptation in the Wilderness.
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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:
This duty we Are oft exhorted to, 2. Cor. 13. 5. examine your selves (Says he) whither you be in the faith, prove your selves, especially when we Are to renew our Covenant with God in the Sacrament, 1. Cor. 11. 29. To persuade thee to this duty:
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,
Because the Scripture Says, of them that Are mere natural men, that of them there is not one that does good, no not one, Rom. 3. 12. that we Are not sufficient of our selves to think a good Thought, 2. Cor. 3. 5. And the Apostle Says of himself that he knew that in him, that is, in his Flesh (in his vnregeneratc part,
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We learne, That the principall thing the naturall man respecteth in the affection he seemes to beare vnto the Word, is his carnall ease and contentment;
We Learn, That the principal thing the natural man respecteth in the affection he seems to bear unto the Word, is his carnal ease and contentment;
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.
For though it be true, that no natural man can do any thing that is truly good pleasing unto God, (a corrupt tree cannot bring forth good fruit, Says our Saviour, Matthew 7. 18.) yet may there be in a mere natural and carnal man, such things as Are naturally and in themselves good things and commanded of God.
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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,
Every man that comes into the world hath Some Light in him, John 1. 9. Every man is made After the similitude of God, Iam. 3. 9. 2. It will yield thee unspeakable Comfort,
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.
before he sells all that he hath to buy the field where it was, Matthew 13. 44. 3. Thou Mayest (if thou wilt try) Certainly discern this, 1. Cor. 2. 12. The Spirit is given us to that end that we may know the things that Are given us 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,
some rules I will give thee whereby thou Mayest know whither 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,
thus is Iosias Goodness commended by the Holy Ghost to be true Goodness indeed, it was according to that which was written in the Law of the Lord, as we read, 2. Chronicles 35. 26. 2. If thy intent in doing of them, be to please, serve,
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,
Of himself he Says, Gal. 1. 10. that he did not in his Ministry seek to please men, but that he served God in his Spirit in the Gospel of his Son, Rom. 1. 9. And of Others he Says, Rom. 14. 6. that he that did either regard or not regard a day, was not to be despised or judged 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,
so long as he did that which he did unto the Lord, and in a care to please and approve himself unto him. 3. If thou dost what thou dost in love to him,
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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.
For the Apostle Says, Gal. 5. 6. that that is true faith, and such as will avail a man and stand him in stead, that works by love, and Causes him to do every good work that he does out of love unto God.
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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,
Because (as he Proves by appealing to his own Conscience, John 21. 15.) there was still (notwithstanding he denied him with his Mouth) in his heart an unfeigned love unto him. 4. Ifthou doe what thou dost of faith,
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.
and that thou art his child, that he hath forgiven thee all thy Sins, this was the root of Marios love, Lycia 7. 47. she loved much, Because (she knew) many Sins were forgiven her.
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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,
and correct them as sharply as Others, God is very terrible in the assembly of his Saints, Says the Prophet, Psalm 89. 7. as is evident in the Exampl of his severity towards David, 2. Sam. 13. 11. 12. Though they cannot fallen to death, they may receive such bruises and maims,
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.
as they shall never claw of (haply) while they live, and lose the sense of God's favour which they esteem more of then of all the world, David Professes, Psalm 46. 7. that there was no joy in the world comparable unto the joy that he found.
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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.
yet) they shall do it with more difficulty then any other sinner, as we may see in the Exampl of David, Psalm 51. Observe Therefore and take heed of those things, whereby the good estate of thy soul may be impaired.
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and it will decay, 1 Thess. 5. 19. 20. If Prophecyings be despised, the spirit will be quenched: yea Pro. 29. 18. Where there is no vision, the people will decay.
and it will decay, 1 Thess 5. 19. 20. If Prophesyings be despised, the Spirit will be quenched: yea Pro 29. 18. Where there is no vision, the people will decay.
Yea Heb. 3. 13. If we doe not daily by all good meanes exhort and stirre vp our selues we are in danger to be hardened. 2. As it is with the body, by poysoning or wounding it, the life of it (if it be not quite taken away) yet will be endangered,
Yea Hebrew 3. 13. If we do not daily by all good means exhort and stir up our selves we Are in danger to be hardened. 2. As it is with the body, by poisoning or wounding it, the life of it (if it be not quite taken away) yet will be endangered,
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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.
THE TWELFTH LECTURE, ON APRIL, XXV. MDCIX. JOHN IIII. XV. The Woman faith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.
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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,
Our Saviour having in the two former Verses proved, that the Water of life which he had to give, was Far more excellent then the water of Iacobs Well, this poor woman (though she had before objected and reasoned against it) is now through the divine power that she felt in his word, convinced,
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 Believeth that he had indeed a water to give that was better then that of Iacobs Well, which he that hath once drunk of, shall never thirst again.
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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,
And (out of this persuasion she had of the truth of that he had said) she did now bear a reverent estimation to his person (whom At First she esteemed basely of,
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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.
Before he entertaineth any truth of God, he uses to inquire First whither it will further or hinder his profit, be for or against his advantage yea or no.
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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.
3. There is no truth that he is so well persuaded of, but he will be ready to renounce it when once it Proves an occasion of loss and trouble to him in the world.
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;
But our Saviour Says of these with a vehement asseveration, that they did this only, Because they had eat of the loaves and were filled, verse 26. And the Lord Says of the wicked Israelites, Hos. 10. 11. E• … hraim is as an H• … yfer used 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,
the oxen that trod out their corn, were At liberty to eat, and might not be musled, Deuteronomy 25. 4.) that is, they took delight in such duties of Religion,
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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 will seldom miss a Sermon, yea sometime perform extraordinary duties, yea and that not for the credit he hope's to receive thereby from men (for those Are the grosser sort of Hypocrites, Matthew 6. 5. but) even Because he is persuaded in his conscience, it will be profitable unto him in his worldly estate,
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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,
some temporal judgement (it seems) befell them, which they hoped by their forwardness in religious duties to have prevented, whereby God (as they conceived) testified that he regarded not their services,
& that God hath made many great promises, euen for this life, vnto them that 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,
& that God hath made many great promises, even for this life, unto them that serve him, godliness is profitable unto all things (Says the Apostle, 1. Tim. 4 8) having promise of the life that now is and of that which is to come, such a promise is that, Psalm 34. 9, 10. Oh Fear the Lord you his Saints,
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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,
and so recompense the kindness he receives, as Religion will do God hath ever been wont to bless the family where the outward duties of his worship have been constantly performed and but an outward conformity yielded unto them. 3. Yea, God hath been wont to bless 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.
for the piety of such as have belonged unto him, and to whom he hath given entertainment ▪ though himself have not served God At all, Gen. 12. 2. Thou shalt be a blessing (Says God to Abraham) and expounds himself in the next words, Verse 3. I will also bless them that bless thee.
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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,
I do not say that every natural man is thus minded, for many have not that wit and policy in them, either they see not that Religion brings such blessings to the place where it is entertained,
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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.
The most holy and wholesome parts of God's truth, he understandeth carnally, and Applies to the feeding of his own humour, and contentment of his Flesh.
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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,
but their minds and Consciences Are defiled, Tit. 1. 15. Whensoever they come to hear God's Word, they bring with them an Idol in their heart (Some corruption or other) and whatsoever they read or hear, they turn to the service of their own Idol, Ezekiel 14. 1, 3. These men have Set up their Idol in their hearts,
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Yea it is certaine, that many wicked men receiue not that confirmation, that quiet and contentment to their heart, in their sinne, by any thing in the world,
Yea it is certain, that many wicked men receive not that confirmation, that quiet and contentment to their heart, in their sin, by any thing in the world,
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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;
They wrest the Scriptures (Says the Apostle, 2. Pet. 3. 16.) to their own destruction. They turn the grace of our God into lasciviousness, Says Another Apostle, Iude 4. Thus most men pervert these most comfortable Doctrines that Are taught in sundry places in the holy Scripture;
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.
yet in sense and Effect is Delivered by the Prophet, Ezekiel 18. 21, 22.) At what time soever a sinner does Repent him of his Sins from the bottom of his heart, I will put all his wickedness out of my remembrance, Says the Lord.
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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,
It is true indeed, they love the corruptest Teachers best, the good fellow Priest, Mic. 2. 11. If a man walking in the Spirit and falsehood do lie, saying, I will prophecy unto thee of wine,
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,
These Are like balaam, that when God had given 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 Michaiah, and to charge him to speak nothing but the truth,
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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.
the Apostle Paul speaking of such as perverted the Word and Doctrine that he taught, whose damnation is past, Says he, Rom. 3. 8. And Peter speaking of them that wrested the Scriptures, Says, 2. Pet. 3. 16. that they did it to their own 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.
And Iude Says of them that turned the grace of God (the Doctrine of Salvation by God's free grace only) into lasciviousness, that they were of old ordained unto this condemnation, Iude 4.
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.
but willing to be flattered and deceived, God sent a lying Spirit with efficacy of terror, Thou shalt persuade him, Says the Lord, 1. King. 22. 22. And prevail also: go forth and do so.
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And of euery one that hauing set vp his Idoll in his heart, came vnto the Prophet, the Lord saith, Ezek. 14. 4. That he himselfe would answer that man according to the multitude of his idols. 3. The third point.
And of every one that having Set up his Idol in his heart, Come unto the Prophet, the Lord Says, Ezekiel 14. 4. That he himself would answer that man according to the multitude of his Idols. 3. The third point.
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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;
See the proof of this in the hearer of the Word that is resembled to the stony ground, Mathew 13. 20. 21. He hears the word, and anon with joy receiveth it;
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 in that rich man that had seemed for a time full of zeal and devotion towards christ, Mar. 10. 17. 22. Of these the Apostle Says, that Because they Are enemies to the Cross of christ,
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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.
and mind earthly things, Therefore their belly is their God, and their end damnation, Philip. 3. 18, 19. 1. To teach us how to judge of Others that make profession of Religion, and show love to the Word.
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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;
We should in this case ask our own soul, as christ does Andrew, and the other Disciple, John 1. 38. What seek you? Labour to approve thy heart to God in that profession thou Makest;
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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.
True it is, 1. A man is not bound to receive any thing in Religion, upon the credit of any man whatsoever, till he have tried and examined it by the Scriptures.
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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.
Prove all things, Says the Apostle, 1. Thebes 5. 21. And when, or upon what occasion Says he so? Surely, immediately upon the Charge he had given in the former Verse, against despising of prophesying.
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,
And therein he Teaches us plainly, 1. That we must prove and examine whatsoever we hear in Prophesyings and Sermons, whosoever the Preacher be. 2. That this is no despising of prophesying,
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So may euery Christian heare some truths with more desire and affection then others, Tit. 3. 8. 3 Some truths may be (in Christian wisdome) for a time concealed, because the audience is not fit to heare them:
So may every Christian hear Some truths with more desire and affection then Others, Tit. 3. 8. 3 some truths may be (in Christian Wisdom) for a time concealed, Because the audience is not fit to hear them:
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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.
and not prescribe, what shall be spoken to him in the lords name, as they did, Isaiah 30. 10. But comes to the hearing of the Word with Cornelius resolution, Acts 10. 33. We Are prepared before the Lord to hear all, things whatsoever that Are commanded thee of God.
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;
A notable Exampl we have of this in old Ely; for though he had just cause to judge, 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.
Both Because of a heavy message he had received from the Lord a little before, 1 Sam. 2. 27. to 36. And Because he saw Samuel was very unwilling to let him know what the Lord had said unto him, 1 Sam. 3. 15. Yet see how earnest he is with Samuel to know all, God do so to thee and more also (Says he, 1 Sam. 3. 17.) if thou hide any thing from me of all the things that the Lord said unto thee.
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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.
For, 1. All the holy Scripture is of equal Authority, and Therefore if we receive any one part for his sake that is the Author of it, we will receive all, 2 Tim. 3. 16. All Scripture is given by inspiration of God.
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,
2 The Minister of God is bound to deliver 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, Joshua 8. 35. And Ioshua in that case was no further bound then,
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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.
3 God hath charged the people to hear all, Observe and hear all these words that I command thee, Says the Lord, Deuteronomy 12. 28. And, Him shall you hear in all things whatsoever he shall say unto you, Says the Lord Concerning christ, Acts 3. 22.
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.
And the Apostle Teaches us, 2 Tim. 〈 ◊ 〉. 16. that All Scripture is profitable. And Rom. 15. 4. that Whatsoever things were written aforetime (even in the Old Testament) were written for our learning.
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Seeke ye first the kingdome of God, saith our Sauiour, Mat. 6. 33. Our conuersation is in heauen, it is heauen that we trade for, saith the Apostle, Phil. 3. 20. and 1 Cor. 9. 25. We run and striue (iaith he) to obtaine an incorruptible crowne.
Seek you First the Kingdom of God, Says our Saviour, Mathew 6. 33. Our Conversation is in heaven, it is heaven that we trade for, Says the Apostle, Philip 3. 20. and 1 Cor. 9. 25. We run and strive (iaith he) to obtain an incorruptible crown.
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.
In which respect also the Whole truth of God revealed in his Word is called 1 Tim. 6. 3. The Doctrine which is according unto godliness, it tends wholly unto this, to make men godly.
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.
4 When thou so receivest the love of the truth, that thou Canst resolve to suffer any thing, rather than thou wilt renounce or fallen from any part of God's truth, that thou Knowest, and art persuaded of.
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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,
True it is, 1. A man may have a good heart, and yet use Wisdom in shunning persecution and disgrace. 2. The Lord in his Goodness tendereth the weakness of Some of his Servants so Far,
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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.
If any man will come After me, and enjoy heaven, where I am to be, (Says our Saviour, Lycia 9. 23.) Let him deny himself, and take up his cross daily, and follow me.
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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,
WE herd the last day (out of the former Verse) that this Woman though now she began to conceive better, both of the person and speech of christ than she had done before,
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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,
But the Evangelist mentions this only, of all the secrets that he told her, Because in this the infinite mercy of christ did most shine, that had such respect unto,
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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.
3. That of all the Sins she was guilty of, when he would touch and awaken her conscience, he makes choice of this sin of Fornication, and charges her with that.
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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,
First then, in that our Saviour seeking the salvation of this Woman, that he might make her more capable of that he had said Concerning the water of life,
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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,
For our Saviour Here calls not this woman whore, nor At the First directly tells her of her sin (that might haply have driven her from him) but Goes about her,
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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.
To the application of the Word, a special Wisdom is required, 1. Corinth. 12. 8. The Pastors gift (whose work Stands principally in application) is called there, the word or utterance of Wisdom.
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.
Our Saviour Therefore Here when he discovers to this Woman her secret sin, does it in secret, between them two, he would not have so much as any of his Disciples by.
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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.
This our Saviour gives for a Rule to be observed by all that desire to win their brother, Mathew 18. 15. Go and tell him his fault between him and thoe alone.
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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,
This is made a chief part of the office and duty 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 perform that duty to do it well, reprove (Says he,
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yea) rebuke, exhort, &c. and the contrary noted as the most proper mark of a false Prophet, Lam. 2. 14. Thy Prophets haue looked out vaine and foolish things for thee, they haue not discouered thine iniquity.
yea) rebuke, exhort, etc. and the contrary noted as the most proper mark of a false Prophet, Lam. 2. 14. Thy prophets have looked out vain and foolish things for thee, they have not discovered thine iniquity.
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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.
as plainly appears by the Prophet Nathans dealing with David, 2. Sam. 12. 12. Thou art the man; yea, 2. If they be public and scandalous Sins, they must be reproved publicly, 1. Tim. 5. 20. 3. It must be done effectually and zealously.
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,
Yea, 4. In Some cases with sharpness and bitterness also, Tit. 1. 13. Rebuke them sharply. This sharpness christ himself used sometime, Mathew 23. 33. You Serpents, you generation of vipers,
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.
and never had their Consciences touched with an effectual knowledge and sense of sin; but you never knew any such that did attain to a clear and certain knowledge.
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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,
The Lord will teach Sinners (Says David, Psalm 25. 8. that is, such as know and feel themselves to be most miserable and grievous Sinners) in the Way, and vers. 9. The meek (such he means as Are made meek this Way, such as through poverty of Spirit and mourning for that, Are made meek and humble, according to that gradation our Saviour uses, Mathew 5. 3, 4, 5.) will he guide in judgement,
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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,
And of the rest the Apostle Paul Says, that such as have pleasure in unholiness and unrighteousness, cannot receive the love of the truth, no nor believe the truth,
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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.
but shall be apt to believe lies, and to be seduced, 2. Thess 2. 10, 12. 2. Till men have the true knowledge and sense of sin, they can never know christ to the Comfort and salvation of their own Souls.
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,
And indeed that no man can come to true Comfort, till he have the true knowledge and sense of his sin, is evident by this, that no man can find mercy with God for the pardon of his sin, till he can with a penitent and humbled heart confess his sin unto God, Proverb. 28. 13. He that Covereth his Sins shall not prosper,
The true knowledge and sense of sinne, is the onely way to comfort, Iohn 16. 7, 8. Christ saith, the Spirit the Comforter which he would send, should reproue and conuince the world.
The true knowledge and sense of sin, is the only Way to Comfort, John 16. 7, 8. christ Says, the Spirit the Comforter which he would send, should reprove and convince the world.
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,
Therefore Paul rejoiced greatly to hear of the Corinthians sorrow, 2. Cor. 7. 7. and tells them, ver. 8. That he repented him not that he had made them sorrowful, and Says for. 9. That he had done them no hurt At all in reproving them so sharply,
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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 bringing them to such heaviness, and gives this for the reason of it, ver. 10. Godly sorrow Causes Repentance never to be repented of, but worldly sorrow Causes death.
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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,
let your laughter be turned to mourning, and your joy into heaviness. He prevents this objection, and tells them, ver. 10. if you be once thus humbled,
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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.
and were baptised, and added to the Church, Act. 2. 41. even such as had before mocked and scorned the Apostles, ver. 13. Surely it was this plain and effectual discovery of their since, God hath made (Says he to them, ver. 36.) that same Iesus, whom you have Crucified, both Lord and christ.
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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.
What was that in the Ministry of the prophets that wrought such a change in the man that was before ignorant and an Infidel, of whom we read, 1. Corinth. 14. 23. Surely it was this plain and effectual discovery of his sin unto him, he was convinced of all (Says the Apostle, ver. 24 25.) he was judged of all.
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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,
and Fear of God's wrath, then even the Publicans and Soldiers also (as we read Lycia 3. 12, 14.) Come to him and said, Master, what shall we do? And in Saul, Act. 9, 6. When he trembled and was astonished by this means,
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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. 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,
So also was David brought to a Saving knowledge of his sin, even by Nathans plain and effectual reproving of him, 2. Sam. 12. 12, 13. True it is, the conscience of every man will (when God shall awaken it) tell a man of his Sins plainly and roundly, severely and sharply,
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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.
and will either say nothing, or flatter a man, and is Therefore compared to a Band-dogge that lies At the door, Gen. 4. 7. The Ministry of the Word is the effectual and mighty or dinance of God, to awaken the conscience, Rom. 3. 20. By the Law comes the knowledge of sin.
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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;
Think seriously of these two places, If thou do Saint not speak to warn the wicked from his Way (Says the Lord, Ezekiel 33. 8.) that wicked man shall die in his iniquity;
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,
How forcible Are right words, Job 6. 25. See an Exampl of this in 2. King. 5. 13, 14. what success the admonition and reproof even of a servant, had (through the blessing of God) with a great Lord that was but a heathen man. 3. Of the recompense and supply God will make of any Friends he shall loose thereby, There is no man that hath left (willingly lost) house, or brothers, or Sisters,
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.
See the force of this in the Apostles speech, Rom. 15. 14. I am persuaded of you my brothers, that you also Are full of Goodness (that is, of kindness and readiness to do good to them you live with) filled with all knowledge, able to admonish one Another.
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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.
See how this will prevail, It is said of Herod, Mar. 6. 20. that he feared John the Baptist, and observed him, and when he herd him, he did many things, and herd him gladly.
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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,
even of the word of reproof, as well as of instruction or Comfort, receive with meekness the ingrafted word which is able to save your Souls, (Iam. 1. 21.) that is, every part of God's Word, which will quite change your nature and disposition,
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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.
And who may think himself too good to receive a reproof from the Lord? Hear you and give ear (Says the Prophet, Jeremiah 13. 15.) Be not proud, for the Lord hath spoken.
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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.
2. Desire to be acquainted with thy Sins, and pray as David, Psalm 141. 5. Let the righteous smite me, it shall be a kindness, let him reprove me, it shall be an excellent oil that shall not break my head.
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,
Who knows not this, may you say unto me? Or what needs any proof of a thing that is so plain and evident? Surely there is no man will seem to make doubt of this,
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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:
neither were they Heathen and Infidels whom they thus charged, but such as lived in the Church of God, Psalm 10. 11. He hath said in his heart, God hath forgotten, he Hideth his face, he will never see it:
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,
The Lord is Therefore called oft by christ, Our Father which sees in secret, Mathew 6. 4. 6. 18. Psalm 90. 8. Thou hast Set our iniquities before thee,
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,
The Prophet could tell Gehazi, not only what he had got of Naaman, but also to what use he meant to employ it, 2. Kings 5. 26. Went not mine heart with thee when the man turned again from his Chariot to meet thee? Is this a time to take money,
This reason is giuen, Ier. 23. 24. When he had said in the beginning of the Verse, Can any one hide himselfe in the secret places that I shall not see him? he adds, do not I fill heauen and earth, saith the Lord.
This reason is given, Jeremiah 23. 24. When he had said in the beginning of the Verse, Can any one hide himself in the secret places that I shall not see him? he adds, do not I fill heaven and earth, Says the Lord.
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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:
Psalm 139 7. Whither shall I go from thy Spirit, or whither shall I fly from thy presence? Acts 17. 27. Doubtless he is not Far from every one of us:
God shall bring euery worke into iudgement (saith the Holy Ghost, Eccl. 12. 14.) with euery secret thing whether it be good, or whether it be euill.
God shall bring every work into judgement (Says the Holy Ghost, Ecclesiastes 12. 14.) with every secret thing whither it be good, or whither it be evil.
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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.
For though he shall not want Witnesses At that day, yet it is necessary himself should have perfect knowledge of all the actions of men, Isaiah 11. 3. He shall not reprove After the hearing of the ears.
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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;
Therefore David Psalm 94. confuting the Atheism of the wicked that said, verse 9. The Lord shall not see, uses (among other) this argument to convince them, ver. 10. He that Chastiseth the nations, shall not be correct;
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The vse of this Doctrine is double. 1. This Doctrine (if the Lord will be pleased to perswade our hearts to belieue it) is most effectuall, both to moue our hearts to speedy repentance for sinnes past,
The use of this Doctrine is double. 1. This Doctrine (if the Lord will be pleased to persuade our hearts to believe it) is most effectual, both to move our hearts to speedy Repentance for Sins past,
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,
The thing that most emboldeneth to sin, is the hope of secrecy, as we may see, Gen. 39. 11. It is said of Joseph's Mistress, that he coming 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 any thing whosoeuer be by.
when there was no body within but they two, verse 12. Therefore she caught him by the garment, etc. True it is, that there be many that Are grown to that impudence, that they Dare speak or do any thing whosoever be by.
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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.
They declare their Sins as Sodom, Isaiah 3. 9. Such a one was Absalom, 2. Sam. 16. 22. He went in to his Father's Concubines in the sighed of all Israel.
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 in this respect (among Others) all Sins Are called the works of darkness, Ephesians 5. 11. Therefore Job speaking of sundry Kinds of Sinners, Says, Job 24. 13. These Are they that abhor the Light, verse 15. The eye of the adulterer waits for the twilight,
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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.
3. The more cunning any shall use in concealing his since, and keeping it secret, the more the Lord abhors him for it. Thus is Achans since aggravated.
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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,
4 As he sees and disliketh all our Sins, so he Certainly will one day charge us with them, either in this life to our salvation, (as to this woman Here) by the Ministry of his word,
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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 did that poor man that was before ignorant and unbelieving, 1. Cor. 14. 24, 25. which is indeed the natural property of the word to do, it is a discerner (and discoverer) of the thoughts and intents of the heart, as the Apostle speaks, Hebrew 〈 ◊ 〉. 12. or in the life to come to our confusion,
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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.
as he threatens wicked men that he will do, At one time or other I will reprove thee, and Set thy Sins in order before thine eyes Says the Lord, Psalm 51. • … 1. and Ecclesiastes 11, 9. Know thou that for all these things God will bring thee to judgement.
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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.
5. He will also bring the secretest Sins of men to Light one day, and lay them open even to men, Pro 10. 9 He that perverteth his Way shall be known, 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.
He does oft in this life discover Hypocrites (by giving them up to the committing of open Sins) Psalm 125 5. Such as turn aside unto their crooked ways, the Lord will lead them forth with the workers of iniquity.
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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, 〈 ◊ 〉.
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 darkness, and make the Counsels of the hearts manifest, 1. Cor. 4. 5. This is the reason our Saviour uses, to dissuade men from hypocrisy, Lycia 12. 1, 〈 ◊ 〉.
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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.
and to charge our selves seriously with them, with penitent and humbled hearts, Pro 28. 13. He that Confesses and for saketh his Sins, shall find mercy.
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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.
For, 1. This is the best means to purge the heart from hypocrisy, and make it upright, Walk before me, and be thou perfect Says the Lord, Gen. 17. 1. And Therefore uprightness of heart is thus described.
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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.
though he had opportunity to have committed it secretly enough, Gen. 39. 9. 11. 2. When the good duties I use to perform in open places, in the presence of Others, I accustom my self 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.
This our Saviour prescribeth, Matthew 6. 6. Thou when thou Prayest (Says he) enter into thy closet, and when thou hast shut thy door, 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.
Lecture the fifteenth, Iune 6. 1609. IT follows now, that we proceed to the two last points in this Text 1. The since he charges her with, is the sin of fornication she now lived in. 2. Though he knew she lived in this sin, he rejects her not.
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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,
and of all carnal and worldly men, who Are ever apt to judge profanely and unreverently of God's holy Ordinance in the state of wedlock) yet is it not disgrace to a Christian woman in the sighed of God,
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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.
Hebrew 13. 4. 3. He calls it a Doctrine of Devils, to condemn it, or hold it unlawful: 1. Tim. 4. 1. 3. And 4. He commands it in Some cases: 1. Tim. 5. 14. (where he speaks of widow's only) I will Therefore (Says he) that the younger women marry and bear 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,
If any shall Object, 1 Tim. 5 9. That the Apostle would have none to be chosen for a Church-widow, that hath had above one husband, which argue, that he esteemed it Some blot,
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.
I answer, that he excludes only such women, as being unjustly divorced (as many were in those days) were during the life of their First husband, married to Another man.
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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,
But (as he hath been also wont to deal with other of his Servants in the like case) of the huge heap, of her innumerable Sins, he makes choice of one principal and chief one,
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,
See the proof of this in Job 31. Where being driven (partly by the heavy hand of God, that lay upon him, partly by the unjust 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 find, in the Whole course of his life, that he took so much Comfort in,
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 Therefore having begun with it, verse 1. to the 4. he speaks of it again, verse 9. to 12. But mark what Reasons he gives why he was so afraid of this since above Others, verse 2. For what portion shall I have of God from above,
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.
and strange punishment to the workers of iniquity? and verse 11. For this an heinous crime (Says he) yea it is an iniquity to be punished by the Judges.
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The Reasons whereby this may appeare, to be not onely a sinne, but one of the heauiest and most fearefull sinnes that a man can be guilty of, are principally foure.
The Reasons whereby this may appear, to be not only a sin, but one of the Heaviest and most fearful Sins that a man can be guilty of, Are principally foure.
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.
he adds, He that is good before God, shall be Delivered from her, but the sinner shall be taken by her, Pro 22. 14. The Mouth of a strange woman is as a deep pit, he with whom the Lord is angry, shall fallen therein.
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 to uncleanness, and verse 26. to vile affections, and verse 28. to a Reprobate sense; he names the Sins that provoked God to deal 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 thankful.
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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 who Are they that in such places fallen into this since? Surely such as either regard not to know God, Rom. 1. 28. Or if they do know him, have not glorified him as they ought, Rom. 1. 21. but have been Hypocrites,
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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.
and nourished under the profession of Religion Some grievous sin, Whoso Pleases God shall escape from her (Says Solomon, Eccles. 7. 26.) but the sinner shall be taken by her.
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;
Therefore as the Spirit of God is every where called the Holy Ghost, Because there is no one work wherein he shows himself, wheresoever he dwells, more then in holiness;
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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,
So the wicked Spirit is called the unclean Spirit, Matthew 12. 43. Because there is no one since, whereby it may be better known where he dwells and reigns,
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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.
See how sottish, Solomon became, After he had given himself to fleshly Lustiest, his nines turned away his heart After other God's, (Says 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, NONLATINALPHABET saith the Apostl• …, Rom. 1. 28. in a minde voide of iudgement.
Yea it puts out the Light and judgement that was in man by nature, they that lived in lust were given over, Says the Apostl• …, Rom. 1. 28. in a mind void of judgement.
For the more pleasure men haue 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 the more pleasure men have found in since, the more bitterness shall they find in their Consciences one day for since, Lycia 6. 25. Woe be to you that laugh now,
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.
He adds verse 16. Let there be no Fornicator, Job 13. 26. When in the beginning of the verse he had said, that the Lord wrote bitter things against him, charged him with bitter Sins, he adds what those bitter things were, Thou causest me to possess 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,
These tricks of youth will be bitter to men one day, Pro 5. 3. The lips of a strange woman drop as the honey comb, verse 4. But the end of her is bitter as wormwood,
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.
and sharp as a two edged sword, Eccles. 7. when he had said for. 25. That he had compassed about to know wickedness and folly, the foolishness of madness, he adds verse 26. I find more bitter then death, the woman whose heart is as nets and snares, etc.
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.
And what is the cause of this? Surely, somewhat there is that deceives them, that they cannot perceive, it is so dangerous a matter to live in this since, as indeed it is.
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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,
How drew he our First Parents First to since, 1. Tim. 2. 14. The woman was deceived, and found in the Transgression, 2. Pet. 3. 17. Beware lest you be plucked away with the error of the wicked,
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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 is that that hardens a men heart in since? The Apostle will tell us, Hebrew 3. 13. lest any of you be hardened through the deceitfulness of since.
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;
and conquering the heart of man? The Apostle will tell us that there Are certain Imaginations, and thoughts, which Sathan puts into the mind, which till they be cast down, we can never be brought to the Obedience of christ, 2. Cor. 10. 4, 5. And as this may be said of all since, so specially of this;
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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,
nor Adulterers, nor Wantons, etc. and Ephesians 5. 5, 6. When he had said this, You know that no whoremonger nor unclean person hath any inheritance in the Kingdom of christ,
Pro. 7. 22. 23. Hee goeth after her straight-way, as an oxe goeth to the slaughter, or a foole to the correction of the stocks, till a dart strike thorow his liuer.
Pro 7. 22. 23. He Goes After her straightway, as an ox Goes to the slaughter, or a fool to the correction of the stocks, till a dart strike thorough his liver.
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,
I will Therefore endeavour by the weapons of our warfare, such as I have received from the lords Armoury (the holy Scriptures) to cast down those thoughts and Imaginations, whereby Sathan deceives men in this case,
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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.
And these weapons, if you will receive them, and Learn to use them, you shall find will be mighty through God to cast down strong holds, as the Apostle speaks, 2. Cor. 10. 4. This is the sovereign Preservative to keep us from all Satan's Temptations.
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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.
Now the means whereby Sathan deceives men, and draws so many into this sin, I find to be principally foure. 1. The generality of this sin. 2. The hope of secrecy. 3. The hope of impunity. 4. The hope of Repentance, and so of pardon.
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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?
yea, Are not many professors faulty in this? yea, Are there not Preachers, and good Preachers too, that will do as bad as this comes unto, and Worse too?
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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,
even all from all quarters had compassed his house, and he verse 7. sought to persuade with them, but verse 9. see their answer, He is come alone as a stranger,
and I did 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 I did cate? Nay it is a token of God's wrath upon thee to lay such stumbling blocks before thee, Matthew 18. 7. Woe be to the world, Because of offences.
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,
God hath made Tophet wide and large, as the Prophet speaks, Isaiah 30. 33. So (though with men many times it be a means of immunity from punishment to a lewd man, that he hath many that join with him in that sin,
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:
Though hand join in hand (Says Solomon, Pro 11. 21.) the wicked shall not be unpunished, Nay the more Common a sin is, the more odious it is to God:
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:
It was the generality of sin in the old world that brought destruction upon it, Ge• …. 6. 12. And upon Sodom likewise, Gen. 19. 4. See a notable proof of this, Jeremiah 5. 7. How should I spare thee for this? and verse 9. Shall I not visit for these things? Shall not my soul be avenged on such a Nation as this? And mark the reason why the Lord must needs be avenged, vers. 7, 8. They committed adultery; and assembled themselves by companies in Harlots houses:
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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:
And yet (though the generality of sin do hasten and increase God's vengeance upon men in this life) if it would be any mitigation to the torments they should endure in hell, that they shall there have so many good Fellows to bear them company, the matter were the less:
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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 the Way of an adulterous woman, (the cunning and secret practises of filthy Persons of both sexes for the hiding of their sin) among these things which neither himself nor any other man was possibly able to discover and find out,
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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;
yea in such places, and in such company as no good man Dare go into, in which thou Mayest be sure to be free enough from the censuring eye and tongue of those precise Fellows whom thou Fearest and Hatest so much;
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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.
If I make my Bed in hell (Says David, Psalm 149. 8. as indeed the places where such Sodales often use to lodge, Are little better) behold thou art there. This God allegeth as a forcible reason against this sin, Jeremiah 13. 27. I have seen the Lewdness of thy whoredoms.
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,
This meditation did Job great good in this case, Job 31. 4 Does not be behold all my ways and tell my steps? O if thou Couldst Remember that he sees thee,
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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;
Why wilt thou my son (Says the Wisdom of God, Pro 5. 20, 2• ….) Embrace the bosom of a stranger? For the ways of man Are before the eyes of the Lord;
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.
And that is the cause why you shall have the most notorious Harlots, that will seem very religious, I have peace offerings with me (Says the Harlot, Pro 7. 14) this day have I paid my vows.
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.
Yea the Lord hath oft brought unclean Persons (sometime by terror of conscience, sometime by frenzy) to that pass, that themselves have been the blazers and proclaimers of their own secret filthiness.
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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,
Or rather as Iudas did, Matthew 27. 4. who in extreme desperation, and having received in himself the sentence of his Eternal damnation, cried out openly and cared not who herd, saying I have sinned. And what Knowest thou (that art so confident in the secrecy of thy sin) but either thy self or the party with whom thou Committest this Lewdness, may be brought to this pass before thou die? The meditation of this point is prescribed by our Saviour,
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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 a preservative against hypocrisy, and this conceit of sinning secretly and closely in any kind, Luk. 12. 1, 2. Beware of the Leven of the Pharisees which is hypocrisy:
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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,
2. The more cunning thou hast been in keeping thy sin secret, the more does God abhor thee, 2. King. 17. 9. The children of Israel had done things secretly, that were not upright before the Lord, Says the Holy Ghost,
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.
Thus God Aggravateth their since, Jeremiah 4. 22. They Are wise to do evil, Rom. 16. 19. I would have you wise to that that is good, and simple, Concerning evil.
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.
In the day of the Lord all men's secrets shall be discovered to all the world, 1. Cor. 4. 5. He will then lighten all things that Are hid in darkness.
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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.
Solomon brings in the fornicator complaining and bewailing his misery, even in this respect, Pro 5. 14. I was almost brought into the extremity of misery in the midst of the congregation and assembly.
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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.
And observe this in them that Are the cunningest in this sin, that (though no body Peradventure can convince them evidently of the fact) yet every body (through this just judgement of God) condemns them for it.
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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,
This (as both experience, and the Scripture teach us) prevails marvelously with most men, Ecclesiastes 8. 11. Because sentence against an evil work is not executed speedily,
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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,
See also the force that is in this to harden men in all kind of since, Malachi 3. 15. We call the proud happy (say the profane of that age) yea they that work wickedness Are Set up,
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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.
And fourthly, Some Magistrates and private Persons, do make so Light account of this since, that it is not to be wondered At, that this since is grown so Common as it is.
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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.
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 under his Authority.
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 the Magistrate is bound by God's law to Punish this sin as well as any other, Job 31. 11. This is a wickedness, and an iniquity to be punished, by the Judges.
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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 both of the Magistrate, and of every private Christian this is required (as he Desires that God's mercy should be upon him and his posterity) that he abhor this sin,
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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,
But mark what the Holy Ghost in the Scripture speaks of this kindness. 1. He makes it a Signen that a man hath no Fear of God in him when he cannot abhor since, Psalm 36. 1, 4. 2. He Says that that man makes no conscience of since himself, that is ready to speak in favour of a lewd man, Pro 28. 4. They that forsake the law praise the wicked,
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.
1. There is no true love to God in any, that cannot unfeignedly hate sin, whereby he is dishonoured, Psalm 97. 10. Ye that love the Lord, hate the thing that is evil.
vnlesse we hate such sinnes as will bring Gods curse vpon vs. Till Achan was punished, Gods curse was vpon the whole host of Israel, Iosh. 7. 12. Neither will I bee with you any more,
unless we hate such Sins as will bring God's curse upon us Till achan was punished, God's curse was upon the Whole host of Israel, Joshua 7. 12. Neither will I be with you any more,
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.
And see what a blessing, Phinehas brought both upon his own house, and upon all Israel, by the zealous hatred he showed against this sin, in the punishing of Zimri and Cozbi, Numbers 25. 11, 12. 3. There is no true love in any to their neighbours and country, but in such only.
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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.
For the disgrace and punishment that he is brought unto, is the likeliest and best means to bring him to true Repentance, Psalm 83. 16. Fill their faces with shame, that they may seek thy name Oh Lord, 2. Thess 3. 14. If any man obey not our sayings, have no company with him that he may be ashamed, verse 15. yet count him not as an enemy.
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.
Is not destruction to the wicked (Says Job, speaking of this since, Job 31. 3.) and a strange punishment to the workers of iniquity, Hebrew 13. 4. Whoremongers, and Adulterers, God will judge.
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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,
For this very sin, therefell of Israel in one day, three and twenty thousand, 1. Cor. 10. 8. And the Apostle tells us that all Judgments, that befall a nation, a Country,
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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:
for Because of these things comes the wrath of God upon the children of disobedience. But I will show you more particularly how God is wont to Punish this sin:
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:
Not only as Solomon speaks, Because Pro 5. 11. It consumeth the Flesh, and the body, but he hath invented a plague proper, and peculiar to this sin:
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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.
2. God plagueth men in their goods for this sin, Pro 6. 26. Because of the whorish woman, a man is brought to a morsel of bred, Job 24. 18. Their portion shall be cursed upon the earth.
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.
Yea, this sin is able to destroy Kings, as Solomon's mother taught him, Pro 31. 3. 3. God plagueth men in their good name, and reputation for this sin, Pro 6. 33. He shall find dishonour, and his reproach shall never be put away.
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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.
God told David, that when he committed this since, he despised him, 2. Sam. 12. 10. And those that despise God, shall be sure to be despised, 1. Sam. 2. 30.
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,
It is not only the curse whereby God threatens the man that commits incestuous uncleanness that he shall die childless, Levites 20. 20, 21. but of all Adulterers and fornicators,
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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:
Iudah though in all likelihood he were but thirty Years old when he lay with Tamar, Gen. 38. and had two Sons by her yet do we never read that he had any child After:
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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.
sure it is that from them two only, and Selac whom he had before, the families of Iudah Are reckoned, Gen. 46. 12. Num. 26. 19. 22. 1. Chronicles 2. 3, 4. 5. God plagueth the family, and town, where such men dwell, for this sin, Gen 29. 18. God shut up every womb of the house of Abimelech Because of Sarah, when there was but a purpose in him to commit adultery with Sarah, though he intended it unwittingly 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;
The family and town is polluted and made guilty of sin, Jeremiah 2. 2. Thou hast polluted the Land with thy whoredoms, Num. 25. 1. The people began to commit whoredom with the daughters of Moab;
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.
6. Because many an unclean person will be ready to say: none of all these plagues, I thank God have hitherto, nor doe now touch me: I say unto such men.
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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,
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 show his wrath,
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.
When God would Punish Pharaoh, so as he might make his power seen upon him, Rom. 9. 17. He punished him with hardness of heart, Exod 9. 12. which was a greater plague then all the rest of the plagues of Egypt.
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,
Thou shalt never be able (Continuing in thy since) to escape the damnation of hell, which is in a special sort threatened against this since, whoremongers shall be sure to have their part in the lake that burns with fire and brimstone which is the second death, Apocalypse 21. 8. That makes Solomon say, they Are as near to 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, 〈 ◊ 〉.
And as the lords forbearing wicked men in this life, and causing them to prosper, is a certain argument he hath determined to reserve their full punishment for hell, it is an evidence token of a righteous judgement to come (Says the Apostle, 〈 ◊ 〉.
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,
by so much the more grievous, and fearful shall their torment be there, Lycia 16. 25. Son, Remember (Says Abraham to Diues) That thou in thy life time Received thy good things,
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;
So that if thou Wertenberg wise, thou Wouldst think it no advantage to thee, that thou hast so well escaped all the plagues which God hath threatened against thy sin in this life;
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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:
but desire rather that the Lord would Punish thee Here (where he always uses in wrath to Remember mercy) and not reserve thy Whole punishment for the life to come, where there shall be judgement without mercy:
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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 such he Encourageth to this sin, by persuading them. 1. Thou Knowest by the Scripture, that whensoever thou shalt Repent thee of it: (though it be not before thy death) God will surely pardon it, Ezekiel 18. 21. 2. Thou hast no cause to doubt,
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 well, dye in Gods fauour, what needest thou care for more? No matter how thou liuest, so thou mayst dye well.
For haste thou not oft felt that thou hast repented and been sorry for this sin After thou hast committed it? 3. And if thou Mayest but die well, die in God's favour, what Needest thou care for more? No matter how thou Livest, so thou Mayest die well.
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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.
Yea, they will not stick to commit perjury, and murder (which Are Far more heinous offences against God) that they may hide their whoredoms from men.
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.
That made David say: 2. Sam. 24. 14. Let me now fallen into the hand of the Lord (for his Mercies Are great) and let me not fallen into the hand of man.
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,
Hab. 1. 13. He cannot see, he cannot beheld it, Psalm 11. 5. The wicked, and him that loves iniquity does his soul hate, verse 6. Upon the wicked he shall rain snares, fire and brimstone,
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,
Yea christ (through whom only we hope to find mercy with God) hates sin with an infinite hatred, Exod 23. 21. Provoke him not, for he will not spare your misdeeds,
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,
but the wrath of God which he had the sense of, was intolerable to him, Mathew 27. 4, 5. And if the wrath of God be so intolerable in this life to the wicked, what shall it be in the day of wrath (as the day of judgement is called, Rom. 2. 5.) Surely, the Stoutest and most profane Sinners that in this life have made so small account of God's 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 Thought they could do well enough with him, and have gloried so much in christ, Apocalypse 6. 15. 17. Even Kings and Captains, and every bound man,
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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:
See an excellent experiment of this in David, when Nathan had dealt particularly with him, he repented and God pardoned his since, 2. Sam. 12. 13. But did he hear no more of his sin After he had repented? yes:
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 he endured such inward anguish of conscience, as put him to such pain, as if all his bones had been broken with it, Ps. 51. 8. And in comparison whereof all his outward misery's seemed but as flea-bitings to him.
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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,
1. No man is able to Repent of himself, but it is a great and supernatural grace of God, whereby any man is made able to Repent, 2. Tim. 2. 25, 26. In meekness instruct those that oppose themselves,
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. 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,
When once a man hath fallen into any since against his conscience, it is natural for him to go on in it further and further, till his heart be hardened in it, Ephesians 4. 18, 19. The Gentiles walk in the vanity of their mind, Having their understanding darkened, being alienated from the life of God, through the ignorance that is in them,
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.
When Pharaoh had hardened his heart First, by Continuing in sin, and resisting the work of God's grace in him, Exod 8. 15. then did God harden his heart in a supernatural manner, Exod 9. 12.
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.
Of these Sinners chiefly it is said, that God reserveth them to the day of judgement to be punished, 2. Pet. 2. 9, 10. 4. Experience Proves this also.
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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;
For, 1. Observe it, and you shall find that they that Are once given up to this sin, Are more impudent then other Sinners; more graceless, profane, and blasphemous;
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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,
or excusing it, as Paul did his, 1. Tim. 1. 13. 15. Dan. 9. 4. 19. Of the sixteene Verses that contain his prayer, foureteene of them Are spent in confessing and aggravating of their Sins. 3. With grief and shame,
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;
It is not enough to hold down our head for a day like a bulrush, Isaiah 58. 5. This is but a daubing up of the Breaches God hath made in our hearts with untempered mortar (as the Prophet speaks, Ezekiel 13. 11.) that had not time enough allowed in the making and tempering of it;
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:
but chiefly for that he hath sinned against, and offended God, Against thee, thee only have I sinned Says David, Psalm 51. 3. Therefore true Repentance is called Repentance towards God, Act. 20. 21. 3. Not every sinner that hath left this sin, may be said to have truly repented:
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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.
for a man may grow weary of sin in carnal respects, she hath wearied her self with lies, Says the Lord, Ezekiel 24. 12. and sin may have left him.
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 a godly sorrow that he hath offended God by it, 2. Cor. 7. 10. 11. 2. Leaveth all known Sins as well as Some, whosoever shall keep 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,
and yet offend (wittingly and willingly) in one point, he is guilty of all, Iam. 2. 10. 3. Shunneth carefully all shows and appearances of evil, 1. Thess 5. 22. all occasions and provocations to the sin he hath left, true Repentance hath in it carefulness to shun all provocations and Fear to fallen into the same again,
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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.
The third preservative against this tentation is, the considering of the danger we have brought that party unto, with whom we have committed this sin.
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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.
and impossible to man, yet is God able to give Repentance to him that hath committed and lived long in this sin, All things Are possible with God, Mathew 19. • … 6, 27. 2. Though few have obtained this grace to Repent After they have committed this sin, yet Some have.
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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:
and all other Sins by this hope, that they may be able to Repent:) this above all things should terrify and restrain men from sin, that they Are uncertain whither they shall be ever able to Repent:
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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.
we would Therefore every one of us harken unto, and embrace that exhortation of the Apostle, 1. Cor. 6. 18. Fly fornication: and 2. Tim. 2. 22. Fly also from the Lustiest of youth.
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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.
so long as God and mine own conscience can witness with me, that I am free from sin? And in this many do marvellously flatter and deceive themselves.
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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:
some that Are indeed free from the sin it self, and Some that Are guilty of the sin, please themselves in this, that men can charge them no further then with appearance, and shows of this sin:
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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:
And the Apostle Says, that true Repentance will work in a man a care to clear himself from the sin he had committed, 2. Cor. 7. 11. And whereas they say, they care not what men think 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;
It is certain, that he that Careth not what men (specially good men) think of him, hath no true Fear of God in him, Proverbs 22. 1. A good name is to be chosen above 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;
And the Apostle would needs have Titus, and two other chosen by the Church, to join with him in carrying the benevolence of the Church of Macedonia to Ierusalem;
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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.
Because he was careful to avoid all suspicion of dealing ill in that business, 2. Cor. 8. 20. Avoiding this, that no man should blame us, in this abundance that is ministered by us Ver. 21. Providing for honest things, not only before the Lord, but also before men.
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or to thinke he doth not much dislike it. This reprooueth fiue sorts of men. First, such as entertaine familiarity with such as are infamous for this sinne.
or to think he does not much dislike it. This Reproveth fiue sorts of men. First, such as entertain familiarity with such as Are infamous for this sin.
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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:
Psalm 50. 18. to be partaker with Adulterers. And Paul wrote to the Corinthians that they should not keep company with fornicators, 1. Cor. 5. 9. There be Some men so infamous for this since, that there is none (how honest soever) whom they Are familiar with:
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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.
For the Holy Ghost commands all (specially women) to show modesty and shamefastness even in their attire: 1. Timothy 2. 9. I will that the women attire themselves in comely apparel, with shamefastness and modesty.
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Hosea 2. 2. Let her take away her fornications from her face, (for so it ought to be read NONLATINALPHABET) and her adulteries from betweene her breasts.
Hosea 2. 2. Let her take away her fornications from her face, (for so it ought to be read) and her adulteries from between her breasts.
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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.
and the painting of the face (which is noted by the Holy Ghost, 2. Kings 9. 30. Ieremie 4. 30. to have been the practice of harlots) is called the fornication of the face.
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:
Though they seem to make conscience of this Commandment (thou shalt not commit adultery) yet there is Another Commandment, Fly fornication, avoid all appearance of evil) which they make no conscience of At all:
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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,
The froward Mouth do I hate (Says the Lord) Pro 8. 13. & 18. 21. Death and life Are in the power of the tongue, Matthew 12. 37. By thy words thou shalt be justified,
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 bridle not his tongue, but deceives his own heart, this men Religion is vain. Ephesians 4, 29. Let not corrupt (rotten) communication come out of your mouths;
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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.
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 given of God, to be the principal Instrument, whereby we may Glorify God.
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.
pretend, and glory never so much of thy honesty, certain it is if thou didst fly fornication and hate it as thou Ought, thou durst not accustom thy self to thy filthy talk.
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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.
1. Certainly it will grieve, and vex an honest heart to hear such things. Ephesians 4. 29, 30. Let no corrupt communication come out of your Mouth, verse.
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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.
It is said of Lot, his righteous soul was vexed with hearing such things as he herd in Sodom. 2. Pet. 2. 8. 2. There is a special force in such speech to corrupt them that hear it. 1. Cor. 15. 33. Be not deceived: evil communications corrupt good manners.
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,
he that hath ears to hear (God's Word he means) let him hear, Says our Saviour, Matthew 11. 15. 4. A good man should not endure him that uses 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.
and raise slanders, Psalm 101. 7. He that Telleth lies shall not tarry in my sighed, much less should he endure them that talk filthily. 5. If any shall Object.
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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.
Lecture the twentieth, Iuly 11. 1609. IT remains now, that we come to the second branch of the Apostles Exhortation, of which we have already herd: and that is this.
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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.
See how this Fear is commended to us in God's Word, as a wise man fears and departeth from evil, Pro 14. 16. And blessed is the man that fears always, Pro 28. 14. and work out your own salvation with Fear and trembling, Philip 2. 12. 2. an endeavour to use all means that may preserve, and strengthen us from falling.
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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.
and may have boldness with God, that he stops his ear from hearing of blood (that is, from hearing of that that might provoke him to shed blood) and shutteth his eyes from seeing of evil.
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 which they cannot avoid, unless they would forsake their calling, Psalm. 91. 11, 12. He shall give his Angels charge over thee, to keep thee in all thy ways (seem they never so dangerous,
The man whose heart is vpright shall finde strength enough against euery tentation, while he is in the Lords way, 2. Chron. 15. 3. While wee are with him, hee will bee with vs, we may be sure.
The man whose heart is upright shall find strength enough against every tentation, while he is in the lords Way, 2. Chronicles 15. 3. While we Are with him, he will be with us, 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,
This is the reason why Ioseph continued so religious and chaste, even in Potiphar's house, Gen. 39. 10. And Obadiah in Ahabs house, 1. King. 18. 3. And diverse of Neros household Servants were the most zealous Christians that were in all Room, Philip 4. 22. Therefore the Apostle charges Christian women and Servants that they should not forsake their Husbands and Masters that were Infidels, 1. Cor. 7. 13. 21. All these (doubtless) had slender means of grace,
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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.
such Are out of God's protection, and can have no assurance to be preserved, but it is just with God to leave such to themselves, that they may fallen into most fearful Sins.
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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 he never be offended, Matthew 26. 33. In so much as though christ foretold him that he would deny him thrice, he could not believe it, verse 33. Though I should die with thee,
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:
but see how God left him to himself, and how fearfully he fell, vers. 72. 74. It is certain then that they that (presuming on their own strength) Dare venture upon any tentation to uncleanness, use not the means that God hath prescribed to preserve men from it:
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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.
This is forbidden (as a work of darkness and dishonesty by God's express Commandment, Rom. 13. 13. Let us walk honestly as in the day, not in chambering and wantonness.
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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.
When Abimelech saw Isaac in a secret place sporting with Rebecca, he concluded from thence, Certainly, She is thy wife, Gen. 26. 8, 9. He knew that such a one as Isaac durst not have used 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.
It is said of Ioseph that he shunned the company of Potiphar's wife, he would not be with her alone, Gen. 39. 10. This is a strange preciseness (will Some say.) Well, let him that is sure he hath more strength then Ioseph had, give himself more liberty in this case then Ioseph durst doe.
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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 knew what the force of this tentation is,
But you know the Proverb, who is so bold as blind Bayard? who so venturous 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 mark what the Holy Ghost (who knew what the force of this tentation is,
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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.
and what our strength is better then any of us does) speaks of this matter, Pro 6. 29. He that Goes in to his neighbours wife, shall not be innocent, whosoever touches her.
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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.
The Apostle describing unclean Persons, Says, They have eyes full of adultery, and that could not cease to sin, 2. Pet. 2. 14. He that hath an unclean eye, that gives liberty to his wanton eye, cannot cease to since.
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 Solomon makes it a chief cause of all the outrageous Lustiest of youth, that they walk After the sighed of their eyes, Ecclesiastes 11. 9. And it is noted in the Gospel, that the beholding of Herodias daughter when she danced, did so strongly inchant,
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;
If I should relate unto you, what many of the ancient Father's have spoken and written of it, you would not think (as many of you Are apt to do) that none but foolish precisians do mislike it;
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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:
but you would rather wonder (as I my self have oft done) to see many Divines, who seem to be the greatest admirers of the Father's (who were indeed holy and reverend men:
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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:
To conclude this point we read of Job, that by reason of the danger that he knew was in the eye to corrupt the heart, he made a Covenant with his eye, and bound it to the good behaviour, Job 31. 1. Let him that is sure he hath more strength of grace in him then Job had, give liberty to his eye to read what he lists, and behold what he lists:
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.
Why then should I think of a maid? Why should I give liberty to such thoughts, Job 31. 1. For, 1. All uncleanness begins there, Matthew 15. 18, 19. Those things that proceed out of the Mouth of man come from the heart, and they defile a man.
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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.
For out of the heart come evil thoughts, murders, adulteries, fornications, etc. Therefore when Solomon would give a Preservative against this sin, he Says, Pro 6. 25. Desire not her beauty in thy heart.
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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.
but from his mental, and contemplative fornication, he will be in great danger to fallen unto that which is actual, Iam. 1. 15. Lust when it hath conceived brings forth sin, Pro 14. 22. Do not they err that imagine evil.
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.
He sees and abhorreth, and Judgeth these unclean thoughts, and Lustiest of the heart, Pro 15. 26. The thoughts of the wicked Are abominable to the Lord.
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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:
and drink I mean) soberly, and moderately: and not pamper the Flesh too much. Among the Causes of the Sodomites beastly lust, fullness of bred is nam:
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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.
and seek mixtwine (no drink is strong enough for them) Prou. 23. 30. He gives this for a reason, verse 33. thine eyes shall look upon strange women (though thou have a wife of thine own) and thine heart shall speak lewd things.
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:
the Apostle Says, they Are as bruit beasts led with sensuality, and made to be taken and destroyed, that count it a pleasure to live deliciously every day (so it is to be translated) 2. Pet. 2. 12, 13. And our Saviour notes it to the shame of Diues, (though he were a rich man) that he fared well and delicately every day:
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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.
They that keep feasts so oft, must needs be wantons. 5. He that would keep himself from uncleanness, must take heed of idleness, and sluggishness.
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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:
Among the Causes of the Sodomites sin, this is reckoned by the Prophet for one, Ezekiel 16. 49. Yea the Holy Ghost speaks of these as of the Causes of David fallen:
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,
At the time of the year when Princes go forth to battle, he sent Ioab and tarried At home himself, 2. Sam. 11. 2. And he gave himself too much to sleep, 2. Sam. 11. 2. When it was towards evening, he rose from his Bed,
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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;
The Apostle having spoken. 1. Tim. 5. 11. of wanton young widow's, verse 13. He notes this a cause of their wantonness that they were idle, and went about from house to house as they that had nothing to do. To conclude this point;
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 hear, and read, and meditate in it with an honest heart, hath this virtue in it to preserve a man from this sin, Pro 6. 23. 24. The Commandment is a lanthorn,
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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:
That such were Hypocrites, and professed Religion with an irreligious heart, Ecclesiastes 7. 28. He that is good before God, shall be Delivered from her:
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.
seldom or never hear, or read the Word, yea despise, and hate piety; should keep themselves chaste, it were one of the greatest wonders, that ever God wrought.
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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 that is able to receiue it, let him receiue it.
and live single, all men cannot receive this saying (Says our Saviour, Matthew 19. 11.) save they to whom it is given, and verse 12. He that is able to receive it, let him receive it.
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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 distraction, I would that all men were even as I my self Says the Apostle, 1. Cor. 7. 7. and verse 26. I suppose that this is good for the present distress, I say that it is good for a man so to be, that is, to be single and unmarried. 3. There is no faithful man, whom the Lord hath by necessity restrained,
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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.
the married Persons who by sickness, or necessary absence Are separated for a time) but if by all good means with an honest heart he seek it of God, he may be assured to obtain 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,
For that grace without which they cannot choose but live in sin, the faithful may be assured (by virtue of that promise, Luk. 11. 13. If you being evil know how to give Gifts unto your children,
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,
But the person whom the Lord hath not thus restrained from marriage, if he cannot by the use of all good means, obtain the gift of continency, is bound to marry, to avoid f• … rnication let every man have his own wife,
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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.
if he cannot contain from inward burning, he is bound to marry, if they cannot contain let them marry, it is better to marry then to burn, Says he, 1. Cor. 7. 9. For this is the chief means ordained of God to preserve men from this since.
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.
Wherefore did God At the First ordain marriage, and made for Adam but one Woman? Because he sought a godly seed Says the Prophet, Malachi 2. 15. And the Lord said (in the First Institution of wedlock, Gen. 2. 18.) it is not good for man to be alone, I will make him an help 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,
To preserve us from uncleanness, to avoid fornication, let every man have his own wife, etc. Says the Apostle, 1. Cor. 7. 2. Neither is it possible for any that Wants the gift of continency, to keep himself chaste,
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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,
you see it is not so much the having of a wife, as the having of her and delighting in her, that is the means that God hath sanctified to preserve a man from whoredom, Pro 5. 18, 19, 20. And that is the chief cause,
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.
Lecture the One and twenty, August 8. 1609. WE have oft herd, that these words from the 16. verse to the 18. do offer unto our consideration foure principal points.
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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,
3. That among all the secret or open Sins which he knew by her, when he would touch and awaken her conscience, he makes choice of the Fornication she lived in,
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:
From whence (that we may the better receive that comfortable instruction which the Holy Ghost intends to give us in this Exampl.) Let us Consider 1. What a manner of person this Woman was. 2. The gracious respect christ had unto her. Shee was 1. an Idolater:
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,
1. It is certain God hates all sin, in all men, as well in the Elect as in the Reprobate, with a perfect and infinite hatred, above that that any tongue can express,
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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 scourge them shapely for them. David may be an Exampl of this, 2. Sam. 12. 10, 11. 3. He is wont to bear less with his own people in this life, then he does with the wicked:
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.
but notwithstanding their Sins be never so many, never so heinous, he loves them never the less with the love of a father, with a most tender, and unspeakable love.
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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,
and to seek their conversion, for any heinous sin they lived in before their calling. 2. He thinks never a whit the Worse of them for that they have been,
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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.
when we were utterly without grace, children of wrath, enemies to all Goodness, specially so notorious Sinners as many of us were, this argue a special, and wonderful love indeed: and yet so he did.
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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,
What a one was Paul? one that breathed out threatenings and slaughter against the Disciples of the Lord, Acts 9. 1. one that was not a blasphemer and threatener himself and injurious, that is, such a one as cared not what wrong he did the faithful,
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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,
though he had no colour of right or law for that he did against them, 1. Tim. 1. 13. But one that did also counsel Others to Blaspheme the name of christ against their own knowledge and Consciences, Acts 26. 11. And what were those whom christ showed most kindness unto, most care to win? Surely the most notorious,
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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.
see it also in Another woman, an infamous and notorious sinner, Lycia 7. 39. see it, Matthew 9. 10. Many Publicans and Sinners Come and sat down with him At Matthew feast.
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after once he hath repented, then in many others, as our Sauiour teacheth vs both in the Parable of the lost sheep, Luk. 15. 45. and of the lost piece of money, vers. 8, 9. and of the lost child, ver. 32. and in plaine termes, vers. 7. so he is wont to shew himselfe, more kind, and louing to such euer after,
After once he hath repented, then in many Others, as our Saviour Teaches us 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 plain terms, vers. 7. so he is wont to show himself, more kind, and loving to such ever After,
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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 4. anoint them, Luk. 7. 38, 39. The First of all that he appeared unto After his resurrection was Mary Magdalen: Mar. 16. 9. He loved Peter never the less for denying,
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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,
to him he appeared After his Resurrection rection, before he appeared to any of the rest: 1. Cor. 15. 5. and when he did appear to him, in stead of upbraiding him with his heinous since, 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:
and renews his calling to the Apostleship, John 21. 15. And whereas (a thing worthy to be marked) there be but ▪ foure women mentioned in the pedigree of our Saviour, Matthew 1. there is never a one of these foure upon whom the Scripture hath not:
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:
The First was Tamar, Matthew 1. 3. with whom Iuda her father in law had committed Incest, Gen. 38 18. The second Rahab, Matthew 1. 5. and she was a Common strumpet, Hebrew 11. 31. The third was Ruth, Mathew 1. 5. and she Come of Moab, whom Lot begotten of his own daughter, Gen. 19. 37. The fourth Uriah's wife, Matthew 1. 6. whom David had committed adultery with:
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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,
and for whom he was so plagued of God: 2. Sam. 12. 9, 10. This I say is worthy to be observed, the rather Because, 1. It is not usual with the Holy Ghost to mention women in the Genealogies. 2. No woman in this Genealogy is mentioned but these. 3. No one unfaithful or wicked man is mentioned in his Legal genealogy by Ioseph. Luk. 3. but in this his natural genealogy only. 4. No reason can be given,
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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,
nor use imagined of mentioning these foure (specially of three of them) but only to teach us this, that poor penitent Sinners shall have never the less honour with God, shall be never the Worse esteemed,
Thirdly, Whereas after our conuersion the best workes we doe are imperfect, and stained with many corruptions, insomuch as the Prophet saith in the name of the true Church:
Thirdly, Whereas After our conversion the best works we do Are imperfect, and stained with many corruptions, insomuch as the Prophet Says in the name of the true Church:
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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,
But 1. Accepts them never the less, and Takes them in good part, our spiritual Sacrifices Are acceptable to God through christ, 1. Pet. 2. 5. 2. Delights and Takes pleasure in them, Cant 2. 14. Show me thy sighed, let me hear thy voice,
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,
3. He will reward them also, and that with the reward of the inheritance, Knowing that of the Lord ye shall receive the reward of inheritance Says 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,
even to the Poorest servant that of conscience towards God should perform to their Masters that were but Infidels, Col. 3. 24. 4. He will not so much as take notice of,
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,
But even as we stand affected to our own children whom we love dearly, there is many a blemish which in Another men eye is a great deformity (as a mole in the face,
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.
and sovereign medicine of the most deadly poison in the world) makes the very Sins of his Elect, to turn to the furtherance of their salvation, according to that which the Apostle speaks, Rom. 8. 28. This we shall see in three points.
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.
then he that hath lived a more civil life, Matthew 21. 31. The Publicans and Harlots went into the Kingdom of God, and repented before the righteous Pharisees.
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 so the Apostle Says, of that thorn in his own Flesh that he complained so much of, 2. Cor. 12. 7. So that we may truly say, that though we our selves Are bound to account the corruption that remains in us an intolerable burden which we must be continually humbled for,
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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 groan under and strive to lessen and desire to be eased of as the Apostle did, Rom. 7. 24. Because our most holy and heavenly Father is grieved and offended by it;
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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.
but his own good will and pleasure only, he hath mercy on whom he will have merry, Says the Apostle, Rom. 9. 18. and Ephesians 1. 11. He works all things After the counsel of his own will.
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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.
And in this it becomes every Mortal man to rest without inquiry any further, and to say with the holy Apostle, Rom. 9. 21, 22. Hath not the Potter power over the clay? What if God will do thus.
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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.
2. The respect God hath to the Son of his love to whom he gave them before the world was, He hath chosen us in him (Says the Apostle, Ephesians 1. 4.) before the Foundation of the world, and verse 6. He hath made us accepted in his Beloved.
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 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.
Now of this Doctrine I may say as the Prophet does in Another case, Isaiah 28. 9. To whom shall we teach this Doctrine? Who is fit to hear and receive it? The Apostle speaks of Some that Stumble At the Word, 1. Pet. 2. 8. and such there have ever been in the Church.
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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 to the hardening of his heart against all check of conscience for since? yet must this Doctrine (so clearly and plentifully Delivered in the holy Scripture,
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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,
Yet before I give the children their bred, and apply this Doctrine to them, unto whom it only belongeth, I will endeavour to driven away the Dogs, by showing that the profane and impenitent sinner, that turns God's grace into wantonness,
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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 which are called Vessels of wrath, Rom. 9. 22. 23.
For 1. All this that is spoken in the Word, of God's mercy, belongs only to the Elect, which Are Therefore called Vessels of mercy, not to the Reprobates which Are called Vessels of wrath, Rom. 9. 22. 23.
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.
I answer thou Mayest indeed, but till thou Knowest thy self to be so, and Canst find the marks of Election in thy self, thou Canst take no Comfort in this Doctrine.
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.
the Scripture every where Teaches, that none Else have cause to glory in it, or trust to it, Psalm 118. 4. Let them that Fear the Lord now say, that his mercy Endureth for ever.
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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 thou trustest to finde him so mercifull) will appeare vnto thee one day so terrible,
3. This God (whose mercy thou so much gloriest in, and the Doctrine of whose mercy thou dost so much abuse) and christ Iesus (through whom thou trustest to find him so merciful) will appear unto thee one day so terrible,
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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;
as thou shalt cry to the hills and Rocks to fallen upon thee to hide thee from his presence, Apocalypse 6. 15, 16. Yea this shall increase thy horror At that day, that thou hast sinned against so merciful a God;
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,
yea (haply) towards such as were more notorious Sinners then thy self, hath no mercy for thee At all, Luk. 13. 28. There shall be weeping and gnashing of teeth,
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And indeed 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,
And indeed this Doctrine is to such the Foundation of all true Comfort. If thy sin cannot hurt thee, nothing can hurt thee, neither Prosperity, nor adversity, life,
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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 thou finde thy selfe able through Gods grace to repent of thy sinnes, there is no cause thou shouldest feare damnation for thy sins,
For this grace of unfeigned Repentance is given 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 certain note of Election, 2. Timothy 2. 19. So that if thou find thy self able through God's grace to Repent of thy Sins, there is no cause thou Shouldst Fear damnation for thy Sins,
we should be followers of God in this as deare children, Ephes. 5. 1. 1. As the hainous sins of his Elect doe not hinder God from seeking their calling and conuersion:
we should be followers of God in this as deer children, Ephesians 5. 1. 1. As the heinous Sins of his Elect do not hinder God from seeking their calling and conversion:
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:
so we should not be discouraged from endeavouring with all long sufferance, by all means (especially by prayer unto God) the conversion of such as Are yet without grace, be they never so wicked, specially such of them as God hath tied us unto by any special bound:
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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;
when the Apostle had charged Timothy to take principal 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 favoured the truth) 1. Tim. 2. 1, 2. he tells him, vers. 3. that this is good and acceptable in the sighed of God our Saviour;
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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 gives this for the reason of it, vers. 4. Because he will have all men (of all sorts and conditions of men Some) to be saved and to come unto the knowledge of the truth.
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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 2. Tim. 2. 24, 25. he Says the servant (and minister of the Lord) must be gentle unto all men, apt to teach, patient instructing with meekness even them that oppose themselves.
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.
And Tit. 3. 2, 3. he requires of all the faithful that in their Whole Conversation they show all meekness to all men, considering how bad themselves (even the best of them) were before their conversion.
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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.
or minish that Reverence, and love that we owe unto them, Despise not any of Christ little ones, Matthew 18. 10. Honour all that Fear God, Psalm 15. 4.
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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.
and finding she could not, or would not understand what he had said unto her in the commendation of the water of life which he had to bestow upon her, Discovereth to her the secret whoredom that she lived in.
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;
though (if she had had in her no better a Spirit then she had At the First) she would have scorned and defied him, that he (being so mean a person as his habit did give him to be) should thus control her;
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,
yet does not the Evangelist (who sets down but the brief sums of those things that were spoken and done) report that she confessed her since in plain terms,
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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,
then could otherwise have been done in so few words, more effectually, then if she should plainly have said, It is true indeed Sir, that man that I keep is not my husband,
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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,
The third is this, that perceiving him to be a Prophet, and one that (through the divine knowledge and holiness that was in him) was not only privy to her secretest Sins,
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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.
and shun his company, but Desires further communication with him, and seeks instruction and resolution from him, in a case of conscience, that did most nearly concern her.
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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,
For (being touched in conscience with remorse for her since, and careful to seek peace with God) she Desires to be resolved by him, in the right Way how she may seek the Lord,
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 First in that it is noted as a fruit of true conversion and Repentance in this Woman, that being charged with her since though it were secret, she presently acknowledgeth it,
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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,
and cannot by his secret Confessi of them unto God find Comfort, as is plain by the context, vers. 13. 14. for he requires him First in every kind of affection to seek Comfort from God by his own prayer,
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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;
but leaves him to his liberty, to make choice of any other, who (for his Wisdom and faithfulness, experience and love) is Fittest to yield him Comfort in that case;
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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:
and Therefore it is to be observed, that whereas he directs them to seek for help against the sickness of the body, from the Elders of the Church, to whom God had given that extraordinary gift of healing, verse 14, 15. when he comes to give them direction to seek for help, against the sickness 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 God's 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;
for that which he would have kept secret, they will have to be revealed, and those things that he would have published, they teach that secret Confessi will serve for;
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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.
and those Sins that Are discovered to the Priest under the seal of Confessi (though they tend to the damage of a Whole state) they teach, may in no case be discovered.
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;
But such Sins as (being either openly committed, or any Way brought to Light by the hand of God) men shall be able to reprove us for, and charge us with;
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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,
the old man yields presently, It is the Lord (Says he) let him do what seems him good, 1. Sam. 3. 18. The Lord discovered the sin of Jonah by a lot unto the Mariners they charge him with it, he Confesses it to them,
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,
and that in so penitent a manner, as the Prophet was feign to Comfort him presently, 2. Sam. 12, 13. and not contenting himself to confess it to him,
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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,
For no man is bound to think well of a sinner till he hear him profess his Repentance, in that place where our Saviour Presseth this duty of charity most, he does it upon those terms, if he turn again to thee, saying, Irepent, thou shalt forgive him, Luk 17. 4. And we Are bound to give satisfaction unto men this Way, that have been offended by our sin, First be reconciled to thy brother and then come and offer thy gift, Matthew 5. 24. And it is noted as a chief cause of Zedechiah confusion, that he did not humble himself before Jeremiah the Prophet, 2. Chronicles 36. 12. Who knew his since,
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so by professing our repentance, we greatly glorifie him. That is the reason why Gods seruants haue published such shamefull sinnes against themselues.
so by professing our Repentance, we greatly Glorify him. That is the reason why God's Servants have published such shameful Sins against themselves.
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. How he had beene mad against Gods seruants,
how that in impatiency (seeing the opposition he found in his Ministry) he cursed the day of his birth, Jeremiah 20. 14, etc. Paul reports, not only before Agrippa, and many profane men, Acts 16. 11. How he had been mad against God's Servants,
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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,
but to the Whole Church of God, 1. Tim. 1. 13. 15. And why did they this? they knew, that this public acknowledgement of their Sins, would gain much glory to God,
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.
He that Humbleth himself shall be exalted Says our Saviour, Lycia 14. 11. For as he that loses his life for Christ sake, shall find it, Matthew 10. • … 9. So he that of conscience towards God, can be content to neglect his credit and estimation with men, shall be sure to lose no credit by it.
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 many delight to show their wits in defending many Sins that the word condemns. 2. By denying them as Cain, Gen. 4. 9. and Gehazi, 2. King. 5. 25. And Ananias, Acts 5. 8. 3. By excusing and extenuating their sin,
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.
Therefore Solomon when he had spoken of the benefit of confessing and danger of hiding sin, adds immediately, Pro 28. 14. Blessed is the man that fears always, (that hath a tender conscience as he hath that is apt to confess his sin) but he that Hardeneth his heart (as he usually does that uses all the wit and learning he hath to hide his since) shall fallen into mischief. For 3. nothing that he Takes in hand shall prosper, not his Prayers, not his meditations, God's graces shall not prosper nor thrive in him.
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,
Hebrew 4. 12, 13.) if I say when thou art thus met with, thou Wouldst presently acknowledge thy since unto God in secret, (as he did of whom we read, 1. Cor. 14. 25. when the secrets of his heart were made manifest unto him by the Ministry of the Word, he fell down on his face and worshipped God) no doubt thou Mightest find 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,
even to hear that that particularly touches our selves as John Baptists hearers did, Lycia 3. 10. 12. 14. That mind should be in every one of us that was in David, Let the righteous smite me (Says he, Psalm 141. 5.) it shall be a kindness,
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,
Gen. 3. 12. 13. and thus did Saul seek to hide his since by excusing it and laying the fault upon the people, 1. Sam. 15. 21. 4. By senseless silence not acknowledging them,
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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,
or being affected with them as Iudas did, who though he herd our Saviour in great trouble of Spirit, speak plainly of his since, John 13. 21. and particularly pointed him out to be the man, John 13. 26. 27. though he had herd the fearful words he denounced against him for it, Mathew 26. 24. though he saw how much all the elect Apostles were moved and troubled with it, Matthew 26. 22. yet could not he confess his sin,
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.
Lecture the three and twenty, August 22. 1609. IT follows that we proceed to the second Signen of grace and fruit of true conversion in this woman, she esteemed better of christ After he had thus touched and reproved her then ever she did before.
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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,
when he Come to speak with him, he had present access to him, 1. King. 1. 23. and you shall find, verse 27. that the King was not wont to conceal 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.
but to advise with him about all his affairs of greatest moment, so Acts 2. The same men that had mocked the Apostles before, verse 13. when by their Ministry they were plainly rebuked, they esteemed reverently of them.
Reasons. 1. Because they know God is the Author of that reproofe that is giuen them according to his word, whosoeuer be the instrument: 2. Chron. 35. 22. Though Pharaoh Necho were Iosias enemy,
Reasons. 1. Because they know God is the Author of that reproof that is given them according to his word, whosoever be the Instrument: 2. Chronicles 35. 22. Though Pharaoh Necho were Iosias enemy,
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.
and think he can never be humble enough, Judges 3. 20. Eglon himself did (in Reverence) rise out of his seat when a message was brought him from God.
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.
thou shalt not hate thy brother in thine heart, but thou shalt in any wise rebuke thy neighbour and not suffer since upon him Says 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 sharply, that you might perceive the love which I have specially unto you.
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 good part;
1. This Doctrine serves to exhort every Christian, to strive After, and pray for this grace, to be able to take a Christian admonition or reproof in good part;
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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.
and this experience Proves most true. 2. Mark why he would have them to love their Ministers with a singular love (for their works sake) and what the chief work is he names, (they admonish you) even for this cause they should love them.
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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.
Now there be three things principally that keep men from taking a reproof in good part, against which I will labour (out of God's 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 to reigne as a Lord,
1. We Are ready to think of every one that Admonisheth or Reproveth us, that he usurpeth Authority over us, makes himself our better, seeks to Reign as a Lord,
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,
and reproved him for his Idolatry, he was rejected with this taunt, Have they made thee the Kings Counselor, 2. Chronicles 25. 16. So that whither he be our inferior or equal,
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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:
Indeed every man must in reproving of his betters, show due Reverence and respect to their calling, 1. Tim. 5. 1, 2. Rebuke not an Elder, but admonish him as a brother, the elder women as mother's, yet it is no presumption in the Minister of christ to reprove sin in any man:
For it is 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.
For it is his calling, Ezekiel 3. 17. I have made thee a Watchman, yea we Are in Christ room, 2. Cor. 5. 20. And it is necessary God's 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,
Know them that Are over you (Says the Apostle) 1. Thess 5. 12. If Therefore you disdain to be taught and admonished by us, you disdain to be taught and admonished by christ, Luk. 10. 16. He that hears you hears me,
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.
For he hath also the Commandment of God for it, Hebrew 10. 24. Let us Consider one Another to provoke unto love and good works, 1. Thess 5. 11. Comfort your selves together, and edify one Another as also ye do.
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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,
See an Exampl of this in a master, Naamans Servants admonish him, and he by Harkening to them received great good by it. 2. King. 5. 13. In a husband, in all that Sarah hath said unto thee harken unto her voice, Says the Lord to Abraham, Gen. 21. 12. In a Father, Terah harkened unto Abraham and left his own country as appears by comparing Gen. 11. 31. and 12. 1. In a Prince, David harkened to the counsel 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 show thy Obedience to God,
The second corruption that hindereth men from accepting reproofe, is this, if we can say that the party that reprooues vs, hath his faults as well as we:
The second corruption that hindereth men from accepting reproof, is this, if we can say that the party that reproves us, hath his Faults as well as we:
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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,
nor ought indeed, to reprove sin in Others, that is himself a wicked man, unto the wicked Says God, what hast thou to do 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 Chastest my words behind thee, Psalm 50. 16, 17. And a Bishop must be blameless, 1. Tim. 3. 2. Yea if he have been heretofore infamous for any scandalous since,
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,
and have 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 even of them that Are without,
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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,
lest he fallen into reproach, and (by that means) into the snare of the Devil, 1. Tim. 3. 7. The cause why Paul by no means, would accept of Mark to join with him in his Ministry, was Because he had given offence to the Church by departing from him before, Acts 15. 37, 38. Yet it is no just exception to the reproof that is given,
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,
for then may we reject all reproof from men, seeing the Holiest Minister hath his infirmities and Faults, we also Are men of the like passion with you, say the Apostles themselves, Acts 14. 15. Yea it it profitable for us, that God Teaches us not by Angels,
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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. that he might be a mercifull and faithfull high priest.
for by this means, they may teach us with more feeling, experience, and compassion, then otherwise they could have done, this reason the Apostle gives why our blessed Saviour himself was in all things (excepting since) made like unto us, Hebrew 2. 17. that he might be a merciful and faithful high priest.
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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 publikely) to be our enemies,
The third and last of those corruptions which usually hinder us from taking reproof in good part is this, that we take such as reprove us (especially publicly) to be our enemies,
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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.
an Exampl of this corruption we have in Ahab, who accounted the Prophet Elijah his enemy, 1. Kings 21. 20. and those proud men spoken of, Jeremiah 43. 2, 3. who charged the Prophet that baruch had Set him on to preach so against them as he did.
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;
and had the secrets of his heart (which were unknown both to the prophets and to all other men) made manifest to him, 1. Cor. 14. 24, 25. We use not to busy our selves in inquiring curiously or maliciously into your Faults, nor entertain talebearers;
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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;
when we think not of you, Jeremiah 11. 18, 19. 2. That when a men offence is known and scandalous to many, the Minister is not bound to admonish him in private;
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• ….
but may (without malice) reprove it publicly, for so did John deal with the Pharisees and Sadducees, Matthew 3. 7. and Paul even with Peter himself, Gal. 2. 14. and we have an express Commandment for it, 1. Tim. 5. 20. them that since (publicly and notoriously he means) rebuke before all, that Others also may fear• ….
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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,
yet they that will try it, shall find there be very few, that will take it well. 2. There is much more power and Authority in such public reproof as I have spoken of,
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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;
Matthew 28. 20. 3. By such a public reproof many Others may receive profit, which is the reason the Apostle gives of that Commandment, 1. Tim. 5. 20. 4. If his reproof be according to God's Word thou Ought to receive it, whatsoever his affection be, that delivers it;
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.
when thou Canst not justly blame his Doctrine, and so the Lord speaks of it as of a great since, Hos. 4. 4. this people Are as they that strive with the Priest.
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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.
Because he uses to admonish and reprove him? will he that hath any Wisdom or grace in him, love the man the better that Rebuketh him? is it not possible for any man truly to have repented of any since, that hates and storms against him, that dislikes and censures his since? then surely Are most men Far from grace, and Far from true Repentance.
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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,
as he did Micaiah, yet hate him only Because he prophecies not good to them, 1. King. 22. 8. And generally the people hate the Ministers of the Word only for doing this work and duty of their Ministry, they hate him that Rebuketh in the gate,
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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,
nor men have lent to me on Usury (that is, I never had to do with them about any worldly occasions) yet every one of them does curse me Says the Prophet, Jeremiah 15. 10. Now I would have such men to know that it is not the committing of any since (how heinous soever) that makes their case so desperate,
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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.
then an old and foolish King who will no more be admonished (Says Solomon, Ecclesiastes 4. 13. By this the Prophet knew that the Lord had determined to destroy Amaziah, 2. Chronicles 25. 16. Because he scornfully rejected his admonition and would not receive 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,
And this is given as an undoubted Signen of the utter ruin of the Kingdom of Iuda, 2. Chronicles 36. 15, 16. that when God sent them his messengers to admonish and reprove them, they mocked his messengers and misused his prophets,
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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,
and a Publican, Matthew 18. 17. The highest degree of since is the sitting in the seat of the scorner, Psalm 1. 1. and who is a scorner? he that will not endure admonition,
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.
THE FOVRE AND TWENTIETH LECTURE, ON AUGUST, XXIX. MDCIX. JOHN IIII. XX. Our Father's worshipped in this mountain, and ye say that in Ierusalem is the place where men ought to worship.
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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,
WE have already herd, that the Evangelist in this verse and the former, does Set down the effects of that speech, whereby our Saviour did discover to this poor Woman, her secret since,
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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.
and reproves her for it, and this he sets forth in three notable fruits and Signs of a true conversion which it brought forth in her. 1. She acknowledgeth her since. 2. She esteems Far more reverently of christ then she did before. 3. She seeks to him for instruction and resolution in a doubt that troubled her conscience.
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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,
If grace be in thy heart thou wilt affect that Ministry the most, not that delights or tickleth the ear, no nor that which only brings thee to knowledge,
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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.
nor leaves his company, but Desires further communication with him, and seeks instruction and resolution of him in a case of conscience that did most nearly concern 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.
Now before we can well receive that instruction, which the Holy Ghost intended to give us in this verse, fiue questions must be answered for the opening and unfolding of the meaning of the Text. 1. What the worship was that she Here speaks of. 2. What mountain was that she Here speaks of. 3. Who were these Father's that she Says did worship in that mountain. 4. What moved her to make any doubt of this matter. 5. Why seeks she to be instructed in this question rather then in any other.
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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.
yet in this place, it is not put for the Whole worship of God, but only for the most public and solemn worship, which stood in Sacrifices and ceremonies appointed by the Lord.
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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.
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, 2. Mac. 6. 2. doe affirme that the Samaritans Temple stood vpon that mountaine, whose authority (though it be meerely humane,
2. The mountain that she speaks of Here, was Mount Gerizim, as appears, not only Because both Iosephus, and the author of the Macabees, 2. Mac. 6. 2. do affirm that the Samaritans Temple stood upon that mountain, whose Authority (though it be merely humane,
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,
namely that book of the wars of the Lord mentioned, Num. 21. 14. and that book of Jasher, Joshua 10. 13. and that book of the acts of Solomon mentioned, 1. King. 11. 41. But specially,
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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 Ierusalem, not onely 1. because her true Ancestours had worshipped there and in the Temple that stood there;
The reason of her doubt and scruple was this, 1. For Mount Gerizim, she had reason to think it was as holy a place as Ierusalem, not only 1. Because her true Ancestors had worshipped there and in the Temple that stood there;
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,
for the better stirring up of their affections by the contemplation of God's works, and that by God's own 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 found imitation thereof that seems to be, that the idolatrous Iewes did offer incense and pour out their drink offerings upon the roofs of their houses, Jeremiah 19. 13. 3. Beside upon this mountain, the Lord had appointed that the Priests and Levites should stand to bless the people so soon as ever they were come to the Land of Canaan, Deuteronomy 11. 29. and 27. 12. On the other side she had reason to doubt that Ierusalem was the place where this solemn service should be done unto God,
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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,
all things by the law were purged with blood (of a sacrifice) and without shedding of blood there was no remission, Hebrew 9. 22. 2. She might well know that God would accept of no Sacrifice, that was offered to him in any other place,
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.
Deuteronomy 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, beside that one place, that he had chosen to put his name there, no better then of wilful murder: Levites 17. 4. Having thus opened the meaning of the Text, let us now come to the instruction that the Holy Ghost intends to teach us in this Verse.
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,
See this also in such as herd Peter, when by his Ministry they had been pricked in their hearts with a effectual sighed 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,
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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.
and Says unto him and the rest of the Apostles, Men and brothers what shall we do? Acts 2. 37. This will better appear by comparing it with the contrary.
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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,
as we may see in the Exampl of Ahab, who for this cause could not endure Micaiah, 1. King. 22. 8. And of Felix, who when Paul's Doctrine made his heart to tremble by putting him in mind effectually and in a powerful manner of the chief Sins he had been most given unto,
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.
and of the dreadful judgement he must come to for them, would hear him no more, Act. 24. 26. But so will not they (as we have herd) that have truth of grace in them.
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,
Zach 12. 10. You shall see this in Peter, he was deeply touched with remorse for sin, Mark 14. 75. Yet was he 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.
though John did outrun him and got to the Sepulcher before him, yet went he First into the Sepulcher, to see that there that might confirm him in the faith of the Resurrection of christ, John 20. 6, 7.
That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when 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.
That is said to be the cause of the Reverence which the unbeliever did show to the prophets when he was rebuked and judged of them, 1. Corinthians 14. 25. This makes them to acknowledge them and Reverence them as able Ministers of the New Testament, not of the Letter only, but of the Spirit and power of God, 2. Cor. 3. 6. 3. He Knoweth the lords manner hath been to heal his Servants 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.
The Prophet Gad was the man, by whom the Lord sent such a heavy message to David: 1. Chronicles 21. 10. 15. And he was also the man, by whom the Lord gave him Comfort, verse 18. Isaiah was the man by whom the Lord sent such a message to Hezekiah, as made him weep soar, Isaiah 38. 3. and Isaiah was the man by whom God gave him Comfort, Isaiah 38. 4. to 8.
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.
but that wherein thou Feel the Spirit and power of God working upon thy heart rebuking thee for sin, wounding thy conscience and giving thee no rest till it have reformed thy heart.
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:
but in plain evidence 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 Says) that they were carnal men Because they affected such a Ministry as had fine words but no power in it: 1. Cor. 3. 4. For though he names himself and Apollos there, he does it but figuratively as he Says: 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos, but their own vainglorious Teachers, whom he Describeth:
For though 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,
For though they be content to hear sometime, and to hear ordinarily, yea, and to be At charge also with maintaining the Ministry of the Word among them, (as many most ungodly men that we have read of in the word have been content to do) yet in three things they show themselves to be carnal and ungodly men. 1. In that in their hearing, they respect not edification but delight only,
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. 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.
and application of it to the use of the Church, they despise, and count it as the conceited Corinthians also did: 1. Cor. 1. 21. The foolishness of preaching. We grant that he that should convert Souls had need have the tongue of the learned, Isaiah 50. 4. and that knowledge of the arts and tongues, Are to be acknowledged excellent helps and Ornament, unto a Preacher.
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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,
Yet it is certain, that the power of the Spirit of God, for the working upon the conscience, lies neither in the sentences of any Father's or other Authors,
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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.
nor in the art and eloquence of the Teachers, but in the Word it self, Lycia 8. 11. The seed is the Word of God, Hebrew 4. 12. The Word is lively and mighty in operation, Psalm 19. 7. The Law of the Lord is that that converts the soul.
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;
Jeremiah 23. 29. Is not my word like fire, and as a hammer? 2. In that they cannot endure that Ministry, that does with any power reprove sin, specially those Sins, themselves Are given unto;
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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.
but use to indent with their Teachers, and limit them, as they did of whom the Prophet speaks, Isaiah 30. 10. They said unto the prophets, prophesy not unto us right things, speak unto us 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.
3. Though they do both hear ordinarily, and in words also commend the Faithfullest Ministers, yet in their Deeds and unreformed lives, they shame and disgrace their Teachers.
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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.
The only good commendation and testimony the people can give their Teachers, is this, when the power and virtue of their Teachers Ministry, may appear in the Reformation of their lives.
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.
Lecture the fiue and twentieth, September 12. 1609. IT remains now, that we come to the second of those three principal points I told you were to be observed in this verse.
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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,
So soon as Samuel had anointed Saul to be King to testify his homage to him, he gives him a kiss. 1. Sam. 10. 1. When the Lord would describe his people that had not given religious worship unto Baal, he calls them such as had not bowed their knee to him,
That no man can performe any Part of Gods worship well, (specially of his publike and solemne worship) without some signification of his reuerence and subiection vnto God,
That no man can perform any Part of God's worship well, (specially of his public and solemn worship) without Some signification of his Reverence and subjection unto God,
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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,
it is as the offering of the blind, lame and sick in Sacrifice, of which the Lord Says, Malachi 1. 8. is that no evil? offer it to thy Prince, etc. Yet is the service of the body also necessary,
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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.
and whatsoever Reverence we can make show of with our bodies, if our hearts do not withal thus bow unto him, it is but abominable hypocrisy in the sighed of God.
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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.
For this we have the Exampl of daniel, Dan. 6. 10. and of our Saviour himself, Lycia 22. 41. 2. When they have given thanks (though but in private) they have used adoration.
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.
And as his success increased, so his Thankfulness to God increased, and so did the outward Reverence of his body also, verse 52. When Abrahams servant herd them give consent that Rebecca might go with them, then he bowed himself to the very earth to the Lord.
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,
yet in token of Reverence, raised himself up to his Beds bead, and being not able through feebleness to fit upright, he leaned, and boar himself upon his staff, and so adored God, Gon. 47. 31. Hebrew 11. 21. See the conscience the good old man made of this duty,
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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.
3. When they have taken an oath, they have been wont to use such gestures of their body as might stir up Reverence in their hearts, Gen. 14. 22. Abraham when he sware, he lift up his hand to the Lord, the most high Possessor of heaven and earth.
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.
Rise up ye women that be At ease (Says the Lord) Isaiah. 32. 9. hear my voice, alluding (doubtless) in that speech to the holy custom used among God's people At the First intimation given 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.
5. Lastly in the public, and solemn worship of God specially, they have held themselves bound to show this outward Reverence, Psalm 29. 1, 2. The Psalmist calls upon great men to give to God the glory due to his name, and tells them how they may do that, adore him, bow your selves to him in his glorious Sanctu• … y.
The Reasons of this Doctrine are of two sorts: Some concerne the outward reuerence to be vsed, in all the parts of Gods worship, whether priuate, or publike;
The Reasons of this Doctrine Are of two sorts: some concern the outward Reverence to be used, in all the parts of God's worship, whither private, or public;
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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.
See this in David speech to Michal, 2. Sam. 6. 20. 22. when he danced before the Ark she scoffed At him, he answers, it was before the Lord, and adds, I will be more vile, and I shall loose no honour by it.
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:
nay we can never be humbled enough, Behold now (Says Abraham, Gen. 18. 27.) I have taken upon me to speak unto the Lord which am but dust and Ashes, and indeed who Are we (even the best of us) that we should presume to speak unto God, or to appear 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.
It becomes all men to cast down their crowns before him, as the 24. Elders did, Reu. 4. 10. Yea the holy Angels (Isaiah 6. 2.) cover their faces in his presence.
for God is in the heauens and thou in the earth, &c. 2. Our bodies are the Lords as well as our soules, and therefore he will be serued with the body also.
for God is in the heavens and thou in the earth, etc. 2. Our bodies Are the lords as well as our Souls, and Therefore he will be served with the body also.
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therefore glorifie God in your body and in your spirit which are Gods, 1. Cor. 6. 20. 3. That the humility and reuerent gesture of the body, may helpe to humble and worke reuerence in the heart.
Therefore Glorify God in your body and in your Spirit which Are God's, 1. Cor. 6. 20. 3. That the humility and reverent gesture of the body, may help to humble and work Reverence in the heart.
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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.
We read that Joshua, and the Elders of Israel, when they had received the foil At the siege of Ai, and Come before the Ark of the Lord to pray, they rend their clothes and put dust upon their Heads.
Therefore is this put for the whole profession of our homage and obedience to God, Vnto me euery knee shall bow, Esay 45. 23. Because in matter of Gods seruice, hypocrites are wont to pretend, they haue as good hearts as the best, the Lord is wont also to call so oft for the seruice of the body, Let not sinne reigne in your mortall body, Rom. 6. 12. and present your body as a liuing sacrifice, holy, acceptable vnto God, Rom. 12. 1. and glorifie God in your body, 1. Cor. 6. 20. The reasons of that outward reuerence that is to be vsed specially in the publike and solemne worship of God, are three.
Therefore is this put for the Whole profession of our homage and Obedience to God, Unto me every knee shall bow, Isaiah 45. 23. Because in matter of God's service, Hypocrites Are wont to pretend, they have as good hearts as the best, the Lord is wont also to call so oft for the service of the body, Let not sin Reign in your Mortal body, Rom. 6. 12. and present your body as a living sacrifice, holy, acceptable unto God, Rom. 12. 1. and Glorify God in your body, 1. Cor. 6. 20. The Reasons of that outward Reverence that is to be used specially in the public and solemn worship of God, Are three.
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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:
There is a Reverence due from the greatest Prince to the Meanest of God's Servants, his brother must not seem vile unto him, no not then when by any fault he hath made himself worthy of punishment, Deuteronomy 25. 3. Matthew 18. 10. See that you despise not one of these little ones:
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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,
This reason the Apostle gives against certain Abuses in the congregation of Corinth, 1. Cor. 11. 22. have you not houses to eat and drink in (he might have said,
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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.
2. The presence of the holy Angels, which as they have a charge from God to minister and do service to his people, Hebrew 1. 15. and to pitch their tents about them, Psalm 34. 7. so specially At that time when they Are assembled together to serve the Lord.
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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,
The curtains that the Tabernacle was made of, were full of Cherubim, Exod 26. 1. So were the walls of Solomon's Temple round about. 1. King. 6. 29. to typify the presence and attendance of the holy Angels upon the Whole Church and body of God's people for their protection and safety,
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.
This reason the Apostle gives, why women should have modest attire in the congregation. 1. Cor. 11. 10. The woman ought to have 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,
3. The presence of the Lord himself, who though he be every where, (Jeremiah 23. 24. Do not I fill heaven and earth Says the Lord, Acts 7. 48. The most high dwells not in Temples made with hands) yet is he in a special 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:
as is evident by those two promises made by our blessed Saviour, Matthew 18. 20. and 28. 20. In which respect the public worship of God is called the face and presence of God, Psalm 105. 4. and 42. 2. And Cain being for his murder deprived of the benefit of God's public worship, complains he should now be hid from his face, Gen. 4. 14. That is the reason of David desire, to dwell in the house of the Lord all the days of his life:
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,
The place of God's public worship under the Law, is called the glorious Sanctuary. Psalm 26. 2. Because the glory of the Lord did sensibly appear in the Tabernacle, Exod 40. 34. and the Temple, 1. King. 8. 10. And the Assemblies of God's people now may as well be called glorious,
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 themselues reuerently, in all the parts of Gods worship and seruice, specially in his publike worship.
Lecture the sixe and twentieth, September 19. 1609. THe Use that is to be made of this Doctrine, is: 1. For Exhortation. 2. For reproof. 1. To exhort all men that they would Learn to carry themselves reverently, in all the parts of God's worship and service, specially in his public worship.
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 these rules shall be of three sorts. 1. Such as belong in Common to the Whole worship of God. 2. Such as concern the public worship of God in general. 3. Such as Are particular,
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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,
Joshua 7. 6. And Hezekiah when he Come into the house of the Lord to pray At that time when Senacharib besieged Ierusalem, rend his clothes and put on Sackcloth, Isaiah 37. 1. Now none of these ceremonies and fashions were peculiar unto God's worship,
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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.
For rending the clothes, and putting dust and Ashes on the head, we have an Exampl in Tamars case, 2. Sam. 13. 19. and for putting on Sackcloth in Benhadad's Servants: 1. King. 20. 31. So we read, Joshua 7. 6. that in prayer he and the Elders fell down to the ground on their faces.
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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,
when they taught the Scribes, Matthew 23. 2. Our Saviour, Matthew 5. 1. and 13. 2. and 26. 25. Lycia 5. 3. and 4. 20. John 8. 2. the Apostles, Acts 8. 11. upon the same ground doubtless,
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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,
Because (in civil use) men were wont by that posture of their body to express that which they did in their places, they did with Authority and not as private men,
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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.
as appears by that phrase so often used, Psalm 69. 12. Pro 28. 1. King. 29. 27. 2. The second Rule that concerns our reverent behaviour in the Whole worship of God is this.
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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 that both in the use of outward gestures, and in forbearing the use of them. 1. Knocking of the breast (• … s Luke 18. 13. in a private prayer though the place were public) lifting up the eyes and hands to heaven, sighing and groaning,
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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.
if we go beyond the rest of the congregation therein, Therefore our Saviour Matthew 6. 16, 17. charges us carefully to conceal from men all shows and appearances of our private devotion.
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,
For the stateliness of that house was ceremonial and typical, it was a type of the spiritual grace and glory of the body and Kingdom of christ Iesus,
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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;
as is plain by that which we read, John 1. 14. • … 6 compared with John 2. 19, 21. It hath been the folly and Superstition of the Papists to think that their Temples could never be (for their building and furniture) stately and glorious enough;
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.
When our Saviour herd Some admiring the building of the Temple, and how it was garnished with goodly stones and consecrate things, he reproved their folly, and said unto them.
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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,
God's special presence was tied, to that place his eye and his heart should be there continually, 2. Chronicles 7. 16. Of that Temple the Lord said he had hallowed it, to put his Name there for ever,
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.
and a special promise was made to the Prayers made in that Temple, 2. Chronicles 7. 15. Mine eyes shall be open and my ears attend to the prayer made in this place.
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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;
yet they were wont to make their private Prayers towards the Temple, Dan. 6. 10. But we do not find that ever they showed that Reverence and respect to any of their Synagogues;
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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,
they Are never a whit fitter places to make our private Prayers in, then our own houses and chambers Are, then when thou Prayest (he means this of private prayer) enter into thy closet Says our Saviour, Matthew 6. 6. 3. There is not that necessity of a Temple for God's worship now,
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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;
for that might be performed in no other place but in the Temple, Deuteronomy 12. 13, 14. In so much as when the Temple was profaned by Idolatry and shut up from God's people as in the days of Ahaz: 2. Chronicles 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.
and for seuentie Years together while they were in captivity, yet durst they not presume, no, not in this case of necessity, to do it in any other place.
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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, and as much for the comfort of Gods people, in another place.
But the public service of God now is not so tied to any Temple, but that when we cannot have Temples to do it in, it may be performed every whit as acceptably to God, and as much for the Comfort of God's people, in Another place.
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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.
Act. 20. 7, 8. But though all this be so, Yet even of our Temples it may also be said. 1. It is fit we should have Some places to assemble in, that Are Set apart for this purpose.
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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.
John 18. 20. 2. For the Reverence of God's public worship, care should be had, that the place where the congregation assembleth, may be decent and comely.
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,
Luk. 7. 5, 6. And our Saviour (as little as he regarded stateliness and pomp in the Whole course of his life) yet he made choice of an upper chamber that was large and trimmed,
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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,
When God had revealed himself to Iacob in Bethell, and he perceived that God was in that place and he not aware (and I showed you the last day, that the Lord is in a special sort present in our Church assemblies also) it is said, he was moved with Reverence (as the best translators read it) and said, how reverent is this place, this is none other then the House of God,
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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,
and in his Fear he would worship towards his holy Temple, Psalm 5. 7. All things that Are done in the Congregation should be done to edifying: 1. Cor. 14. 26. We should so carry our selves,
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,
Acts 10. 24. And for tarrying till the end, we have a notable Exampl, Luk. 1. 21. Though the public worship that Zachary the Priest performed, were not such as the people could make that use of,
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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,
as our people may make of every thing, that the Minister uses in our assemblies; and though Zachary tarried much longer then ordinary, yet they waited till he had done,
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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.
The Reasons of this Are two. 1. There is nothing done in our assemblies, but all may receive profit by. 1. By the Confessi of Sins and all other Prayers used in the congregation, a man may receive more profit and Comfort then by any other.
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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 3. 1. and 22. 17. And all the Godly women At Philippi even with peril of their lives, were wont every Sabbath to meet together, only for prayer:
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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.
Deuteronomy 31. 12, 13. Thou shalt read this law, before all Israel in their hearing that they may hear and that they may Learn to Fear the Lord your God and observe to do all the words of this law.
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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.
if the fault be not in themselves, James 1. 21. It is able to save our Souls, 1. Cor. 14. 21. You may all prophecy one by one, that all may Learn, and may have Comfort.
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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.
When the Apostle exhorteth the faithful that they would let the word of christ dwell in them richly in all Wisdom, Colos 3. 16. he tells them that (to that end) they should teach and admonish one Another in Psalms and Hymns and spiritual songs.
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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• …,
5. All the faithful may receive benefit by the Sacrament of the lords Supper: 1. Cor. 10. 16. The cup of blessing which we bless, is it not the communion of the blood of christ? The bred which we break, is it not the Communion of the body of christ? 6. By being present At the administration of Baptism, all may receive profi• …,
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.
that which is said by the Apostle, Rom. 4. 11. of Circumcision, may be said likewise of Baptism that is come into the room of it, it is a seal of the righteousness which is by faith.
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,
as appears by the care Joshua had to Set up a great stone by the Sanctuary to keep in the remembrance of the people, the Covenant they had made with God, Joshua 24. 26. 27. Thereby also we perform a duty of love 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.
and to do good (in this kind especially) we should not forget, for with such Sacrifices (and fruits of our love) God is well pleased, Hebrew 13. 16. 7. By the blessing pronounced by God's Minister, all may receive good.
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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,
yea this is a chief duty to be performed in our assemblies, 1. Tim. 2. 1, 2. I exhort Therefore, that First of all supplications, Prayers, intercessions,
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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:
and giving of thanks be made for all men. For Kings and for all that Are in Authority, etc. 2. It is his Ordinance that in our public assemblies the Word should be read, Deuteronomy 31. 11, 12. When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing:
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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.
And it is plain by that place, Acts 13. 15. compared with Acts 15. 21. that it was the custom of the Iewes (while they continued to be the true Church and people of God) to read the Law and the prophets (the Whole Canonical Scripture) in all their Synagogues every Sabbath day.
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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.
3. It is his Ordinance that the Word should be preached, interpreted, and applied in our public assemblies, Ecclesiastes 4. 17. When thou goest into the house of God be more ready to hear, etc. Acts 15. 21. Moses After he was read, was preached in the Synagogue every Sabbath 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,
4. It is his Ordinance that the lords Supper should be administered in the public assemblies, It was not only the custom of the people of God in Corinth to receive this Sacrament in the Church and place of their public assemblies as is plain by that which the Apostle Writeth, 1. Cor. 11. 22. but they Are also charged and commanded by him so to do, verse 33. 34 Wherefore my brothers, when ye come together to eat (the lords Supper he means,
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.
as appears plainly by that which went before) tarry one for Another; And if any man hunger, let him eat At home, that ye come not together unto condemnation.
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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.
And it is not fit for any Christian, either to come short of, or go beyond the Congregation in gestures of Reverence and devotion in the public worship of God.
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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;
but Come (though along journey, fourteene Dutch miles as Geographers think) from Nazareth to Bethabara, where John used to baptise, Matthew 3. 13. 6. It is God's Ordinance that in our public assemblies Psalms should be sung, for as it is evident by their titles that they were penned for the use of the Whole Church in the most solemn 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.
so were they used accordingly not only by David, 1. Chronicles 16. 4. 7. and Jehoshaphat, 2. Chronicles 20. 21. 22. and Iehu did, 2. Chronicles 33. 15. and Hezekiah, 2. Chronicles 29. 30. but by our blessed Saviour himself also, At the celebration of the Passover and of his holy Supper, Matthew 26. 38. yea it is plain by Psalm 81. 4. that there was a Direct Commandment and law of God, that required them so to do.
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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,
7. It is his Ordinance that the Minister should dismiss the congregation, by pronouncing God's blessing upon them, Num. 6. 23. Deuteronomy 10. 8. and 21. 5. So that to refuse to come to any part of God's public worship,
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 without confusion, 1. Cor. 14. 40. Paul being absent from them, rejoiced to think upon the reverend and goodly order that was in the assemblies of the colossians. Col. 2. 5. And it is a principal part of the good order that should be in the Congregation when they all come together,
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 NONLATINALPHABET, with ioynt consent,
Therefore it is said, Nehemiah 8. 1. All the people assembled themselves as one man, and Acts 2. 46. They continued daily in the Temple, with joint consent,
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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.
I showed you the last day, that the keeping of the Sabbath, and Reverence of the Sanctuary Are twice coupled together, Levites 19. 30. and 26. 2. Because no man can keep the Sabbath well, that does not Reverence the Sanctuary.
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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,
And for the Sabbath, you know, God counts us not observers of it, unless we see to it, that our children and Servants observe it also, Exod 20. 11. Let no man say,
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,
if he had not commanded his Sons and his household After him to do so too, Gen. 18. 19. David vowed unto God, that no deceitful person (that had a hollow heart towards Religion) should dwell in his house, Psalm 101. 7. Durst he then (think you) have kept any that was an open despiser of Religion? Neither let any say, it is no matter for children what behaviour they use in the Church,
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:
as is plain by his fearful judgement upon the children of Bethel, for scorning of his Prophet, 2. King. 2. 23, 24. Yea it Stands us all upon to use the uttermost Authority we have, to maintain the Reverence of God's Sanctuary:
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.
Did not achan the son of Zerah commit a trespass in the accursed thing, (Says Phinehas, Joshua 22. 20.) and wrath fell on all the Congregation of Israel? and that man perished not alone in his iniquity.
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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.
And Certainly among other Causes of the plague and other Judgments of God upon the land this is not the least, that God's public worship is performed among us with so little Reverence and devotion as it is, for this cause (Says the Apostle, 1. Cor. 11. 30.) many Are weak and sickly among you, and many sleep.
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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,
WE have herd already out of the second general point that is to be observed in this verse, viz. the question she moves to our Saviour, that the worship of God is Here called adoration,
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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 were fiue (which I Delivered to you the last day) and Some particular which Direct us how to carry our selves in every part of God's public worship.
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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.
let me entreat your attention and patience while I finish this Doctrine, the rather Because it is not so pleasing I know unto the ear as many other things that may be taught unto you.
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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.
For thus Says the Lord of christ, You shall hear him in all things whatsoever he shall say unto 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 Delivered as from this.
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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.
3. It is a truth of continual use, and Therefore we Are bound to teach it, I have kept back nothing that was profitable unto you, Says the Apostle, Acts 20. 20. and if we be bound to teach it, you Are bound to hear it also.
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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.
For 1. We pray together. 2. We hear the Word read. 3. We hear the Word preached. 4. We sing Psalms. 5. We have both the Sacraments administered. 6. We hear and receive the blessing of God pronounced by his Minister.
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,
namely of Solomon, 1. King. 8. 54. And of one that was greater then Solomon, even out Saviour himself, Lycia 22. 41. 2. They that cannot conveniently kneel, should stand,
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Some cannot conueniently kneele at prayer, through age and other infirmities, and we know God preferres mercy (euen in this kind to our selues) before sacrifice, Matth. 12. 7. Some by reason of their Seates cannot kneele conueniently.
some cannot conveniently kneel At prayer, through age and other infirmities, and we know God prefers mercy (even in this kind to our selves) before sacrifice, Matthew 12. 7. some by reason of their Seats cannot kneel conveniently.
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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 edification should be more respected then gesture, or any other thing that is but a matter of circumstance, the Apostle blames the neglect of this as a chief fault in God's public worship, 1. Cor. 14. 17. and Professes, verse 19. that himself had a chief respect unto this in all the parts of his Ministry;
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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.
For standing up At prayer, we have direction, Nehemiah 9. 2. 5. Mark 11. 25. Lycia 18. 13. And for the bodily Reverence that they should strive to show, that can neither kneel nor stand up, we have old and weak Iacobs Exampl, 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,
If it be objected that David sat At prayer, 2. Samuel 7. 18. I answer, the word there used signifies as properly and usually to remain and abide in a place,
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,
as Genesis 27. 44. Leviticus 14. 8. 1. Samuel 1. 22. and 20. 19. 2. Samuel 19. 32. in all which places the very same word is used in the original tongue,
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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.
And that this is the part and duty of the people in public prayer, is evident both by the Exampl and direction of the Word in these places, 1. Chronicles 16. 36. Nehemiah 8. 6. 1. Corinthians 14. 16.
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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:
as may no Way hinder, but stir up, and help our attention to that that is taught, Acts 8. 6. The people gave heed to those things which Philip spoke with one accord. And we Are commanded to harken diligently: Isaiah 55. 2, 3. From day Light till noon the ears of all the people were attentive:
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:
If you ask what reason there is for this, seeing 1. The people of God doe (out of doubt) receive 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.
faith comes by hearing Says the Apostle, Rom. 10. 17. and 1. Cor. 1. 21. it hath pleased God by the foolishness of preaching to save such as do believe.
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.
When Paul Says, Rom. 1. 16. That the Gospel is the power of God unto salvation, what means he by the Gospel? surely the preaching of the Gospel, as appears, vers. 15.
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.
And a Commandment is given us: 1. Thess 5. 11. to prove that we hear, and comparing that with verse 20. it is plain that in doing so, we show no contempt to our Teachers.
and encrease good meditations and affections in our soules, Col. 3. 16. Teaching and admonishing one another, in Psalmes, and Hymnes, and spirituall Songs.
and increase good meditations and affections in our Souls, Col. 3. 16. Teaching and admonishing one Another, in Psalms, and Hymns, and spiritual Songs.
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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.
It is said of those that sung in the Temple, that they sung as if they had been all but one man, making one found to be herd in praising the Lord. 2. Chronicles 5. 13. 5. In the time that either of the Sacraments Are administered, we have partly learned how we should behave our selves by that which we have already herd.
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.
and behold that which is done in the Administration of the Sacraments, we must be hold when the Water is applied, the Bred broken, the Wine poured out and given.
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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.
When Moses took the blood of the Sacrifice and sprinkled it upon the people, he bade them behold the blood of the Covenant which the Lord made with them: Exod 24. 8.
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. 〈 ◊ 〉.
When Solomon (who in that was more then a King) blessed the Congregation of Israel, it is precisely noted by the Holy Ghost, that the gesture the people used while Solomon gave the blessing, was standing, 1. King. 8. 14. 2. Chronicles 6. 〈 ◊ 〉.
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 I find three principal Faults in this kind. 1. The neglect that is had of the place it self where our Church assemblies Are kept, I mean 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.
and to join with the assembly in God's worship. 3. The unreverent behaviour and contempt that is done to God's worship by them that use to be present At it.
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.
The Prophet complaining of the enemies of God's people, Psalm 74. 10. that they did Blaspheme God's name, that they blasphemed and reproached the Lord, verse 18. he gives this for one reason of it, verse 8. that they burned up the Synagogues of God.
I haue already granted that it hath beene the folly and superstition of the Papists to thinke, that their Temples could neuer be (for the building and furniture) stately and glorious enough.
I have already granted that it hath been the folly and Superstition of the Papists to think, that their Temples could never be (for the building and furniture) stately and glorious enough.
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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.
yet may we truly say, that as Superstition made the Papists too careful and bountiful, so profaneness and Atheism hath made us too void of care herein.
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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,
The dust and cobwebs where with the seats and Pulpits, and walls of our Churches in most places Are hung, the small reparations that Are made of them, do proclaim su• … iciently to God and men,
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It is a fowle sinne and contempt done to Gods worship, that Parishioners either will not be at charge to maintaine such as may keepe the Church decently,
It is a fowl sin and contempt done to God's worship, that Parishioners either will not be At charge to maintain such as may keep the Church decently,
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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.
or (if they be willing to be At that charge, yet) Are altogether careless to see it done, to see that such as they maintain to this purpose do their office.
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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,
David Thought it unfit (though he were a King) that his own house should be more handsome then the House of God, 2. Sam. 7. 2. And though the Lord would not let him built him an house,
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.
When the Tabernacle of the Congregation was to be built, the people of all sorts, rich and poor, men and women contributed so bountifully and readily towards it, that Moses was feign to make a Proclamation that they should bring no more.
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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.
The cause that moved David to be At such cost in preparing for the building of the Temple was this (as himself Telleth us, 1. Chronicles 29. 3.) Because He had a delight in the House of his God.
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,
Because he knew God was highly pleased with it, and would bless them for it, 1. Chronicles 29. 9, 10. And it must needs then be a just cause of grief to every godly man to see the irreligiousness of the people now adais,
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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.
And so we find that the Prophet speaking of a curse that was laid upon the Iewes in their substance and labour, Hag. 1. 6. He gives this for the chief reason of it, that themselves dwelled in seeled houses and suffered the House of God to lie waste, Hag. 1. 4.
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;
I know these men will be ready to say, our Preachers Are proud, they would have all men to hear them, they take it in great budgin if one be away when they preach;
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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.
and it is no marvel sure, for what good shall we get by hearing of them? If such or such eloquent learned famous men did preach, we would give them the hearing.
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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,
Can a Preacher think you be proud to see drunkards, or whoremongers, or blasphemers, or profane Fools that scorn all Goodness to come and hear him? Surely as much as Ezechiel was,
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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;
and see what Comfort he took in such hearers, Ezekiel 3. 14. he went in the bitterness of his Spirit to preach unto such men No, no, we glory not At all to have our Ministry frequented by Some men;
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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 wrath to come? as if he should haue said, who brought you hither, what doe you here?
as it may seem John was, when he saw the Pharisees and Sadducees come to hear him, a generation of Vipers (Says he, Matthew 3 7.) who hath warned you to flee from the wrath to come? as if he should have said, who brought you hither, what do 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.
But 2. let me tell thee, thou Mightest receive profit (if the fault be not in thy self) by the Meanest of us that preach, At least more then thou Canst do in thy Bed, shop, or alehouse.
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;
and show thy Reverence to his Ordinance, give unto the Lord the glory due unto his name (Says the royal Prophet, 1. Chronicles 16. 29.) bring an offering and come before him;
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.
The second sort that offend in refusing to be present At God's public worship Are they that prefer the service that is done to God in a Chapel or private chamber before that that is done in the public assembly.
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,
even then when they had liberty to preach in the Temple, Acts 5. 42. Yea the Sacraments (which Are the most solemn parts of God's worship) may also sometime be lawfully administered in a family, namely when 1. Either through persecution the doors of God's House Are shut against us,
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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.
or 2. When a family is of it self a competent and distinct Congregation, and such as uses to join together in all parts of God's public worship without offence to Church-government.
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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,
For so we read of Baptism administered in Cornelius house, Acts 10. 44. 47. and the Communion in a chamber At Tr• … as, Acts 20. 8. But the most solemn and public,
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 best frequented assemblies of God's people, Are much fitter places for God's public worship, then any private Chapels or Chambers, and to be preferred before them.
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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.
and that even in such a duty, as they might have performed in private, namely in prayer, Acts 16. 13. Nay see what account our Saviour himself made of the public assembly, Lycia 4. 16. his custom was (even before he was a Preacher) to frequent the Synagogue every Sabbath day.
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 of Iacob, Matth. 7. 7. Prayer is compared to seeking of a thing that is lost,
Eve to our Church assemblies that may be applied that we read, Psalm 87. 2. The Lord loves the gates of Zion above all the habitations of Iacob, Matthew 7. 7. Prayer is compared to seeking of a thing that is lost,
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.
Therefore when God's people have showed more then ordinary desire to prevail with God in their Prayers they have showed more then ordinary care that the assemblies might be as public as might be, Joel 2. 15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly, verse 16. Gather the people, assemble the children, etc. as if he should say, leave 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,
Jehoshaphat, 2. Chronicles 20. 3. proclaimed a fast throughout all Iudah, verse 13. All Iudah stood before the Lord with their young ones, wives and children, and Judges 20. 20. Then all the children of Israel went up,
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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.
That is the reason also why Hezekiah was so careful to gather such a solemn assembly to keep the Passover, 2. Chronicles 30. 1, 2. 2. The respect we should have to the good of Others, for we may much benefit Others by our good Exampl.
Dauid professed he receiued much 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,
David professed he received much good by beholding the forwardness of his people in going to the House of God, Psalm 122. 1, 2. How much more good, will the Exampl of great men do of the multitude,
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.
but to be in the midst of them, that they might all see him, Ezekiel 46. 10. It is said that the scaffold Solomon made for himself in the Temple, was in the midst of the Court, so as all the people might see him, 2. Chronicles 6. 12, 13. And of King Joash it is said, that so soon as ever Athalia Come 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 Josiah, 2. King. 23. 3. By which three Examples it is plain that the Kings seat 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 which we make of the homage and duty that we owe vnto him.
3. The respect we should have to the honour of God, for the more public the assembly is wherein we worship God, the more public is the profession which we make of the homage and duty that we owe unto 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.
Therefore it is required, Psalm 29. 12. of great men to worship the Lord in the Sanctuary, that so they might give unto the Lord the glory due unto his name.
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.
35. 18. And Hezekiah resolved to go up to the House of the Lord the third day so soon as ever he was recovered, 2. Kings 20. 8. And David professed that it had been one of the chief comforts he had in the world, that he had been wont to go with the multitude to lead them to the House of God, Psalm 42. 4.
And because I see many of them that haue most knowledge, and are forwardest professours offend this way, I will manifest the sin of these men in three seuerall respects and considerations.
And Because I see many of them that have most knowledge, and Are forwardest professors offend this Way, I will manifest the since of these men in three several respects and considerations.
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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;
or go away before it be ended) So is there not one part of God's service (not the Confessi, not the Prayers, not the Psalm, not the blessing) but it concerns every one;
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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.
This is that, that was signified by that ceremony which God enjoined Moses, Exod 3. 5. Put off thy shoes, for the place whereon thou Standest is holy ground.
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;
If we could say before every part of God's service, as David did, Psalm 57. 7. My heart is prepared Oh my God, my heart is prepared, I will sing and give praise;
2. They sin against the Congregation and hinder the profit, and edification of others. One chiefe cause (doubtlesse) why so many offend this way, is because they see such and such, that are their betters,
2. They sin against the Congregation and hinder the profit, and edification of Others. One chief cause (doubtless) why so many offend this Way, is Because they see such and such, that Are their betters,
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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.
In so much, as let us teach men their duty in this never so plainly, out of God's Word, we shall never be able to reform many, till Some of you give better Exampl.
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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,
When the people answered Ieremie so desperately, the word that thou hast spoken unto us in the name of the Lord, we will not hear it of thee, Jeremiah 44. 16. The reason is given, vers. 17. that they had the Exampl of their Father's,
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,
And this may seem to be one reason, why there is such a special charge given to the Prince (above Others) that he shall neither come into God's House,
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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,
while they Are At any part of God's service, (though it be while they Are upon their knees At prayer unto God) they would be ready to leave the service of God,
'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,
It's noted for a property of God's people, that they Come willingly At the time of the assembly, Psalm 110. 3. And the Holy Ghost speaks it to the praise of Hezekiah, 2. Chronicles 29. 20. that upon the day, that he was to do public worship in the House of God, he rose early. Certainly by this Exampl we should Learn, that they that cannot in a short time be ready to come to God's House,
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 on such days of public exercise, then on other days, 2. Chronicles 29. 36. It is said to have been a great Comfort to Hezekiah to see, with what readiness and forwardness the people Come to the House of God.
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:
The Lord gives this as a reason, why he so sharply punished Moses and Aaron, for not believing his promise (of giving water out of the rock) Because it was in the presence of the children of Israel, that they showed this infidelity:
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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,
The Lord when he would make known to David the heinousness of his sin, calls him to the consideration of this bitter root, from whence it grew: 2. Sam. 12. 10. The sword shall never depart from thine house,
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 ioyne with vs in Gods seruice,
3. The third and last since, that I told you was to be reproved by the Doctrine, is the unreverent behaviour and contempt that is done to God's worship, by them that use 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 privileges of the Church, them that Are scandalously profane and wicked men. 2. Such as join with us in God's service,
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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 known to the Congregation to have committed whoredom, have their children instantly admitted to Baptism, (no necessity on the Infants part requiring haste) before themselves have given satisfaction to the Congregation by their Repentance:
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.
but such (as in profession and endeavour) Are righteous men, Psalm 118. 19. 20. Open ye unto me (Says David) the gates of righteousness, that I may go into them, and praise the Lord.
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:
They had Therefore under the Law, by God's appointment, At the time of the assemblies, certain Levites that were Porters Set by the gates of the House of the Lord, that none that was unclean in any thing should enter in:
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,
Matthew 3. 6. And may we admit such now (for children now Are admitted in their Parents right) as Are known to have begotten those children in whoredom, that they bring to Baptism,
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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,
and profess not Repentance? None that had any Legal uncleanness upon them, might eat the Passover, Num. 9. 6. And it is said that Ezra had none to join with him in the Passover,
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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?
but such only, as had separated themselves from the filthiness of the Heathen, and joined themselves to God's people to seek the Lord God of Israel, Ezra 6. 21. And may we admit to our Passover, such as separate themselves from no filthiness nor seek At all to know and please the Lord?
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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;
and as the Holy Ghost speaks of the since of Ely's Sons, so speak I of the sin of these men, 1. Sam. 2. 17. The sin of the young men was very great before the Lord;
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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;
and not lie open to every beast that would come in. 2. That the stones (that might hinder the fruitfulness of it) might be gathered out of it. 3. That there should be a Watchtower even in the midst of it, Isaiah 5. 2. And one chief cause (doubtless) why the lords Vineyard among us is no more fruitful then it is, is this, that it Wants this fence, it lies open, the stones Are not gathered out of it;
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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.
either we have not any Watchtower in the midst of it or (if we have) there is no body in the Tower to watch, who comes to pluck and gather, who comes to spoil and devour the lords grapes.
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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.
but were so remiss, in exercising the censures of the Church, the Whole Congregation would be endangered thereby, 1. Cor. 5. 6. Know you not (Says he) that a little leaven leaveneth the Whole lump.
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.
for they that Are blind, may discern the sin of such as do so) but even to be busied in any actium (that is otherwise good and holy) if thereby we be hindered from attending to the public worship of God.
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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,
The Noble men of Thessalonica, while they herd, received the Word with all readiness, and (afterwards) daily searched the Scriptures, Acts 17. 11. To be At our private 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,
while any public part of God's worship is in hand (Because it draws away our mind from the public worship which is to be preferred before the private) is a disorder Certainly,
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;
many that will kneel At their own private Prayers (which they make At their coming into the Church) can never be seen to kneel At the Common and public Prayers. 2. Many that will kneel At the lords prayer, will kneel At no other;
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.
though they use kneeling in a buttery or a seller, or alehouse, in drinking of healths, they can never be seen to kneel in the House of God in prayer to him.
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,
if the person to whose health they drink be such as to whom (in the civil custom of our country) the knee is due, it cannot be (say they) unlawful,
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.
And Therefore it is not to be marveled, if they that have thus abused their knee in doing homage to the Devil, be so void of grace as never to bow their knee to the honour and service of God.
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3. The third and last sort of them that I told you are to be charged with this sinne (of not shewing due reuerence to Gods worship when they are present at it) are they, that though they will come sometimes to the House of God, (specially if they haue the example of their betters to draw them vnto it) yet carry themselues so,
3. The third and last sort of them that I told you Are to be charged with this sin (of not showing due Reverence to God's worship when they Are present At it) Are they, that though they will come sometime to the House of God, (specially if they have the Exampl of their betters to draw them unto it) yet carry themselves so,
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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.
Our Saviour calls these despisers and Scorner's of holy things Dogs. Matthew 7. 6. When the Holy Ghost would show 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.
Gen. 10. 9. And surely these that Dare be thus profane even in the place of God's special presence (before the Lord) may well be said to be profane in the highest degree, profane in high contempt to God himself.
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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.
or that we had such porters to keep them away as they had under the law, 2. Chronicles 23. 19. For they do enough to bring God's vengeance on us all by their sin.
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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,
Are you greater then he? Jeremiah 7. 19. Do they provoke me to anger Says the Lord, do they not provoke themselves to the confusion of their own faces? Didst thou never feel the terror of the Lord? Did the Fear of his glorious power and majesty never 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 make it to tremble? How hast thou been affected in the thunder and lightning this last summer? If thou hast, let this restrain thee from this profaneness,
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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;
Psalm 29. when he had exhorted the greatest, verse 2. to give unto the Lord the glory due unto his name, which they could never do unless they did worship and adore him in his glorious Sanctuary;
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 vers. 9. concludes his speech, in it thus and in his temple does every one speak of his glory, as if he should say, in his temple his glory appears much more then in that;
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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.
Lecture the thirtieth, October 24. 1609. IT remains now that we come to the question it self, which this woman propoundeth to our Saviour, wherein (that we may the better receive our instruction from it) these three things Are to be observed.
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.
and Samaritans about the right Way to salvation, and true manner of serving God, yea she was acquainted also with the chief reason, that the Samaritans alleged for themselves.
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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,
For this is a special gift required of the Minister to be able to convince the Adversary, Tit. 1. 9. And to stop his Mouth, verse 11. Yea it may do hurt to a weak Christian, to busy himself much with controversies, to read the books of Adversaries to the truth,
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,
For 1. Of us that live in these days (in which the Light is so clearly revealed, in which, beside the Ministry of the Word, there Are books of all sorts written) more knowledge is required, th• … n was of our Forefathers. 2. Of such as live under better means of instruction, more is required,
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 tells them, Hebrew 6. 1. 3. That unless they were careful to grow forward to perfection, they were in great danger to fallen into the unpardonable sin. 3. Of such as have more leisure,
That which the Apostle speakes of vnmarried persons, holds good proportion with Gentlemen and others, that (by reason of their estates) are freed from that toyle in worldly businesse that others haue, 1. Cor. 7. 32. The vnmarryed careth for the things of the Lord,
That which the Apostle speaks of unmarried Persons, holds good proportion with Gentlemen and Others, that (by reason of their estates) Are freed from that toil in worldly business that Others have, 1. Cor. 7. 32. The unmarried Careth for the things of the Lord,
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.
Yet remains the Doctrine true, that every Christian (of what sex and condition soever) is bound to seek to be resolved and settled in the knowledge of the true Religion of God.
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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.
1. Every one is bound to seek the knowledge of the truth: 1. Tim. 2. 4. God would have all men (all sorts) to be saved; but how? and to come to the knowledge of the truth.
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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,
2. No man is to content himself with Some smattering, or small measure of knowledge, but every one is bound to seek for certainty, and to have a found judgement,
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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 Paul's prayer to God for the colossians was (and if he desired it for them, they were bound to desire it for themselves) that they might know the Mysteres of Religion in all riches of the full assurance of understanding, Coloss. 2. 2. and verse 7. requires, that they would seek to be rooted, and established in the faith.
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.
And Paul tells the colossians: Chap. 1. 22, 23. That christ will present them holy and unblameable unto God, if they continue in the faith, grounded and settled and be not moved away from the hope of the Gospel.
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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,
yet should he be, Propositi tenax, so sure of that truth, which he hath learned out of God's Word, that nothing that is objected by any adversary, may draw him from it: 1. Cor. 2. 15. He that is spiritual discerneth all things,
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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.
yet he would not yield to him, Gal. 1. 8. 9. In this respect the faithful man is compared to a tree that grows by the Rivers of water, and is well rooted.
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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 Noah desiring the salvation of Japhets posterity, prays that God would persuade Japhet to dwell in the tents of Sem: Gen. 9. 27. And 2. Chronicles 11. 16. All such as Set their hearts to seek God, Come to Ierusalem.
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.
Acts 2. 47. And it was David Comfort and glory, that he was the son of God's handmaid, Psalm 116. 16. As if he should not Else have been God's servant.
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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,
The Apostle gives the reason why he desired the colossians might attain to all riches of the full assurance of understanding lest any should beguile them, Col. 2. 24. That that is halting, is Easily turned out of the Way,
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Heb. 12. 13. They that are children in vnderstanding and wauering, will bee easily carried away with euery wind of vaine doctrine, Ephes. 4. 14. Whom did the seducers in old time preuaile with? 2. Tim. 3. 6, 7. With simple women that were euer learning,
Hebrew 12. 13. They that Are children in understanding and wavering, will be Easily carried away with every wind of vain Doctrine, Ephesians 4. 14. Whom did the seducers in old time prevail with? 2. Tim. 3. 6, 7. With simple women that were ever learning,
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.
For (though we Are wont to wonder At the absurdities of every contrary Religion; and think a simple man may Easily be able to answer, whatsoever 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;
And the confidence we have in our selves this Way, is a chief cause why we do not more carefully seek to ground our selves 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.
yet) it is certain, that the Grossest Adversaries of the truth Are able to use such Reasons and persuasions as have in them great probability and show of truth.
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The Apostle saith of the Seducers of his time, that they had. Coloss. 2. 4. NONLATINALPHABET, and Ephes. 4. 14. NONLATINALPHABET, and NONLATINALPHABET, a notable veine in perswading;
The Apostle Says of the Seducers of his time, that they had. Coloss. 2. 4., and Ephesians 4. 14., and, a notable vein in persuading;
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.
yea, even to die for it, If any man will come After me Says our Saviour, Lycia 9. 23. let him deny himself and take up his Cross daily and follow me.
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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.
No man can have peace in his conscience, nor Comfort in the evil day, in the hour of death or time of great affliction, that is uncertain 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,
5. A good conscience that gives a man assurance that he is in the state of grace, in the right Way to life, will yield a man unspeakable Comfort At all times,
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,
Even the doubts that the faithful feel in themselves (though they be not quite void of faith and certainty) cause much discomfort to them as it appears by the tears that that poor man shed 〈 ◊ 〉 • … is unbelief, Mar. 9. 24. and by that sadness and sorrow of heart, which • … e two Disciples of Emaus felt in themselves when they doubted whither christ were the true Messiah, Lycia 24. 17. How much more such as have no faith, no certainty At all mixed with them? Therefore the Lord bids them that would find rest to their Souls, use all means to find out the good Way and walk in it, Jeremiah 6 16. And the Apostle gives this for one reason,
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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.
why he did so much desire, that the colossians might attain to all riches of the assurance of understanding, that their hearts might be comforted, Col. 2. 2. 2. The Exampl of the Papists.
1. For exhortation to diligence in the vse of all meanes whereby we may grow to certaintie in our Religion. 1. We must liue vnder and frequent an ordinary Ministry.
1. For exhortation to diligence in the use of all means whereby we may grow to certainty in our Religion. 1. We must live under 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 that is ordained for this end, that we may be no longer as children tossed to and from with every wind of Doctrine, Ephesians 4. 14. And you hear of few seduced either by Papists or Brownists, that did enjoy an ordinary and settled Ministry. 2. We must give our selves to reading of good books, specially of the Scriptures;
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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,
for they Are able to make us wise to salvation, 2. Timothy 3. 15. 3. We must use in our doubts to confer and move questions to such as Are able to resolve us, the Priests lips should keep knowledge, so the people should seek the law At his Mouth, Malachy 2. 7. And Cornelius was directed to send for Peter and to seek resolution in all his doubts from him, Acts 10. 5. 32. 4. Because the Lord only is the teacher that can resolve and persuade our hearts, we must give our selves much to humble and faithful prayer,
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.
when she found her self in danger to be seduced, Cant 1. 7. and Cornelius being in doubt and perplexity this day, sought by fasting and prayer to receive direction and resolution from God, Acts 10. 30.
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2. For reproofe, 1. Of them that willingly remaine vnsetled in Religion vpon this pretence, that by reason of the many differences in Religion, they find in the world,
2. For reproof, 1. Of them that willingly remain unsettled in Religion upon this pretence, that by reason of the many differences in Religion, they find in the world,
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 of the godly and such as use the means of grace and knowledge with a good heart, it is said, that the Light shall shine upon their ways, Job 22. 28. That God will instruct and teach them in the Way that they should go and guide them with his eye, Psalm 32. 8. That the secret of the Lord is revealed to them that Fear 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,
and his Covenant to give them understanding, Psalm 25. 14. That their ears shall hear a word behind them, saying, this is the Way walk you in it, Isaiah 30. 21. That they shall know of that Doctrine which is taught them,
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,
For the testimony of the Lord is sure, and makes wise the simple, Psalm 19. 7. It is able to give subtlety to the simple, and to the child knowledge and discretion, Pro 1. 4. So that all such as resolve that they will remain neuters,
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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,
as you shall see, Job 21. 14, 15. they (do in deed and heart) say unto God depart from us, that say we desire not the knowledge of thy ways, yea such do say in their hearts, what is the Almighty that we should serve 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,
3. Such as (though they approve of the truth) wish well to them that profess it, (and profess it themselves) yet do they it upon no other grounds then this, that the state,
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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.
So as they Are able to say, we believe and know. John 6. 69. We should be able to give a reason of that we hold in Religion, 1. Pet. 3. 15. And it is noted for the property of the unsound hearted hearer, Mar. 4. 6. That h• … e receiveth with gladness immediately what he hears, without ever examining it before.
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 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,
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.
or of the Exampl and Authority of our Forefathers, foure things shall be premised for the right understanding 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 natural Parents and Ancestors. 4. Of the customs of the places wherein we live.
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.
So the prophets that seduced God's people to Idolatry Are said to have caused them to Stumble in their Way from the ancient ways, Jeremiah 18. 15. So the Idolatry of the Iewes is disgraced by this note that it was new, Deuteronomy 32. 17. They served new God's newly come up.
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.
And the true Church of God is called, The ancient people, Isaiah 44. 7. No people of any Religion in the world may compare in antiquity with the true Church ofGod.
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.
And the Apostle, 1. Cor. 11. 23. grounds his Doctrine of the Sacrament, and the direction he gives to the Church about it, upon the First Institution of it.
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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 is truly ancient in matters of Religion that can fetch his original from him that is called the ancient of days, Dan. 7. 9. That is from God himself and his Word.
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,
So the Lord in that place I cited even now, Deuteronomy 32. 17. calls the idolatry of the Israelites the worshipping of new God's newly come up (though they had continued in the world many hundred Years. (For Abrahams Ancestors were Idolaters, Joshua 24. 2.) Because it was but the device of man,
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,
It was no innovation or newfangledness in Nehemiah to celebrate the feast of the Tabernacles, Nehemiah 8. 17. Though it had been out of use from the days of Ioshua unto that time,
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.
and ancient Churches, yet it is a novelty, and hath no true antiquity to commend it unto us 2. As we have this to say for antiquity, so say we also of our Forefathers, that there Are certain Father's whose Exampl ought to be of great Authority with us in matters of Religion.
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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.
And it is oft noted, as Deuteronomy 32. 17. Jeremiah 44. 3. and 194. to aggravate the sin of the Iewes that they served new God's, newly come up, God's whom their Father's knew not.
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Cant. 1. 8. and Ierem. 18. 15. He calls the false way, a way that was not trodden. But these Fathers that should be of such authority with vs in matters of Religion, are they onely that haue followed the direction of the word.
Cant 1. 8. and Jeremiah 18. 15. He calls the false Way, a Way that was not trodden. But these Father's that should be of such Authority with us in matters of Religion, Are they only that have followed the direction of the word.
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.
This is noted to the praise of Azaria and Jotham, 2. King. 15. 3. and 34. They did uprightly in the sighed of the Lord, according to all that their Father's did.
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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.
That is the reason why Paul puts Timothy in mind of the piety that was both in his mother and grandmother: 2. Tim. 1. 5. And a double condemnation shall doubtless fallen upon such, as have had religious Parents.
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.
Paul allegeth the custom of the Churches to stop the Mouth of contentious men, 1. Cor. 11. 16. Good customs taken up upon good grounds, received and long continued among God's people, should not lightly be broken and laid down.
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.
For the Israelites, 2. Kings 17. 34. Are blamed for breaking their customs. The Apostle commends sundry truths to the people of God by this argument, that they had received them and makes that a further bound unto their conscience: 1. Cor. 15. 1. I declare to you the Gospel which I preached to you, which you also received and wherein ye continue.
yet the very custome of a Congregation (being) according to the word (for the Apostle saith he set this order in all the Churches of Galatia, 1. Cor. 16. 1.) should bind vs to continue in it,
yet the very custom of a Congregation (being) according to the word (for the Apostle Says he Set this order in all the Churches of Galatia, 1. Cor. 16. 1.) should bind us to continue in it,
Say there we• … no law to bind such as haue committed fornication, with the publique scandall of the Congregation, to professe their repentance publikely,
Say there we• … no law to bind such as have committed fornication, with the public scandal of the Congregation, to profess their Repentance publicly,
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,
Yet the very custom of the congregation grounded upon God's Word, as this is (for the Apostle required that the fornicator should be put from among them, that is, separated from the privileges of the Church, till he had professed his Repentance. 1. Cor. 5. 2. And our Saviour enjoins him that had given offence,
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.
so the Prophet speaks of the Iewes in his time, Jeremiah 9. 14. They walked After the stubbornenesse of their own hearts and After Baalims which their Father's taught them.
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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.
The Reasons why it is not safe, but dangerous in matters of Religion to rely too much upon antiquity and upon the custom of our Forefathers, Are these.
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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.
Matthew 5. 21, 27, 33. Ye have herd it hath been said to them of old time, etc. And so the errors of the Papists may not be denied to be very ancient.
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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.
For the mystery of iniquity began to work even in the Apostles time: 2. Thess 2. 7. 2. It is no undutifulness in a child, to swerve from his Father's Exampl in any thing, wherein his father hath swerved 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.
Our Parents must be obeyed in the Lord, Ephesians 6. 1. and Are called the Parents of our bodies; and the Lord the Father of our spirits and Consciences.
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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.
and no elder then Luther) and for the confirming our hearts against it. If this should be true, it were indeed sufficient to prove it a false Religion.
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This is an old slander, What new doctrine is this, say the Iewes of Christs owne doctrine, Marke 1. 27. May wee know what this new doctrine is whereof thou speakest, say the Athenians to Paul, Acts 17. 29. 2. It is euident by authenticall stories, that this truth that we professe hath had many witnesses in euery age since the Apostles times,
This is an old slander, What new Doctrine is this, say the Iewes of Christ own Doctrine, Mark 1. 27. May we know what this new Doctrine is whereof thou Speakest, say the Athenians to Paul, Acts 17. 29. 2. It is evident by authentical stories, that this truth that we profess hath had many Witnesses in every age since the Apostles times,
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.
as Hilkiah was of finding the book of God's Law, 2. King. 22. 8. Yet was not he the author of it, no more then Hilkiah was of that. 3. Say we could not show any that had professed it for 1500. Years before Luther, yet Because we hold nothing but that which hath witness of the law, of the prophets, as Rom. 3. 21. Our Religion must needs be held to be truly ancient.
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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,
For First many that lived in the midst of the darkness of Popery, were extraordinarily preserved from the gross errors of the Papists (as the three children were in the fiery furnace, Dan. 3. 27.) and enlightened with the knowledge of the truth, which we our selves do now profess,
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;
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 lived among the cursed Canaanites, Hebrew 11. 31. And in the wise men while they lived in the East in the midst of Pagans and Idolaters, Mathew 2. 1. 2. 2. Many that professed Popery in their life time, might yet find mercy with him (specially in the most fundamental point of faith the Doctrine of justification) At the hour 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,
which we have no cause to doubt of, not only Because the Scripture hath revealed that the Lord uses to call Some At the last hour, Matthew 20. 6, 7. But Because we find by experience, that even now adays,
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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,
though men be now Far more obstinate, and more settled in Popery, then our Forefathers could be (as having Stronger means to corrupt and poison them then they had) and though their sin be Far greater then the sin of our Forefathers was,
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;
Yet even now adays many Papists find that mercy with God as to renounce Popery At the hour of their death in that main Doctrine of justification by works. 3. We have the rather cause to hope and judge that our Forefathers, many of them did find that mercy with the Lord;
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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,
3. For the discovering of the weak foundations that most Papists have to built 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.
and not Papists only, but even the greatest part of ignorant people, have no other ground for many things they hold in Religion but only this the custom of their neighbours, and of their Forefathers.
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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.
and hath no true antiquity to commend it unto us 1. We Are well able to show that many of their errors were not received into the Church 600. Years After christ.
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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.
nor name the time when they First were broached, it would not follow from thence, that their Religion is the faith that was First Delivered by the Apostles.
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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.
For 1. Many heresies began in the Apostles days, 1. John 2. 18. and 4. 1. yeá of Popery it is said that it began to work then, 2. Thess 2. 7. 2. It is oft noted in the word of sundry spirits of error, that they use to creep in so privily, 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,
Matthew 13. 25. Gal. 2. 4. 2. Tim. 3. 6. 2. Pet. 2. 1. Iude 4. And above all heresies Popery is called a mystery, Thess 2. 7. No marvel Therefore though men could not discern when First it began to work. 3. There be many gross errors that have been held in the Church (as the Papists themselves will confess) the First author whereof can not be nam. 4. The Reason is evident,
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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.
Because they (many of them especially) carried so great show of holiness and were (haply) First broached by such as were esteemed holy and good men, 1. Timothy 4. 3. They teach lies through hypocrisy.
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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.
THese words contain the answer, that our Saviour gives unto that question and doubt, which the woman of Samaria had propounded to him in the former verse.
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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;
not in Ierusalem only, but in all their Synagog gues.) But her question was, Concerning the place of God's solemn worship, which stood in Sacrifices and other ceremonies, appointed in Moses Law;
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,
First, Concerning the place of God's worship, which she desired to be resolved in, and that is Set down verse 21. The second concerns the worship itself, which she did so highly esteem of,
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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,
and that Therefore there was no cause, she should trouble her self about the place of God's worship, to know whither of the two places were the Holier,
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,
For the Interpretation of the words, and clearing them from all obscurity, we must observe. 1. That by the hour, he speaks of Here, he means the just time,
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.
and presently the veil of the Temple was rend from the top to the bottom, Matthew 27. 51. From that hour there was no more holiness in the Temple then in any other place.
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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.
3. That when he Says, they shall worship God, neither in this mount, nor At Ierusalem, his meaning is not, that it should be unlawful 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,
For the Apostles and the rest of the faithful did After his death, and Ascension continue daily with one accord in the Temple, Acts 2. 46. But his meaning is, they should not do it only there,
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.
as desired to serve God aright (as this poor woman now did) intimating also therein, that this woman should become a true Christian, a true worshipper of God.
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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:
5. That by the Father, is not meant the First Person in the Trinity (as if our worship and Prayers were only to be directed unto him) but the Whole God head:
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;
As Malachi 2. 10. Have we not one Father? Hath not one God made us? 2. Because this of all names, is Fittest to allure us to worship him, and call upon him;
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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 attributes of God, Teaches us to call him by that name, when we would pray unto him, Matthew 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 Father's;
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,
it is to be observed Here, that our Saviour being to teach unto 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 unto any,
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.
whatsoever Paul taught, he was wont to confirm it by Authority of the written word, Act. 28. 23. He preached to them out of the law of Moses, and out of the prophets.
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;
but as the lawgiver himself, Lycia 4. 32. They were astonished At his Doctrine, for his Word was with power, and Matthew 7. 29, He taught as one having Authority, and not as the Scribes;
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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;
Indeed, he oft confirms his Doctrine by Scripture, John 6. 45. Lycia 19. 46. and 24. 46. This he did 1. Either in respect of their weakness, whom he did instruct;
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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.
Because they did not so Fully know him to be the Son of God, but the testimony of the Scripture was of more Authority with them, I receive not the testimony of man (Says he, John 5. 34.) but these things I say that ye may be saved.
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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,
Therefore he alleging the Scripture, calls it their law, John 8. 17. and 10. 34. and 15. 25. Or 2. To confirm unto them the Authority of the Scriptures,
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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.
And against all the false interpretations of the law of God, that had been Delivered by the ancient Father's, he Opposeth no more but his own Authority, you have herd that it was said thus and thus to them of old time.
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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.
He was the Author of the Whole Word of God, which is Therefore called the Word of christ, Col. 3. 16. and Therefore he needed not to confirm any thing by Scripture.
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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.
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 brothers, who dissuaded Paul from going to Ierusalem, Acts 21. 12. This Doctrine serveth both for exhortation, and for reproof.
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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.
discente• … oportet Believe. The First work of his grace in us, is to subdue our reason, 2. Cor. 10. 5. Casting down the Imaginations, and bringing into captivity every 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.
Till we have attained to this simplicity, we shall never become wise unto salvation, nor come to any comfortable certainty in the matters of Religion.
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:
and Subject themselves, Hebrew 13. 17. But this Obedience is not Blind obedientia, such as the Iesuites bind themselves and their Scholars unto, absolute Obedience, to receive and believe every thing that they teach:
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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.
though they had no meaner Teachers then Paul and Silas, Acts 17. 11. And it was to the people, that that Commandment was given, 1. Thess 5. 20, • … 1. Despise not prophesyings, prove all things, and 1. John 4. 1. believe not every Spirit, but try the spirits whither they be of God.
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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 how know you this to be the meaning say they? as if the Scriptures (of which the Holy Ghost Says, Rom. 15. 4. What soever is written, is written for our learning, and 2. Tim. 3. 16. The Whole Scripture is profitable to instruction, were uttered,
2. The disputer of the world, of whom the Apostle speaketh, 1. Cor. 1. 20. Where is the disputer of this world? (NONLATINALPHABET) such as will receiue no more in Religion then they can see reason for:
2. The disputer of the world, of whom the Apostle speaks, 1. Cor. 1. 20. Where is the disputer of this world? () such as will receive no more in Religion then they can see reason for:
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.
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 reproved for it.
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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.
and of whatsoever is taught him, so he do it, 1. With Reverence, 2. Out of a desire to be further confirmed in the truth, 3. With a resolution to yield to that reason which God hath revealed in his Word, and to seek no further.
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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.
For every 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 seek to be not children, but of a ripe age in knowledge.
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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,
but on our own blockishness, and inability to conceive the reason of it. For there be many truths of God revealed in the Word, which Are such Mysteres,
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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.
nay indeed the Whole Doctrine of the Gospel is so, we speak the Wisdom in a mystery Says the Apostle, 1. Cor. 2. 7. and 1. Tim. 3. 16. Great is the mystery of godliness, yea the more a man excels in natural reason and understanding, the more unable shall he be to conceive them, Rom. 8. 17. The Wisdom of the Flesh is enmity to 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,
and yet it is evident, this was the course that the prophets and Apostles, yea and christ himself took in their Ministry. 2. The Scripture is sufficient to every purpose that concerns the Ministry,
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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,
to teach, to convince, to reprove, to exhort, and even to make the man of God (the Minister of God) perfect, thoroughly furnished unto every good work that he hath to do in the Whole exercise of his Ministry, 2. Tim. 3. 15, 16, 17. 3. There is no such certainty in any other testimony as the conscience can rely upon,
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.
Because every man is Subject to error, Rom. 3. 4. 4. The careless hearer, that never examines what he hears, but receives every thing upon the credit of such as teach him.
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.
And it is too much readiness in receiving that that is taught us, if we receive it before we have examined it, Acts 17, 11. It is said to be a properti• … • … f a fool, to believe every thing, Pro 14. 15. Yea it is noted for the misery of a natural man, that (like a beast) he is carried away as he is led.
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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,
when the Apostle speaks of the Obedience of the Thessalonians, and of the power his Ministry had in their hearts and lives, he gives this for the reason of it, 1. Thess 2. 13. that they received the Word of God which they herd of him, not as the word of man,
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.
For then would the Doctrine be mighty in operation, when it is once found to be well grounded upon the Word, of which it is said, Hebrew 4. 12. that it is lively and mighty in operation.
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;
and that it Consisteth of two parts. 1. an asseveration whereby he confirmeth the Doctrine that he was to teach her in these words, Woman believe me. 2. The Doctrine it self in these words;
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,
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 unto,
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For the Apostle speakes of this, as of a fearefull sin, and step vnto the vnpardonable sinne, to forsake the assemblies, NONLATINALPHABET, 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,
For the Apostle speaks of this, as of a fearful since, and step unto the unpardonable sin, to forsake the assemblies,, Hebrew 10. 25. 26. But that that makes the service, we do to God there better then that we can do to him in houses, is not the place or any holiness in it,
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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,
but the assembly with which we join. 1. In the public assembly we have the help of the Ministry of the Word and Sacraments, the use whereof is to inflame and kindle devotion in our hearts, did not our hearts burn within us while he talked with us,
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,
which is of great force to correct our own sluggishness and drowsiness, and to quicken God's graces in us, Your zeal provoked many, (Says Paul) 2. Cor. 9. 2. And David Professes that he received much good, by beholding the forwardness of the rest of God's people, in frequenting the house of God, Psae. 122. 1, 2. And I doubt not,
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,
and he became like one of them, 1. Sā. 19. 23, 24. So these men in the assembly of God's people, by beholding the reverent attention and devotion of Others, have found many good motions wrought in themselves. 3. There is much more force in the Prayers, wherein many of God's Servants join together,
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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.
when many knock At heaven gates, they will be the better herd, Matthew 18. 19. Verily I say unto you that if two of you (much more if many) shall agree on earth upon any thing, whatsoever they shall desire, it shall be given them of my Father which is in heaven.
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,
as public assemblies, as they could possibly, • … oel 〈 ◊ 〉. 15, 6. vt supra page. 125. 4. christ hath promised to be present in a more special 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;
then in any of our houses, or in any other place, Matthew 18. 20. & 28. 20. So that (for the assemblies sake) the service we do to God in the Church, is to be preferred before that we can do in any other place;
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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.
And to this purpose we must observe a notable difference in this case, between the time before the death of our Saviour christ, and that that followed.
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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.
That (among other Reasons) made Iacob and Ioseph to be so desirous to be buried there. Fiue things Are worthy to be observed in Iacobs desire of this, He desired to be buried in Canaan. Though 1. It was a great Way off: 2. It could not be without great offence.
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.
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 have found grace in thy sighed, deal mercifully and truly with me, 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:
4. He bound his good son Ioseph by oath to it, and would not take his word, Gen. 47. 29. 31. 5. When he had got Ioseph to swear, his heart was so comforted, that he gave solemn thanks to God for it, Genesis 47. 31. 2. In the land of Canaan, Some places Are said to have been more holy then Others:
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,
So the place where the Son of God appeared to Moses in the fiery bush, is called holy ground, Exod 3. 5. And that wherein he appeared to Ioshua, Joshua 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,
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.
3. Ierusalem, Because it was the place that the Lord had chosen to put his name there, was ever (from the days of David to Christ 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.
It is called the holy city, Matthew 4. 5. yea even to the very moment of Christ death it so continued, notwithstanding the marvelous Sins and corruptions of it, it is called the holy city still, Matthew 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,
4. The Temple (Because God had hallowed it to put his name there for ever, 2. Chronicles 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,
and is Therefore oft called, The holy Temple, Psalm 5. 8. Fiue things there be that show their Temple to have been a most holy place, 1. God's people were bound wheresoever they dwelled, to resort thither At certain times, three times every year all the males were bound to appear there, Exod 23. 17. and the Eunuch you know Come even from Ethiopia to worship there, Acts 8. 27. 2. Many parts of God's worship they might perform no where,
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,
and your Sacrifices, your Tithes, and the heave offering of your hand, and all the choice vows, which you Voelli unto the Lord, Deuteronomy 12. 11. 3. Those parts of God's service which they might perform in other places, (as prayer,
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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,
3. Generally the Whole worship of God is so, Matthew 18. 2. Wheresoever two or three Are gathered together in my name, etc. And this the Lord foretold to his prophets,
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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,
Therefore David desired to behold God's power and glory, as he had beheld it in the Sanctuary, Psalm 63. 1, 2. Therefore it is said of Anna, that (though through the affliction of her mind, she could not partake with her husband in the sacrifice and offerings) yet she went up with him duly to the House of the Lord,
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yet the very looking 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,
yet the very looking towards the Temple, made their prayer more acceptable with God, according to that prayer Solomon made in the dedication of the Temple that it might be so, 1. King. 8. 44. 48. 5. Yea so holy was that Temple,
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.
This appears by those 80. Persons whom Ishmael murdered, Jeremiah 41. 5. And by Daniel's opening his windows towards Ierusalem when he prayed, Dan. 6. 10. 5. In the Temple it self, though all the parts of it were holy, yet Some places in it were more holy then other Some.
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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.
and that but once a year, and that is called the Holy of holies, the Holiest place of all, Hebrew 9. 3. Now since the death of christ, there is no place of the world, Holier then other.
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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,
as a singular privilege, that should come to the Church in the days of the Gospel, Zephaniah 2. 11. Every man in all the parts of the heathen, shall worship God from his own place, Malachi 1. 11. In every place from the rising of the Sun, to the going down thereof, incense shall be offered unto 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 pure offering (incense and offering Are nam as the service that was peculiar unto the Temple) Isaiah 19. 19. In that day shall the Altar of the Lord be in the midst of Egypt,
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:
As the veil of the Temple did rend immediately upon Christ death, so within forty Years After, (when by the Apostles Ministry this Doctrine was sufficiently manifested to the world) the Temple and city was utterly subverted and overthrown, according to the Prophecy of christ:
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 was signified by the Temple.
why Ierusalem and the Temple lost all that holiness, that was in them before, Are principally foure. 1. Because by Christ coming (and specially by his death) all that was fulfilled, that was signified by the Temple.
vnlesse they be offered vp to God in Christ, 1. Pet. 2. 5. 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;
unless they be offered up to God in christ, 1. Pet. 2. 5. So that it is necessary, that when the body was come, the shadow should cease. 2. Since Christ death, all difference of Persons is taken away;
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:
but in every Nation, he that fears God and works righteousness, is accepted of him, Gal. 3. 28. For there is neither Iew nor Grecian, bound nor free, male nor female:
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.
Ephesians 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 Commandment, which Stands in ordinances.
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.
For the profanation of the Temple, our Saviour tells them, they should see, Matthew 24. 15. the abomination of desolation (that is an abominable desolation) stand in the holy place.
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.
and it is God's Institution and Word only, that can make any thing, or any place holy, every 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.
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and of ignorant persons, that haue by tradition receiued 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 Saints, that are said to be there, are accounted more holy then any other places.
and of ignorant Persons, that have by tradition received 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 Relics of Saints, that Are said to be there, Are accounted more holy then any other places.
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 the Saints were indeed there,
or ought Else holy, but the Ordinance and Institution of God, as we have herd. 2. Of all places, Ierusalem does now worst deserve 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 himself shed, Matthew 23. 37. 3. The Relics of Saints, which they pretend do make those places Holier, Are notoriously known to be counterfeit. 4. If the true bodies of the Saints were indeed there,
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as is euident by this Text. 2. The second superstition of Papists reprooued by this Doctrine, is this that they put more holinesse in some places of buriall, then in others.
as is evident by this Text. 2. The second Superstition of Papists reproved by this Doctrine, is this that they put more holiness in Some places of burial, then in Others.
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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,
but a Christian may lawfully desire to be buried in the place, where the rest of the faithful Are buried. 2. There may be more civil 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,
then to Others, even in the place of their burial, it was an honour lawfully done unto Hezekiah, that he was buried in the chiefest of the Sepulchers of the Sons of David, 2. Chronicles 32. 33. But to put any holiness 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, (because the Church say they is a more holy place) then any other.
or to think the place where one is buried, can any Way tend to the benefit of the dead, that is gross Superstition, that is most unlawful. 3. The third Superstition condemned by this Doctrine is this, that they hold private prayer made in a Church more available, (Because the Church say they is a more holy place) then any other.
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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, and placing of their bodies in prayer.
When thou Prayest enter into thy closet, and when thou hast shut the door, pray to thy father which is in secret, Matthew 6. 6. 4. The fourth Superstition condemned by this Doctrine is, that they put holiness and Religion even in the situation of their Temples, and placing of their bodies in prayer.
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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,
The second Use of this Doctrine is, to exhort us, that sith we have learned that this is one chief privilege, we have by Christ death, that all religious difference of places is taken away,
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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,
and our Nation now is as holy as Canaan, our Towns as Ierusalem, our houses as the Temple, we should Therefore make use of this privilege in serving God, not in our Temples only,
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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:
We read of Abraham, that wheresoever he pitched his tent, he was wont to erect an Altar unto God, Gen. 12. 8. and 13. 18. And many Christians Are said to have had Churches in their houses:
and consecrate them to 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,
and consecrate them to God before they dwelled in them, Deuteronomy 20. 5. Psalm 30. in Titulo. Though this were done then with sundry ceremonies, which Are now abolished,
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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:
For what places in the world had so many privileges as Ierusalem and the Temple there? Of which it is said, 2. Chronicles 7. 16. I have now chosen and sanctified this place, that my name may be there for ever:
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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 Lam. 4. 12. The Kings of the earth, and all the inhabitants of the world would not have believed, that the adversary and the enemy, should have entered into the gates of Ierusalem:
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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,
It is a special blessing oft promised to the godly, that their habitation and Dwelling shall prosper, Pro 3. 33. That he will make the habitation of their righteousness prosperous, Job 8. 6. Yea that they shall know and feel, that peace shall be in their Tabernacles, Job 5. 24. And about them,
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.
On the other side it is certain, the curse of God is upon the habitation of the wicked, Pro 3. 33. and 14. 11. the house of the wicked shall be overthrown.
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,
Sin defiles the house where it is committed, and brings God's curse on it, the houses upon whose roofs Idolatry had been committed shall be Set on fire, Says the Lord, Jeremiah 32. 29. The curse shall enter into the house of the thief,
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.
Lecture the foure and thirtieth, December 5. 1609. WE have already herd that the answer which our Saviour makes to the question that this woman moved unto 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 First concerns the place of God's worship, Concerning which she desired to be resolved, and that is Set down in the 21. verse, which we finished the last day.
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The second concerneth the worship it selfe about which she mooued her question; namely, the ceremoniall worship that was done to God in Ierusalem, and mount Gerizim;
The second concerns the worship it self about which she moved her question; namely, the ceremonial worship that was done to God in Ierusalem, and mount Gerizim;
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.
but should shortly be abolished, and in stead thereof, Another Form of God's worship should be established, which should not consist in ceremonies and shadows (that suited so well with our carnal and corrupt nature) but should be spiritual (as best agreeing with the nature of God) and should have in it the truth and substance of all that which was figured and shadowed in those ceremonies.
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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,
So that these three Verses divide themselves into two parts, 1. A commendation of that outward worship of God, that the Iewes used in comparison of that of the Samaritans,
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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 Set down in this verse. 2. A discommendation of that outward worship of God, that the Iewes used in comparison of that, which God would shortly establish in his Church;
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.
as I come to the handling of the Doctrines that arise out of them. 1. Then we Are to observe Here, that our Saviour Says, they worshipped they knew not what.
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.
before they were carried away captive by the Assyrians, 2. Kings 17. 28. One of those Priests Come and dwelled in Bethel, and taught them how they should serve the Lord.
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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,
This Interpretation is grounded upon that we shall find written in 2. Kings 17. 34. They did After the old manner, as verse 19. They neither feared God, nor did After their ordinances,
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,
So that these words, salvation is of the Iewes, Are the very same in Effect with that which the Prophet Isaiah hath, Isaiah 2. 3. The Law shall go from Zion,
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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 by his Word. 2. No man can serve 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 do serve, is not a true God,
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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.
Gal. 4. 8. But even then when you knew not God, you did service unto them, which by nature Are not God's So it is said of the tenne Tribes: 2. Chronicles 15. 3. Now for along season Israel hath been without the true God, Because they had been without a Priest to teach, and without the Law.
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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.
Men cannot open their eyes, or look any Way, but they may see him in his works, Rom. 1. 20. The invisible things of him, that is, his Eternal Power and Godhead, Are seen ever since the Creation of the World, being considered in his works.
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,
Yea he Says of all the Gentiles that (vers. 21.) they knew God; and verse 19. that which may be known of God is manifest in them, that is, in their hearts and Consciences,
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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 cannot bring them unto salvation, Rom. 1. 20. But this is All-sufficient to make men wise unto salvation, 2. Tim. 3. 15. and Therefore is called salvation Here,
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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,
Secondly, that Light is as a dim Light, that knowledge is dark and Obscure, and uncertain, notwithstanding this knowledge they have of him by his creatures and the Light of nature, men have many strange conceits of God,
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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:
Thirdly, the knowledge of God that is got by the creatures, hath no power to change and reform the heart, Rom. 1. 21. When they knew God, they glorified him not as God, neither were thankful:
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,
and verse 18. in much Wisdom there is much grief, and he that increases knowledge increases sorrow, but the knowledge of God, we attain to by the Word rejoices the heart,
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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.
so as the better we know him, the more Comfort we have in him, Psalm 19. 8. 10. So that you see now the First branch of the Doctrine confirmed unto you, that no man can know God aright, know him to his Comfort, know him to his salvation but by his Word.
When the Lord had forbidden his people to serue him as the Cananites had done, he adds, Deut. 12. 32. Whatsoeuer I command you, take heed you doe it;
When the Lord had forbidden his people to serve him as the Canaanites had done, he adds, Deuteronomy 12. 32. Whatsoever I command you, take heed you do it;
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,
and there went out fire from the Lord and devoured them, Levites 10. 1, 2. When the Tabernacle was to be built, Moses (though a wise and holy man was not to be trusted with any thing,
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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,
his warrant is Set down, and its expressly said, For so was the Commandment of David, the man of God, 2. Chronicles 8. 14. And yet more plainly, 2. Chronicles 29. 25. When Hezekiah appointed the Levites to use 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.
and Viols, and Harps, lest we should think he took upon him to appoint any thing in God's service, its said, He did it according to the Commandment of David and Gad the Kings seer, and Nathan the Prophet.
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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.
This is plain Here in the Exampl 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 Idol of their own brain.
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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.
And yet the Lord for this, charges them that they had offered a burned offering to the Devil, Levites 17. 7. Why? Because they were turned out of the Way that he had commanded them, They swerved from the direction of his Word, Exod 32. 8. they have turned quickly out of the Way which I commanded.
euen the same God that was worshipped at Ierusalem, 1. Kings 22. 28. Behold O Israel thy gods, (that is, the similitude of thy gods) that brought thee out of the land of Egypt.
even the same God that was worshipped At Ierusalem, 1. Kings 22. 28. Behold Oh Israel thy God's, (that is, the similitude of thy God's) that brought thee out of the land of Egypt.
No man knowes the Father but the Sonne, and hee to whom the Sonne will reueale him, Matth. 11. 27. And the meanes 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.
No man knows the Father but the Son, and he to whom the Son will reveal him, Matthew 11. 27. And the means whereby christ Revealeth and makes his Father known unto us is the Word, John 17. 6. I have declared thy name to the men that thou Gavest me out of the world, verse 8. For I have given unto them the Word which thou Gavest me.
2. For the second branch, Whatsoeuer is not done of faith (that is vpon a perswasion wee please God in it) is sinne, Rom. 4. 23. Now faith is grounded vpon the Word.
2. For the second branch, Whatsoever is not done of faith (that is upon a persuasion we please God in it) is sin, Rom. 4. 23. Now faith is grounded upon the Word.
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,
For if we follow our own good intent, while we think we please God, we may most highly offend him, the Iewes when they killed the Apostles, Thought they did God good service, John 16. 2. and so did Paul when he was exceedingly mad against the faithful,
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 own wayes, Acts 14. 16. But to be thankefull that we haue the Word,
The First Use of this Doctrine is to teach us, 1. To esteem this a singular prerogative, that the Lord hath not suffered us to walk in our own ways, Acts 14. 16. But to be thankful that we have the Word,
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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,
This was the chief preferment of the Iew above the Samaritan and all Others, Romans 3. 1, 2. If any want this, the god that they serve is not the true god,
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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,
Of them Certainly that is spoken, Apocalypse 9. 20. And the remnant of men which were not killed by these plagues, repented not of the works of their hands that they 〈 ◊ 〉 not worship Devils,
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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.
and without the Law, 2. Chronicles 15. 3. all the devotion that ignorant people use, is but the Sacrifice of Fools, till they be ready to hear 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.
3. Count it thy Wisdom to cleave so precisely to the Word, as (in the maters of God's service) not to do any thing which thou Canst not find warranted by the Word, Psalm 119. 31. I have cleaved to thy testimonies, Oh Lord confound me not.
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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, 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?
We count it no prerogative to have it, we make no benefit of it, we read it not, we seek not the knowledge of it, we care not what Ministry we live under, we count it no benefit to live under an able Ministry, Hebrew 2. verse 3. How shall we escape if we neglect so great salvation?
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.
2. Though they do join with God's people in his true worship, yet do they it not upon this ground, that they know by the Word, God will be thus served.
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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,
But the Rule they follow, is either First the commandem• … nt of men, as it is said of the Pharisees, Matthew 15. 9. or secondly, the custom of the place where they live,
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.
as we read the Samaritans of old did, 2. Kings 17. 40. or Thirdly, their own good meaning, contrary to that Commandment, seek not After your own heart, Numb. 15. verse 39. The second Use is to justify our Religion against the Papists.
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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.
1. It is not possible they should have any assurance, that they please God in that service they do unto him (how confident soever they seem to be) Because they do not worship God according to his Word. 2. While they think they worship God, they worship the Devil.
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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;
For if the Israelites in Aaron's and Ieroboams time, were truly said to worship Devils, when they worshipped the true God under the similitude of a melted 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,
then is their worshipping of Images no better then Idolatry, and worshipping of Devils, notwithstanding that they say, that they neither worship the Image it self,
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.
2. The commendation he gives to the Iewes worship, we worship that we know. 3. The reason whereby he Justifieth this commendation, he gives 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.
For salvation is of the Iewes, It follows now that we proceed to the two last points contained in these words, we worship that we know ▪ for salvation 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.
In which words for the help of our memory and understanding, three things Are to be observed. 1. That christ prof sieth of himself that he worshipped God. 2. That he worshipped God as the Iewes did. 3. That he Affirmeth salvation is of the Iewes.
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 diligently to frequent the place of publike prayer, Luke 4. 16. Hee went into th• … Synagogue on the Sabbath day as his custome was.
That our Saviour himself, though he were the Son of God, did use when he was Here on earth to serve and worship God. 1. He was wont diligently to frequent the place of public prayer, Lycia 4. 16. He went into th• … Synagogue on the Sabbath day as his custom was.
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.
and that (not only when he was to work a miracle, Matthew 14. 19. He 〈 ◊ 〉 up to heaven and blessed the food that was prepared, that is, gave thanks and prayed) but ordinarily, Lycia 24. 30. As he sat At table, he took the bred and gave thanks.
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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;
4. Beside all these Kinds of prayer, he was wont to pray in secret, and by himself, Lycia 5. • … 6. He kept himself apart in the Wilderness and prayed;
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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.
He used it also in the evening, Matthew 14 ▪ • … 3. He went up into a mountain alone (having no house of his own• …, he was wont to go abroad into the most solitary place) to pray, and when the Evening was come, he was there alone.
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.
as we shall read any of God's Servants have been wont to do, Lycia 2• …. 41. He knecled down and prayed, Matthew 26. 39. He fell on his face and prayed.
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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.
This we were not able to do, Therefore he, Gal. 4 4, 5. Was made under the Law that he might Redeem them that Are under the Law, that we might receive th• … adoption of Sons.
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.
Therefore it became him to fulfil all righteousness Matthew 7 5. And this is a chief part of that righteousness God requires of us in his law that we worship him, Mathew 22. 38. This is the First and the great comm• … ndement.
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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.
for that which he speaks of one of his actions, may be said of all that he did in Obedience to the moral Law, John 13. 15. I have given you an Exampl that you should do as I have done.
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.
The Use of this Doctrine, is to stir every one of us up to a greater conscience and diligence in all the duties of God's worship, specially in prayer.
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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.
what excuse can we (that Are bound unto it by God's Law, and stand in such need of it) have for our ordinary neglect of public prayer, of prayer with our family, of secret and private prayer.
2 The second thing we are to obserue here, is this, that our Sauiour in commending the worship and Religion of the Iewes, makes himselfe one of their number, acknowledgeth himselfe a member of their Church, professeth that himselfe did worship God as they did;
2 The second thing we Are to observe Here, is this, that our Saviour in commending the worship and Religion of the Iewes, makes himself one of their number, acknowledgeth himself a member of their Church, Professes that himself did worship God as they did;
That those assemblies that enioy the Word and Doctrine of saluation, though they haue many corruptions remaining in them are to be acknowledged the true Churches of God,
That those assemblies that enjoy the Word and Doctrine of salvation, though they have many corruptions remaining in them Are to be acknowledged the true Churches of God,
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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.
For they kept it a day After our Saviour, (who observed the just time appointed by God) John 19. 14. the day of his Passion was but the day of the preparation to the Passover.
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. 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 themselves that had the ordering of God's worship. 2. What the people were, with whom he was to join in God's worship. 3. What the worship it self 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,
1. The Priests and Teachers, 1. Were ignorant and unlearned, Matthew 23. 16. 2. They were wicked and ungodly, Matthew 23. 3. 3. They had a corrupt and unlawful Entrance into their calling,
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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,
In Nazareth where he had lived most, see what they were, Lycia 4. 28, 29. All that were in the Synagogue when they herd this Doctrine, were filled with wrath, and rose up and thrust him out of the city,
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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.
But were they better in other places? No, he upbraided all the Cities, where most of his great works were done, Woe be to thee Chorazin, woe be to thee Bethsaida, Matthew 11. 20, 21. And were the people of Ierusalem any better? you shall perceive that by that affection they showed At the Passion of our Saviour.
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,
When Pilate a Gentile had made such an offer to them, Lycia 23. 18. All the multitude cried At once, not him but Barabbas, and Matthew 27. 25. When Pilate had washed his hands and protested for christ innocency,
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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.
3. The worship it self that was used in that Church had many corruptions in it. 1. They used many superstitious ceremonies, the observation whereof they urged more strictly then the Commandments and ordinances of God, Mar. 7. 9. 2. The Temple was Profaned and made a den of thieves, Matthew 2• …. 12, 13. 3. The discipline and censures of the Church were shamefully abused, John 〈 ◊ 〉. 22. The Iewes had decreed that if any did confess that Iesus was the christ, he should be 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.
4. The Doctrine was corrupt in many points, as you shall find, Matthew 5. 2• …. 48. 5. some corruption also was crept into the administration of the Sacraments.
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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 by that Sacrament incorporated into that Church, Lycia 2. 21. 2. When his mother was purified, he was brought to the Temple and presented to the Lord,
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and an oblation was giuen for him, as for other children, 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 an oblation was given for him, as for other children, Lycia 2. 22. 3. He was content to be an hearer of such Teachers as taught in that Church, Lycia 2. 46. 4. He was every Sabbath wont to join in public prayer with the Congregation that was At Nazareth, Lycia 4. 16. 5. He received the Sacrament of Baptism in a Congregation of that people, Lycia 3. 21. When all the people was baptised, he was baptised also. 6. He communicated in the Passover with the people,
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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 the Priests, John 2. 13. 7. He allowed his Disciples to hear those Teachers, Matthew 23. 12. Yea he commanded the Leper whom he cleansed, to go and show himself to the Priest,
so long it is euident God dwells among them, and hath not forsaken 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.
so long it is evident God dwells among them, and hath not forsaken them, I will Set my Tabernacle among you (by which he means his solemn worship, whereof this is a principal part, Levites 26. 11, 12.) and my soul shall not abhor you.
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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:
Because it is guilty of such Sins and corruptions as deserve God should forsake it; and for which God in his Word hath threatened that he will forsake it:
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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;
yet till a bill of divorcement have passed between them, they remain still man and wife, notwithstanding that sin, the woman whom her husband had wronged in this kind, is called his wife, Malachi 2. 15. Esau had justly deserved to lose the prerogative of his birthright and superiority he had over his brother when he had despised it and fold it, Gen. 25. 34. and Saul to be deprived of his Kingdom;
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,
yea God by his Decree and oracle had said of Esau and Iacob, The elder shall serve the younger, Gen. 25. 23. And of Saul and David, that he had rejected the one,
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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 actually to depose the one from his birthright, and the other from his Kingdom, Iacob acknowledgeth Esau his Lord and superior, Gen. 32. 4, 5. and so did David, Saul, 1. Sam. 24. 7. 9. So though a Church for the many corruptions that Are in it, be unworthy the name of Christ Church,
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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,
2. Because no separation may be made from those assemblies, where men may be assured to find and attain to salvation, Lord to whom shall we go, thou hast the words of Eternal life, Says Peter unto our Saviour, accounting this a sufficient reason why they might not leave him, John 6. 68. But men may be sure to find and attain to salvation in such assemblies where the Ministry of the Word,
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 enioy it, Iam. 1. 21. calls it the engrafted Word which is able to saue your soules.
For the Word and Gospel of christ is called salvation Here, and Hebrew 2. 3. Because it is the ordinary means ordained of God to bring men to salvation, Rom. 1. 16. 1. Cor. 1. 21. Yea it is At one time or other effectual in all God's Elect that doe enjoy it, Iam. 1. 21. calls it the engrafted Word which is able to save your Souls.
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,
Apocalypse 2. 5. And the great neglect of the Church censures upon scandalous offenders, in respect of that the Apostle Says, know ye not that a little leaven leaveneth the Whole lump, 1. Cor. 5. 6. But specially the general increase of all filthy and abominable Sins in the land, Thy Camp shall be holy, that he see no unclean 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,
and turn away from thee, Deuteronomy 32. 14. See thou not (Says the Lord, Ezekiel 8. 6.) the great abominations that the house of Israel Committeth Here, that I should go Far off from my Sanctuary? 2. Though we acknowledge our Church to be a true Church,
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;
This was the chief privilege, the chief badge and cognisance of the old Church, that the Oracles of God were committed to them, they enjoyed the true Doctrine of salvation, Psalm 147. 19, 20. Rom. 3. 2. And thus does the Apostle describe the true Church under the Gospel;
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.
he calls it the household of God built upon the Foundation of the Apostles and prophets, Iesus christ himself, being the chief Cornerstone, Ephesians 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.
Lecture the sixe and thirtieth, December 26. 1609. THe two First parts of this Verse we have already finished, and Are now to proceed to the third and last.
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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 whereby the Lord did preferre the Iew before the Samaritan,
Now the only means whereby the Iewes knew how to worship God aright, was the Word. 2. This Salvation Here spoken of, was the chief prerogative whereby the Lord did prefer the Iew before the Samaritan,
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,
And the chief prerogative of the Iewes was the Word, Psalm 147. 19. He shows his Word to Iacob, his statutes and his Judgments to Israel (verse 20.) He hath not done so with any other Nation,
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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:
1. It is called the Word of grace, Acts 20. 32. 2. It is called the Word of life, Philip 2. 16. John 6. 68. 3. It is called the grace of God, Titus 2. 11. 4. The Kingdom of God:
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,
yet all the rest receive their force and virtue from this, nothing can do us good without this. 1. Meditation of the works of God, must be acknowledged to be a good means of grace,
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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;
and Hebrew 2. 3. Act. 28. 28. John 12. 50. I know that his Commandment (that is, his Word which he hath commanded me to teach) is everlasting life. These Are unproper and strange Speeches to be spoken of the Word;
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,
Before I come to show 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 understanding aright,
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,
Isaiah 53. 1. Who will believe our report? And to whom is the arm of God revealed? Yea, it may well be, that those that have enjoyed the Word most abundantly, may be Far Worse men for all kind of wickedness,
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.
Ezekiel 16. 48. The Word uses not to save any, unless it be by preaching opened and applied, Acts 8. 31. 1. Cor. 1. 21. For it saves none but such as can understand, believe, and obey it.
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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;
The Word of God is like unto the water of jealousy, mentioned, Numb. 5. 27. 28. When it is received into an honest and good heart, it does it good and makes it fruitful;
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,
God only is our Saviour: 1. Tim. 2. 3. 2. Neither is it as a natural Instrument that hath virtue in it self to regenerate or save (as food hath to nourish,
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.
but only by a supernatural power it receives from God, the weapons of our warfare Are mighty through God, 2. Cor. 10. 4. Nay the Word it self, say it be Delivered in the Ministry of a man that hath the most excellent Gifts, is not able to work the least measure of Saving 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,
A man would think it was no great degree of grace in Lydia, that she attended to the thing that Paul spoke, yet could not the word that Paul spoke (though he had such excellent Gifts) work so much,
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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,
this is the only work of God, No man can come to me, unless my Father draw him, John 6. 44, 45. I have planted, Says Paul, and Apollos watered, but God gave the increase, 1, Cor. 3. 6. The Preacher (if he desire his Ministry should do good) had need to cry to God for his help,
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,
Therefore christ (when he was to send forth his Apostles) spent a Whole night in praying to God for his blessing upon their Ministry, Lycia 6. 12. And doubtless one chief cause why the Word saves so few, is this, that men rest too much upon it,
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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,
How shall they believe on him of whom they have not herd? or how shall they hear without a Preacher? Rom. 10. 14. And to pronounce of all that Are Strangers from the Covenants of promise, that they have no hope of salvation, Ephesians 2. 12. 2. Though men may have many good things in them without the Word, the Gentiles which have not the law, do by nature the things contained in the Law, Rom. 2. 14. yet Saving grace, such good things as may bring a man to salvation, none can attain to ordinarily but by the Word,
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 so of salvation, David made great use of it to further himself in grace, Psalm 8. 3, 4. But no man can profit by that, till he have First profited by the Word, Make me to understand the Way of thy Precepts,
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,
119. 27. 2 Affliction is a great furtherance to our salvation, He Chasteneth us for our profit, that we may be partakers of his holiness, Hebrew 12. 10. But it can do us not good till it be sanctified to us by the Word, Psalm 94. 12. Blessed is the man whom thou chastisest, Oh Lord,
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.
3. The Sacraments Are great helps to our salvation, 1, Pet. 3. 21. Baptism Saveth us The Bred that we break is it not the Communion of the body of christ, 1. Cor. 10. 16. but they have all their efficacy 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,
christ Sanctifieth and Cleanseth his Church by the washing of water through the Word, Ephesians 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 means of salvation, Whosoever shall call upon the name of the Lord shall be saved, 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 have not believed? and how shall they believe in him, of whom they have not herd? Rom. 10. 14. Till the Lord hath First said to a man by his Word, thou art my child, he can never say to God in his prayer thou art my father, Zach 13. 9. I will say it is my people,
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;
1. Though it be sometime sent in judgement, and to be a savour of death unto death in Some, Go and tell this people, hear ye indeed but understand not;
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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.
When God sent Paul to Corinth, and continued his liberty there but one year and an half, The reason is given, Acts 18. 10. That God had Much people in that 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,
2. In God's Elect it will Certainly be effectual to their salvation, as many as were ordained to Eternal life believed, Acts 13. 48. And though not At the First,
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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,
yet it will be effectual one day, as the Doctrine that John the Baptist taught became effectual in sundry of his hearers After his death and not before, John 10. 41, 42. And when this will not save and convert, nothing will be able to do it, If they hear not Moses and the prophets,
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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.
neither will they be persuaded, though one rose from the dead, Lycia 16. 31. Therefore is so much spoken of the power and efficacy of the Word, that it is lively and mighty in operation, Hebrew 4. 12. that it Converts the soul, Psalm.
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19. 7. that it is the power of God vnto saluation, Rom. 1. 16. that it is able to saue our 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.
19. 7. that it is the power of God unto salvation, Rom. 1. 16. that it is able to save our Souls, James 1. 21. that it is able to make us wise unto salvation, 2. Tim. 3. 15. This power and ability that is in the Word to save, may be seen in foure cases.
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,
3. It is able to Comfort and revive the heart that is most cast down, either with inward or outward afflictions, I create the fruit of the lips, (the lively voice of the Ministry) peace, peace, (to be the mean of abundant and constant peace) to him that is Far 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.
and to him that is near, (to every one of mine Elect both Gentile and Iew) Says the Lord, and I will heal him, Isaiah 57. 19. 4. It is able to preserve and add knowledge and grace to them that have best profited, I commend you to God and to the Word of his grace, which is able to built you up, Acts 20. 32. And Mark 4. 24. to you that hear shall more be given.
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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,
that through him we have obtained remission of all our Sins, we can never have any Comfort in the hope of our salvation, 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 he had taught the Church Concerning christ and their salvation,
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:
and said, verse 16. he had not followed therein, cunningly devised fables (such as many of the chief points of devotion in the Roman Church which pretends to be built upon Peter, is grounded upon) he tells them, verse 19. what is the sure Rule and ground to be followed and rested upon in this case, We have (Says he) a more sure word of Prophecy, etc. And as it is the only ground of our faith:
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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.
whither our faith, Repentance, love and works be such, as God will accept of, John 3. 21. by our coming unto this Light our Deeds shall be made manifest that they Are wrought according to God and by no other Way.
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 the field wherein this inestimable treasure of Eternal life is to be found: John 5, 39. Search the Scriptures for in them ye look to find Eternal life.
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:
This is the thing our Saviour spoke of, when he said, Lycia 10. 42. One thing is needful, Marry hath chosen the better part, etc. If God have given thee a heart to believe this:
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:
Lycia 10. 42. Not only they that will not hear it At all, but they that hear it seldom, that suffer every worldly business and occasion to withdraw them from it:
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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,
It is a Commandment that God Layeth upon the King himself, that (though he above all Others might best plead want of leisure) though he enjoyed the ordinary Ministry of the prophets,
and euery day read in it, it shall be with 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 every day read in it, it shall be with him, and he shall read therein all the days of his life, Deuteronomy 17, 19, 20. And mark the Reasons there given for this, that he may Learn to Fear the Lord his God, to keep all the words of this Law,
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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.
That his heart be not lifted up above his brothers, and that he turn not aside from the Commandment, etc. It was Jobs Comfort in his affliction, that he could say he had esteemed God's Word more then his appointed food, Job 23. 12. More duly then he kept his meals, did he tie himself to the reading, and meditation of it.
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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,
say they read sometime, yet if they read not constantly, if they Set not themselves times for this duty, Certainly they esteem not of the excellency,
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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.
How shall we escape God's wrath for this wilful negligence, for this neglect of so great salvation? Hebrew 2. 3. I know Christians pretend for their excuse.
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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:
David makes this a note of a happy man, Psalm 〈 ◊ 〉. 2. And of himself he Says, Psalm. 119 15. I will meditate in thy Precepts, and Consider thy ways:
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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.
and guide of his life, will be directed and guided by it, yea, will be afraid to transgress it, Psalm 119. 24. Thy testimonies Are my delight, and my Counsellors.
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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:
1. The Word is the only worker of every Saving grace, we Are born again of the incorruptible seed by the Word of God, 1. Pet. 1. 23. There may be many good things in a natural man:
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.
and had a trumpet blown before him which he would never have done, if his alms had not been large and bountiful. 4. He may do good works of piety, Matthew 6. 5. The Hypocrites used to pray in the Synagogues, and corners of the street.
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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,
a kind and thankful man to his friend, Matthew 5. 46, 47. The Publicans were such. 6. He may be apt enough to forgive an enemy, 1. Kings 20. 32. Ahab when he saw his enemy Benhadad humble himself,
these workes of iustice, of mercy, and of piety, I haue done them in obedience to the Word, a man can neuer haue comfort of any good thing that is in him.
these works of Justice, of mercy, and of piety, I have done them in Obedience to the Word, a man can never have Comfort of any good thing that is in him.
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;
We see then, how vain that confidence is, that most men have in their estate towards God, they glory in Some good things that Are in them, in a kind of devotion towards God;
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 12. 16. These things understood not his Disciples At the First; but when Iesus was glorified, then remembered they that those things were written of him:
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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.
In this respect, the Catholic Church, and Whole company of God's Elect Are called the house of Iacob; and the inhabitants of Ierusalem, Zach 12. 10. The celestial Ierusalem, Hebrew 12. 22. The Israel of God, Gal. 6. 16. The Commonwealth of Israel, Ephesians 2. 12. And Ierusalem is called the mother of us 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 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.
This honour and prerogative that God vouchsafed to the Iewes, will the better appear if we Consider it in these three Degrees. 1. In the state that the Church was in before Christ coming. 2. In the state that the Church was in After Christ coming. 3. In the state that the Church shall be in before the end of the world, and second coming of christ.
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,
In this respect, God calls Israel his First born, Exod 4. 22. To them pertained the giving of the law, and the service 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;
and committed to them, Rom. 3. 2. In which respect our Saviour also calls all the Scriptures of the Old Testament (not the ceremonial and judicial laws only) their Law, John 10. 34. and 15. 25. (both which places Are cited out of the Psalms) At that time none could worship God aright;
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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:
So the Holy Ghost when he would declare that many of the Persians when they saw the success God gave his people against Haman, were converted and embraced the true Religion:
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,
Therefore Are they called the children of the Kingdom, Matthew 8. 12. John Baptist was sent only to them, Lycia 1. 16. Our Saviour himself was sent to them,
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.
The Apostles before Christ Ascension were forbidden to preach to any but to them, Matthew 10. 5. And After Christ Ascension were charged to preach First to them, Lycia 24. 47. beginning At Ierusalem. All the Apostles did exercise their Ministry At Ierusalem, Rom. 15. 19. And made their Abided there more then in any other place, Acts 8. 1. 14. And it is expressly said, Acts 11. 19. That they which were scattered abroad upon the persecution, which rose about Stephen, traveled as Far as Phenice and Cyprus, and Antioch, preaching the Word to none but unto the Iewes only.
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,
and preached unto them, Acts 13. 5. and 14. 1. and 17. 1, 2, 17. and 18. 4. And if they had not rejected it, it had never been preached to the Gentiles, Acts 13. 46. It was necessary that the Word of God should First have been spoken to you,
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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:
if the guests that were First bidden, and for whom the feast was prepared, had not refused to come, Lycia 14. 21. 2. As the Gospel was First offered to them:
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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,
The First Church that ever received the Gospel, the Doctrine, the Sacraments, the discipline of the New Testament, was the Church of the Iewes, it is the power of God unto salvation to every one that Believeth, to the Iew First, Rom. 1. 16. yea you shall not find any one place, where the Apostles preached with so great success,
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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 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 themselves unto the Church of the Iewes;
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,
and for the deciding of such controversies as did arise among them, Acts 15. 2. So when Agabus had signified to the Church At Antioch, what a dearth would come upon the Whole world, Acts 11. 28. The Disciples determined to send relief to the brothers in Iudea, verse 29. Why to them rather then to any other? Surely,
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,
See the like care in the brothers of Macedonia, and Achaia, Rom. 15. 26. And mark the reason that is given, verse 27. Their debtors they Are. Why so? Because they received the Word,
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.
so in Ierusalem they received the gift of the Holy Ghost, whereby they were fitted to instruct the Gentiles, Acts 1. 4. And it is expressly noted, that from Ierusalem they all went that First carried the Light of the Gospel to the Gentiles, Acts 8. 4, 5. and 11. 19, 20. 5. All the Gentiles that believed, joined themselves 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;
Thus it was prophesied that they should do by Noah, Japheth should dwell in the tents of Sem, Gen 9. 27. And by Ezekielem, Ezekiel 16. 61. Thou shalt receive thy Sisters (Sodom and Samaria under which two Are comprehended all the Gentiles) thine elder and thy younger;
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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.
for we have herd that God is with you, Zach 8. 23. This Paul Says was fulfilled, Rom. 11. 17. Thou being a wild Olive, art grafted in among them, and verse 24. Thou art contrary to nature grafted into a good Olive tree.
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,
This Doctrine the Apostle plainly Teaches, Rom. 11. 25, 26. I would not brothers, that you should be ignorant of this mystery, that blindness in part is happened to Israel,
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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;
until the fullness of the Gentiles be come in, and so all Israel shall be saved, etc. 1. Obstinacy is in part come upon Israel (not a total nor final obstinacy.) 2. Till the fullness of the Gentiles be come in. 3. And so all Israel shall be saved. 4. He calls this a mystery;
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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,
You see then this Doctrine confirmed unto you, that in all these three several ages (as it were) and conditions of the Church, salvation hath heretofore,
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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,
For 1. Never was there any nation upon earth more unworthy of this honour then the Iewes, never any that did more provoke God, specially since the coming of christ in the Flesh, They both killed the Lord Iesus,
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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.
for the wrath is come upon them to the uttermost, 1. Thess 2. 15, 16. 2. Never was there any nation so unlikely to receive the Gospel as they, Rom. 11. 8. God hath given them the Spirit of slumber, etc. unto this day.
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.
daily in their Synagogues they Blaspheme and curse christ. 3. Never was there any nation so unlikely that God should show this mercy unto as the Iewes.
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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,
For what people ever did bear so evident marks of God's wrath and Indignation as they have done? What people was ever so like to be a people that God hath hated and accursed,
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1. They haue thus reiected the Gospell, not of meere malice, but ignorantly 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;
1. They have thus rejected the Gospel, not of mere malice, but ignorantly out of a blind zeal, And now brothers, I wo• … e that through ignorance you did it as did also your Father's, Acts 3. 17. In persecuting the faithful they Thought they did God service, John 16. 2. They had in them the zeal of God even then, Rom. 10. 2. 2. The purity and life of Religion which they shall discern in the Gentiles, shall be a means to draw them;
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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:
But Thirdly, the chief Reason is that ancient and unchangeable love, which God did bear to their Father's Abraham, Isaac, and Iacob: and the Covenant he had made with them:
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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,
This Covenant made with their Father's is oft alleged for the reason why God showed such mercy unto this nation, I will Remember my Covenant with Iacob,
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And this is alledged by the Apostle for the onely reason why they were trusted with Gods Oracles, Rom. 3. 3. What if some of them did not beleeue? shall their vnbeliefe make the faith of God without effect? And why (notwithstanding the fearefull Apostacie wherein now they lye) God will shew mercy to them againe,
And this is alleged by the Apostle for the only reason why they were trusted with God's Oracles, Rom. 3. 3. What if Some of them did not believe? shall their unbelief make the faith of God without Effect? And why (notwithstanding the fearful Apostasy wherein now they lie) God will show mercy to them again,
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Who though they do apishly and superstitiously imitate the Iewes in those things, which God hath forbidden them to imitate them in (for all their pompeous seruice and ceremonies are vsed in imitation of the Iewes:
Who though they do apishly and superstitiously imitate the Iewes in those things, which God hath forbidden them to imitate them in (for all their pompous service and ceremonies Are used in imitation of the Iewes:
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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,
and it is evident that God hath long since abrogated that ceremonial worship, John 4. 21. 23. the hour comes when you shall neither in this mountain,
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.
Behold I Paul say unto you, that if you be circumcised, christ shall profit you nothing, Gal. 5. 2.) yet do they deny that honour to the Church of the Iewes, which our Saviour Here hath given unto it.
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,
and they faithfully kept them to Christ time (or Else christ or the Apostles would have taxed them for this rather then for any other corruptions) yea to this very day they do keep them truly and faithfully, insomuch as (though their Rabines have given very many false and blasphemous interpretations and Glosses) yet they cannot be charged in any of their writings to have corrupted the Text, by adding one word or Letter unto it,
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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.
and contempt they have lived in for these sixteene Hundredth Years, but specially in that strange obstinacy and hardness of heart that hath been thus long upon them.
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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.
how can we hope to escape if we sin as they have done? This use the Apostle makes, Rom. 11. 21. if God spared not the natural branches, take heed lest 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:
2. We should observe and wonder At the truth and mercy of God, who for his promise sake hath so strangely preserved that nation and people all this while:
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Rom. 10. 1. and 9. 2, 3. he had great heauinesse and continuall sorrow in his heart, and could haue wisht that himselfe bad beene accursed from Christ, for restoring of them into Gods fauour.
Rom. 10. 1. and 9. 2, 3. he had great heaviness and continual sorrow in his heart, and could have wished that himself bade been accursed from christ, for restoring of them into God's favour.
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:
and make them his people again, should provoke us to pray for them, See the force of this reason, 2, Sam. 7. 27. For thou, Oh Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will built thee an house:
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:
what shall we do for our sister, in the day when she shall be spoken for? Cant 8. 8. and by sundry Psalms, Psalm 87. And from them we received the Gospel, 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.
in which respect also we may be called their debtors, as Rom. 15. 27. To Comfort such as have At any time had good evidence of God's love to them in christ.
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;
and though (through the tokens of God's anger that Are upon them, either inwardly or outwardly, their own reason and sense may persuade them he hath cast them off indeed;
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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,
and seek good evidence to our selves that God loves us in christ, 2. Pet. 1. 10. There is no certainty in the love of any Mortal creature, which yet thou so much dotest upon,
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but the loue of God is certaine and vnchangeable. For the comfort of Christian parents. Many are the priuiledges which the Lord hath vouchsafed vnto our children;
but the love of God is certain and unchangeable. For the Comfort of Christian Parents. Many Are the privileges which the Lord hath vouchsafed unto our children;
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.
WE have already herd, that the answer our Saviour makes to the question which the woman of Samaria moved unto him, Consisteth of two parts. 1. A commendation of that outward worship the Iewes used in comparison of that of the Samaritans. 2. A discommendation of that outward worship of God which the Iewes used in comparison of that which God would shortly establish in his Church.
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 shortly be abolished, and in stead thereof Another Form of God's worship should be established, which should not consist in ceremonies and shadows which suited best men carnal and corrupt nature:
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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.
but should be spiritual as best agreeing to the nature of God, and have in it the truth and substance of all that which was figured and shadowed in those ceremonies.
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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;
2. The Reasons of this Doctrine and Proposition, and they Are two. 1. Because the Father even seeks or Desires to have such worshippers. 2. Because God is a Spirit;
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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:
that our Saviour speaking of the worship that Christians should give unto God (which should be Far better then that which the Iewes then used) calls God to whom this worship was to be done:
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,
What should be the reason of this? Surely our Saviour does hereby intimate one chief cause why the Christians under the Gospel should do God better service then the Iewes had done under the Law,
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.
But when the fullness of the time was come, God sent forth his Son made of a woman made under the Law, To Redeem them that were under the Law, that we might receive the adoption of Sons.
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.
Therefore our Saviour teaching us to pray, bids us say, Our Father, Matthew 6. 9. As if he should say, presume not to ask any petition of God, till thou Canst so conceive, and be persuaded of him.
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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.
and makes this the voice of the Spirit of prayer, it cries, Abba, Oh 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 have not believed.
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The reason of it is first, because till we know God is our Father, and Ioueth vs 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:
The reason of it is First, Because till we know God is our Father, and Loveth us in christ, we cannot be assured that he will accept us When we know, he is our Father in christ, it makes us go to him with boldness and confidence, in christ we have boldness and access with confidence through faith in him, Ephesians 3. 12. I will arise and go to my father (Says the Prodigal, Lycia 15. 18.) and will say unto him, father I have sinned against heaven and before thee:
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.
It gives us assurance, that not withstanding our infirmities he will accept us, I will spare him (and deal gently and indulgently with him Says the Lord, Malachi 3. 17.) as a man spares his son that serveth him.
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 ran, and fell on his neck, and kissed him, Lycia 15. 20. And nothing graceth our Prayers more with God then this confidence and boldness, Let us come boldly to the throne of grace, that we may obtain mercy,
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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 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.
and find grace to help in time of need, Says the Apostle, Hebrew 4. 16. But without this faith and persuasion that God is our Father, we can have no assurance that any thing we do in his service Pleases him, without faith it is impossible to please God, Hebrew 11. 6. And the best thing we do in his service without this assurance that we please him in so doing is sin, Rom. 14. 23. Whatsoever is not of faith is sin.
nor with a 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,
nor with a good heart, but upon Some by-respects, upon a servile Fear, or hope of merit, Hebrew 10. 22. We can never draw near to God with a true heart, till we have assurance of faith,
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,
No man can truly love God till he be persuaded by the Spirit, of God's love to him, we love God, Because he loved us First, 1. John 4. 19. true love comes from a pure heart,
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.
though a man should give his body to be burned in Martyrdom, yet if that proceed not from his love to God, it would profit him nothing, 1. Corinthians 13. 3. For what man would accept of any service from him that he knows loves him not.
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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;
above all Sins strive against infidelity, Examine your selves whither ye be in the faith, prove your selves, 2. Cor. 13. 5. Many want this assurance, and seek it not;
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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,
2. He that is persuaded indeed, that God is his Father, will • … adly and boldly resort to him in prayer, Because ye Are Sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father, Gal. 4. 6. They that seldom pray,
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:
but be persuaded of his love even in affliction, according to that of the Apostle, Hebrew 12. 7. 9. If ye endure chastening, God deals with you as with Sons:
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,
will love him, and be careful to please him, fearful to offend him, Malachi 1. 6. If I be your Father where is mine honour? Hebrew 10. 22. No drawing near to God in assurance of faith, till we be sprinkled in our hearts from an evil conscience,
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.
and again, They that worship him, must worship him thus. Now for the right understanding of this Doctrine, sixe questions must be moved and resolved.
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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.
Gal. 3. 3. are ye so foolish? having begun in the Spirit, Are ye now made perfect by the Flesh? So the ceremonial Law is called a carnal Commandment, Hebrew 7. 16. and all the ceremonies Are called carnal Rites, Hebrew 9. 10. A strange term to be given to the worship that God himself ordained.
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.
as pertaining to the conscience, which stood only in Meats, and drinks, and diverse washings, and carnal ordinances imposed on them, until the time of Reformation.
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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.
For thus the Lord speaks of the days of the Gospel, wherein he will make a new Covenant with his people, Jeremiah 31. 34. They shall all know me from the least of them, to the greatest of them, Says the Lord.
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,
Our preaching Pleases not God, unless it be the actium of our Spirit, Paul served God with his Spirit in the Gospel of his Son, Rom. 1. 9. Our hearing Pleases him not,
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,
unless they be the service of the heart, and Spirit, pray with all prayer and supplication in the Spirit, Ephesians 6. 18. Our singing, making melody in your hearts to the Lord, Ephesians 5. 19. Our communicating in the Sacrament Pleases not God,
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.
To this reason the Apostle hath respect, Hebrew 7. 16. 18. When he calls the Law of the Levitical Priesthood a carnal Commandment, Because it was to be Disannulled.
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.
And Therefore also the Apostle Iude calls it the faith that was once (for all) Delivered unto the Saints, Iude 3. In which respect the Whole time since Christ 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. John 2. 18.
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:
and outward man, they could not make holy Concerning the conscience, him that did the service, Hebrew 9. 9. and 10. 1. they could not make the comers thereunto perfect:
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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,
but sanctified only as touching the purifying of the Flesh, Hebrew 9. 13. Therefore they Are called, Gal. 4. 9. Weak and beggarly elements. Whereas the service of God under the Gospel, works wholly (in a manner) upon 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 inward man, the Kingdom 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,
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:
Therefore it is called 2. Cor. 3. 8. the ministration of the Spirit. 4. It is called a carnal worship, Because it is very pleasing to the natural, and carnal man:
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,
and Anise, and commin, and omitted the Weightier matters of the Law, Judgement, Mercy, and Fidis, Matthew 23. 23. And the Lord by his Prophet speaking of such,
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they offered a multitude of Sacrifices, brought many oblations to God and much incense, obserued diligently the new Moones, and Sabbaths, and solemne dayes:
they offered a multitude of Sacrifices, brought many Oblations to God and much incense, observed diligently the new Moons, and Sabbaths, and solemn days:
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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.
balaam and Balak used them, Numb. 23. 1 — 4. Whereas the service that God requires of us under the Gospel, is such as no natural man can relish, or find any savour in.
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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.
Nay, none but such as have the Spirit, can make any account of our worship, can hear, receive, pray with conscience and delight, 1. John 4. 6. He that is of God, hears us, he that is not of God, hears us not.
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Lecture the fortieth, Ianuary 30. 1609. WHat meanes he by worshipping God in truth? The answer is, to worship God in truth, is to worship him without such ceremonies, as were vnder the Law.
Lecture the fortieth, Ianuary 30. 1609. WHat means he by worshipping God in truth? The answer is, to worship God in truth, is to worship him without such ceremonies, as were under the Law.
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,
Now our Saviour Says, that the truth and substance of those things that were shadowed by the ceremonial worship, shall be in our worship under the Gospel, We shall find that the ceremonies were shadows,
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.
and joy, must purge out the old leaven of malitiousnesse, and wickedness, and keep this feast with the unleavened bred of sincerity and truth, 1. Cor. 5. 7, 8. The Iew had but the shadow of the Passover, every true worshipper now hath the substance of it.
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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.
3. The Iewes had in their worship many propitiatory Sacrifices for the obtaining of the remission of all kind of Sins that they had committed against God, Hebrew 9. 22. Without shedding of blood 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 the Law was, that whosoever brought one of these Sacrifices to God, must (in presenting it to be offered by the Priest) put his hand upon 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;
and lean upon it, or Else it could not be accepted of the Lord for his atonement, Levites 1. 4. And that when it was slain by the Priest, the blood of it must be sprinkled upon the people, Exod 248. Now this was but a figure and a shadow;
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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:
The blood of christ will do a man no good, unless it be sprinkled and applied to his own conscience by the Spirit of God, 1. Pet. 1. 2. The Elect Are to be saved 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:
which is Therefore called the blood of sprinkling, which speaks better things then the blood of Abel, Hebrew 12. 24. 4. They had also many Eucharistical Sacrifices, Sacrifices of thanksgiving, which were called Peace-offerings. When they would solemnly profess their thankfulness to God for any blessing received, they were wont to do it by Sacrifices and peace-offerings:
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 (out of the consideration of God's mercy) can unfeignedly Repent and lament, that he hath by his Sins offended so good a Father, this is a true Sacrifice of thanksgiving, Psalm 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;
When a man can (in thankfulness to God for his Mercies) sacrifice himself unto God, resign himself wholly unto his Obedience and service, this is a true sacrifice of thanksgiving, Romans 11. 1, 2. I beseech you by the Mercies of God that you give up your bodies a living sacrifice, holy, acceptable to God, which is your reasonable serving of God;
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.
this is a true sacrifice of thanksgiving, Hebrew 13. 15. Let us Therefore by him offer the sacrifice of praise always to God, that is the fruit of the lips which confess 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 Psalm 116. When David had said, verse 12. What shall I render to the Lord for all his benefits towards me? He resolves himself, verse 13. I will take the cup of salvation,
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.
So Paul calls the relief which the Philippians sent him when he was in prison At Room, an odour that smelled sweet, a sacrifice acceptable and pleasant unto God.
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,
The true and substantial worship of God Consisteth in a lively faith, unfeigned Repentance, absolute Obedience to the will of God in all things, hearty prayer, love, Justice, mercifulness, sincerity,
What meanes our Sauiour, by the houre that commeth and now is? When should the true worshippers worship God in Spirit and in truth? When should this spirituall and substantiall worship of God that we haue heard of, begin? was the ceremoniall worship at an end when he spake this?
What means our Saviour, by the hour that comes and now is? When should the true worshippers worship God in Spirit and in truth? When should this spiritual and substantial worship of God that we have herd of, begin? was the ceremonial worship At an end when he spoke this?
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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:
Presently when christ had said in his Passion, John 19. 30. It is finished. It is said, Matthew 27. 51. The veil of the Temple was rend in twaine from the top to the bottom:
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 to harken is better then the fat of Rams, So Psalm 51. 16. Thou Desirest no sacrifice, though I would give it, thou delightest not in burned offerings, Hos. 6. 6. I desired mercy, and not sacrifice,
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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.
The Prophet speaking of the days of christ, Says, Isaiah 11. 9. The earth shall be full of the knowledge of God as the waters that cover the sea, Zach 12. 8. He that is feeble among them in that day shall be as David.
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:
and it is Therefore called an oblation made by fire for a sweet savour unto the Lord, Levites 1. 9. So that these words Are to be understood comparatively:
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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.
So is that place also to be understood, Hebrew 9. 8. The Way into the Holiest of all (into heaven) was not yet opened while the First Tabernacle was standing.
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I answer: 1. That God hath appointed for vs a bodily and outward worship also; yea he hath giuen vs some significant ceremonies to vse in his worship and seruice:
I answer: 1. That God hath appointed for us a bodily and outward worship also; yea he hath given us Some significant ceremonies to use in his worship and service:
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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;
yet I serve God as well as they, I serve him in my heart, I lift up my heart unto him, I serve him in my calling, I get my living by my earnest labour, I deal justly with all men;
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 he having created, redeemed, and sanctified our bodies as well as our Souls, is of right to have homage and service done him by both, 1. Cor. 6. 19, 20. Ye Are not your own,
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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:
2. In respect of our selves, for the service we do to God in our bodies, is a great and necessary help to our spirits, Rom. 10. 17. Faith comes 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.
for our Light should so shine before men, that they may see our good works (see that we worship and serve God) and Glorify our Father which is in heaven, Matthew 5. 6.
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:
and but two only significant ceremonies left unto us by christ. 2. Eve that outward worship that we have is much more plain and spiritual then theirs was, much more effectual to work upon the understanding and conscience then that was:
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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;
And Therefore theirs were both of them bloody Sacraments, to show and figure unto God's people, that blood was to be shed for the obtaining of these good things for them;
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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,
Therefore christ instituting the lords Supper, calls the wine his blood that was already shed, Matthew 26. 28. So that as the faithful that lived in Christ time,
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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,
and have not seen them, and to hear those things which ye hear, and have not herd them, Luk. 10. 24. When Simeon (who had waited for the Consolation of Israel, that is,
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What was the cause of this alteration in the 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,
What was the cause of this alteration in the worship of God, that the Lord (in whom there is no variableness nor shadow of change, Iam. 1. 17.) would be served After one manner under the Law,
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,
2. That worship was Fittest for the Church in her childhood: the outward worship is Easily performed, though it have 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,
as we may see by that question and offer that Hypocrites made, micah 6. 6, 7. Shall I come before him with burned offerings, with calves of a year old? Will the Lord be pleased with thousands of rams,
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,
3. Though God was able to have established his spiritual worship before, and to have given his Spirit to his Church under the Law in as great measure as now,
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.
Lecture the one and fortieth, february 13. 1609. JOHN IIII. XXIII. we have already herd, that these II Verses consist of a Doctrine, and of two Reasons that Are used to confirm it.
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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 is this, that they only worship God aright (specially now under the Gospel) as worship him not with a ceremonious worship, but in Spirit and truth.
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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,
The Doctrine we finished the last day, it remains now that we proceed to the Reasons that our Saviour gives Here to prove that they that should now worship God with a ceremonious worship (as the Iewes had done hitherto) should not worship him aright,
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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.
It is no better then Idolatry, and spiritual whoredom for us to follow our own heart and good meaning in this case, Num. 15. 39. Yea a man shall highly provoke God if he do him any service that he requires not.
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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,
Nadab and Abihu were destroyed with fire from heaven for offering incense with fire that he had not commanded them to use, Levites 10. 3. yea the care of a Christian must be, not only to do God that service that he requires,
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:
If we pray constantly in secret, and constantly frequent the public assemblies, the benefit is wholly our own, Pro 9. 12. If thou be wise, thou shalt be wise for thy self:
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 yet such is the wonderful Goodness of God to them whom he loves in christ, such is the delight that he Takes in his own graces, in the fruits of his own Spirit, that (as if he should receive Some great benefit by it) he seeks to us,
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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.
and Desires us to serve him, Call upon me in the day of trouble, Psalm 50. 15. seek, ask, knock, that is, pray earnestly and importunately, Matthew 7 7 pray without ceasing, 1. Thess 5. 17. the he Professes that he Takes marvelous delight in our poor services we do unto 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,
This is plainly proved by that speech the Lord uses to his Church, which is the company of all the faithful, Cant 2. 14. My dove that art in the holes of the rock in the secret places of the stairs, (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:
and against whom the gates of hell shall never be able to prevail) show me thy sighed (let me see thee often, come often unto me) let me hear thy voice (pray often to me) And mark the reason why he sues thus to his Church:
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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 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,
For thy voice is sweet, and thy sighed comely (As if he should say, howsoever thou Thinkest of thy self, whatsoever thou Judges of thine own Prayers, I assure thee, that in my ear there is no music to that, in mine eye there is no person in the world so well favoured as thou art.) That even as the affection that is in us that Are Parents, towards our little children when they begin to speak, makes us delight to hear them prattle: (though to Another that hath not that affection it be very troublesome) and though in another's eye they seem hard favoured,
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:
But 2. Chiefly in respect of the Lord (for the faithful themselves sometime feel no sweetness in their Prayers) but to the Lord their Prayers Are even as the Sweetest odours:
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,
for before the Prophet Isaiah (whose message from the Lord you know had been the occasion of that good Kings heaviness) was gone out into the middle of the Court, the Lord bade him turn again with a quite contrary message,
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,
as that they doubt they Are no better then Hypocrites, and Reprobates, that he Desires even then such Prayers, he would have them even when they Are in that case to pray to him,
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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,
Then is this most true, which our Saviour Here Teaches us, that the Father even seeks and Desires such worshippers as can worship him in Spirit and in truth,
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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.
What have I to do with the multitude of your Sacrifices? (as if he should say) what care I for them? Gen. 4 5. Unto Cain and to his offering the Lord had no respect.
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,
This the Hypocrites complain of, Wherefore have we fasted and thou See not? Wherefore have we afflicted our soul and thou Takest no knowledge? Isaiah 58. 3. And thus the Lord threatens, Pro 1. 26, 27. 28. I also will laugh At your calamity, I will mock when your Fear comes,
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,
though he say good Prayers, hear the Word sincerely taught, receive the Sacraments sincerely administered, he does but lose his labour, he hath done a thankless office,
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,
Therefore it is added in that place of Isaiah 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,
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,
but alas the Lord Takes no pleasure to see such Here, but asks them, who gave 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 press into the Kings privy Chamber,
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,
and swear, and come and stand before me in this house, whereupon my name is called, Is this house become a den of thieves (or a receptacle for whores and Adulterers,
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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,
Because they have not used to pray and hear his Word, yea, it shall be Easier in the day of judgement for that wicked man that hath used to serve God,
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.
as the unbeliever that Paul speaks of, 1. Cor. 14. 25, 26. And those messengers that were sent to apprehend christ, John 7. 46. In which three respects, it may be Thought good policy for the wicked man to pray, and hear, and serve 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,
if he do now Repent, the Publican upon his unfeigned humiliation and Repentance went home justified, Lycia 18. 13, 14. So that this Doctrine tends not to the terror,
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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,
but to the impenitent sinner, to the man that continues in sin, it is indeed a fearful Doctrine (and if it be not fearful now being uttered by a weak man,
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.
Lecture the two and fortieth, february 20. 1609. ANd thus have I finished the First Reason, that our Saviour Here brings for the confirmation of this Doctrine: his second Reason is this.
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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.
For that that is Here spoken of God, agreeth also to the Angels, and to the soul of man The Angels Are spirits, Psalm 104. 4. He makes th• … 〈 ◊ 〉 his messengers, and Hebrew 〈 ◊ 〉. 14. are they not all ministering spirits.
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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,
But Because of all the creatures God hath made, these doe most Fully and lively resemble the divine nature, it hath pleased the Lord (having respect therein to the weakness and shallowness of our capacity) to call himself a Spirit both Here,
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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,
and in other places of the holy Scripture, 2. Cor. 3. 17. The Lord is a Spirit, Hebrew 9. 14 Christ Godhead is called the Eternal Spirit. 1. As they Are immortal,
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.
David had no better an argument to prove that he did unfeignedly Fear God then this, that all his delight was in godly men, Psalm 16. 3. Specially that his care was to seek out such to serve him as feared God, Psalm 101. 1. Mine eyes shall be to the faithful in the land, that they may dwell with me, he that walks in a perfect Way, he shall serve 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:
The Lord Therefore being a Spirit himself, sets his eye upon the Spirit and heart of man, to see how he is served there, 1. Samuel 16. 7. The Lord looks not as a man looks:
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,
His delight is to have service done to him with the Spirit and heart, Behold thou Desirest truth in the inward parts, Says David, Psalm 51. 6. Let the adorning of a Christian Says the Apostle 1. Pet. 3. 4. be the hidden man of the heart in that which is not corruptible,
But it may bee obiected, that there seemeth to bee no consequence in this Reason, the true worshippers must now after Christs Ascention worship God in a more spirituall manner,
But it may be objected, that there seems to be no consequence in this Reason, the true worshippers must now After Christ Ascension worship God in a more spiritual manner,
for euen to them vnder 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,
for even to them under the Law it was said, Deuteronomy 10. 16. Circumcise the foreskin of your hearts, and Hosea 6. 6. I desired mercy and not sacrifice,
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Gen. 18. 28. And in a vision to Ezekiel he appeared in the similitude 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,
Gen. 18. 28. And in a vision to Ezekielem he appeared in the similitude of a man sitting upon a throne, Ezekiel 1. 26. So with an audible and sensible voice, he Delivered the Law unto his people, Deuteronomy 5. 26. In a sensible and visible manner, he guided his people through the Wilderness 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.
and a pillar of fire by night, Exod 13. 51. By a sensible and material fire that Come down from heaven, he witnessed ofttimes his approbation of the Sacrifices that his Servants offered unto him, 1. Cor. 21. 26. In a sensible and visible manner, his glory filled both the Tabernacle and the Temple, 2. Chronicles 7. 2.
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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,
It is Therefore spoken of, as a blessing peculiar to the days under the Gospel, that upon all sorts of his people, he will pour his Spirit in a Far more plentiful 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.
then ever he had done before, Joel 2. 28, 29. Having now finished the Doctrine that our Saviour Delivereth in these two Verses, and both the Reasons that he brings for the confirmation of it, it remains that we make our use of it.
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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,
But 1. In observation of days and times, in the number of their holy days: 2. In the multitude of their significant ceremonies: 3. In the pomp and worldly stateliness of their Prelates and Clergy: 4. In their superstitious ringing,
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.
and significant ceremonies, then Certainly they that use and delight in such a kind of worship that was but devised by men must needs be deemed Hypocrites and false worshippers of God.
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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,
The Iewes in his time had a ceremony that they would not eat meat before they had washed oft, holding the tradition of the Elders, Mark 7. 3. This might as lawfully have been used,
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,
Yet our Saviour discerning that it was enjoined by the Elders, and was observed by the Iewes as a significant ceremony, a Doctrine to the conscience, a mean to put it in mind of a spiritual duty, Mark 7. 7. A thing wherein they put holiness,
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 profit nor sound edification that can come to the conscience by it.
and be likely to draw him and his Disciples to trouble, Mark 7. 3. And three Reasons he gives against them. 1. He makes it a certain note of an hypocrite (of a carnal man that hath no soundness of grace in him) to be addicted to these ceremonies, Mark 7. 6. In which respect also (among Others) the ceremonial Law is called a carnal Commandment, Hebrew 7. 16. and the rudiments of the world, Gal. 4. 3. 2. That it is a vain worship, Mark 7. 7. there is no profit nor found 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,
The Apostle Therefore calls the ceremonies, impotent and beggarly rudiments, Gal. 4. 9. Observe it well where they Are used with most conscience and devotion (as in Popery they Are) they work no knowledge or sanctification in men. 3. That where they Are used, they will make the Commandments of God of no Authority, Matthew 15. 6. They will destroy the power of true piety and godliness,
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:
After God had abrogated it, and the Apostle calls them that were his Instruments in this work, Dogs; that is, enemies to all piety, Philip 3. 2. The second Use of the Doctrine does more nearly concern our selves:
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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.
Strive to worship him in Spirit and truth, Lycia 12. 1. Take heed to your selves (Says our Saviour) of the leaven of the Pharisees which is hypocrisy.
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,
and devotion of the heart, in every service we do to God he calls still for the heart, My son give me thy heart Says he, Pro 23. 26. Paul had not pleased God in preaching,
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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.
nor in singing of Psalms, unless he sing with grace in his heart unto the Lord, Ephesians 5. 19. Our Prayers Are compared unto odours, Reu. 5. 8. and unto incense, Psalm 141. 2. and the fervency of our affection is as the fire without which these odours and incense can never send up any sweet savour unto 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.
In which respect the Apostle bids us be fervent in Spirit as serving the Lord, Rom. 12. 11. as if no service could be acceptable unto God without fervency of Spirit.
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 as this is needful in all our Prayers, so especially in prescript and Set forms of prayer, which we have oft accustomed our selves unto. 2. To Set our selves as in God's presence,
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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.
and bring our hearts to a reverent Fear of God's Majesty before whom we appear, Serve the Lord with Fear, Psalm 2. 11. in thy Fear will I worship towards thine holy temple. Psalm 5. 7.
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 a matter of ceremony and formality only, and never seek in it, the edification of the Spirit and conscience. 1. That Preacher is but an hypocrite that seeks not so to preach,
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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,
when he is the Minister of the Spirit, 2. Cor. 3. 6. It is that, we should seek to see God's seal upon our Ministry in the hearts of our hearers, The seal of mine Apostleship Are ye in the Lord, yea he Says this was his main answer and defence to them that examined him and questioned his Ministry, 1. Cor. 9. 2. 3. We had Therefore need not only 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 teach such Doctrine as is profitable, and which particularly concerns, and is of use to those we teach, this was Paul's direction to Titus, to teach and stand upon those things in his Ministry that were good and profitable unto men, Tit. 3. 8. neither only to teach,
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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.
but to use application also, Preach the Word, — reprove, or convince, rebuke, exhort, 2. Tim. 4. 2. 2. Those Christians also Are no better then Hypocrites, who (so they have a Form of God's service) never care whither it edify their conscience or no.
and zealous in profession, Make a shew of godlinesse, but deny the power of it, 2. Tim. 3. 5. True Religion where it is receiued, will command the heart and the whole man.
and zealous in profession, Make a show of godliness, but deny the power of it, 2. Tim. 3. 5. True Religion where it is received, will command the heart and the Whole man.
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:
but if any man be a worshipper of God, and does his will, him he hears, John 9. 31. yea the very service he does to God, does but increase God's wrath against him:
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.
THE THREE AND FORTIETH LECTURE, ON FEBRUARY XXVII. MDCIX. JOHN IIII. XXV, XXVI. The Woman Says unto him, I know that Messiah comes, which is called christ, when he is come, he will tell us all things.
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;
For as our blessed Saviour being promised to the Church from the beginning of the world, was described and made known to them both by his nature's, 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,
I will put enmity between 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,
and whereby he should procure the salvation of his people, viz. 1. His Prophetical office, I will raise them up a Prophet, from among their brothers like unto thee, Deuteronomy 18. 18. His Priesthood, He shall be a Priest upon his throne, Zach 6. 13. His Kingly office, Rejoice greatly Oh daughter of Zion, shout, Oh 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,
behold, thy King comes unto thee, Zach 9. 9. and by the place where he should be born, But thou Bethlehem Ephratah, though thou be little among the thousands of Iudah,
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.
whose goings forth have been from old, from everlasting, Mic. 5. 2. So had he three proper names in the Old Testament, given him: 1. One in respect of his two nature's hypostatically united in one person, Isaiah 7. 14. He shall call his name Immanuel.
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.
3. A third in respect of his office, Dan. 9. 25. Messiah the Prince. Now of all the names whereby our Saviour was described in the Old Testament, this name was the most famous among the Iewes.
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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:
When Herod gathered together all the chief Priests and the Scribes to resolve him in the question that the Wise men Come to Ierusalem to move, he asked them where Messias should be born, Matthew 2. 4. For though the Evangelist writing in Greek, use the word christ in that place:
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,
and we shall find it was given to sundry Others in the holy Scripture, for the Kings of God's people were called the lords anointed, 2. Sam. 19. 21. and so were the Priests, Leu. 10. 7. and so were the prophets, Psalm 105. 15. Because every one of these were by the ceremony of anointing (as by a Sacramental Signen) assured from the Lord, that he would inwardly anoint them, that is, endue them with such graces of his holy Spirit,
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;
1. Because all those Kings, prophets, and Priests, that by God's appointment were anointed among his people, were but types of this King, of this Prophet, of this Priest;
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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.
Melchizedek was both a King and a Priest, Gen. 14. 18. David was both a King and a Prophet, 2. Sam. 23. 1, 2. Ezekielem was both a Prophet and a Priest, Ezekielem 1. 3. But never was there any whom God anointed to all these three Offices, but only our Saviour.
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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,
Their anointing was not an empty and impotent ceremony, but together with the visible Signen, they received also the invisible grace that was signified by it. (Insomuch as we read of Saul, that though he was but an hypocrite,
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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,
an heroical Spirit, the Spirit of magnanimity, and the Spirit of government, 1. Sam. 10. 9.) yet our Saviour received 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:
and King, in a Far more excellent manner then any of them, God hath anointed thee with the oil of gladness above thy Fellows, Psalm 45. 7. Nay indeed God gave him not the Spirit by measure, John 3. 34. For in him dwells all the fullness of the Godhead bodily, Col. 2. 9. He could never have discharged these Offices:
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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,
I answer these words (which is called christ) Are not the words of the woman (who spoke in the Syracuse language) but of the Evangelist, who writing in Greek, interpreteth the Hebrew name Messiah by the Greek name christ,
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,
and of that holy language, in which it pleased God First to pen his Word, have retained in the New Testament (which they wrote in the Greek 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;
as Amen, 1. Cor. 14. 16. Hosanna, Matthew 19. 9. Halleluiah, Reu. 19. 1. By which warrant also we use now to give to our children in Baptism, 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,
Because though every parent understand not the signification of them, yet we know, 1. That as the principal thing we Are to respect in giving of names is not the signification of the name it self,
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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,
This was a thing that Paul took great Comfort in, that though he could speak languages more then all the flaunting and conceited Preachers among the Corinthians, yet he had rather in the Congregation speak fiue words,
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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.
he will not be partial either of our side or yours, but as an equal Judge and umpire betwixt us, he will indifferently end and compound all our controversies.
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I answer, that is not her meaning, but she approues of Christs speech, and 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;
I answer, that is not her meaning, but she approves of Christ speech, and that that he had said (touching the alteration should be made in the Whole Form of God's worship) putteth her in mind of the Messias coming;
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.
as we translate it) he is even coming, and when he comes, he will tell us all things, that is, all these things that we speak of, Concerning the worship of God, he will teach us Far other wise then we have been taught hitherto.
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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.
And no marvel, though that speech of christ touching so great a change that should be made in God's worship shortly, did put her in mind of the Messiahs coming.
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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,
That is the reason why when the Iewes herd of the new and strange Ministry that John the Baptist did exercise, they sent Priests and Levites from Ierusalem to him to know of him,
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;
but all Ierusalem with him were so troubled, when they herd that the Messias was born, Matthew 2. 3. The fift and last question is, how this woman being a Samaritan, should come to know;
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2. That he was now 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,
2. That he was now coming: 3. That when he Come he should more Fully and perfectly instruct the Church in all things that concern God's worship and their salvation,
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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,
Eve At that time when christ was born, there were many that looked for redemption in Ierusalem, Lycia 2. 38. One while they Thought John to be the Messias, Lycia 3. 15. All men mused in their hearts of John,
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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;
another while they Thought our Saviour himself to be he, as may appear both by their reasoning among themselves, John 7. 40. Many said of a truth this is the Prophet;
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,
and by the question they move to him, how long dost thou make us to doubt? if thou be the christ, tell us plainly, John 10. 24. 2. Shee might know this well by the books of Moses; for the Samaritans as well as the Iewes did receive the books of Moses: and there it was written that the Sceptre should not depart from Iudah, till Shilo Come, Gen. 49. 10. And they all saw that the Sceptre was either altogether,
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.
as God would put his words into his Mouth, and he should speak all that God commanded him, Deuteronomy 18. 18. Having thus opened the meaning of the words, let us observe the Doctrine which the holy Ghost intends to teach us in them.
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.
For 1. There be, and ever have been many very wicked and graceless men, that have had knowledge of sundry excellent grounds and principles of the truth.
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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:
Paul Says of the wicked Iewes, that they knew God's will, and were instructed out of the Law, Rom. 2. 18. 2. Such there Are that Are Far better persuaded of their own knowledge then any of God's Servants Are:
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they thinke they 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.
they think they have knowledge enough, they Are highly conceited of their own knowledge, Are we blind also? say the Pharisees, John 9. 40. 3. Yea it cannot be denied that many such have had more knowledge indeed, then many of God's children.
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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.
4. Yea, it is certain, that the knowledge that many wicked men have, and the high conceit they have of it, is that that makes them more wicked then otherwise they would be.
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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,
What is it that makes them to despise the means of grace, and scorn such as follow Sermons? Surely, this persuasion, that they know enough for their salvation, they can say their ten Commandments, the lords prayer,
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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.
Rom. 1. 19. That which may be known of God, is manifest in them (that is, in their hearts and Consciences) for (Says he) God hath showed it unto them.
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,
So speaks the Apostle even of that divine Light that God gives to the natural man by his works, the invisible things of God from the Creation of the world Are clearly seen, being understood by the things that Are made,
Let euery man say thus to his own heart, it is the Lords doing that thou art borne in these dayes of light, that thy lot is fallen into such a place, where thou hast good meanes of knowledge, that thou hast attained to knowledge aboue many others,
Let every man say thus to his own heart, it is the lords doing that thou art born in these days of Light, that thy lot is fallen into such a place, where thou hast good means of knowledge, that thou hast attained to knowledge above many Others,
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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.
if thou profit not hereby, and be not won unto God, Certainly, God hath determined to Glorify himself in thy condemnation, more then in a thousand Others that he hath not done so much for.
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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;
and among God's people, where he hath herd somewhat of Religion, and seen Some profession of it, that he hath had Some knowledge in the grounds, and principles of the truth;
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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,
Of all the sorts of ground where the seed was cast, that by the high Way side was the worst, Matthew 13. 9. Let Ministers Therefore 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 him in whom thou Mayest discern a competency of knowledge in the fundamental Principles of Religion, thou Mayest with Comfort admit to the Sacrament, (if his life be not scandalously wicked) though thou cannot otherwise discern any fruit of the Spirit in him,
3. To teach professours not to glory in that they haue some knowledge, but to labour for that which is proper to the Elect. Three differences may bee obserued betwixt a Samaritans knowledge, and a true Christians.
3. To teach professors not to glory in that they have Some knowledge, but to labour for that which is proper to the Elect. Three differences may be observed betwixt a Samaritans knowledge, and a true Christians.
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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.
but seek to be informed in the Whole body of Religion, in the Whole Form of Doctrine, Rom 6. 17. Yea we seek 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.
2. She though she knew somewhat which she learned of Moses, yet that that concerned specially her own direction and practice, she knew not ▪ Moses had plainly enough condemned all Idolatry, Take ye Therefore good heed to your selves (for ye saw no manner of similitude, on the day that the Lord spoke to you in Horeb, out of the midst of the fire) lest ye corrupt your selves and make you a graven image, the similitude of any figure, Deuteronomy 4. 15, 16. which yet the Samaritans used.
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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;
as all John Baptists good hearers did, as appears by the direction craved of him, Lycia 3. 10. 12. 14. 3. Her knowledge had no power in her heart, for she lived in gross whoredom, notwithstanding it;
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,
of the Sons 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 us,
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.
Lecture the foure and fortieth, March 6. 1609. JOHN IIII. XXV. THe last day we herd, that this Woman hearing our Saviour speak of an alteration that should shortly be made in the manner of God's worship, was thereby put in mind of the Messias coming.
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.
Concerning which she Professes two things. 1. That she knew well he was coming, his coming could not be Far off: 2. That when he should come, he would tell them 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.
She Professes that she knew christ when he Come, would teach the Church Far more excellently, Fully and perfectly then Moses and the prophets had done.
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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.
So that which Paul Says, Act 20. 27. Of declaring to them all the counsel of God, he interpreteth thus, verse 20. I have kept back nothing that was profitable to you.
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 sends for the prophets, 1. Kings 22. 5. 7. When David feared that Saul would come to besiege Keilah, and that the men of Keilah would deliver him into his hands, he asked counsel of God,
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.
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 spoke in his Privy Chamber, 2. Reg. 6. 12. Now christ Telleth us not such things.
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.
and that which we have now unto the day Light, 2. Pet. 1. 19. Of these spiritual and heavenly things this woman speaks Here. 2. For the second point.
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He by word of mouth, and by his spirit taught the Apostles all things, and by their Doctrine and writings hath perfectly instructed his Church that shall be to the end of the world.
He by word of Mouth, and by his Spirit taught the Apostles all things, and by their Doctrine and writings hath perfectly instructed his Church that shall be to the end of the world.
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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.
This is plain, John 15. 15. All things that I have herd of my Father have I made known unto you, and 17. 8. I have given unto them the word which thou Gavest 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,
After his Resurrection he conversed with them by the Molle of forty days, and instructed them in the things that pertain to the Kingdom of God, Acts 1. 3. And After his Ascension he did yet more Fully instruct them,
These things haue I spoken vnto you being present with you, but the Holy Ghost which the Father will send, hee will teach you all things, and 16. 12. 13. I haue many things to speake vnto you, but you cannot beare them now,
These things have I spoken unto you being present with you, but the Holy Ghost which the Father will send, he will teach you all things, and 16. 12. 13. I have many things to speak unto you, but you cannot bear them now,
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,
How can christ or his Apostles be said to have taught more then was taught before, seeing that the Scriptures which the Church enjoyed before, did contain a perfect direction for God's 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.
and neither christ nor his Apostles taught any more then was contained in the Scriptures, as is evident by that we read, 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 Evangelists and Apostles, do excel the Scriptures of the Old Testament. 1. Though the Scriptures did before the Apostles time give clear direction to the people of God in those things that concerned their salvation.
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,
As David could say, the Entrance of thy words gives Light, it gives understanding unto the simple, Psalm 119. 130. yet they do it now much more plainly and clearly then they did before, that was but a Light that shines in a dark place, (as the Light of the Moon or of the Stars,
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 esteem the direction that God gave to his Church under the Law, in matters of his service more clear and perfect then that which he hath given to his Church under the Gospel,
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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,
or of a candle) this as the daylight, 2. Pet. 1. 19. yea the things contained in the Old Testament Are made more plain to us then they were to the prophets themselves, of which salvation the prophets have inquired,
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,
Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which Are now reported unto 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,
and gave sufficient direction in all things to the Church that then lived, the law of the Lord is perfect, Says David, Psalm 19. 7. yea so perfect it was even in Moses time, that it was then said, ye shall not add unto the word which I command you,
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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.
neither shall ye diminish ought from it, Deuteronomy 4. 2. but now they give 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,
It is said that the Whole household of God is built upon the Foundation of the Apostles and prophets, Ephesians 2. 20. Yea the Apostles Are called the foundations of the new Ierusalem, Apocalypse 21. 14. 3. That had additions made to it in every age, to this never shall be any,
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 the Whole body of the Canonical Scripture perfected and to give his testimony to them all) concludes his book of the Revelation (which is the last of them all,
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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,
If any man shall add unto these things, God shall add unto him the plagues that Are written in this book, Reu. 22. 18. Therefore the Apostle observes this difference betwixt the former times,
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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:
and the times of christ, Hebrews 1. 1, 2. At sundry times, and in diverse manners, God spoke in old time to our Father's by the prophets, in these last days he hath-spoken to us by his Son:
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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,
In which respect also Thirdly, it is to be marked, that he calls that time wherein christ and the Apostles lived the last days, 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. Years,
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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.
so many ages before the world's end? Surely, Because there shall be no more alteration made in Religion, the will of God shall be no further revealed then it was then, there shall be no more additions made to that which christ hath taught unto his Church.
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The Reasons of this Doctrine are three. 1. It is a part of Christs Mediatorship, and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church,
The Reasons of this Doctrine Are three. 1. It is a part of Christ Mediatorship, and one of the Offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church,
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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,
so Peter interprets and Applies that place of Moses to be meant of christ, For Moses truly said unto the Father's, a Prophet shall the Lord your God raise up unto you of your brothers,
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.
like unto me, him shall ye hear in all things, whatsoever he shall say unto you, Acts 3. 22. yea he is called the only Doctor and teacher of his Church, Matthew 23. 8. 10. One is your Doctor, to wit christ.
3. There was no want of faithfulnesse in him, he was faithfull in his office as Moses, Hebrewes 3. 2. yea more faithfull then Moses, Heb. 3. 5, 6. This Doctrine serues for the improouing and conuincing of three errors.
3. There was no want of faithfulness in him, he was faithful in his office as Moses, Hebrews 3. 2. yea more faithful then Moses, Hebrew 3. 5, 6. This Doctrine serves for the improouing and convincing of three errors.
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,
And whatsoever he taught in his own person, is contained in the Scriptures, Lycia 24. 27. 45. Whatsoever 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,
before christ and his Apostles had put the last hand unto them, and revealed all the will of God, were perfect and sufficient to keep men from damnation, Lycia 16. 29. To make them wise to salvation, 2. Tim. 3. 15. so as the Church then needed no traditions,
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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,
The second error to be improved by this Doctrine is of them that make too Light account of sundry things that christ taught by the Apostles, judging them temporary,
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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,
After the pattern of the Tabernacle, and the pattern of all the Instruments thereof, even so shall ye make it, Exod 25. 9. neither by the Magistrate, David (not as a King but) as a man of God, (a Prophet) commanded the courses of the Priests, etc. 2. Chronicles 8. 14. And of the Musicians that were employed in the Temple, it is said, that it was done according to the Commandment of David,
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.
for so was the Commandment of the Lord by his prophets, 2. Chronicles 29. 25. but now they say there is more liberty given to the Church then was in those days.
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The second Vse is for reproofe of them that are ignorant in these daies of the Gospell when all things are so cleerely and fully reuealed, that the simplest person, which with an honest heart shall vse the meanes of knowledge God hath giuen, may attaine to a greater measure of knowledge, of these daies it is prophecyed that the earth shall bee filled with the knowledge of God,
The second Use is for reproof of them that Are ignorant in these days of the Gospel when all things Are so clearly and Fully revealed, that the simplest person, which with an honest heart shall use the means of knowledge God hath given, may attain to a greater measure of knowledge, of these days it is prophesied that the earth shall be 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?
as the waters that cover the sea, Isaiah 11. 9. If then God under the Law did so much abhor ignorance in the Minister, Hos. 4. 6. in the people, Isaiah 27. 11. how much more in us now? if he required then, that all should be instructed before they Come to the Passover, Exodus 13. 8. how much more now?
3. The third Vse is for exhortation and incouragement to learne of Christ, Matth. 11. 29. this will bring much rest to our soules, which we must now doe by the written word and ministry thereof, God hath committed to vs the word of reconciliation and we are in Christs stead, as the Apostle teacheth, 2. Cor. 5. 19. 20. And seeing his office is to teach vs all things, let vs seeke in all things, in euery place (as well at home as at the Church) in euery condition of life (in prosperity, aduersity,
3. The third Use is for exhortation and encouragement to Learn of christ, Matthew 11. 29. this will bring much rest to our Souls, which we must now do by the written word and Ministry thereof, God hath committed to us the word of reconciliation and we Are in Christ stead, as the Apostle Teaches, 2. Cor. 5. 19. 20. And seeing his office is to teach us all things, let us seek in all things, in every place (as well At home as At the Church) in every condition of life (in Prosperity, adversity,
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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.
as we Are Masters, Servants, Landlords, etc.) in every thing that we go about (as buying, selling, apparel, recreations, etc.) to receive 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,
In every thing inquire what Says christ Concerning this? What would he have me do? That which Paul Says of marriages and Meats, may be said likewise of apparel, recreations, all the commodities and gains of this life, they Are good to us when they Are sanctified by the Word and prayer, 1. Tim. 4. 4, 5. Many will hear christ willingly in Some things,
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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.
1. She knew he would come: 2. She knew his coming was then At hand: 3. She knew that when he should come, he should teach his Church all things that concerned God's true worship, and the salvation of man.
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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,
These and such like things Are so many means whereby this treasure is hidden from most men. 2. There be Some things Obscure in the Scripture to the best of God's servant,
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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,
as he does Here to this Woman of Samaria, and yet we know he was not sent to the Samaritans, but unto the lost sheep of the house of Israel, Matthew 15. 24. We read John 10. 24. That the Iewes Come about him as he was walking in Solomon's Porch,
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,
yea when John the Baptist sent two choice Disciples to him to know whither he were he that should come, or they should wait for Another, he makes them not a plain and Direct answer,
but bids them shew Iohn what workes of his they had seene done, Luke 7. 19. 22. yea he straitly chargeth his Disciples, Matth. 16. 20. That they should tell no man that hee was Iesus the Christ, and yet behold he plainely makes himselfe knowne to this poore Woman.
but bids them show John what works of his they had seen done, Lycia 7. 19. 22. yea he straitly charges his Disciples, Matthew 16. 20. That they should tell no man that he was Iesus the christ, and yet behold he plainly makes himself known to this poor Woman.
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,
When God hath thus prepared the heart of any, and made it 1. Humble in sense of his own ignorance and sin. 2. Unfeignedly desirous of Saving knowledge. 3. Desirous of it with an honest heart and purpose to obey the truth, he never uses to leave it there,
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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,
Psalm 25. 9. They that be meek shall he guide in judgement, and teach the humble his Way, The man that sees his ignorance and corruption, is poor in Spirit,
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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.
Because they love him, and desire to please and serve him, such he will teach the Way they should choose, he will reveal his secrets to them even the secret of all secrets, his Decree touching their Eternal election.
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The Reasons of this are three. 1. The good pleasure of God, The free, and infinite loue the Lord beareth to them that are his. This Reason our Sauiour giueth:
The Reasons of this Are three. 1. The good pleasure of God, The free, and infinite love the Lord bears to them that Are his. This Reason our Saviour gives:
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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.
according to that, to every one that hath shall be given, and he shall have abundance, Mathew 25. 29. And that speech of the Apostle, Philip 1. 6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Iesus christ.
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3. The respect God hath to his owne glory, which he knowes he shall receiue thereby according to that, Psalme 50. 15. I will deliuer thee, and thou shalt glorifie me.
3. The respect God hath to his own glory, which he knows he shall receive thereby according to that, Psalm 50. 15. I will deliver thee, and thou shalt Glorify me.
This ser• … es 1. To answer them (be they Papists, or carnall Protestants) that are wont to complaine so much of the difficultie and obscurity of the Scriptures, they say it is not possible for a man by reading or learning the Word, to grow vnto any certainety in Religion.
This ser• … es 1. To answer them (be they Papists, or carnal Protestants) that Are wont to complain so much of the difficulty and obscurity of the Scriptures, they say it is not possible for a man by reading or learning the Word, to grow unto any certainty in Religion.
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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 the Papists, 1. It is the Safest Way to depend upon the Church for the Interpretation of the Scriptures. 2. And to receive only that in the matters of our Faith and Religion, which the Church Teaches.
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,
even the hidden Wisdom, verse 8. Which none of the Princes of the world hath known, and verse 14. The natural man receiveth not the things that Are of the Spirit of God,
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.
Therefore is the true Religion of God called a hidden treasure, Matthew 13. 44. Many things there be that hide this treasure from most men. 1. The obscurity of the Scripture. 2. The differences and dissensions that Are among learned men about it. 3. The scandalous life of such as profess it. 4. The great disgrace that it is in with the world.
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,
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 help ordained of God to bring his people to the true understanding of his Word,
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.
To the carnal man it is dark, he cannot understand it, (no more then the blind man can see the Light of the Sun when it shines most bright) But to the man whose eyes God hath opened, whose heart God hath prepared, the Scriptures Are very plain.
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.
so as the simplest man that comes to the reading of them with an honest heart may clearly understand them, that that is more darkly Set down in one place, is clearly Set down in Another.
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,
This you may see in the Exampl 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 (whatsoever their Patron be,
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.
The Lord of the harvest is neither so careless, nor so poor or mean a person, that he should suffer any of his corn to be lost for want of labourers to inn it.
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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,
Yea, so Certainly and clearly will he reveal his will to such, as that though the Whole Church should (if that were possible) judge otherwise, it should not move him, He that is spiritual Judgeth all things,
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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:
and thus clearly and Certainly resolved in the truth, could they have suffered such things as they did, with such constancy and cheerfulness? This reason the Apostle gives for this constancy in suffering: 2. Tim. 1. 12. For which cause I also suffer these things:
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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.
Nevertheless I am not ashamed, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
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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.
Application. 1. When Therefore thou goest to read or hear, labour to bring with thee an humble and honest heart, fearing God, 1. Pet. 2, 1, 2. Laying aside all malice, and all guile, etc. As new born babes, desire the sincere milk of the word, that ye may grow thereby.
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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.
and do thy endeavour to serve the Lord in all things, yet the Lord hath not made himself known unto thee, examine and find out the true and just cause, lay the fault where it is, upon the badness of thine own heart, and upon nothing Else.
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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.
He cannot himself have any found and comfortable understanding in the matters of salvation, neither can any of God's people have any sure or found hope, to receive resolution from him in the doubts and perplexities of their Consciences.
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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.
Application. 1. This should Therefore be our chief study, to have good and sanctified hearts, this is the only Way to make us good Divines, 2. Tim. 2. 15. stand to show thy self approved unto God.
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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;
2. And for you that Are God's people, when you hear the credit and learning of any Divine spoken of, to discredit any truth of God, that you have learned (as the manner hath always been, have any of the Rulers or of the Pharisees believed him? John 7. 48) mark what manner of men they be;
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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.
if utterly void of all care to reform themselves and their families, know you that it is a very unlikely thing, that these men should be of any great judgement in matters of God and his Religion.
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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.
This Rule the Apostle gives, I beseech you brothers mark them which cause divisions and offences — for they that Are such, serve not the Lord Iesus christ but their own belly, Rom. 16. 17, 18. And it is madness for Christians to be moved much with the credit and Authority of such men.
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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,
To such I say in the Name of the Lord, Dost thou unfeignedly Fear and serve God? Wouldst thou do nothing that might offend him? • … hast thou no grief to this that thou Canst not serve and please God as thou Wouldst? Then 1. Certainly (though he hide himself from thee for a time,) before it be long, he will reveal himself to thee,
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,
2. In the mean time, Comfort thy self in the consideration of these two points. 1. That this very desire that is in thee, is an unfallible 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 make much of it, so long as thou Canst find 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,
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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;
and not before, the Disciples were come back unto christ, from the town Sychar, whither they had gone to buy meat, as verse 8. and upon their coming (whither it were from the bashfulness and modesty of the Woman, that was not willing in the presence of so many men to have any further speech;
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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 whither it Come from the Reverence that she bore to christ, that she would not now trouble him any longer, seeing meat was brought for him to go to dinner,
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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;
or whither it proceeded from the desire she had to make haste to call her neighbours) but upon the coming of the Disciples the conference brake off; not before their coming;
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,
Now the Disciples perceiving him a good while (it seems) before they Come near him to be in earnest talk and conference with a Woman, marveled At it,
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.
Yet such was the Reverence they did bear unto him, that (though they did conceive Some dislike of this in their minds) they durst not utter or express it.
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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.
For the First, in that God in his providence did so dispose, that the Disciples should not only be all away when this Woman Come to the Well ▪ (For Else 1. christ should not have had any occasion to ask her water, verse 7, 8. Nor 2. christ could have had fit opportunity to tell her of her secret and f• … wle sin she lived in.
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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;
Nor 3. she could have been bold to open her mind to him.) But 2. Also that they should tarry so long away, till christ had even finished his conference with her;
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,
2. Not matters of great moment only, but the least matters of all, and such as men foolish reason would think it unbeseeming the Majesty 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.
even such fallen out by his providence, even to the falling of a Sp• … row to the ground, Matthew 10. 29. 3. Eve such things as wherein man hath freewill (as in natural and civil actions he hath) fallen out by God's providence.
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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.
when Abrahams servant, that was sent to seek a wife for Isaac Come thither, she let him drink 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.
And the Holy Ghost notes, God had a special hand in this, verse. 21. 26. 4. He does not only see and permit, whatsoever falls out in the world, but he hath an hand in every thing, he is an agent in it, Ephesians 1. 11, He works all things according to the good pleasure of his will, Isaiah 45. 7. I Form the Light, and create darkness, I make p• … ace and create evil, I the Lord do all these things.
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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.
When the Sabeans and Chaldaeans, and the tempest that Sathan raised, had spoiled Io• … of his goods and Servants and children, he Professes it was the Lord that did all this, Job 〈 ◊ 〉. 21. and the Holy Ghost adds vers. 22. that in saying so, he did not charge God foolishly.
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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,
6. In the governing and ordering of all things even the least matters that fallen out, he hath special respect to the good of his Elect. The Disciples going Here to the town when they did,
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.
If they had not gone when they did, and tarried as they did, she could not have had this blessed opportunity to confer with christ, which was the means of her salvation.
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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;
if she and Iacob had not used 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;
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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;
or Else he would never have made it, he hath made all things for himself, Pro 16. 4. Which is the cause why David exhorts all his works in all places of his Dominions to praise the Lord, Psalm 103. 22. and more particular, Psalm. 148. 7, 8. Dragons, and all depths, fire and hail, snow and vapours, stormy winds;
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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,
This is manifest in that Form of thanksgiving which our Saviour Teaches us to use as a reason of all our petitions, Matthew 6. 13. For thine is the Kingdom,
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but (how many, how great or publike soeuer his affaires be in the midst of them all, he will haue a speciall care of his own children, haue them in speciall remembrance) so is it with our heauenly Father, the very haires of your head are numbred, Mat. 10. 30. And he is the Sauiour (or preseruer) of all men, specially of those that beleeue, 1. Tim. 4. 10. The Vses of this Doctrine are of two sorts. 1. More generall. 2. More speciall. The generall Vse is this.
but (how many, how great or public soever his affairs be in the midst of them all, he will have a special care of his own children, have them in special remembrance) so is it with our heavenly Father, the very hairs of your head Are numbered, Mathew 10. 30. And he is the Saviour (or preserver) of all men, specially of those that believe, 1. Tim. 4. 10. The Uses of this Doctrine Are of two sorts. 1. More general. 2. More special. The general Use is this.
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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;
and to see and discern this providence of God in all thy ways, and in all things that have befallen thee in the Whole course of thy life; in thy wealth and poverty; good and ill Successes;
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marriage, children, dwellings, credit, discredit, health, sickenesse, life, and death. This is Salomons counsell, Pro. 3. 6. In all thy waies acknowledge him.
marriage, children, dwellings, credit, discredit, health, sickness, life, and death. This is Solomon's counsel, Pro 3. 6. In all thy ways acknowledge him.
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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.
They that Are assured God by his providence Ordereth all things, and the good success of every thing we take in hand depends upon his providence, must needs be careful to commend the success of every thing they take in hand unto God by prayer.
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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,
Because his is the Kingdom and the power, Matthew 6. 13. When Abrahams servant was to take a journey, 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 feed the people, he commends the creatures to God's blessing by prayer, Matthew 14. 19. Yea the Apostle Says, that marriage and every creature of God is sanctified to us by the Word and prayer, 1. Tim. 4, 5. And on the contrary side, the chief or only 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.
or believe not this Doctrine of God's providence, when David had said that the fool Says in his heart there is no God, Psalm 14. 1. he give this for one reason to prove it, verse 4. they call not upon the Lord.
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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;
The time and success of every thing and actium is appointed of God, and depends wholly on his providence, To every thing there is a season (appointed of God he means) & a time to every purpose under the heaven, as Solomon shows At large Eccles. 3. 1 — 8. And thereupon he infers, verse 9. What profit hath he that works, in that wherein he Laboureth? seeing things do not depend only or principally upon the labour or endeavour of any man;
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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,
and commended the matter to God by prayer, he Cast his care for the success wholly upon God, to whom only it belongs, Be careful for nothing: (Says the Apostle, Philip 4. 6.) but in every thing by prayer and supplication, with thanksgiving, let your request be made known unto God, Cast all your care upon 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.
for he Careth for you, 1. Pet. 5. 7. This is able to free our hearts from care Concerning our children (even At the hour of death) hast thou laboured to bring them them up in God's Fear, given them good education, commended them to God? cast thy care then upon him.
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,
See the use Job makes of this in affliction, Job 1. 20. 22. 1. It kept him from charging God foolishly. 2. It made him rend his garment, shave his head, fallen down to the ground and worship God. 3. It made him give thanks, this was much,
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,
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 look upon mine affliction,
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.
1. He so overrules their hearts (for without him, neither Sathan, nor wicked men can move, in him all live and move and have their being, Act. 17. 28.) that they have not so much as a will or desire to practise any mischief against us, Exod 34. 24. No man shall desire thy Land.
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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,
2. He watches and Keepeth us and our houses, Behold he that Keepeth Israel shall neither slumber nor sleep, The Lord is thy keeper, Psalm 121 4, 5. He wat• … heth us when we Are asleep,
and inwardly dislike it somewhat, yet no man said, What askest thou, or why talkest thou 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.
and inwardly dislike it somewhat, yet no man said, What askest thou, or why talkest thou with her? Now for their marvelling (before we can receive our instruction from it) we Are to inquire what should be the cause of it.
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,
and Protecteth us from many unknown dangers, without any care or forecast of ours, when Ioseph was asleep he Admonisheth him of the danger they were in, Matthew 2. 13. This is that that Job Professes, that in the days of his youth and Prosperity, God's secret (for so it is in the original) was upon his tabernacle, that is, his hidden and secret providence, protecting him and blessing him in a hidden and secret manner, Job 29. 4. And 2. What is it that frees the heart from Fear of all dangers,
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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,
surely the knowledge and persuasion of the providence of God, The Lord Reigneth, let the earth rejoice, Psalm 97. 1. I will both lay me down in peace and sleep,
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,
WE herd the last day, that these words did offer to our consideration two principal points: 1. The time when the Disciples returned from the town to their master,
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,
but should tarry away so long and not return, till christ had plainly revealed himself unto her to be the Messiah,) we learned the last day, that God by his providence does govern all things,
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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,
even the least things that fallen out in the world, and Ordereth them for the good and benefit of his Elect. It remains now that we come to the 2. part of this verse,
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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:
or familiarity to any infamous person, they all murmured saying, that he was gone to be guest with a man that is a sinner, Lycia 19. 7. But that could not be the cause of their marvelling At this time:
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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.
for 1. Her sin was secret and unknown unto them: 2. If that had been the cause of their marvelling, the Evangelist would not have said, They marveled that he talked with a woman, but they marveled that he talked with that woman, or with such a woman.
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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,
even the chastest and Holiest man may do (and that made Ioseph himself to shun it carefully, Gen. 39. 10.) yet, can we not read, that ever he used in private and secret manner, to keep company with any woman,
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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.
Therefore (as malicious as the Iewes were, and ready to take the least occasion to slander him) yet did they never Object any thing against him in this kind.
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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;
but only such as concerned the Kingdom of heaven, and they (in their ignorance and carnal reason) Thought it a very unfit thing that he should speak of such matters to a woman;
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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;
Then from this, that the Disciples did marvel, and that not one or two, but all of them to see christ talk with a woman, and marveled for this cause;
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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,
There is scarce any one thing that Flesh and blood does more repine At, that more alienateth men from christ and his Religion then this, that he passes by them, that in the eye of the world Are more worthy,
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and calleth 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 calls and Revealeth himself to such as Are mean and unworthy Persons, Brothers, ye see your calling (that is, what manner of Persons God is wont to call,
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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,
but God hath chosen the foolish things of the world to confound the wise, etc. 1. Cor. 1. 26, 27, 28. Our Saviour calls the Kingdom of heaven, Matthew 13. 44. A hidden Treasure. And surely there is nothing hides it more from men,
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:
or of the Pharisees, believed on him? but this people which Knoweth not the Law Are cursed, John 7. 48, 49. and by that speech of our Saviour, who when He had told John is Disciples:
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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 poor receive the Gospel, adds presently, blessed is he that shall not be offended in me, Matthew 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.
The Lord hath oft given more grace, more zeal, and faithfulness, more piety, and conscience of their ways, to many young men then he hath to them of riper Years.
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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 zeal where shall we find among all the Kings, such a one as young Josiah, 2. Chronicles 34. 3. Or for faithfulness among all the prophets, such a one as young Samuel, 1. Sam. 3. 20. Yea,
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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.
and hath vouchsafed more grace, and zeal to such, then he hath done to sundry, that (to the judgement of men) have lived a civil, and unblameable life.
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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,
christ bids himself to Zacchaeus house, which we never read he did to any other, Lycia 19. 5. After his Resurrection he appears First to Marry Magdalen, out of whom he had cast seuen Devils, Mark 16. 9. He honoured Paul (that had been a notorious Persecutor and blasphemer) with more abundance of Gifts,
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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,
and success in his labours, then any of the Apostles beside, 2. Co. 11. 23. And 1. Cor. 15. 10. Now this hath also ever been a matter of great scandal to the natural man,
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when the Pharisees saw what respect our Sauiour shewed vnto Publicans they murmured, saying, this man receiueth sinners and eateth with them, Luke 15. 2. And of the elder brother (who was a type of the wicked and hypocriticall Iewes) it is said, Luke 15. 28. that when he heard that his father had receiued with such ioy his Prodigall sonne, he was angry and would not goe in. 4. For the fourth sort.
when the Pharisees saw what respect our Saviour showed unto Publicans they murmured, saying, this man receiveth Sinners and Eateth with them, Lycia 15. 2. And of the elder brother (who was a type of the wicked and hypocritical Iewes) it is said, Lycia 15. 28. that when he herd that his father had received with such joy his Prodigal son, he was angry and would not go in. 4. For the fourth sort.
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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,
Exod 38. 8. See the zeal of many women in the First establishing of God's Religion under the Law. 1. They used to flock together unto 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 give attendance At the door of the Tabernacle. 3. They were content to bestow the best things they had (even their looking glasses) upon God's Sanctuary.
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:
yea, makes her his Instrument to confirm, and Comfort him, verse 22, 23. It is recorded that there was much more zeal 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 took that care for the prophets entertainment:
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,
1. That christ After his Resurrection showed himself First to sundry women, and made them his messengers to the Apostles, Lycia 24. 10. 2. That zeal and diligence, that woman showed in hearing the Word,
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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 all other parts of God's service, more then men, They were women that Are noted to have been the special followers of our Saviour to hear him preach, Luk. 8. 2. It was a woman that showed such zeal to hear him, that (neglecting all other business) sat At his feet to hear 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 to whom our Saviour gave 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 every Sabbath day to meet and pray together, Acts 16. 13. 3. The kindness they showed in Ministering to Christ necessities, which is not reported of any man, Lycia 8. 3. 4. The constancy,
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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.
when the Apostles themselves fled for Fear, Lycia 23. 27. and in their care to embalm 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, Mathew 15. 28. Luk. 24. 8, 9, 11.
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.
how offensive it is to the natural man, you may perceive Here by the disposition of the Disciples themselves, which were more then natural men, and by Common experience also.
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The Reason why he vseth to passe by the more worthy persons, and to shew such grace to the more vnworthy, is, the respect that he hath to his owne glory.
The Reason why he uses to pass by the more worthy Persons, and to show such grace to the more unworthy, is, the respect that he hath to his own glory.
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:
and hast revealed them unto babes, Matthew 11. 25. And rejoiced in Spirit At this: Luke 10. 21. God's power, and mighty hand is best discerned therein:
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.
and this reason the Apostle gives of the lords dealing thus in this case that no Flesh should glory in his presence, 1. Cor. 1. 29. The second concerns the Persons that take this offence.
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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,
For all natural men Are proud, and think best of themselves, and do envy, that any other should be in better state then themselves, specially such as they judge to be their inferiors, Do you think that the Scripture Says in vain, the Spirit that dwells in us, Lusteth unto envy? James 4. 5. And above all, that any should be Thought to serve God better,
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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 is taken.
This is the chief cause of the hatred that the wicked have born to the godly in all ages, Wherefore did Cain hate and slay Abel? Because his own works were evil and his Brother's righteous, Says the Apostle, 1. John 3. 12. Because Abel offered unto God a more excellent sacrifice (and more acceptable to God) then Cain did, Hebrew 11. 4. The third concerns the Persons themselves, against whom this offence is taken.
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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,
1. The multitude, and Common sort of people Are for the most part void of judgement, carried by affection, rather then by good reason, Easily led this Way,
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,
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 cried Hosanna unto him, Matthew 21 ▪ 8, 9. And when he was come thither, all the people were wont to come into the Temple early in the morning to hear 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 that daily also, Luk. 21. 37, 38. yea they were wont all of them At that time to hear him with that attention and affection that they Are said even to have hanged on him, Lycia 19. 48. But so soon as they saw how he was apprehended,
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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:
yea they preferred Barabbas a murderer before him, and said, His blood be upon us and upon our children, Matthew 27. 22, 23, 25. 2. Young men for the most part Are 1. Proud, and highly conceited of themselves:
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.
that made the Apostle to say, 1. Tim. 3. 6. A Minister must not be a novice least being lifted up with pride, he fallen into the condemnation of the Devil.
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;
2. Rash, and void of judgement, as appears by the Exampl of Rehoboam himself and his young Counsellors, 1. King. 12. 8. 10. I discerned among the youth a young man void of understanding, Pro 7. 7. 3. Inconstant;
and constant, Can the Ethiopian change his skin? 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;
and constant, Can the Ethiopian change his skin? or the Leopard his spot• …? then may ye also do good that Are accustomed to do evil, Jeremiah 13. 23. This is the reason of that speech, 1. Tim. 3. 7. He must have a good report of them that Are without;
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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,
4. Women Are 1. Weaker in judgement then men, and more Subject to passion, 1. Pet. 3. 7. The Weaker vessel. That is the cause why Sathan assaulted Eue, rather then Adam, Gen. 3. 1. they Are more Easily deceived,
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,
1. Tim. 2. 14. What is he which is born of a woman that he should be righteous, Job 15. 14. How can he be clean that was born of a woman, Job 25. 4. In since did my mother conceive me, Psalm 51. 4, 5. In which respect under the Law she was accounted unclean,
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 when a male, Levites 12. 4, 5. And that curse of God threatened, I will greatly multiply thy sorrow and thy conception, In sorrow shalt thou bring forth children, Gen. 3. 16. remains upon that sex,
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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:
rejoice in that Wisdom and Goodness of God that appears in this, as he did, Matthew 11. 25. Lycia 10. 21. This is a necessary caveat: for he is a happy man, that does not like the Worse of Religion for this:
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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;
2. Consider it is God's doing, whom then art thou angry At, when thou repinest At this, Is it not lawful for me to do what I will with mine own? Is thine eye evil Because I am good? Matthew 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 have seen many women so zealous, full of knowledge, and grace;
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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 forasmuch as the natural man Takes such occasion to mislike God's truth, for the exceptions he is wont to take against the Persons of them that profess it:
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.
This the Apostle prescribeth unto all the faithful as a mean to prevent scandal, and to gain credit to the Gospel, When we were with you this we commanded you, that if any would not work neither should he eat.
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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,
but Are busybodies, 2. Thebes 3. 10. 12. 2 Just in all their dealings with men, showing all good Fidis, that they may adorn the Doctrine of God our Saviour in all things, Tit. 2. 10. 3 Obedient,
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;
For so is the will of God, that with well doing, ye 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 Job had spoken;
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,
2 Stayed, and well grounded in judgement, Exhort young men to be sober-minded, Tit. 2. 6. and Because Titus was a young man himself, he charges him to show himself a pattern unto 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;
so) in gravity, in found speech and Doctrine that cannot be condemned, Titus 2. 7, 8. 3. In such as have been men of a scandalous life, before they undertook the profession of the truth;
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,
As Zacchaeus who had in the former course of his life offended by oppression and extortion, Professes After his conversion, Behold Lord the half of my goods I give to the poor,
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,
that they be 1 Modest and Sobrium, Let women adorn themselves in modest apparel with shamefastness and sobriety, 1. Tim. 2. 9. 2 Meek and quiet, Let women's adorning bee, the ornament of a meek and quiet Spirit, which is in the sighed of God of great price, 1. Pet. 3. 4. 3 Merciful,
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,
Now, before we can receive 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 speak unto him,
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.
First to confer among themselves of it, but if they could not receive satisfaction that Way, they were wont always when they had him alone, to go and move their questions unto him.
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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,
but seek to know the meaning of it, and to be resolved. 2. Confer among your selves. 3. If you cannot so be resolved, go to the Minister, your teacher. 4. If that will not serve, go to christ by prayer,
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.
and Because (though they received Some Light that Way yet) there was one doubt they were not able to resolve one Another in, they went to him, and asked him that question: Mark. 9. 10, 11.
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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 questioning among themselves about somewhat that he had taught touching his Ascension, it is said, that he knew they would ask him, and Therefore he prevented them,
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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,
and told them unasked, John 16. 19. When he had taught the parable of the sour, they (when he was alone) asked him the meaning of it, Mar. 4. 10. So when (teaching against the Jewish purifications) he had said, that that entereth 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,
but that that comes from within him, when he Come into the house away from the people, they asked him the meaning of it, Mark 7. 17. So when he had taught the Doctrine of divorce very plainly,
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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,
When they saw the man that was born blind, they ask him a strange question, John, 9. 3. Was it this men sin or his Parents that was the cause? When they saw he had cast Sathan out of one that had been possessed from his childhood, Mark 9. 28. When he was come into the house, his Disciples asked him secretly,
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,
Whereas Friends Are wont to move many questions to a friend that is going from them, into a Far country, they were so overcome with grief by hearing of his departure, that they were too mute,
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,
how falls it out that At this time though they marveled At it, yet no man asked him why he talked with this woman? Might not this have been 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,
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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:
And why durst they not do it? What restrained them from uttering that which they had conceived in their minds? Surely the Reverence they bore to his person:
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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:
True it is, that every man must make conscience of his thoughts, Keep 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:
The thoughts of the wicked Are abomination to the Lord, Pro 15. 26. 2. No man can make conscience of his words or works, that makes no conscience of his thoughts, Matthew 12. 34. How can ye being evil speak good things? Jeremiah 4. 14. O Ierusalem wash thy heart from wickedness that thou Mayest be saved:
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,
Certain it is, there is a latitude in sin, there Are Degrees in it. Foure Degrees Are mentioned, James 1. 14, 15. 1. The motion and suggestion unto since, which Proceedeth from our own Lustiest and concupiscence. 2. The consent that is given unto that evil motion,
when a man is drawne away by it and entised, finding a kinde of pleasure and contentment in it, which the Apostle calls the conception of sin. 3. The committing of it actually, which he calls the bringing forth and birth of sin. 4. The getting of a habit by continuing and persisting in it, which he calls the finishing of sinne.
when a man is drawn away by it and enticed, finding a kind of pleasure and contentment in it, which the Apostle calls the conception of since. 3. The committing of it actually, which he calls the bringing forth and birth of since. 4. The getting of a habit by Continuing and persisting in it, which he calls the finishing of sin.
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.
While sin is in the Thought, it keeps it self within the two First Degrees, Pro 30. 32. If thou hast been foolish in lifting thy self up, (viz. in choler or desire of revenge, verse 34.) and if thou hast Thought wickedly, lay thine hand upon thy Mouth.
First it argueth, that sinne hath got a more full dominion and soueraignty ouer a man (is riper and perfecter) when it commands the body and outward man,
First it argue, that sin hath god a more full dominion and sovereignty over a man (is riper and perfecter) when it commands the body and outward man,
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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.
There is no man can possibly free his heart from corruption in this life, Pro 20. 9. Who can say I have made my heart clean? No more can he his body neither, will you say.
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.
How much more Easily may the man that hath grace? Therefore the Apostle does likewise say, Rom. 6. 12. Let not sin Reign in your Mortal body, since reigns when once it hath got the command of the body.
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:
The soundness of a regenerate heart, is seen in nothing more, then in making conscience of our speech, Matthew 12. 37. By thy words thou shalt be justified:
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,
See two notable Examples of this, one in Job, he Glorieth much in this, Job 31. 30. I have not suffered my Mouth to sin, by wishing a curse etc. The other in David, Psalm 17. 3. Thou hast tried me, and found nothing,
they meane no hurt, they haue as good hearts as 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,
they mean no hurt, they have as good hearts as the best, though they speak merrily (for so they call all their scurrilous and bawdy talk) and though they speak vainly and foolishly (for so they call their swearing and blasphemy,
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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 thee:
Though they be such as have said and resolved with themselves, as Psalm 12. 4. with our tongues we will prevail, our lips Are our own, who is Lord over us? But to these men I say, 1. It shall be Easier for the secret Hypocrite in the day of judgement then for thee:
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;
Isaiah 3. 9. Yea, they declare their Sins as Sodom they hide them not, woe be to their Souls, etc. 2. Whereas thou gloriest, thou Meanest no hurt, thy heart is not so bad;
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:
The second point to be observed is this, what it was that restrained them from uttering that mislike that inwardly they had conceived, viz. the Reverence that they did bear unto his person whom they knew to be the Son of God, which Teaches us:
That there is that reuerence and honour due to God, as we may not dare to make any doubt or question of his words or workes, of any thing he sayes or does,
That there is that Reverence and honour due to God, as we may not Dare to make any doubt or question of his words or works, of any thing he Says or does,
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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,
neither must men content themselves to be ignorant of any truth that God hath revealed in his Word under this pretence, that we may not be inquisitive into God's secrets, the things revealed belong to us and to our children, Deuteronomy 29. 29. There is nothing revealed in the Word,
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,
3. If any thing we find in Scripture, and know to be God's Word, seem to us to be against sense and reason, it is not simply unlawful to make a question of it,
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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,
so we inquire only of God in humble desire to be taught, and examine the matter by the Scripture, should not a people seek unto their God, to the Law,
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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, and rule giuen vs in two of the strangest and most wonderfull workes of God,
The one in Eli, It is the Lord, let him do what seems 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 works of God see this direction, and Rule given us in two of the strangest and most wonderful works of God,
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,
Eve Concerning these Here what the Apostle Says, Romans 9. 20. Nay, but Oh man, who art thou that repliest 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,
Why hast thou made me thus? And 11. 33 — 35. Oh the depth of the riches both of the Wisdom and knowledge of God! how unsearchable Are his Judgments,
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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.
or who hath been his Counsellor? Or, who hath First given to him, and it shall be recompensed unto him again? And generally of all his works, Job 9. 12. Who will say unto him, what dost thou? and 36. 23. Who hath enjoined him his Way? Or who can say, Thou hast wrought iniquity? Reasons of it.
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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, 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,
1. The high estimation we ought to have of him in our minds, for his excellency and greatness, He is the most high God possessor of heaven and earth, Gen. 14. 22. This is is the ground of all piety, The Fear of the Lord (this high esteem of him in our hearts) is the beginning of Wisdom, Psalm 111. 10. Now there is no man whom we honour indeed,
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;
See an Exampl of this towards an equal, Matthew 1. 19. Ioseph (out of the reverent opinion he had of Marry) judged the best of that which he could not conceive good reason for;
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, Rom. 11. 33. How vnsearchable are his iudgements,
3. The lords manner hath ever been to conceal from men, even from his best Servants ofttimes his meaning and intent, in many of his works, Rom. 11. 33. How unsearchable Are his Judgments,
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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,
and his ways passed finding out? No man can Fully understand 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 revealed to us touching his will, we may say with Eliphaz, Job 4. 12. mine ear received a little thereof, and with the Apostle, 1. Cor. 13. 9. we know in part, yea of his works also, with Job 26. 14. Lo, these Are parts of his ways,
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,
but how little a portion is herd of him? No not is his ordinary works (howsoever Philosophers have bragged much of their skill that Way) do men perfectly understand 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.
and his manner of working in them, God Thundereth marvelously with his voice, great things does he which we cannot comprehend, Job 37. 5. Much less in his extraordinary and immediate works of Justice 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.
Yea, it is for God's glory thus to do, It is the glory of God to conceal a thing, Pro 25. 2. And one chief cause of it, is our want of capacity and ability to understand the Word and works of God.
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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.
and to reject with detestation, all blasphemous thoughts that may rise within himself, and all lewd persuasions that he may receive from Others, to esteem unreverently of any part of it.
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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,
Take in this the Apostle for an Exampl, who having mentioned two objections which profane men Are apt to make against the truth, rejects them with detestation,
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.
and have his thoughts thus captivated, he shall never attain to true Wisdom, God's Word gives Wisdom to the simple, Psalm 19. 7. and if any man seems to be wise in this world, let him become a fool that he may be wise, 1. Cor. 3. 18.
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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,
yet would I not answer, but I would make supplication to my Judge, Job 9. 15. 3. Be assured, that if thou unfeignedly Fear him, he intends thy good in this his judgement,
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:
THE NINE AND FORTIETH LECTURE, ON APRIL, X. MDCX. JOHN IIII. XXVIII, XXIX, XXX. The Woman Therefore left her Waterpot, and went her Way into the city, and Says unto the men:
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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,
Concerning her endeavour, three things Are to be observed. 1. The zeal and forwardness she used, in going to her neighbours, verse 28. 2. The motion and persuasion she used,
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.
For the First, there be three things noted by the Evangelist, verse 28. that do much commend the zeal and forwardness of this woman, in seeking to draw her neighbours unto christ. 1. That he Says, The woman Therefore (for so it is in the original) went her Way into the city.
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2. That hee saith, she left her water-pot, or payle behinde her, for the word NONLATINALPHABET 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.
2. That he Says, she left her waterpot, or pail behind her, for the word signifies any vessel used to carry water in. 3. That he Says when she Come into the city, she said unto the men, Come see a man that hath told me all things that ever I did.
and running 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 running into the city, and what was that? Surely if we look back into the two former Verses, we shall find two Causes of it. 1. Because the Di• … ciples were now come out of the city with meat for him,
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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 NONLATINALPHABET,
as she Thought it was needful she should do. 3. It is to be observed that the Evangelist Says when she Come into the city, she said to these men,
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.
Having thus opened the meaning of this verse, let us now observe two points in it for our instruction. 1. The zeal she had to run and fetch her neighbours. 2. The leaving of her pail behind her.
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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,
And First in that the Holy Ghost hath Here observed, that this Woman, so soon as she knew and believed in christ, was so zealous to draw her neighbours to him, that for their sakes she was content to leave christ,
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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,
and to deprive her self of the Comfort and benefit, she might have found if she had tarried longer with him. 2. And made such haste to fetch them for Fear 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.
before she could bring them. 3. And called them all, she Says to the men, one as well as Another, without special respect to any, with neglect of Others. 4. And thus she did, being but a woman, a poor and simple woman.
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,
1. When they have found this Comfort, they cannot choose but speak of it to Others, their hearts would burst if they should not speak of it, God's grace is like fire in their bones,
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.
Though christ had charged the two blind men he cured, that they should say nothing of it, Matthew 9. 30. Yet when they departed, they could not for their lives conceal 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 wealth, no vsurer is forwarder so soone as money commeth in, to put it out againe,
2. That which the Apostle requires, of all that have received the wealth of this world, 1. Tim. 6. 19. that every one will do that hath received the heavenly riches of God's grace, they will do 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 herd him were altogether such as he was, excepting his bonds, Act. 26. 29. in this is grace not unlike to worldly wealth, no usurer is forwarder so soon as money comes in, to put it out again,
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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.
then every true believer is to put out the grace that he hath received, he that had received the fiue Talents went and traded with them, Matthew 25. 16. See this in sundry Examples, Psalm 51. 13. David Says, he would teach God's Ways to Others, they that feared the Lord spoke often one to Another, Malachi 3. 16. So soon as christ had found Philip, Philip went and found out Nathaniel, John 1. 45. So soon as Matthew was converted, he gathered together a great company of Publicans and Others to meet At his house, Lycia 5. 29.
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The Reasons why it must needs be so, are many. 1. They know the Lord hath straightly commanded and bound them, that no man should content himselfe, to know, belieue, repent,
The Reasons why it must needs be so, Are many. 1. They know the Lord hath straightly commanded and bound them, that no man should content himself, to know, believe, Repent,
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.
and live ye, Lycia 22, 32. When thou art converted, strengthen thy brothers, 1. Pet. 4. 10. L• … tO every one as he hath received a gift, minister the same one unto Another, as good disposers.
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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.
2. The love they bear to God, provoketh them to do all they can to enlarge his Kingdom, Knowing the terror of the Lord, we persuade men, 2. Cor. 5. 11. verse 14. and the love of christ constrains us 3. The love they bear 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:
The First and chief work of faith is love, faith works by love, Gal. 5. 6. And there is no love in him to his neighbour, that loves not his soul, Thou shalt not hate thy brother in thy heart:
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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.
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 spoil the Assyrians had left behind them, 2. Kings 7. 9. how much more will it doe that in this case.
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;
The more they draw to knowledge and faith, the more will their own knowledge and faith increase in them, I long to see you that I may impart unto you Some spiritual gift;
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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,
that I may be comforted together with you, Rom. 1. 11, 12. As the casting forth of your seed brings it you back again with great increase, 2 Cor. 9. 6. Because God knew Abraham would make good use of that he knew,
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,
the works of mercy men have done but to the bodies of Others, have oft turned away God's plagues from them, that otherwise would have fallen on them for their Sins,
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,
if it may be a lengthening of thy tranquillity, Dan. 4. 24. But a Far greater promise is made to him that hath done this work of mercy to the Souls of Others, James 5. 20. Let him know; he that hath converted his brother, hath saved a soul from death,
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.
but on a candlestick, etc. Mathew 5. 15. The manifestation of the Spirit (that is, those Gifts where it is manifested that men have the Spirit of God) is given to every man to profit withal.
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The Vse of this Doctrine is first to exhort all men to approoue the truth of their conuersion by this, them specially whom God hath giuen most meanes vnto, for the winning of others.
The Use of this Doctrine is First to exhort all men to approve the truth of their conversion by this, them specially whom God hath given most means unto, for the winning of Others.
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.
1. Such as Are men of wealth and Authority, as Magistrates, Landlords, Rich men, for they might draw many to christ, by their Exampl, much more by their persuasion, Acts 18. 8. When Crispus once believed, many of the Corinthians believed also, and were baptised.
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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,
2. Such as Are kinsmen and men of special acquaintance, that have many Friends, Are most bound to this duty, 1. Tim. 5. 4. Let them Learn First to show godliness towards their own house,
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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.
It is said of Andrew, that so soon as he knew christ, he went First and found out his brother Simon, John 〈 ◊ 〉 41. And Cornelius, against Peter should come, had called together his kinsmen and special Friends, Acts 10. 24. 3. Such as Are Masters of families, Husbands, Parents, Are more bound then Others to this duty.
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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,
Therefore it is so oft spoken of good men, that when they received the faith, all their family became religious, John 4. 53. Acts 18. 8. and 10. 16. and 15. 33. Indeed this is not always so,
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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 enable himself to do it. Foure things there be that will make a man fit to win Others to the love of Religion. 1. He must have knowledge and be able to convince them, that they Are out of the Way, ye Are filled with all knowledge able to admonish one Another, Rom. 15. 14. 2. He must himself be Fully persuaded that it is necessary all men be religious and live under a true Ministry,
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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 have an inward compassion of them, we also believe and Therefore speak, 2. Cor. 4. 13. Christ bowels yearned in him for the people that were as sheep without a shepherd,
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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.
if he will undertake this, as Lot did in admonishing the Sodomites, and even of his own Sons in law, Gen. 19. 9. 14. and arm himself with patience to endure them.
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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.
Be strong and of a good courage, Joshua 1. 6. and again, verse 7. only be thou strong and very courageous that thou Mayest observe to do according to all the Law which Moses my servant commanded thee.
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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,
Thou must Consider, 1. That though thy endeavours have not prevailed hitherto, yet they may hereafter, they may Glorify God for thee in the day of their Visitation, 1. Pet. 2. 12. 2. That though they do not prevail At all,
yet shall thy comfort and reward be neuerthelesse, though Israel bee not gathered, yet shall I be glorious in the eyes of the Lord, Esay 49. 5. 4. He must liue so,
yet shall thy Comfort and reward be nevertheless, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, Isaiah 49. 5. 4. He must live so,
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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 will say no more to such, but wish them to Remember what a curse Nehemiah in the Spirit of Prophesy, wished to Sanballat, and Tobias, for discouraging God's people by taunts, etc. Nehemiah 4. 5.
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;
nor can endure he should be over busy with them this Way. 2. Thou Shouldst be an help to thy Minister this Way, his burden is too great if thou help not, Philip 1. Philemon was Paul's Fellow-laborer. 3. Thou art as straitly charged with thine own 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?
as he is with the Congregation, and so much the more as thou hast more means to prevail with them then the other. 4. It is the speech of a Cain, Gen. 4. 9. Am I my Brother's keeper?
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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.
Lecture the fiftieth, April 17. 1610. JOHN IIII. XXVIII. IT follows now that we come to the second point, wherein this Woman showed her zeal, viz. in leaving her pail behind her.
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,
observe in it these points. 1. She Come for water, and Therefore sure had need and use of water for Some businesses she had to do At home: 2. Yet, she Leaveth both her water and her pail,
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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:
and with zealous desire to make him known to her neighbours, that she Come careless and forgetful both of her water and of her pail, and worldly business:
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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.
as wherein he may have somewhat Else to employ himself in, for the profit of Others, Ezekiel 18. 18. Because he hath not done good among his people he shall die in his iniquity.
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,
when the man that was dispossessed would have continued with him, he sent him away, saying, return to thine own house, Luk. 8. 38, 39. The true cause why most men and women, by following their worldly business, lose all grace,
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.
And for women, Let her be an Exampl that is mentioned, Pro 31. A better huswife cannot be found, verse 13. 15. 27. Yet her chief praise is this, that she was a woman very religious, verse 30. And Therefore the Apostle speaks to a Christian servant, having an Infidel to his master, whose condition in that respect was Hardest of all other, 1. Cor. 7. 21. Art thou called being a servant care not for it.
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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.
The eighth Commandment, that binds a man not to impair, but to increase, so Far as in him lies the good estate of his neighbour, binds him much more to have a care of his own estate.
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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;
as is plain by that strait charge that is so often given us to take heed how we become sureties for Another man, Pro 11. 15. and 20. 18 and 22. 26. yea even in relieving the Saints, we must have respect to our ability, Acts 11. 29. The goods that any man hath Are not his own, but they Are God's Gifts;
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,
Hag. 2. 9. and he is but the steward of them, and shall be called to account how he hath used them, My meat also which I gave thee, fine flower, oil,
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.
So on the other side, when once God hath given a man a true taste and love of heavenly things, he shall grow to adistaste and Light regard of worldly comforts.
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 Church is said, Apocalypse 12. 1. To have the moon under her feet, that is, all worldly things which like the Moon, Are Subject to continual change.
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;
and pleasures, and hope's he had in Pharaoh• … Court, and to join himself unto God's afflicted and despised Church, Hebrew 11. 24. 25. 2. It moderateth the affection of a man to earthly things, and Teaches him to use them with more sobriety and indifferency;
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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.
nor so lifted up in the abundance of them, as Others be, it makes him able to say with the Apostle, I have learned in whatsoever state I am therewith to be content.
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,
every where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need, Philip 4. 11, 12. He uses them as the traveller does his good lodging he finds in his Inn,
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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.
and seeks for Another country, Hebrew 11. 13, 14. 3. It so Takes up a men heart (specially in his First conversion, in his First love) as it makes him very careless and forgetful of all things Else.
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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 that once counteth Religion his treasure, cannot set his heart on the world;
and Marry to neglect her hu• … wifry, in the entertaining of christ, and leaving all to fit her down At Christ feet, to hear his words, Lycia 10. 39. The Reason of this Doctrine is this, that they have found Another treasure, and where the treasure is, there will the heart be, Matthew 6. 21. He that once counteth Religion his treasure, cannot Set his heart on the world;
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Into what heart soeuer they enter, they will be commanders, and rule alone, which is the reason of that speech of our Sauiour, Matth. 6. 24. No man serues two masters.
Into what heart soever they enter, they will be commanders, and Rule alone, which is the reason of that speech of our Saviour, Matthew 6. 24. No man serves two Masters.
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.
In handling this point I will show: 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.
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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 that many of the better sort of Christians Are too much inclined to this sin, appears by Paul's beating on this point so much in his Epistles to the Thessalonians, Study to be quiet and to do your own business,
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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.
and to work with your own hands as we commanded you, 1. Thess 4. 11. We hear that there Are Some which walk among you disorderly, working not At all, but Are busybodies.
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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,
For 1. Every Christian should desire to live of himself, that he may not be chargeable unto Others, 1. Thess 5. 11, 12. When he had charged them to follow their own business,
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,
3. Say a man could provide for himself and his family sufficiently, yet he must also have a care to follow his calling, that he may have to give Others that need, Rather let him labour, working with his hands the thing that is good, that he may have to give to him that needs, Ephesians 4. 28. And this reason the Apostle gives why himself did At Ephesus with the labour of his own hands minister unto his own necessities,
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,
even the remembrance of the words of the Lord Iesus, how he said it is a more blessed thing to give then to receive, Act. 20. 24, 35. 4. Say a man have enough for all this,
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.
Therefore Paul makes this one reason for this, 1. Thess 4. 11, 12. Do your business and work with your own hands, that ye may walk honestly to them that Are without.
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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,
yet is he bound to live and take pains in Some calling wherein he may be profitable to Others, Else can he have no true Comfort in any of God's blessings that he does enjoy,
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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,
2. It is to be granted that there is not the like necessity of frequenting the public exercises of Religion on any other day as there is on the Sabbath,
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:
Of rich men it may be said, There is a price put into their hands to get Wisdom, Pro 17. 16. That makes the Apostle speak as he does of the privilege that the single person hath above the married, the unmarried man Careth for the things that belong to the Lord how he 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,
The unmarried woman Careth for the things of the Lord, that she may be holy both in body and in Spirit, 1. Cor. 7. 32, 34. and the widow also, she that is a widow indeed and desolate, Trusteth in God,
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,
IT follows that we come now to show, what is to be said for the defence and encouragement of those men, that not contenting themselves to serve God upon the Sabbath, do upon the Week days, leave their worldly business,
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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.
And the King is commanded (notwithstanding all his weighty employments) to read Some part of God's Word every day, Deuteronomy 17. 19. and that we should pray every day, it is evident by the fourth petition of the lords pray.
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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.
and steal away our hearts from God, security will creep upon us before we be aware, Hebrew 3. • … 3. And the more dealings a man hath in the world, the greater cause he hath to Fear this.
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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,
As the First fruits that God's people gave to him, brought his blessing upon all the rest, Deuteronomy 26. 10, 11. It is that, that gives us a sanctified use of the day,
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;
of our own labours, and of the labours of our Servants, 1. Tim. 4. 5. So that when a man shall Remember how many hours in every day he hath spent, in sleeping, eating, drinking, and sporting;
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but hath 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,
but hath straightly charged us in his worship and service, to follow precisely the direction of his Word, Deuteronomy 4. 2. Ye shall put nothing to the Word that I command you,
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,
It is spoken to the praise of God's people in the Primitive Church, that they continued daily with one accord in the Temple, Acts 2. 46. And Lycia 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 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.
and continued with him three days; and Some of them Come from Far; so that beside those three days, they spent Some good time, in coming to him, and going back.
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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,
If it had not been lawful to keep Lectures and exercises upon Week days, doubtless he would not so usually and often have preached on those days,
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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;
God requires more service, of every man then he hath expressly and particularly commanded. Beside the Sacrifices that God had expressly commanded, there were free offerings under the Law;
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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,
which men of their own voluntary will did bring unto God, Levites 1. 3. and 7. 16. None were expressly commanded, to go up 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.
but only the males, Exod 34. 23. nor among the males any that were under 20. Years of age (for such only were wont to be numbered, Exod 30. 4) and yet we find that Elkanah was wont to take with him all his family, his wives, his Sons and daughters every year to those feasts, 1. Sam. 1. 4. 21. So did the blessed Virgae, every year keep the Passover At Ierusalem with her husband.
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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.
and with all thy soul, and with all thy might, Deuteronomy 6. 5. Which law our Saviour gives for the sum of the First Table, Matthew 22. 37. The Lord did not expressly command them this service: 1. Because he would not be burdensome unto them, women and children might have many just lets: 2. Because he would try their love.
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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.
for he Takes great pleasure in a voluntary and free service, The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing to bring for all manner of work, which the Lord had commanded to be made by the hands of Moses, Exod 35. 29. Therefore David vowed this to God, Psalm 54. 6. I will sacrifice freely unto 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,
He and the people rejoiced, and found wonderful Comfort in this, when they had offered willingly, 1. Chronicles 29. 9. While Anna gave suck, she knew, she was not bound to go to the feast, she said to her husband, I will not go up, till the child be weaned, 1. Sam. 1. 22. The journey was long,
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,
so they that Are not withheld by any such necessity, and use their liberty as an occasion to the Flesh, Galatians 5. 13. shall be judged void of all love to God and his Word,
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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,
yet Are bound to nourish in themselves, a willing mind to do it if they were able, they should be willing even above their power, 2. Cor. 〈 ◊ 〉. 3. They should desire that liberty that Others enjoy this Way, in this case I may, that to every one which (in Another case) the Apostle Says to the servant, if thou Mayest be made free, use it rather, 1. Cor. 7. 21. and esteem it a just cause of grief to them, that they have not that liberty to follow the means of their spiritual Comfort as Others have, we should all strive to be so affected towards the lords Tabernacle,
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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,
my heart and my Flesh Cries out for the living God, Psalm 84. 1, 2. Every man is bound to esteem it a great happiness to enjoy that liberty, that he may oft resort to God's House,
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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:
and to count that time of all other best spent, and most to his profit and benefit that is spent in God's service, Proverbs 8. 33, 34. Hear instruction and be wise, and refuse it not:
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Blessed is the man that watcheth daily at my gates, Psalme 27. 4. 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 dayes of my life, to behold the beauty of the Lord,
Blessed is the man that watches daily At my gates, Psalm 27. 4. One thing have I desired of the Lord, that I will seek After, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord,
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.
5. They that with an honest heart, do use to spare Some time from their callings to employ this Way, shall not need to Fear that this will bring them to beggary.
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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,
For 1. Godliness 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 general promise made to all that Fear God, they that seek the Lord shall not want any good thing, Psalm 34. 10. No rich man under heaven can be so assured, that he and his shall be preserved from beggary,
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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.
that they that can make more account of Religion and God's service, then of earthly things shall be sure not to be Losers' thereby, Psalm 119. 165. Great peace have they which love thy Law, and nothing shall offend them.
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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;
or ease out of love to his service, No man shall desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year, Exod 34. 24. yet were their houses to be left very weak, all that while that all the males above 20. Years old were to continue At Ierusalem in those three feasts;
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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,
So that whosoever they be, that Are Thought by following Sermons, to have decayed their estates, be you assured, that either their idleness and unthriftiness otherways hath decayed them,
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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 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.
This is made a note of the man that shall ascend into the hill of the Lord, that he hath not lift up his soul unto vanity, Psalm 24. 4. If any man love the world the love of the Father is not in him, 1. John 2. 15. Their end is destruction that mind earthly things, Philip 3. 19. 2. To reprove such Christians, as so overcharge themselves with worldly business, as they can find no time for God's service.
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;
Lecture the two and fiftieth, May 8. 1610. JOHN IIII. XXIX, XXX. THe First point, wherein this Woman showed her zealous endeavour to draw her neighbours unto christ, we finished the last day;
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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,
neither would he have given hope of giving our brother this Way, as he does, Mathew 18, 15, 16. Neither would this have been noted as a thing so highly pleasing unto God,
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,
3. She Desires no more of them, but that they would come and see him. Why (may one say) what good would that do? could they know by seeing him, that he was the Messiah? Did she think that the beholding of him would suffice to bring them to faith? No surely,
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;
for faith comes by hearing, and not by seeing, Rom. 10. 17. If the having of Christ picture before our eyes (that we may behold it when we pray) had been such a help to faith and devotion as the Papists imagine;
That this is a chiefe duty whereby euery man must shew his zeale and 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.
That this is a chief duty whereby every man must show his zeal and desire of the salvation of Others, to draw them to the same means whereby themselves were converted, to use that credit and power they have with them, to draw them to the Ministry of the Word.
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Aquila and 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,
Aquila and Priscilla, expounded the Way of the Lord to Apollos, Acts 18. 26. Even women should be able to teach their children, Pro 1. 8. and 6. 20. and their Servants, Pro 31. 26. and their neighbours, Tit. 2. 3. 2. There is great force, in private admonition and exhortation, to further the conversion of Others, Else our Saviour would not have prescribed this course for the restoring of a brother that is fallen, that before we tell the Church, we should deal with him privately,
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 in these desperate and profane times, God's people did use this means to preserve themselves from the Common contagion, Malachi 3. 16. Then they that feared the Lord spoke often one to Another,
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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.
for them that feared the Lord and that Thought upon his name. 3. A private Christian, may greatly further the conversion of Others, by his holy Exampl.
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,
Christian women may and ought so to live, as their Husbands that obey not the Word, may (without the Word) be wone by the Conversation of the wives, 1. Pet. 3. 1. The like may be said of children, Servants,
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 neighbours also. 4. A private Christian may do much, for the procuring of the salvation of Others, by his fervent prayer unto God for them, 1. John 5. 16. If any man see his brother sin a sin that is not unto death, let him ask,
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,
When the Holy Ghost had mentioned the fervent prayer that Stephen made for his persecutors, Acts 7. 60. immediately he adds, Acts 8. 1. And Saul consented to his death. As if he should say, Saul was one of these he prayed for,
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;
for their zeal in seeking the salvation of Others. 1. For neighbours; when the zeal that the faithful should have under the Gospel, is prophesied of;
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 was wont always when he went up to Shiloh (the place of God's public worship) himself, to take all his family with him, 1. Sam. 1. 21. 3. For kinsmen and special Friends, we have the Exampl of Cornelius, whose zealous desire of the salvation of his kinsmen and special Friends was declared in this, that though he was one, that might have been very likely, to prevail much with them, both by his prayer, Exampl and knowledge,
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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.
and all his house should be saved, he god them all together, against Peter should come, that they might be partakers of his Ministry with him, Acts 10 24.
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The Reasons of this Doctrine are two. 1. It is the best meanes to remoue that preiudice which alienateth the minds of most men from the loue of Religion,
The Reasons of this Doctrine Are two. 1. It is the best means to remove that prejudice which alienateth the minds of most men from the love of Religion,
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,
how does Philip seek to remove this? Come and see Says he, John 1. 46. The Officers that were sent to apprehend our Saviour had a very hard opinion of him,
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.
For, 1. It is the means God hath ordained to do this mighty work by, It hath pleased God by the foolishness of preaching to save such as do believe, 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,
2. God hath made a special promise to this Ordinance of his, above all other means, that he will be with it, to assist and bless it, Matthew 28. 20. So as, 1. A man hath no hope, that any means he can use, should be able to convert his child, servant, 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.
or neighbour, till he can get him to be an hearer, How shall they call upon him in whom they have not believed? How shall they believe in him of whom they have not herd? Or how shall they hear without a preacher? Romans 10. 14. 2. He may be assured this means will At one time or other (if he belong to God's election) prevail with him.
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,
Ester undertaking a business that did much concern the Whole Church (as they now assembled in Parliament do) craved this help of Mordecai, and all God's people, that they would fast,
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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.
and pray to God for her, Ester 4. 16. prey that their principal care may be to take order. 1. That an able and conscionable Ministry may be placed every where 2. That all the people may be compelled to hear.
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,
For the First, It is said of Jehoshaphat, 2. Chronicles 17. 6. That he did lift up his heart to the ways of the Lord (and O that our States now would do so!) But how did he show 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 Fear of the Lord fell upon all the kingdoms of the Lands, that were round about Iudah,
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;
and applying them more particularly then they were in the public Ministry. This our Saviour himself used as the most profitable family-exercise that could be;
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.
For a faithful Ministry (if it were placed every where) would be as the chariots and horsemen of Israel, 2. Kings 13. 14. Eve the King himself acknowledged so much.
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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.
if the States would lift up their hearts to this work. There would be no crying in our streets, Psalm 144. 14. no danger of invasion, or such like evils.
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The second thing we should pray for them, is that they may take order, that where there is such a Ministry planted, the people may bee compelled to heare.
The second thing we should pray for them, is that they may take order, that where there is such a Ministry planted, the people may be compelled to hear.
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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.
But it is certain, that where there is a good Ministry established, the Magistrate may and ought to compel all his Subjects to come and hear, notwithstanding all pretence of their conscience to the contrary.
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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,
This is evident by the speech the Lord uses to his servant (by whom not the Minister only but the Magistrate is meant) Lycia 14. 23. Go out into the high ways and hedges,
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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,
His chief duties Are these: 1. To use his Authority and Interest that he hath in the hearts of his children and Servants, to draw them to go with him to the Ministry of the Word,
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,
When Naaman Come to do his homage to God, 2. Reg. 5. 15. It is said, he and all his company Come and stood before the man of God. 2. He must use his best skill and endeavour to make the Ministry of the Word profitable to his family, by examining them, by making things plainer to them,
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,
for examining them, see Matthew 13. 51. and for opening things unto them which they had herd, Mar. 4. 34. This will give an edge to that that is publicly taught, Deuteronomy 6. 7. in the margin. 3. Though he may when he reads a Chapter in his family, give notes,
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,
for his own and their instruction, yea he may ask his family also what they can Learn and observe out of that they read, (for Rom. 15. 4. Whatsoever is written is written for our learning) yet may not he take upon him to interpret the Scriptures,
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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,
yet may he not take upon him to Minister, till he First be proved, 1. Tim. 3. 10. Much less may a private Christian take upon him, to analyse or interpret (which is the most difficult thing,
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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,
It is good Therefore for all private Christians to harken to that counsel the Apostle gives, Rom. 12. 3. For I say through the grace given unto me, to every one that is among you, not to think more highly of himself then he ought to think,
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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,
and to dwell there where he and they may enjoy God's Ordinance, as you may see, One thing have I desired of the Lord that I will seek After, that I may dwell in the house of the Lord all the days of my life, Psalm 27. 4. 2. In placing of their children either in service,
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,
whereas though they have given them never so good education while they have lived with them, they have just cause to Fear, they shall decay and lose that grace they have,
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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.
Lecture the three and fiftieth, Iune 12. 1610. JOHN IIII. XXIX. IT remains now that we come unto the third and last thing, that the Evangelist observeth in the endeavour of this woman, to draw her neighbours unto christ, viz. the reason she used to persuade them to come unto him, to Come and see him, in these words, Come and see a man which hath told me all things that ever I did.
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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.
She does not in plain terms affirm him to be christ, but alleging the experience herself had had of his divine and supernatural knowledge, she appealeth to their own Consciences whither this be not a good argument to prove him to be the Messiah, He hath told me all things that ever I did.
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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.
Now before we come to the Doctrine that the Holy Ghost intends to teach us in this place, two doubts Are to be answered for the better understanding of the words, 1. How she Says, christ had told her all that ever she did, seeing it may seem by verse 17, 18. that christ told her of no since, but of her fornication only.
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 those points which were principal and of chiefest use. 2. It is evident verse 18. That he told her, not only of the whoredom she lived in At that present,
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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,
but how many Husbands she had had, and so declared that he knew well what her life had been from the beginning. 3. There is no inconvenience will follow,
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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;
if we grant that (out of the abundance of her heart, as in all languages men have been wont to do in like cases) she did use an excess of speech which we call Hyperbole;
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,
as Matthew 3. 5. It is said that Ierusalem, and all Iudea, and all the region round about Iordan, Come to John to be baptised, Because very many out of those parts Come,
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not onely 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:
not only affirms, that christ had told her all that ever she did, but also allegeth this as an argument, to prove him to be the Messiah, the Son of God. We Learn this Doctrine:
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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.
Lecture the foure and fiftieth, Iune 19. 1610. JOHN IIII. XXX. Follows now the success, God gave to the zealous endeavours that this Woman used to draw her neighbours unto christ, which is Set down in this verse.
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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,
This is that the Apostle Teaches, Iam. 1. 18. Of his own will begat he us, with the word of truth, Rom. 9. 18. He hath mercy on whom he will have mercy,
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;
And what hath moved him to do this? Surely no worthiness he saw in these Countries, Towns or Persons, to whom he granted his Gospel, above the rest, to whom he hath denied it;
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 more likely to receive good by them) Are never the better for them: 1. some few in those places that enjoy the means, feel God's power in them to their conversion, Jeremiah 3. 14. One of city, and two of a Tribe;
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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.
I give thee thanks Oh Father, Lord of heaven and earth (Says our Saviour, Matthew 11. 25.) that thou hast hidden these things from the wise and prudent, and revealed them unto habes.
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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,
By the same Ministry whereby the Publicans and Harlots were converted, the Scribes and Pharisees were made outrageously wicked, Matthew 21. 31, 32. And from whence comes this, that the means of salvation, do good on Some,
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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 seuen times the Seventh day. 2. The last time they had gone round about it, the Priests must blow the trumpets of Ram's horns seuen times. 3. When these trumpets had been blown the Seventh time, all the people must give a shout,
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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,
Do you not think the men of Jericho scorned them all this while, and Thought them out of their wits? The like we shall see in a miraculous cure done upon Naaman the Leper, he must go wash himself in • … ordan seuen times,
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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, 〈 ◊ 〉.
yea he hath Set down and appointed in his Word what means he will use, and without which he never uses to work. But what Are these means: Surely, 〈 ◊ 〉.
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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;
and account mere foolishness, 1. Cor. 1. 18. 23. 2. The preaching of such men as have no show with them in the world, no outward means 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,
such as the Apostles were, poor Fishermen of Galilee, such as were commonly esteemed ignorant and unlearned men, Acts 4. 13 3. Such a kind of preaching,
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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.
as is plain, and without all ostentation, and show of humane Gifts, as the Apostle protesteth his was, 1. Cor. 2. 4. his speech and his preaching was not with the enticing words of men Wisdom.
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As he fed fiue thousand with fiue loaues, and yet twelue baskets full of the fragments remained, Matth. 14. 17. 21. and but foure thousand with seuen loaues,
As he fed fiue thousand with fiue loaves, and yet twelue baskets full of the fragments remained, Matthew 14. 17. 21. and but foure thousand with seuen loaves,
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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.
then we read either the twelue Apostles that were sent forth to preach, Matthew 10. Or the seuenty Disciples that were sent forth to preach, Lycia 10. Or John the Baptist did At any one time.
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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,
Ioshua though a person Far inferior to Moses in Gifts, and but his servant, yet was his government blessed Far above Moses; and the people much better in his time,
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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.
then they had been in the days of Moses; Insomuch as, he in his age gives that testimony of them, Joshua 23. 8. that they had stuck fast to the Lord, even to that day.
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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 them to others more worthy then they;
So dealt he with Moses, Exod 4. 10. with Isaiah, Isaiah 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 gives the means to Some, and denyeth them to Others more worthy then they;
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.
why he uses to work by such weak means, and more by them (oft) then by Stronger? Surely the reason is this, that his glory might the more appear in them whom he does save.
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,
2. It is the Lord only that withholdeth the means from them, and who only must give them the means whoever be the Instrument, Matthew 9. 38. He is the Lord of the harvest,
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.
3. Why does he withhold the means, Because he hath no respect to them, nor care of their salvation, Act. 17. 30. The times of this ignorance God regarded not.
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;
2. If it do thee no good, it will do thee hurt, 2. Cor. 2. 16. It is a savour of death, where it is not a savour of life. 3. The true cause (as thou hast herd) why thou profitest not, is Because the Lord favours thee not;
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;
they would be more earnest with God for his blessing upon his Ordinance 3. To admonish Christians, not to despise the Ministry of the Meanest of God's Servants;
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,
For I know well: 1. There be many that run before they be sent, Jeremiah 23. 2• …. 2. It were as intolerable bondage and tyranny, to bind God's people to rest upon the Ministry of such as cannot instruct them,
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;
as having Pastors in the places where they live, of meaner Gifts, do desire (so they do without open breach or contempt of the Churches order) to enjoy the Ministry of such as have better Gifts;
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;
Because, 1. That though sundry of the hearers (not of the Scribes and Pharisees only) but of John the Baptist also did oft frequent Christ Ministry, not only on other days, but even on Sabbaths also;
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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.
Therefore • … aul calls upon Timothy, to stir up his gift, 2 Tim. 1. 6. and to give himself diligently to study for the increase of his Gifts, 1 Tim. 4. 14, 15. and Telleth him this was the Way, to save himself, and them that hear him, ver.
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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,
as by excellent Gifts? But the Apostle plainly Declareth by these exhortations that he was of Another mind. 3. Every Christian hath right and title to the Gifts of all God's Servants,
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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,
and may receive Comfort and edification by him, 1. Cor. 14. 31. 2. The power of the Ministry dependeth not (as we have herd) on the excellency of the Teachers Gifts,
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 shall hide a multitude of Sins, James 5. 20. 2. If thou endeavour it with an honest heart, be thy Gifts never so weak and mean, thou hast cause to expect God's blessing,
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.
THE FIVE AND FIFTIETH LECTURE, ON IVNE, XXVI. MDCX. JOHN IIII. XXXI, XXXII, XXXIII, XXXIV. In the mean while, his Disciples prayed him, saying: Master eat.
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,
we have herd in the former Verses, what zeal the Woman of Samaria (being converted her self) did show, in seeking the conversion of all her neighbours,
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,
Now in these Verses that I have read, and those foure that follow, the Evangelist Reporteth the speech, that passed between christ and his Disciples, in the mean time while the woman was in going to call her neighbours,
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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,
And this speech Consisteth of two parts. 1. The declaration of our Saviour's zeal, in preferring the work of his Ministry before his meat and drink, (contained in these foure Verses I have now read unto you;) 2. The exhortation that he gives unto his Disciples, to follow his Exampl therein, (in the foure Verses following.) And in the First part (the Verses I have now read) foure things Are noted by the Evangelist: 1. The motion which the Disciples make unto him, that he would eat somewhat, a motion no whit unfit,
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,
as we read also that Elijah (notwithstanding his strict course of life) was wont to do, 1. Kings 17. 6. 2. They perceived him to be weary, verse 6. and in that respect also to have need of refreshing. 3. They found him to be now At leisure,
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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 free from other employment 4. They Thought they should have gone forward their journey to Galilee that afternoon, verse 3, 4. 5. They perceived by him, that (though he was hungry,
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.
and had Set it before him, he had no disposition to eat any, and Therefore (out of their duty and love unto him) they desire him to eat, verse 31. 2. The answer christ makes unto this their motion, verse 32. He had meat to eat, that they knew not of.
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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.
3 The question which the Disciples had among themselves about this answer their Master had made unto them, verse 33. They wondered how he (in that place) should come by meat.
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,
4. The manifestation that christ himself makes of his own meaning in that answer he had given unto them, verse 34. The meat he spoke of, was 1. To do the will of him that sent him, that is, to instruct and save Souls. 2. To finish his work. It is my meat (Says christ) to finish it, to exercise my self in it still,
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,
The First thing then that in these Verses Offereth it self to our consideration, is this, that the Disciples (out of the love and respect they had unto our Saviour) do move and entreat him to eat somewhat,
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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 his Church. 1. For the care of our selves this Way, see a plain direction given us by the Apostle, Ephesians 5. 29. No man ever yet hated his own Flesh, but Nourishes and Cherishes it.
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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• ….
And 2. For the care we should have of Others, it is to be observed, that when our Saviour had restored the daughter of Jairus to life, he commanded that something should be given her to eat, Mar. 5. 43. and that all those works of mercy unto which the Lord will show such respect At the day of judgement, Matthew 25. 42, 4• ….
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1. The commandement of God that forbids vs to kill and take away the life either of our selues or others, Exod. 20. 13. commandeth vs to vse all good meanes for the preseruing of life both in our selues and others.
1. The Commandment of God that forbids us to kill and take away the life either of our selves or Others, Exod 20. 13. commands us to use all good means for the preserving of life both in our selves and Others.
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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,
2. All the creatures of God that serve for the preservation and health, and Comfort of our bodies, Are given us by God, to that end that we might use and enjoy them,
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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 the Apostle, 1. Tim. 6. 17. He gives us richly all things to enjoy, and 1. Tim. 4. 3. God hath created Meats to be received with thanksgiving of them which believe and know the truth.
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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,
3. The bodies of God's Servants 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,
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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.
Therefore when our Saviour speaks how the Lord fitted him to the work of mediation and redemption, Says Hebrew 10. 5. A body hast thou prepared me, thou hast given me a body fit for that work and service.
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The Vse of this Doctrine is: 1. For reproofe of such as in their health (vpon pretence of Religion and mortification) neglect and macerate their bodies,
The Use of this Doctrine is: 1. For reproof of such as in their health (upon pretence of Religion and mortification) neglect and macerate their bodies,
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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,
I grant that it is sometime profitable and necessary to abridge our selves of the comforts of this life: 1. For the taming and mortifying of the Flesh,
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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,
and bringing of the body in subjection to the soul, I keep under my body and bring it into subjection, 1. Cor. 9. 17. 2. For the profession of our Repentance and humiliation before God, Ezra did eat no bred,
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,
nor drink water, for he mourned Because of the Transgression of them that had been carried away, Ezra 10. 6. 3. For our help in extraordinary prayer, Let them not feed 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,
but let man and beast be covered with Sackcloth and cry mightily unto God, Ion. 3. 7, 8. In which three respects, God enjoined his people to keep a day of solemn abstinence once every year,
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,
though they had no other extraordinary occasion to move them to it, Levites 23. 29. But even At such times the Lord requires us to keep 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,
nor make them unserviceable unto us, I will have mercy, and not sacrifice Says the Lord, Matthew 12. 7. And the rather Because we Are Easily drawn to hypocrisy this Way,
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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.
and even to put holiness in Will worship, and humility, and neglecting of the body, as the Apostle notes, Colos 2. 23. 2. For reproof of such as in their sickness refuse or neglect the benefit of Physic.
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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;
and withholdeth those diseases from us and our families that fallen upon Others; and who heals us when we Are sick, whither we have taken Physic or no;
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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,
if we recover our health, it is the Lord that heals us, he is the God of our life, Psalm 42. 8. and of our health also, he is the strength of our life, Psalm 27. 1. yea, it cannot be denied,
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.
when the Lord had promised this as a blessing to such as Fear him, and harken diligently to his voice, that he will bring none of these diseases upon them that he hath brought upon Others, this reason he gives for it, Exod 15. 26. For I am the Lord that heals thee.
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,
yea thoroughly 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 Physicians of his own, Gen. 50 2. And the sick have need of a physician, Says our Saviour, Matthew 9. 12. 2. It being God's Ordinance every man that needs it,
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 we wilfully refuse this means, whereby he hath appointed to give us health, as our Saviour Says he should have tempted God if he should have cast himself down from the pinnacle of the Temple, in expectation of an extraordinary protection from God when there was an ordinary Way from him to come down by, Mathew 4. 7. It carries (I know) a great show of piety and patience,
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,
Such Are not only our Common drunkards, but they also that drink more then does them good, such as use excess of wine or strong drink, 1. Pet. 4 3. that seek out the Strongest drink they can find,
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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,
for, is 1. The cheering of the spirits of such as Are heavy hearted, Pro • … 1. 6, 7. 2. That men in the liberal use of them might serve him with ioyfulnes and gladness of heart, Deuteronomy 28. 47. But these men abuse them to the disabling of themselves for his service,
And that is the cause why 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;
And that is the cause why the drunkard is First of all called upon to mourn for the dearth that God threatened, Joel 1. 5. 3. They sin against their own Souls, by impenitency, that they cannot leave this sin;
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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.
4. They sin against their own bodies, 1. By bringing upon them diseases, Hos. 7. 5. The Princes made him sick with bottles of wine 2. By making them unserviceable to their Souls, through a strange sottishness they have brought upon themselves thereby, Hos. 4. 11. Wine and new wine take away the heart, bereave them of all use of their reason and understanding.
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.
for the Apostle Aggravateth this sin of fornication even by this argument, 1. Cor. 6. 18. He that Committeth fornication, Sinneth against his own body.
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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.
Lecture the sixe and fiftieth, Iuly 3. 1610. JOHN IIII. XXXII, XXXIV. IT follows that we proceed unto the answer which our Saviour makes unto 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;
And for the better understanding of the words, we must know 1. That the cause why he did now forbear to eat, was not for that he had no need of meat;
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 Thought that the service he should do to his father in instructing the Samaritans, would be ever a whit the more meritorious or acceptable unto him, Because he did it 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;
Nay he Professes himself to have been unlike unto John the Baptist, even in this point, the Son of man Come eating and drinking Says he, Matthew 11. 19. yea he was wont to take the benefit of God's creatures;
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;
It was noted of him by his carping enemies that he was wont to drink wine, Lycia 7. 34. And it is said of him twice, that he suffered his feet to be anointed with very precious ointment, Lycia 7. 38. and John 12. 3. 5. neither refused he to go to feasts when he was bidden;
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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.
Because he did not teach them to fast, Lycia 5. 33. Why then does he forbear his meat At this time? surely Because he would not let slip a notable occasion and opportunity of winning Souls to God, which he knew was now to be offered unto him.
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Now that we may receiue our instruction from this notable example of our Sauiours zeale, which is here set forth for our imitation, let vs obserue these three points in it. 1. That he is so carefull to take the occasion and opportunity that is here offered of inlarging his Fathers Kingdome, that (though he was hungry) he neglects his meat for it. 2. That he calls this his meate, to doe the will of his Father, in instructing and conuerting of men. 3. That (though he had time to eate without any hinderance vnto that worke) yet the care he had of this businesse,
Now that we may receive our instruction from this notable Exampl of our Saviour's zeal, which is Here Set forth for our imitation, let us observe these three points in it. 1. That he is so careful to take the occasion and opportunity that is Here offered of enlarging his Father's Kingdom, that (though he was hungry) he neglects his meat for it. 2. That he calls this his meat, to do the will of his Father, in instructing and converting of men. 3. That (though he had time to eat without any hindrance unto that work) yet the care he had of this business,
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and from thence comes that speech, quench not the spirit, 1. Thess. 5. 19. And all that are regenerated by the Spirit of Christ, are said to be baptized with the Holy Ghost,
and from thence comes that speech, quench not the Spirit, 1. Thess 5. 19. And all that Are regenerated by the Spirit of christ, Are said to be baptised with the Holy Ghost,
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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.
Apollos is commended for this, Acts 18. 25. that being fervent in the Spirit he taught diligently the things of the Lord, This is required in them that hear the Word, Lycia 24. 32. Did not our hearts burn within us when he opened to us the Scriptures.
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.
Yea this is in general required of us in our Whole profession and practice of Religion, Tit. 2. 14, christ gave himself for us to purify to himself a peculiar people zealous of good works.
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,
Therefore it is noted to the praise of Jehoshaphat, that he lift up his heart to the ways of the Lord, 2. Chronicles 17. 6. And of Hezekiah it is said, that in all the works he began for the service of the house of God, to seek his god, he did it with all his heart and prospered, 2. Chronicles 31. 31. And of Josiah, that he turned to the Lord with all his heart,
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.
1. Every one that looks to be saved by christ, must be a follower of christ, He that Says he Abideth in him (Says the Apostle, 1. John 2. 6.) must himself walk also, even as he walked.
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,
This is plain by that speech of christ to the Laodiceans, Reu. 3. 16. 1. He Professes that he liketh not so ill of him that is cold, that is an Idolater or a worldling, a man of no Religion,
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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.
neither Papist nor Turk is in so bad an estate, in Some respect, as the Gospeler is that is void of zeal: 3. That God hath threatened to deprive them of the Gospel that profess it without zealous love unto it.
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.
I will show you the properties of true zeal, as they Are described unto us in this Exampl of our Saviour Here, which we Are bound to imitate and conform our selves unto.
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.
It is usual (we know) in Scriptures, to express an earnest desire we have or should have to any thing, by the Metaphor of hunger and thirst, Matthew 5. 6. as we say in our Proverb, we would do such a thing as willingly as we would eat, when we Are hungry.
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;
If any man desire the office of a Bishop (Says the Apostle, 1. Tim. 3. 1.) he Desires a good work. It is true indeed, that the best of God's Servants have been At the First exceedingly unwilling and backward;
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.
When the Prophet Isaiah (who had been a little before greatly dejected in the sense of his own unworthiness and unfitness to this function, Isaiah 6. 5.) herd the Lord say, verse 8. Whom shall I send? or who shall go for us? then I said (Says 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.
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 every one whose heart stirred him up to come unto the work to do it.
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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,
he must go to it as willingly, as he Goes to his meat, when he is hungry, Feed the Flock of God (Says the Apostle, 1. Pet. 5. 2.) and care for it, not by constraint,
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.
2. By this property also must every one of God's people try themselves, even by that willingness and unfeigned desire that is in them to serve God, and to enlarge his Kingdom.
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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,
The faithful Are oft described by this property, and have rejoiced and found Comfort in this, that though their ability to do God service hath been slender,
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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 came againe to him.
When Ionathan (having been long fasting) had eaten a little, his eyes received sighed, 1. Sam. 14. 27. And it is said of the poor Egyptian servant, that had neither eat nor drunk in three days, that when David had given him somewhat to eat, 1. Sam. 30. 12. his Spirit Come again to him.
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.
and that is the cause why that prayer is so often used, 2. Chronicles 6. 4. Let thy Saints rejoice in Goodness, Psalm 7. 11. Let them that love thy name, be joyful in thee, Psalm 70. 4. Let all those that seek thee, be glad and rejoice in thee.
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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.
and commended in God's Servants, as a notable Signen of their zeal, and of the uprightness of their hearts, that God's service was as meat and drink unto them, they took great Comfort and delight in it.
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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.
as a multitude that Keepeth a feast, Psalm 42. 4. And so he stirs up all God's people to do, Psalm 120. 2. Serve the Lord with gladness, come before him with joyfulness.
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.
That when God preached the Gospel and the promises of salvation by christ unto them, they received them thankfully, saluted and welcomed them, they joyed in them.
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;
It is said of David, that as in all his heaviness and extremity, his manner was to betake himself to prayer, Psalm 109. 4 so that he was wont to find exceeding joy and Comfort in it;
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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,
when he makes mention how in his great affliction, he betook himself to prayer, Psalm 30. 8, 9, 10. He tells us, verse 11. what Comfort he found in it, Thou hast turned for me my mourning into dancing, thou hast put of my Sackcloth,
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,
Thus have they joyed also in the receiving of the Sacrament, 2. Chronicles 30. 21. They kept the feast of unleavened bred with great gladness, which is also again repeated for. 25, 26. The like is also reported of the Passover that was kept in Ezra time, Ezra 6. 22. they kept the feast of unleavened bred with joy,
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.
It is said of God's people, Neh 8. 12. that After God's service was finished, they showed a great deal of joy, Because they had understood the words that had been declared unto them by the Levites.
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.
And when David Professes, Psalm. 84. 1, 2. That his soul: longed, and even fainted for the Courts of the Lord, his heart and his Flesh cried out for the living God.
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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.
He gives this for the reason of it, Because he had found such sweetness and Comfort in God's worship and ordinances there, O how amiable (Says he) Are thy Tabernacles Oh Lord of Hosts.
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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,
and even refresheth him, he finds joy and Comfort in it? Then surely have we all cause of shame and humbling, cause to suspect that we Are no better then Laodiceans, lukewarm Professors, of whom I told you the last day, that they Are in Some respect in Worse state then such as Are key-cold,
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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,
like those, Malachi 1. 13. 2. And of many of them that tarry it out, it may be said that the trial of their countenance Testifieth against them, that they hear with no joy, they Are so drowsy, they look so heavily,
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.
It is said of a poor lame man, Acts 14. 9. that he herd Paul preach with so joyful and cheerful a countenance, that Paul beholding him, perceived by his very countenance, that he had faith to be healed.
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,
when you hear with any Spirit and affection, even by your looks, and have cause given us thereby, many times to wish, that either you would hear with more cheerfulness,
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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,
or that you would fit behind us, that you may not grieve and discourage us, in the work of our Ministry as you do. 3. A third Signen, that many take no co• … in God's Word, is this, that (whereas God's Servants as we have herd, use to go away from the hearing of the Word more comfortable,
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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• … 〈 ◊ 〉,
then they Come unto it, and love 〈 ◊ 〉 it, and the messengers of God, from whom they received it, much 〈 ◊ 〉 then they did before) these men seldom or never go fro• … 〈 ◊ 〉,
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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• … 〈 ◊ 〉:
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 have these men to Consider what it is that disqui• … 〈 ◊ 〉:
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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.
or that he hath maliciously girded, and railed upon the• … 〈 ◊ 〉 • … urely if any Preacher do so, he shall bear his condemnation, If 〈 ◊ 〉 (Says the Apostle, 1. Pet. 4 11. let him speak as the oracles of God.
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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:
God's people have ever been wont to find Comfort in his Word, even in that part of it, that hath most galled them, by discovering to them their Sins:
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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;
And thy heart tells thee, thou Feel no Comfort in it, but it vexes thee so, that were it not for such and such an alehouse, where thou Mayest find company of thine own mind;
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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.
Do they not do him good At the heart, do they not cheer and Comfort him? and Because thou Mayest the better discern of thine own case in Another men person then in thine own, I will show thee in a few Examples what thy state is.
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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.
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 God's worship in a rage, and hi• … countenance fell down.
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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.
for he being in the Synagogue where christ preached, was tormented by his Ministry, Lycia 4. 33, 34. Mar. 5. 79. Though christ had not spoken to him in particular ever a word, or once meddled with him.
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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,
That say in their hearts, as Amos 8. 5. When will the Sabbath be done, that we may Set forth wheat, making the Ephah small and the Shekel great, and with them, Malachi 1. 3. Behold what a weariness is it ▪ What a tedious thing is it to keep a Sabbath for a Whole day? whereas God hath expressly commanded, Exod 20. 10. That on the Seventh 〈 ◊ 〉 should do no manner of work,
The second Vse, that this which we haue heard of the second property of 〈 ◊ 〉 zeale serueth vnto, is to exhort all Gods seruants to striue against that vncheerefulnesse that they are so much subiect vnto,
The second Use, that this which we have herd of the second property of 〈 ◊ 〉 zeal serveth unto, is to exhort all God's Servants to strive against that uncheerefulness that they Are so much Subject unto,
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and why art thou so disquieted 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,
and why art thou so disquieted within me. Know thou, that even when thou hast most cause to be humbled and dejected in thy self through any affliction, either outward or inward,
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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,
1. No service Pleases God so well, as that which his people do perform cheerfully and with joy, Deuteronomy 28. 47, 48. Because thou servedst not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things,
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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.
As for me (Says David, Psalm 5. 7.) I will come into thy house in the multitude of thy mercy, and 130. 3. 4. If thou Lord Shouldst mark iniquities, Oh Lord who should stand? But there is forgiveness with thee that thou Mayest be feared.
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,
9. 10. That they rejoiced, Because with an upright heart they had offered willingly unto the Lord, 1. Chronicles 29. 9. The righteous shall be glad in the Lord,
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.
Lecture the eight and fiftieth, Iuly 17. 1610. JOHN IIII. XXXII, XXXIV. Follows the third Property of true zeal to be observed in this Exampl of our blessed Saviour.
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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.
even the joy that he conceived, in Foreseeing the readiness and forwardness of the Samaritans, in coming unto him At this motion, and persuasion of the Woman.
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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.
Thus did the Apostle John, 2. John 4. I rejoiced greatly, that I found of thy children walking in the truth, and 3. John 4. I have no greater joy then to hear that my Sons walk in verity.
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 he knew not how to be sufficiently thankefull vnto God for it.
The like we shall find, Philip 4. 1, 3. and Philemon 4. Yea he Professes, 1. Thess 3. 9. that he was so affected with joy for this, that he knew not how to be sufficiently thankful unto 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.
And that being in great affliction, the good tidings that Timothy brought him of the piety he found among the Thessalonians, did even Comfort and revive him, 1. Thess 3. 6, 7.
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,
David Professes, that the more any of the Saints did excel in grace, the more he delighted in them, Psalm 16. 3. Paul when he had said that he, Silvanus and Timothy, ought always to praise God for the Thessalonians, gives this for the reason,
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,
4. They have been wont to rejoice, not only for the grace they have discerned, in such as have been converted by their own Ministry (for this might grow from Self-love,
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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,
Because 1. That the good we know, we have done by our Ministry, is our best defence against wicked men, Sathan and our own conscience, 1 Cor. 9. 2, 3. 2. The more good we have done, the more grace men have received by our Ministry, the greater shall our reward be, he that (by employing his pound) gained unto his master fiue pounds, was made ruler over fiue cities, Lycia. 19. 19. and he that gained ten, over ten cities, Lycia 19. 17. 19. And the Apostle Professes that the Thessalonians that were wone 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,
and joy, and crown of rejoicing even in the presence of christ, 1. Thess 2. 19.) but they have rejoiced thus in the grace they have seen or herd of in any Others,
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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,
When Moses (that had been the only Prophet and man of fame in God's Church) sees Eldad and Medad (Obscure men) receive of the same Spirit that himself had, prophesy as well as himself, have every whit as good a gift,
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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 likely to be as well Thought of in the Church as himself (if not better) he was never a whit discontented At it (though Ioshua envied this himself,
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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,
and provoked him to do so too) but he rejoiced 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 carnal Professor, a matter of great discontentment,
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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,
Nothing fretted the wicked Iewes so much as this, when they herd Paul say he had a calling from God to preach to the Gentiles, they cried, 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,
for it is not fit that he should live, Acts 22. 21, 22. This was that, that vexed the elder brother of the Prodigal son, Lycia 15. 28, 29. So when the chief Priests and Scribes saw the children so zealous,
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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.
they count it no disparagement to see any (how young soever they be, how wicked soever they have been) to become as forward in Goodness as themselves, but they rejoice 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 to reioyce to see others more forward then themselues;
Paul and Barnabas in every place as they went, between Antioch and Ierusalem, declared to the believing Iewes, the conversion of the Gentiles (as the best news they could bring them) and it is said, they brought thereby great joy to all the brothers, Acts 15. 3. Yea God's Servants have been wont to rejoice to see Others more forward then themselves;
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,
See this in David, He was glad when the people provoked him unto forwardness, and said unto him, Let us go into the House of the Lord, Psalm 122. 1. And John Baptist, when he saw his hearers grow so forward and zealous, that his Ministry would not content them,
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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.
yet (Because he saw they went forward, they went to christ) it never troubled him, he never rated them for it, (not though he were provoked to it by Some that were a little too jealous of his credit, John 3. 26.) but he rejoiced in it, and verse 24. This (he Says) fulfilled his joy.
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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,
Do we thus rejoice in the grace we see in Others? does it do us good to see or hear of the increase of God's Church? Do we thank God for it? Do we delight in a man,
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.
Because they follow Goodness, Psalm 38. 30. Many have that accursed humour in them which Sanballat is noted for, Neh 4. 1. He was angry and soar grieved to see the walls of Ierusalem built.
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,
the peoples zeal in following christ vexed them, and was the chief cause of their practises against him, Mark 11. 18. They sought how they might destroy him,
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.
And to this purpose, somewhat must be said, First, to the people that use to leave their own Pastors: 2. To the Pastors that Are so left by their people.
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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,
yet take heed thou leave him not At any time with contempt of his Ministry. And then thou contemnest his Ministry when thou Speakest or Thinkest thus in thy heart,
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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.
though his Gifts be Far inferior to many Others, Matthew 25. 15. The Lord gave to one of his Servants fiue Talents, to Another but two, to Another but one.
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.
nor they of better Gifts despise them that had meaner, Ephesians 4. 7. To every one of us is given grace according to the measure of the gift of christ.
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.
By this reason Paul commends Timothy to the Church of Corinth, 1. Cor. 16. 10. If he come to you, let him be without Fear (take heed you wrong him not, disgrace him not) for he works the work of the Lord even as I do, 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.
This is that the Apostle speaks, 1. Thess 5. 13. Have them in singular love for their works sake, and Rom. 10. 15. If he bring to us the glad tidings of peace, the glad tidings of good things, his feet must be beautiful 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.
On the other side, the contempt done to the Ministry of the Meanest of God's Servants, reaches unto christ himself, Lycia 10. 16. he that despises you despises me.
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,
then (doubtless) thou Mayest profit by him, if the fault be not in thy self, 1. Cor. 12. 7. The manifestation of the Spirit is given to every man to profit withal, and ye may all prophesy one by one, that all may Learn,
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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,
Paul Professes this was one cause why he so earnestly desired to come to the Romans, that he might receive Some good, Some increase of faith even from them, Rom. 1. 12. And I am persuaded, there is never a Minister, that is of the most excellent Gifts (if he have a godly heart) but he can truly say, he never herd any faithful Minister in his life, that was so mean,
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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,
Now he that plants, and he that Waters Are one, 1. Corinthians 3. 5, 6, 7, 8. And God does oft give a greater blessing to Weaker then to Stronger means,
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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,
and take heed unto, the Apostles ordained Elders in every congregation, Act. 14. 23. (neither is that excuse of Some ought worth, that they Are not tied to one Parish,
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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.
but Ministers of the Church of England, so as wheresoever they Are, they cannot justly be called non-residents from their flock) so is it God's Ordinance, that every one of God's people, should have a Pastor of his own to depend upon, 1. Pet. 5. 3. Now he cannot be said to depend upon his Pastors Ministry, that does ordinarily and usually leave it, and go to Another.
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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,
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 read, that Paul left Titus in Crete, to ordain Elders in every City, they that lived together in the same town, should be under the charge of the same Elder, Tit. 1. 5. He only makes right use of the benefit of hearing such as have more excellent Gifts then his own Pastor,
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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,
but they who use it so oft, as that their stomach is thereby overthrown, and they made unable to feed on their ordinary food, abuse this good Ordinance of God,
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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.
yea they become At length like unto those, who by accustoming themselves, to drink hight and strong waters, bring their stomach to that pass, that they can find no relish in any drink or water be it never so hight or strong.
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3. He that leaueth his owne Pastour to heare another, must be carefull to approoue his heart to God, that he seeke nothing in it but sound edification onely, he goeth to the other onely,
3. He that Leaveth his own Pastor to hear Another, must be careful to approve his heart to God, that he seek nothing in it but found edification only, he Goes to the other only,
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,
This caution will be found very necessary, if we Consider the great want of judgement that appears in Christians, in the choice they make of their Teachers,
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 must have an heap of Teachers, 2. Timothy 4. 3. some prefer Others before their own Pastors, only Because they show more zeal in their, voice,
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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,
yet we may wish to them more knowledge and judgement, as the Apostle does, I pray (Says he) that your love may abound more and more in knowledge and in all judgement, Philippians 1. 9. some dislike their own Pastor,
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then a stranger can doe, which is indeed a chiefe thing wherein the faithfulnesse of a Minister may be seene, Preach the Word (saith the Apostle) bee instant in season, and out of season, reprooue, rebuke, exhort, 2. Timothy 4. 3. and for this cause they hate him as Ahab did Eliah and Micaiah, 〈 ◊ 〉.
then a stranger can do, which is indeed a chief thing wherein the faithfulness of a Minister may be seen, Preach the Word (Says the Apostle) be instant in season, and out of season, reprove, rebuke, exhort, 2. Timothy 4. 3. and for this cause they hate him as Ahab did Elijah and Micaiah, 〈 ◊ 〉.
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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,
Thess 5. 1• …. 2. Thou art bound to seek his Comfort, and to give him all good encouragement, that he may do the work of his Ministry with joy and cheerfulness, Hebrew 13. 17. And these Are the cautions which the hearer that would with Comfort,
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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,
1. If thou know any that (out of a factious humour, and in contempt of thy Ministry without a sincere respect to his edification) does leave thee, thou Mayest 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.
and think ill of him, and reproo• … e him sharply, neither art thou bound to think well of him, till he have showed himself penitent for this his offence, if he turn again to thee saying, I Repent, thou shalt forgive him.
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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,
How shall that be? Not by presenting them, and troubling them, but by searching forth and preparing many parables, by seeking to find out pleasant words and an upright writing,
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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:
then to exhortation and Doctrine. As if he should say, That thou Mayest be able to exhort and teach, study hard, Verse 14. Despise not the gift that is in thee:
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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, Suffer it not by idleness to decay, but stir it up, nourish and increase it, Verse 15. These things exercise, and give thy self unto them, that it may be seen how thou profitest among all men:
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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:
When the Apostle foretelleth, that in these latter times men should have itching ears, and should After their own Lustiest, get them an heap of Teachers, 2. Timothy 4. 2, 3. he prescribeth to Timothy this remedy to cure it, Preach the Word, be instant in season and out of season, improve, rebuke, exhort with all long-suffering and Doctrine:
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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,
for Some, milk is fit food, for Some Stronger meat, 1. Corinthians. 2. As it is a shame for a people, that have had good means of growth, to be unable to bear strong meat,
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 to stand still in need of milk, Hebrew 〈 ◊ 〉. 12. so is it a great shame for a Teacher, to have nothing but milk to Set before his people, that Are able to bear,
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Hee that in these daies would approoue himselfe to be a Scribe, taught to the Kingdome of God, (fitted of God for the worke of the Ministry) must be like vnto the housholder, which hath a treasury of good prouision in himselfe,
He that in these days would approve himself to be a Scribe, taught to the Kingdom of God, (fitted of God for the work of the Ministry) must be like unto the householder, which hath a treasury of good provision in himself,
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,
This I Thought needful to stand upon, Because I find, that those Ministers of all Others, Are most vehement and bitter in complaining of their people for going from them, who Are either utterly unable to teach profitably,
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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,
3. The last direction I have to give to such Pastors, is this, That if they see cause to judge, that such as leave them sometime, do it without contempt of their Ministry, in a dutiful 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,
and that they do indeed profit by Another more than they did by themselves, that they Are much bettered in knowledge, zealous love to the Word, Reformation of life, conscience of all their ways,
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,
Yea, say they were such as left thee with Some contempt, yet if they profit more by Another than by thee, thou Shouldst be willing to take knowledge of the good things that Are even in thine enemy,
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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 yet does he take knowledge of the good things were in them, and Praiseth God for them also, 1 Cor. 1. 4, 5. The like Exampl he gives us also, he rejoices that christ was preached even 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.
and did both for matter and method, teach profitably, yet) had naughty hearts, and preached out of envy and desire to add affliction unto his bonds, Philip 1. 15, 16, 18.
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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.
Lecture the fiftieth ninth, Iune 24. 1610. JOHN IIII. XXXII — XXXIV. Follows the fourth Property of true zeal, to be observed in this Exampl of our blessed Saviour.
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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,
Yea, he Professes it was his meat, to finish and perfect his Father's work. He that hath true zeal, will not rest in any thing he hath already done,
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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,
there is no one more essential property of true zeal, than this desire to grow. See a plain Exampl of this in Paul, he had attained to a great measure,
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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;
See an experiment of this in David, how he hungered After the Saving knowledge of God's will, Open thou mine eyes (Says he) that I may behold wondrous things out of thy Law. Teach me thy statutes;
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.
And all the people Come early in the morning to him in the Temple to hear him, Lycia 21. 37, 38. To reprove such as stand At a stay, and think they have done enough.
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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.
so is it in the mystical body of christ, Col. 2. 19. All the body furnished and knit together by Joints and bans, increases with the increasing of God, John 15. 2. Every branch that bears fruit, he Purgeth it, that it may bear more fruit.
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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;
and diligent love, and patient hope, 1. Thess 1. 3. and Says of them, that their faith grew exceedingly, and their love one towards 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 convincing of their error, that seek to justify many corruptions, both in manners and Religion, by this Argument;
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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,
Secondly, admit that the Servants of God, whose judgement and practise these men do seem to stand so much upon, had been never so learned and godly men,
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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,
We have a notable Rule given us, how Far forth we may receive, and rest upon the judgement or Exampl of any of those worthy men that have been our Teachers, Hebrew 1• …. 7. remember your guides, which have declared unto you the Word of God, as if he should say,
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,
then that which we have preached unto you (and he taught nothing but what he grounded upon the holy Scriptures and confirmed by them as is plain by that which himself Says, Acts 26. 22. Rom. 1. 12.) let him be accursed, Gal. 〈 ◊ 〉. 8. Thirdly, we Are not bound to rest in the judgement and practice of those good men that have lived before us,
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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,
an exhortation necessary for us that Are Ministers, and for all Christians: for First, if we should live a thousand Years, we can never finish our work,
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,
As christ could not say, It is finished, till he was even ready to give up the Ghost, John 930. no more can any of us Secondly, God will judge and reward us, not according to our First,
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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.
but our last works, Matthew 24. 46. Blessed is that servant, whom his master when he comes shall find so doing, 2. Pet. 3. 14. Be diligent, that ye may be found of him in peace, without spot, and blameless.
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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:
Thirdly, it argue a man never did any service to God in sincerity, if he continue not to the end, Psalm 92. 13, 14. Such as be planted in the house of the Lord, shall flourish in the Courts of our God:
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.
if he hold not out to the end, if he finish not his course well, 2. Pet. 2. 31. It had been better for them not to have known the Way of righteousness than After they have known it, to turn from the holy Commandment given unto them.
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 may be said of him as of Ruth, Chap. 3. 10. Thou hast showed more Goodness At thy latter end than At the beginning, Pro 16. 31. Age is a Crown of glory,
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.
and men also, and in pouring out the changer's money and overthrowing the table• … Insomuch as his own Disciples when they saw it, remembered and applied unto him that which was written, The zeal of thine house hath eaten me up.
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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,
and fallen out with his dearest Friends in the lords quarrel, as Moses Says of the Tribe of Levi, Deuteronomy 33. 9. Who said to his father and mother, I have not seen him,
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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.
It makes a man willing to forego the things he hath most delighted in, as these women did that gave their looking glasses made of fine brass (the Instrument that they had use of for the dressing and adorning of themselnes) towards the building of God's Tabernacle, Exod 38. 8. It makes a man careless 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.
See what stripes, and imprisonment, and perils Paul endured, that he might profit the Church, 2. Cor. 11. 23 — 26. It makes 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.
Paul was content to tarry At Athens alone, and to want the Comfort, of Timothies society, rather than the Church should want his service, 1. Thess 3. 1.
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,
Nay, a man shall never have any found Comfort in Religion, till he can say it hath cost him somewhat, I will not offer burned offerings unto the Lord my God, of that which does cost me nothing Says David, 2. Sam. 24 24. No man can enjoy this pearl with Comfort, that prizeth it not above all other things,
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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 it;
For reproof of such as pretend they love the Lord and his Word, and yet prefer every trifle that hath the least show of profit and Comfort before it;
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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,
Because they do it openly and publicly, they declare their since as Sodom, they hide it not, Isaiah 3. 9. Thirdly, they do it in contempt of the Word, by the Ministry whereof the unlawfulness of this hath been discovered unto them,
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.
And this as the Apostle Says, Rom. 7. 13. makes sin exceeding sinful. This circumstance made even the gathering of a few sticks upon the Sabbath a capital crime, Num. 15. 35. Let them also look to this, that suffer their Servants so to do, and Set them on too.
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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.
If a man be in the right Way, he cannot be too forward, zealous, or precise, Psalm 119. 32. To run the Way of God's Commandments is a duty, and no fault.
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.
Many good Souls have many Troubles and discomforts, and make their lives Far more irksome than they need, by making conscience and scruple of many things they need not, by being righteous overmuch, as Solomon speaks, Eccles. 7. 18. To exhort all men to examine their zeal.
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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.
even to be most bitter enemies and persecutors of God's truth and Servants. Such is their zeal, that stand for, and urge so eagerly the traditions of men.
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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.
the devout women in Antioch were the Fittest Instruments the Iewes could use to persecute the Apostles and expel them out of their coasts, Acts 13. 50. and it was Paul's zeal towards God, that made him persecute the Way of christ even unto the death, Acts 22. 3, 4. And that that made the Iewes and other enemies of the Gospel, to excommunicate God's Servants and to kill them, was this conceit they had (out of a blind zeal) that they did God good service in it, John 16. 2.
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.
Our Saviour, having in the former Verses given a most plain demonstration of that Ardent desire that was in him, to win Souls unto God, does in these Verses labour to stir up and kindle the like affection in his Disciples.
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,
We shall find Therefore, that there is scarce any one truth in all Religion, which the Holy Ghost hath taught us so plainly, by so many familiar comparisons and Similitudes,
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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;
and ready for the fickle, verse 35. Secondly, from the great reward and Comfort they should be sure to receive for doing of this work, verse 36. Thirdly, from the easiness and facility of the labour God required of them, verse 37, 38. The First of these three Arguments, taken from this present necessity, our Saviour sets down, verse 35. by a comparison taken from the care that men have of their harvest;
Now the Doctrine, that our Sauiour intendeth to teach vs here, is this, That the Ministry of the Word is a matter of great necessity, for the saluation of men.
Now the Doctrine, that our Saviour intends to teach us Here, is this, That the Ministry of the Word is a matter of great necessity, for the salvation of men.
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:
the Lord hath Therefore taught it us by such comparisons, as every man can understand and judge of. Fiue of these comparisons I will propound unto you:
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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,
1. Sometime God's 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 have a plot for a Garden or Orchard in the best soil under heaven, it is not possible it should yield you any pleasant fruit,
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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,
2. Sometime 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,
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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,
3. Sometime God's people Are called the Sons and daughters of God, 2. Cor. 6. 18. and then Preachers Are called both the spiritual Father's, by whom they Are begotten unto God, 1. Cor. 4. 15. and the Nurse's, by whom they Are fed with milk,
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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.
4. Sometime God's people Are called Pilgrim's, that travail in a strange, and unknown, and dangerous Way, 1. Pet. 2. 11. and then Preachers Are called their guides, Hebrew 13. 7. and the Light of the world, Matthew 5. 14.
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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,
5. Lastly, God's people Are called sometime the lords Husbandry, and corn field, 1. Cor. 3. 9. and then Preachers Are called both his labourers, that by stocking,
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and dunging, and plowing the ground, prepare it, wee are labourers together with God, 1. Cor. 3. 9. and his seeds-men, that sowe it, the sower soweth the Word, Mar. 4. 14. and his reapers and haruest-men, that get downe his corne,
and dunging, and plowing the ground, prepare it, we Are labourers together with God, 1. Cor. 3. 9. and his Seeds-men, that sow it, the sour Soweth the Word, Mar. 4. 14. and his reapers and haruest-men, that get down his corn,
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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.
but the labourers Are few, pray ye Therefore the Lord of the harvest that he would send forth labourers into his harvest, Luk. 10. 2. and in this Text most plainly.
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The Reason why preaching is of such absolute necessity (as we haue heard) to the saluation of men, is that which the Apostle giueth, 1. Cor. 1. • … 1. It pleased God, by the foolishnesse of preaching, to saue such as beleeue:
The Reason why preaching is of such absolute necessity (as we have herd) to the salvation of men, is that which the Apostle gives, 1. Cor. 1. • … 1. It pleased God, by the foolishness of preaching, to save such as believe:
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,
let no Christian any longer withstand it, or make any question of it (now he hath herd it so clearly and evidently confirmed to him out of God's Word) lest he be found even a fighter against God,
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that count the calling of the Ministry the most vnnecessary calling in the Common-wealth; that thinke of all callings and conditions of men, Preachers may best be spared:
that count the calling of the Ministry the most unnecessary calling in the Commonwealth; that think of all callings and conditions of men, Preachers may best be spared:
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,
For, how can a man more directly contradict the Word and Spirit of God, than by saying or thinking thus? But know this (Beloved) for a certainty, that as in the Church there is no calling of that necessity as a good Ministry (the lords Orchard, the lords Building, the lords Family, the lords Husbandry cannot possibly be without it) so even in the Commonwealth, there is no calling but one so necessary, no calling but one (the Magistracy I mean) whereby the Commonwealth receiveth 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,
as by the Ministry, Thou leddest thy people like a flock, by the hand of Moses and Aaron, Psalm 77. 20. Yea the best policy that any state can use, to cause the Commonwealth to prosper and flourish, is to plant in every part of it, in every Congregation,
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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.
That is the reason, why the prophets of God Are wont to be called the Chariots and Horsemen of Israel, 2. King. 2. 12. the chief 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,
So when the Levites that fled from the ten Tribes received entertainment under the government of Rehoboam, and exercised their Ministry there, it is said expressly, 2. Chronicles 11. 17. that they strengthened the Kingdom of Iuda,
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 when Jehoshaphat had sent Preachers to all the Cities of Iuda, to teach the people, 2. Chronicles 17. 9. it is immediately added, Verse 10. that the Fear of the Lord fell upon all the Kingdoms of the Lands, that were round about Iuda,
First, the sinnes 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,
First, the Sins of the land Are the bane of the Commonwealth, the only things that bring ruin upon a state, for the Transgression of a land many Are the Princes thereof, Pro 28. 2. And there is no such mean to restrain men from sin,
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.
Secondly, the strength and Prosperity of a Kingdom consists in this, when superiors Rule well, and inferiors obey well, and equals live justly and lovingly together.
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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 to do it even out of conscience to God, which is the Strongest band of all other, ye shall Fear every man his mother (she is nam First Because children Are most apt to neglect their duty to her) and his father, and (as a mean thereof) keeping my Sabbaths, Levites 19. 3. And Therefore (to conclude) Magistrates and great men can no Way better show themselves to be indeed Father's of their Country,
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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,
First, that the Holy Ghost makes it a mark whereby he may be known, whom God hath elected unto life, to be willing and desirous to hear, my sheep hear my voice, John 10. 27. and the contrary, a mark of a Reprobate, ye Therefore hear not God's Word,
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,
and do many good things, the Gentiles which have not the law do by nature the things contained in the law, Rom. 2. 14. but the only means of regeneration, is the Word preached, being born again, not of corruptible seed,
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.
25. Therefore is it so expressly noted of those Churches and Persons, whose conversion the Holy Ghost gives testimony unto, that they were converted by preaching.
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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,
The Romans were in the number of those that were converted by Peter's Ministry, Acts 2. 10. the Corinthians were begotten anew by Paul's Ministry, 1. Cor. 4. 15. the Galatians received the Spirit by the hearing of faith (the Doctrine of faith) preached, Gal. 3. 2. the Ephesians trusted in christ After that they had herd the word of truth and not before, Ephesians 1. 13. the good things that were in the Philippians they had received by hearing of Paul, Philip 4. 9. the colossians brought forth no fruit unto God, till the Gospel Come 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 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:
and they had herd it preached by Epaphras, Col. 1. 6, 7. the Thessalonians were wone to God by Paul's Ministry, 1. Thess 2. 13. Timothy was begotten to God by Paul's Ministry, 1. Tim. 1. 2. and so was Titus, Tit. 1. 4. and so was Philemon, Philip 1. 9. the Christian Hebrews were required to follow the faith of them that had spoken to them the Word of God, Hebrew 13. 7. and they to whom the Apostle James did write, were begotten by God through the Word of truth, James 1. 18. and so were they to whom the Apostle Peter wrote, 1. Pet. 1. 23. and those to whom John wrote, had that grace which he Desires should abide in them, by hearing, 1. John 2. 24. the good things that were in the Elect Lady and her children were wrought in them by Iohns Ministry, 2. John 8. and Gaius was one of his children also, 3. John 4. and the faith full unto whom Iude writes had been hearers of the Apostles, Iude 17. Thirdly, whatsoever a men state and condition be, he hath need to hear:
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 this is the means to open their eyes, and bring them out of the power of Sathan, Act. 26. 18. Secondly, such as have already good affections and Desires;
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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;
and the edifying of the body of christ, Ephesians 4. 12. The fourth Use, is to stir up the Minister to diligence in his calling, to which he is tied by a double bound;
first, in respect of the commandement 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,
First, in respect of the Commandment of God, necessity is laid upon me, yea woe is unto me if I preach not the Gospel, 1. Cor. 9. 16. secondly, in respect of the necessity of the people, he is Set as a watchman over God's people, etc. Ezekiel 33. 6. To this end it is profitable for him to do as christ Here wills his Disciples, viz. lift up 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 behold the regions, that is, Consider the estate and condition of his people, and seek to take particular knowledge of the estate of every one of his people (as Paul did who taught them At Ephesus from house to house, Acts 20. 20. and warned every one of them, verse 31.) And this will make him diligent,
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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.
This wrought compassion towards the people in our Saviour, Matthew 9. 36. When he saw the Multitudes, that they were as sheep scattered abroad, having no shepherd, he was moved 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;
The sixtie one Lecture. August 7. 1610. JOHN IIII. XXXVI. IT follows, that we proceed now unto the second argument, that our Saviour uses, to move his Disciples to zeal in their Ministry, which is Set down in this verse;
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:
For our Saviour, Continuing the comparison which he had begun in the former verse, gives Here three notable encouragements, from the Exampl of the harvestman:
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:
yea better wages, and better cheer for Harvest-work, than for any other work in Husbandry. All men Are wont to be liberally minded towards their harvest folk:
They that tread their winepresses, suffer thirst, saith Ioh, speaking of the cruell 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,
They that tread their winepresses, suffer thirst, Says John, speaking of the cruel oppressor, Job 24. 11. And James 5. 4. Behold, the hire of the labourers which have reaped your fields (which is of you kept back by fraud) Cries,
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;
And if men be wont to respect their harvest-folk so much, then surely (Says our Saviour Here) my Father will not suffer you, that Are his harvest-folk, to want. He that reapeth, receiveth wages;
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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;
and say, The blessing of the Lord be upon you, we bless you in the Name of the Lord, Psalm 129. 7, 8. Now (Says our Saviour) the fruit that you shall gather, which Are the lords reapers, is Another manner of grain and fruit than they work for;
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.
And this custom of making merry, and rejoicing After harvest, we shall find it hath been very ancient, Isaiah 9. 3. They have rejoiced before thee, according to the joy in harvest.
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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,
Yea, the Lord hath commanded and enjoined his people a public and solemn rejoicing, and ordained, that the feast of Tabernacles should At this time be kept to that end, Deuteronomy 16. 1• …, 14. Thou shalt observe the feast of the Tabernacles seuen days,
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First, 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,
First, that even in this life, while they Are doing their work, the Lord hath care to provide well and liberally for them, that they may want nothing while they Are doing his work,
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 the prophets, we know what Stephen Says, Which of the prophets, have not your Father's persecuted? And James 5. 10. Take my brothers the prophets, who have spoken in the Name of the Lord,
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.
But if we will look into it with a spiritual eye, we shall find this to be true, that even in this life God hath special care to provide for faithful Ministers above all other men.
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,
Moses hath a strange speech to this purpose, Deuteronomy 10. 8, 9. At that time the Lord separated the tribe of Levi, to bear the Ark of the Covenant of the Lord, to stand before the Lord, to minister unto him,
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.
2. None have such promises of protection and deliverance from trouble, as the faithful Minister, Psalm 122. 16. I will cloth her Priests with salvation.
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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;
and that their enemies have so prevailed against them, and that oftentimes even unto the death? I answer, the reason was, not that the Lord became careless of their peace, and liberty, and safety;
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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,
As it is said of God's two Witnesses, Revel. 11. 7. When they have finished their testimony, the beast that comes out of the bottomless pit, shall make war against them,
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.
and constant Confessi of his truth, than by their peace, as the Apostle Says of his own Troubles, the things which happened unto me, have fallen out rather to the furtherance of the Gospel, Philip 1. 12.
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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,
Hitherto belongeth that benediction and prophetical prayer, that Moses made for Levi, Deuteronomy 33. 11. Smite through the loins of them that rise against him,
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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,
Therefore we shall find, that of all the Sins, whereby a people have provoked him, God hath been least able to endure this, 2 Chronicles 36. 16. Iudah was guilty of many Sins,
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,
Reu. 11. 18. The time of the dead is come, that they should be judged, and that thou Shouldst give reward unto thy Servants the prophets, and to thy Saints,
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,
Matthew 5. 12. Great is your reward in heaven: for so persecuted they the prophets. Dan. 12. 3. They that be wise, shall shine as the brightness of the firmament,
The Vse of this Doctrine, is, to encourage and comfort the Ministers of Christ, against all the grieuances and discomforts they receiue from the world:
The Use of this Doctrine, is, to encourage and Comfort the Ministers of christ, against all the grievances and discomforts they receive from the world:
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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,
And what man, that is in high favour with the Prince, will be disquieted, if a child or a mad man, that he meeteth with in the street, refuse to do him Reverence,
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;
or wealth, or titles) every one, even the youngest and Basest, will despise him I know well, a great cause of this is the just judgement of God upon the insufficiency, idleness, covetousness, and lasciuiouinesse of many Ministers;
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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;
I say, not only take heed thou persecute them not, wrong them not, disgrace them not, deride them not, grieve 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,
when Ishmael mocked Isaac, the Holy Ghost Says, He persecuted him, Gall 4. 29. and he that grieves and Discourageth a Minister, hindereth God's work in his Ministry,
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;
2. Chronicles 30. • … 2. yea he commanded the people to give the portion to the Priests and the Levites, that they might be encouraged in the Law of the Lord, 2. Chronicles 3• …. 4. and of Josiah, it is said, that he encouraged the Priests to the service of the house of the Lord, 2. Chronicles 35. 2. Let no man count himself religious that does not love and Reverence every good Minister, Matthew • … 0 11. Inquire who is worthy (that is, who fears God, loves the Word) and there be bold to tarry and receive entertai• … ement;
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,
WE have already herd, that in these Verses, and those two that go before, our Saviour hath endeavoured, to stir up his Disciples to that diligence in their Ministry,
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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;
and that he uses three effectual Arguments to persuade them thereunto, all Set down in an allegory and comparison, taken from them that do Harvest-work: two ofthem we have already handled and finished in the two former Verses;
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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.
the First taken from the present necessity of God's people, verse 35. and the second taken from the reward and Comfort themselves should be sure to receive by it.
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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.
and that is taken from the facility and easiness of that work that they were to do in comparison of that wherein their fellow Servants the prophets that had been before them had laboured.
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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.
when they saw any enjoy the fruit of Another men labour, they were wont to say, One Soweth and Another reapeth, As we also say in the like case, One beats the bush and Another Goes away with the bird.
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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;
the prophets took pains for you, you shall enjoy the fruit of their labours: the pains they took shall be a great advantage to you in your Ministry;
the Prophets shall not thinke their labour lost, but though they conuerted few or none, in comparison of that that you shall doe, yet when they shall vnderstand what good you haue done in your Ministry,
the prophets shall not think their labour lost, but though they converted few or none, in comparison of that that you shall do, yet when they shall understand what good you have done in your Ministry,
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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.
and what help you shall have received by their labours, they shall be so Far from envying and murmuring At it, that they shall rejoice in it exceedingly.
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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.
So that we see these words do offer to our consideration, three principal points, as the fountains from which the Doctrine and Instruction must arise, which we Are to receive from them.
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,
Thirdly, that the prophets shall be no whit discontented At this, when they shall understand, that the Apostles have done much more good than themselves were able to do,
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.
How could that be (may you say) seeing there was none of those to whom the Apostles preached, that ever herd any of the prophets? Answer I answer, that by the writings of the prophets they were thus prepared.
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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.
We read, that At the time when our Saviour Come, and when the Gospel was to be preached by him and his Apostles, the people of God were marvellously prepared to receive 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.
So it is said of Simeon, that he waited for the consolation of Israel, Lycia 2. 25. and Verse 30. it is said that Anna spoke of christ, to all that looked for redemption in Ierusalem.
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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;
they all (both Iewes and Samaritans) expected his coming At this time, and the performance of those glorious promises that God made to the Church in him;
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So, after, we read that the thing that made them so ready to receiue and beleeue the Doctrine of the Apostles, was this, that they found it so consonant to that which they had read in the writings of the Prophets, Acts 17. 11. 12. So that the Apostles could neuer haue done that good they did in their Ministry, had they not beene helped by the labours and writings of the Prophets.
So, After, we read that the thing that made them so ready to receive and believe the Doctrine of the Apostles, was this, that they found it so consonant to that which they had read in the writings of the prophets, Acts 17. 11. 12. So that the Apostles could never have done that good they did in their Ministry, had they not been helped by the labours and writings of the prophets.
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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;
Ob. How can this be? Did not the Ministry under the Law convert Souls also? did it not reap and gather Some corn into the lords bairn? Answer Yes surely;
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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.
Neither was this efficacy and fruitfulness peculiar to the Ministry of the Apostles (though they had it in greater measure than any other) but this may also be truly said of all the Ministers of the New Testament, That they Are Far more fruitful and profitable in their Ministry, than the prophets were.
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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.
For though christ speaks Here to his Apostles only, yet this comparison holds between the prophets and all the Ministers of the Gospel, they were sower's, and we Are reapers.
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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,
he adds in the latter end of that 11. verse, Notwithstanding he that is least in the Kingdom of heaven, (that is, in the new estate of the Church, is, not in respect of his person and Gifts,
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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 encre ase on the right hand,
Hitherto belong those prophecies, that in the days of the Gospel, the Church should so increase, Isaiah 54. 2, 3. Enlarge thy tents; for thou shalt 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 on the left, and that knowledge should then abound, Isaiah 11. 9. and sanctification also, After those days (the days of the Gospel he means) Says the Lord, I will put my law in their inward parts,
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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.
but he meets with foure sorts of ground, whereof the one is good, as our Saviour Teaches us in that Parable, Matthew 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 only, but of the Spirit.
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.
3. The Spirit of God (which only makes the Word of God effectual in the heart of man) is much more plentifully bestowed since the time of Christ Ascension, than ever it was before.
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.
even for the perfecting of the Saints, and for the edifying of the body of christ, Ephesians 4. 8. 12. the manifestation of the Spirit is given to every man to profit withal, 1. Cor. 12. 7. 2. Every man should count it his misery to be unprofitable, it is noted for a great part of the misery of our estate by nature, that we Are altogether unprofitable, Rom. 3. 12. how much more a Minister? Matthew 21. 30. cast ye the unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth.
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.
and approveth of our Ministry, when we Are fruitful, when the porter (the Holy Ghost) appears unto us, and gives Entrance to our Ministry into the hearts of the people, John 10. 3. as we know he did to Paul's Ministry into the heart of Lydia, Act. 16. 14. We have herd 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 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
The Servants, to whom God committed his Talents, if they were good and faithful Servants, gained somewhat to their Master, Matthew 25. 23. Thus Paul approveth himself to be an able Minister of the Gospel, the Corinthians that were converted by his Ministry, were his letters of commendation written in his heart (yielding him much inward Comfort and assurance of his calling) and also known and read of all men, such an evidence of his calling as was apparent unto all men, 2. Cor. 3. 2. this he calls the very seal of his Apostleship, 1. Cor. 9 2
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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,
1. We must be diligent and painful, both in study and in preaching, give attendance to reading, to exhortation, to Doctrine, neglect not the gift that is in thee, but both by diligence in study,
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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.
but) which may be most profitable, and of use to them we teach, speak thou the things which become found (wholesome) Doctrine, Tit. 2. 1. and the things that he would have Titus to affirm constantly, and to insist upon in his Ministry, Are the things that Are good and profitable unto men, Tit. 3. 8. 3. Strive to teach in that manner, as may most profit thy hearers.
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.
then ten thousand words in an unknown tongue, 1. Cor. 14. 18, 19. Hitherto belongeth that exhortation, preach the Word, reprove, rebuke, exhort, that is, apply thy Doctrine always to the present estate and condition of thy hearers, 2. Tim. 4. 2.
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.
then that any man should make my glorying void, that is, rather then that any man should be able to Object ought against me, that might disprove my uprightness of heart and faithfulness in my Ministry which is the main thing I have to rejoice and glory in.
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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,
5. Be earnest with God in prayer, that he would make thy Ministry fruitful, Paul bowed his knees unto God for the Ephesians, Ephesians 3. 14. for it is he only must give us grace to teach profitably, we Are not sufficient of our selves to think any thing as of our selves (to meditate of any good thing) but our sufficiency is of God, 2. Cor. 3. 5. and our people grace to hear profitably, he Teaches them to profit, Isaiah 48. 17. We should importune the Lord in that manner,
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.
so did our Saviour with his hearers, Matthew 13. 51. have ye understood all these things? And the Apostle did not only teach publicly but from house to house, Act. 20. 20. Hebrew 13. 17. Thou must watch over their Souls.
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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.
Though God have not appointed that to be the mean, to work faith and regeneration; yet does it notably prepare, and make men fit to receive good by hearing.
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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,
We have herd, the Apostles could never have done that good by preaching, if the people had not been prepared by reading of the prophets, our Saviour Therefore commands his hearers to search the Scriptures, and to acquaint themselves well with them, John 5. 39. One chief cause you profit so little by your hearing, is,
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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,
for you cannot tell whither we allege it right or no, so unacquainted you Are with it, God hath written unto you (for your use) the great things of his law, but they Are accounted by you as a strange thing that belongs not unto 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.
as the Lord complained of the Iewes, Hos. 8. 12. But if he only be an happy man, that can delight in the law of the Lord, Psalm 1. 2. then Are you doubtless in a wretched case, that take no delight in it At all, never read it, no not on the lords day.
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,
and gives this for the reason, that he may Learn to Fear the Lord, and that his heart be not lifted up above his brethren, Deuteronomy 17. 19, 20. What marvel then,
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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?
and if both great men, and mean be so void of God's Fear, so profane as they Are, seeing they read the Scriptures so seldom and negligently as they do?
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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:
or despise, or disgrace him? God's people should not allow best of him that Praiseth himself (that is, that by his manner of preaching Declareth evidently, he seeks 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 Says he would judge of the Ministers in Corinth, so should all God's people Learn to judge of Ministers, 1. Cor. 4. • … 9 • … 0. I will know, not the speech of them that Are puffed up, but the power:
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,
First, Because this is a time of Far greater Light, than that was, this is the condemnation that Light is come into the world, John 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,
than then (yea, received also by such as live under an ordinary and able Ministry of the Gospel, the Apostle Peter speaks even of Some Hypocrites, that they had escaped the pollution of the world through the knowledge of christ by the Gospel, they were brought to a great Reformation, 2. Pet. 2. 20.) Hitherto belong those fearful sentences, if every Transgression and disobedience to the law, received a just recompense of reward,
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How shall we escape if wee neglect so great saluation, &c. Heb. 2. 2, 3. And againe, it is impossible for those who were once enlightned, &c. Heb. 6. 4 — 8. declaring in many words the fearefull state of them that haue not onely enioyed great meanes of grace,
How shall we escape if we neglect so great salvation, etc. Hebrew 2. 2, 3. And again, it is impossible for those who were once enlightened, etc. Hebrew 6. 4 — 8. declaring in many words the fearful state of them that have not only enjoyed great means of grace,
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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,
Therefore he that made them, will not have mercy upon them, Isaiah 27. 11. the breach of the Sabbath, if ye will not harken unto me to hallow the Sabbath day, I will kindle a fire in the gates of Ierusalem,
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 would root out all mine increase, Job 31. 12. Swearing, the book of God's curse shall fly upon every one that Sweareth to Cut him off, Zechariah 5. 2, 3. And know assuredly, he hates these and all other Sins more now,
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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:
and will more severely Punish them, than he did then; specially, with spiritual plagues. A sinner shall be more unable to Repent now, than under the Law:
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;
Lecture the sixty third. August 28. 1610. JOHN IIII. XXXVII, XXXVIII. WE herd the last day, that these two Verses do contain the third and last Argument, whereby our Saviour stirs up the Apostles to zeal and diligence in their Ministry;
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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.
which is taken from the easiness and facility of that work, they were to be employed in, in comparison of that, wherein their Fellow servants, the prophets, had laboured.
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,
Thirdly, that the prophets shall be no whit discontented At this, when they shall understand, that the Apostles have done much more good in their Ministry,
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,
First then we must inquire how this is to be understood, that our Saviour Says Here to the Disciples, They should reap that, on which they bestowed no labour,
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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,
Let other men think of us as they please (that of all men we earn our livings with most ease, that a very mean recompense will serve for the work that we do) I do assure you, there is not a Minister, that is conscionable and careful to do good,
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.
Thirdly, the respect we have to the recompense of reward, that we shall receive for this work, in doing this thou shalt save both thy self and them that hear thee, 1. Tim. 4. 16. 2. As for the Apostles, their labours were equal, if not Far greater, than any of the prophets.
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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,
and answered him not one word, and that Hezekiah had commanded them not to answer him, 2. King. 18. 36. another Exampl we have of our Saviour himself, of whom it is oft noted, that (though he were able to speak so graciously and effectually as he was,
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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,
It is said, that Herod questioned with him in many words, but he answered him nothing, Lycia 23. 9. And when he was accused, both before the High Priests and Pilate, of many things that did nearly touch both the credit of his Doctrine,
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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,
as to judge rightly of this thy privilege, thou Wouldst take small pride in it: but pray rather, that thou Mayest so live, as no godly man may be unwilling,
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.
and let him reprove me, it shall be an excellent oil, Psalm 141. 5. But you must observe, that when our Saviour christ was thus silent, he stood as a private person.
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 does oft catch him, and change his mind, as he did the Officers, whom the Pharisees had sent to apprehend christ, John 7. 45, 46. and that unbeliever, 1. Cor. 14. 25. Secondly,
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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,
for they shall one day know, there hath been a Prophet among them, Ezekiel 33. 33. yet though this be an infirmity in a Minister, to do his work heavily, among such as he sees no hope to do good upon,
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,
When God had made known unto Ezekielem, what a bad auditory he should preach unto, Ezekiel 2. 3 — • … 5. They Are impudent children, and stiff-hearted,
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.
It may seem by that speech that John Baptist used, when he saw many of the Pharisees and Sadducees come to hear him, Oh generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3. 7. that he was never a whit proud of such hearers.
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;
and upon their First hearing of the Word, they showed much gladness when they herd that God had allowed his Word to be preached to the Gentiles, and commanded it also;
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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,
yea they glorified the Word of the Lord, Acts 13. 42. 44. 48. This made Paul so zealous and forward to go to Macedonia, he saw in a vision a man of Macedonia that prayed him saying, come over into Macedonia and help us, Acts 16. 9. That made him show such a zealous desire to go and preach to the Romans, Because they were so good a people, Rom. 〈 ◊ 〉. 8. 10. Yea, our blessed Saviour himself received (as it were) Some help,
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. 〈 ◊ 〉, 〈 ◊ 〉.
and increase of Gifts, by the forwardness and zeal of his hearers, seeing the Multitudes (that flocked so to hear him) he went up into a mountain (that they might the better hear him) and be opened his Mouth (Set and bent himself to speak so as they might hear and understand him) and taught them, Mathew 5. 〈 ◊ 〉, 〈 ◊ 〉.
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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:
John the Baptist rejoiced to see his hearers flock After christ. John 3. 29. The friend of the Bridegroom rejoices greatly, Because of the Bridegrooms voice:
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.
And that is the cause, why God's people have ever found his presence most gracious and comfortable in the most solemn assemblies, as you have herd before.
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1. To perswade all Christians to the loue of the most solemne assemblies of Gods people, where the most and best of Gods people are wont to meete together.
1. To persuade all Christians to the love of the most solemn assemblies of God's people, where the most and best of God's people Are wont to meet together.
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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.
2. To exhort God's people to give all good encouragement to their faithful Minister, Hebrew 13. 17. If they do not their work with joy, it will be unprofitable for you.
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.
First, by their diligence in coming to the assemblies, and frequenting their Ministry, that (as we have herd) wrought even in christ himself great alacrity and readiness to the work 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.
Secondly by showing cheerfulness and diligence in attention when they Are present, as our Saviour's hearers At Nazareth did, Lycia 4. 20. the eyes of all them that were in the Synagogue were fastened on him.
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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.
and causing their Teachers to see how they profit by their Ministry, and that is the greatest encouragement of all other, obey them and submit your selves that they may do their work with joy, Hebrew 13. 17. And on the other side nothing humbles and afflicts the faithful Minister more then to see thee unto wardnesse of his people.
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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.
WE have already herd, that these Verses contain the third and last reason our Saviour uses to encourage and stir up his Disciples to diligence in their Ministry, which is taken from the easiness and facility of that work wherein they were to be employed, in comparison of that wherein the prophets, their predecessors, and fellow Servants had laboured.
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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.
Thirdly, that this is not so to be understood, as if the prophets being then in heaven, did particularly understand what good the Apostles did upon earth.
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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. I answer:
How is this then to be understood, that the prophets should rejoice in the fruit of the Apostles Ministry? for if they knew it not, they could not rejoice in it. I answer:
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,
for God revealed it to them by his Spirit, how knowledge and grace should abound in the Church After Christ coming in the Flesh, that the earth should be filled with the knowledge of the Lord,
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, 〈 ◊ 〉.
31. 33. To them it was revealed, that not unto themselves, but unto the faithful, that they should in these last days, minister both by their preaching and writing the substance of the Gospel which is now preached, 〈 ◊ 〉.
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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,
Secondly, they shall know it perfectly At the day of judgement, At which time (and not before) it shall be Fully known what every man hath done, what fruit every men labours hath yielded, judge nothing before the time,
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;
why (beside the particular judgement that every soul Goes unto, so soon as ever it is departed out of the body, After death comes the judgement, Hebrew 9. 27.) there shall be a general judgement, wherein also At the last day, the Lord will then judge every man according to his works;
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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,
As David holy Exampl did good on Josiah foure hundred Years After David was dead, he walked in the ways of David his father and followed his good Exampl, 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.
then when it shall be Fully known to men and Angels, how much honour or dishonour every man hath done unto God, the Lord will have a general judgement.
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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,
though it shall then well appear unto them, First, that there was great inequality of Gifts between them (for the Apostles had Far greater Gifts than any of the prophets.) secondly, that there was great odds in the success of their Ministry (for the Apostles did much more good than the prophets) yet they shall not envy nor disdain one Another,
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 Paul esteemed not only of Tim• … thy and Silas (which were Evangelists) joining them with him as his assistants, in the writing of sundry of his Epistles, 2. Cor. 1. 1. Philip 1. 1. Col. 1. 1. Philemon 1. 1. Thess 1. 1. but even them that were but Pastors (a degree lower than the other) He calls Epaphroditus his compation in labour, and fellow soldier, Philip 2. 25. Epaphras, Tychicus, Clement, and Others, his fellow-scruants, and his Fellow-labourers, whose names Are written in the book of life, Col. 1. 7. and 4. 7. Philip 4. 3. 2. They Are not wont to speak of any faithful Minister, without signification of a special love and brotherly affection, they did bear unto 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.
So Peter using the testimony of Paul, for confirmation of a point of Doctrine, calls him his Beloved brother, 2. Pet. 3. 15. So Paul calls Tychicus his deer brother, Ephesians 6 21. and Epaphras his deer Fellow servant, Col. 1. 7. Neither did he use these as words of course only.
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,
So Peter speaks reverently of Paul, and maintains the credit of his Doctrine, against Some that caveled At it, 2. Pet. 3. 15, 16. And Paul, speaking of Tychicus, calls him a faithful Minister, Col. 4. 7. So speaking of Epaphras to the colossians (where it seems, he was a Pastor,
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.
So when Timothies Ministry was to be employed among the Philippians, see how he commends him to them, Philip 2. 20. 22. I have no man like minded, who will faithfully care for your matters.
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.
And when he had said, he would Therefore send him to them speedily, he adds, Verse 29. Receive him Therefore in the Lord with all gladness, and make much of such.
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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:
And this mind was in our Saviour himself, who speaking to the people that had been Iohns hearers (and did admire him too much) he enters into a large commendation of John, and of his Ministry, Matthew 11. 7. to 15. The Reasons of this Doctrine Are principally two:
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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 Stewards of the Mysteres of God, 1. Cor. 4. 1. esteem them very highly in love for their works sake, 1. Thebes 5. 13. If Timothy come, see that he may be with you without Fear (lack to his safety from the practises of any adversary,
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:
he adds as a reason, that made their feet so beautiful in the eyes of God's people, verse 8. Thy watchmen shall lift up their voice, and shout together:
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 also more fruitful and profitable to them, that is as plain in the same place, Psalm 133. 1. where he does not only say, It is a comely and pleasant,
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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 when the Apostle describes the profit and power of prophesy (that is, of the true preaching of the Word) how it will make an infidel and ignorant man fallen down on his face and worship God,
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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.
He makes the consent and agreement that is among the prophets, in their Ministry, to be one chief cause of it, 1. Cor. 14. 25. He is rebuked of all, he is judged of all.
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,
and to confer with them, lest by any means (Says he) I should run, or had run in vain, Gal. 2. 2. This is the cause of that strange earnestness and importunity that Paul uses in this matter, Philip 2. 1, 2. If there be any consolation in christ,
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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.
if any Comfort in love, if any fellowship of the Spirit, if any compassion and mercy, fulfil my joy, that ye be like minded, having the same love, being of one accord.
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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,
for we Are all jointly to be exhorted by this Doctrine, First, to pray earnestly unto God (who only is the God of peace and love, 2. Cor. 13. 11.) that he would At length compound the dissensions that Are in his Church,
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.
This is every men duty, neither may any look to prosper, that cannot do this, pray for the peace of Ierusalem (which is by this means best procured) they shall prosper that love thee, Psalm 122. 6. Secondly, that every one of us would endeavour in our places, to procure it as much as in vslyeth, Matthew 5. 9. Blessed Are the peacemakers.
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.
or difference in judgement, or practice, that may be among any of them, yet they would seek to keep the unity of the Spirit in the bound of peace, to love and esteem one of Another.
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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.
Nay, the more high and excellent the function and calling is, which they have taken upon them, the more vilely and contemptibly should all good men esteem of them.
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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.
If we cannot be familiar with such, if we can show no respect to such, let no man account us proud or malicious, we do no more than we Are bound to do.
And in this respect, when Gods people in their publike fast, made 〈 ◊ 〉 confession of those sinnes, whereby God had beene most prouoked • … gainst them;
And in this respect, when God's people in their public fast, made 〈 ◊ 〉 Confessi of those Sins, whereby God had been most provoked • … gainst them;
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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.
These Sins that Some Ministers do commit, and the rest wink At, and will not reprove, Are the true cause of that contempt the Ministry is grown unto.
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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,
Object. Why but the Pharisees sat in Moses chair, and taught Some good Doctrine, and held many truths, in which respect, Paul, even After his conversion, calls himself a Pharisee, Acts 23. 6. so that there was great danger,
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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.
so many as we see to be able, and painful, and godly men, we Are to Reverence and esteem of, notwithstanding these differences in judgement, we ought not to despise or condemn one Another for these things.
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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.
so Far forth as God hath revealed his will unto us, the Minister especially, it is required that he hold fast the faithful Word, Tit. 1. 9. But if we dissent one from Another in these things, it must be without bitterness, in a brotherly manner.
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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;
It is not to be held want of zeal, or alteration in judgement, but true Wisdom in a Minister, to shun in his Ministry and Doctrine (so Far as in him lies) these points that brothers differ in;
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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;
or axe or any tool of Iron herd in the house, while it was building, 1. King. 6. 7. It were to be wished, that in our Ministry (whereby God's spiritual Temples Are to be built) there might be no noise herd of any jars or contentions that Are among our selves;
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.
It is promised as a blessed fruit of the Gospel, which every godly man Prayeth for and Desires to see, Isaiah 11. 13, 14. That Ephraim and Iudah may cease to envy and vex one Another, but that they may join together, against the Common adversary.
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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.
and to rejoice one in another's Gifts, and faithfulness, and success in his labours nevertheless, for the difference that is in judgement among us about these things.
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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.
When the Holy Ghost would intimate one cause why Abraham was so loath to fallen out with Lot, so desirous to compound the differences that were between their Herdsmen, he Says, Gen. 13. 7. And the Canaanites, and the Perizzites dwelled At that time in the land.
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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.
But though this be to be desired and endeavoured After, yet can it never be attained in this life, that all God's faithful Servants should agree in all points.
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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.
It is great rashness and ignorance in any, to doubt of the soundness of every men heart, that does not receive and embrace every truth, that himself does see.
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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,
If one should say thus of any godly man that does conform, Surely the truth is so clearly revealed in these points of difference in our Church, that he cannot choose but see it, only the love of the world,
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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;
but he sees well enough, that these Are but trifles, and not to be laid in balance with the liberty of his Ministry, only a carnal respect to his credit (Because he hath stood out and spoken against these things) keeps him from yielding;
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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,
For my part, I am Fully persuaded, there Are godly and conscionable men on both sides, that will not stick to profess, every truth that God hath revealed unto them,
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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.
It is of fundamental points that the Apostle speaks, 2. Cor. 4. 3. 4. If our Gospel be then hidden, it is hidden to them that Are lost, in whom the God of this world hath blinded their mind.
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,
For it is certain, that in as great matters as these Are, about which we differ, there have been many of God's dearest children and excellent Servants, that have not had the truth revealed unto them,
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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,
Barnabas was a good man, and yet could not see that that Paul saw, how unfit it was to take John and Mark with them, who had before given great offence by departing from them At Pamphylia, and refusing to go with them to the work, Act. 15. 38, 39. And both he and Peter were good men,
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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.
neither is there any, that clearly sees the truth in all things, but in Some points he is ignorant and does err, 1. Cor. 13. 9. We know it in part, and prophesy in part.
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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.
Yea say it were passion or prejudice, that blinded the judgement 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.
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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.
neither hath he seen perverseness in Israel, Num. 23. 21. Is he that differs from thee a brother, a child of God? take heed how thou despise him, take heed that thou love him.
This was Abrahams reason to Lot, Gen. 13. 8. and Pauls, we should endeuour to keepe the vnity of the Spirit in the bond of peace, because there is but one body and one spirit,
This was Abrahams reason to Lot, Gen. 13. 8. and Paul's, we should endeavour to keep the unity of the Spirit in the bound of peace, Because there is but one body and one Spirit,
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.
Because we love the brothers, 1. John 3. 14. And David makes this a note of one that shall go to heaven, Ps. 15. 4. that he Honoureth them that Fear 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;
Yea, though he be Far thy inferior, though he be full of infirmities, the Apostle charges Christian Husbands to give honour to their wives as unto the Weaker vessels, Because they Are Heirs together of the grace of life, 1. Pet. 3. 7. We have herd what agreement ought to be among God's faithful Servants;
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;
when we love God and keep his Commandments, till then, we can never bear a true and holy love unto any man, 1. John 5. 2. Every man that truly fears God, is of a peaceable disposition, they Are the quiet in the land, Psalm 35. 20. And the chief raisers and pursuers of contention in the Church, have been ungodly and graceless men such as serve not the Lord Iesus christ but their own belly, Rom. 16. 17, 18. And so does the Apostle Iude describe the seducers of his time to have been, Iude 8. 11, 12. Ungodly men cannot love nor endure such, as unfeignedly Fear God;
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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,
yet will they esteem them as Puritans, and hate them nevertheless, and experience shows the truth of that which the Lord hath taught us, he that is upright in the Way is abomination to the wicked, Pro 29. 27. These men, howsoever they talk much,
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.
They Are like those mentioned, the words of their Mouth Are smoother then butter, but war is in their heart, Psalm 55. 21. they hate peace, and the more we seek it, the more they Are bent to war, Psalm 120. 6, 7. there is no hope At all of peace and agreement with such men.
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.
for pride is the chief cause of contention, only by pride comes contention, Pro 13 10. He that is of a proud heart, stirs up strife, Pro 28. 25. and humility is the chief breeder and preserver of unity.
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.
If we desire to be kindly affectioned one to Another in brotherly love, we must in honour prefer one Another, Rom. 12. 10. And when he exhorts them to unity and love, he tells them First they must with all holiness and meekness and long suffering forbear one Another, or Else they can never keep the unity of the Spirit in the bound of peace, Ephesians 4. 2, 3. And when he had exhorted them, Philip 2. 2. to be of one accord and of one mind, he tells them, verse 3. that if they would do so, they must in lowliness of mind each esteem other better then himself.
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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,
THe Use 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 faithful Ministers of christ,
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,
That Therefore the people of God ought to esteem and Reverence all God's faithful Ministers, hear all, rejoice in all, praise God for all, notwithstanding any diversity of Gifts,
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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 loves all the Saints, Ephesians 1. 15. Colos 1. 4. Philemon 5. Because it is evident, such a one loves a righteous man, in the name of a righteous man, not in any carnal respect, Matthew 10. 41. so this is a note of a men sincerity, in his love to God's Ministers,
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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;
Because this shows he loves a Prophet in the name of a Prophet, and not in any carnal respect, Matthew 10 41. True it is, that Christians may acknowledge a difference in the Gifts of Teachers, and prefer one before Another;
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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:
The speech of the Apostle is general, not to the Ministers only, but to the people in the Church of Corinth, 1. Corinthians 12. 31. Desire, even with zeal and holy emulation, the best Gifts. And the Rule which you should follow, in discerning who hath the best and excellentest Gifts, is this:
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.
By this reason, Paul Challengeth respect and Reverence among the Corinthians, above other Teachers, 1 Cor. 4. 15. Though ye have ten thousand instructers in christ, ye have not many Father's.
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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.
when the knowledge, faith, and sanctification thou hast received by his Ministry commends him, then thou commendest him well. 2. Cor. 3. 2. You Are our Epistle of recommendation written in our hearts, (that is, wherein we do inwardly and heartily rejoice) which is understood and read of all men.
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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;
It is noted for a property of the Ordinance of God, that it is able to built further, to go forward with God's building, Acts 20. 32. And God's people should desire the sincere milk of the Word, that they might grow thereby, 1. Pet. 2. 2. Many Christians (doubtless) Are too indifferent in this point;
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.
though it be such as they cannot profit by, they care not, they grieve not, they seek not further, they make God's service 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.
And this indifference in the people, makes many Ministers more idle and careless, in stirring up God's Gifts in themselves, than otherwise they would be.
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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.
1. The respect they have to difference of judgement, that is among us in smaller matters (such as I spoke of the last day) for in this respect, there be many that affect such only as Are of their own minds, with the dislike of all Others, that Are of Another judgement. One sort have this prejudice against them that dislike the ceremonies, that for that very cause they despise them, refuse to hear them, speak all evil of them, whatsoever their Gifts, or Doctrine, or life be.
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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.
and how can it choose then but there must needs be contentions among you? and 1. Cor. 4. 6. he forbiddeth them to swell one against Another, for any men cause.
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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 could discern better of Gifts than Others (Alas poor people, that esteem so highly of such a men Gifts (say they) if they had any judgement and understanding, they would count him no body) the Apostle Telleth us, it is quite contrary,
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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.
I will Therefore give you Some remedies out of God's Word, against this humour, Some Reasons to dissuade Christians from this partiality in judging and affecting of their Teachers.
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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.
For if these differences should cause no breach of love, or alienation of affections between us that Are Ministers, (as I showed you then At large) then much less may they give just occasion to God's people, to dislike or despise any able and faithful Minister.
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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;
I will Therefore come to the second, and give you Some Reasons, why the difference and inequality of our Gifts, should not cause you to dislike any, in whom you discern any measure of Gifts and faithfulness;
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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;
but you may observe Some difference in their Gifts. 1. Cor. 12. 4. There Are diversities of Gifts (Says the Apostle) but the same Spirit. If any man have received a gift (Says Peter) let him minister the same one to Another;
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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 that was one cause, among Others, why christ did in special give to him the charge of feeding his Lambs, John 21. 15. And yet for a powerful gift in reproving sin and denouncing God's Judgments, James and John excelled him,
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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;
and were Therefore surnamed by christ, Bonarges, Sons of thunder, Mar. 3. 17. Which also may seem to be the cause why Herod and the Iewes raged most against James, Acts 12. 2. Paul had many excellent Gifts, both for knowledge, 1. Cor. 11. 6. and for utterance too (though he spoke so of himself in the former place, according to that conceit the Corinthians had of him) Acts 14. 11. The people At Lystra called him Mercury, Because he was the chief speaker;
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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.
he had a better utterance than Barnabas: and yet in a gift to Comfort those that were afflicted in mind, it may seem Barnabas excelled him, who had Therefore that name given him by the Apostles.
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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,
He was called of the Apostles Barnabas, which is by Interpretation, the son of consolation, Acts 4. 36. And in respect of this gift we read of him, Acts 11. 24. he was a good man,
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.
This is the Apostles meaning, when he Says, 1. Cor. 12. 8. To one is given by the Spirit the Word of Wisdom (this is the Pastors gift) and to Another the word or utterance 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,
And if you observe this, you shall find, that though Some one may have Some more of these Gifts than Another (as Some Are very good both At teaching and exhortation) yet not one man hath all Gifts,
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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,
Yea this makes greatly for the glory of God and the benefit of his Church, that the Lord hath thus dispensed his Gifts, that he hath given so great variety of Gifts to his Servants,
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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,
For First, this does much magnify the largess and bounty of God, and the riches of his mercy towards his Church, christ in his great triumph over Sathan and all the enemies of our salvation, when he ascended up on high,
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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:
To Some he gave the Gifts fit for Apostles, to Some for prophets, to Some for Evangelists, to Some for Pastors, to Some for Teachers, Ephesians 48 11. Secondly, this was necessary in respect of the several dispositions of God's people:
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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,
and our Saviour a very diverse gift from his, yet more meet for the disposition of Some kind of men, Matthew 11. 17 — 19. Thirdly, the Lord hath done this for the increase of love and unity among his Servants, that we might see the need we have 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,
even of every one of God's Servants, and so might love and esteem of all accordingly, 1. Cor. 12. 21. The eye cannot say to the hand, I have no need of thee,
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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.
So that to conclude this First reason, If Christians were as they should be, it would be a great benefit to them to hear (if it were possible) all God's Servants.
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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,
It was so to the First and Primitive Church of Ierusalem, when all the Apostles and sundry other worthy men did exercise their Ministry At Ierusalem, the faithful did greatly profit in knowledge and grace by the great variety of God's Gifts in his Servants,
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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,
as it appears by many testimonies the Holy Ghost gives of them, Acts 2. 42 — 46. and 4. 32 — 37. We might see just cause (if the fault were not in our selves) to praise God for his great bounty, in bestowing such plenty and variety of his Gifts,
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,
but this shall doubtless tend to their further condemnation, if they profit not but receive hurt by this great variety of Gifts God hath bestowed upon his Servants,
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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,
even the Scribes and Pharisees so long as they sat in Moses chair, and taught nothing but the Doctrine of Moses, were to be respected in that which they taught though they were most wicked men, Matthew 23 2, 3. And the contempt that is done to the Ministry of the Meanest whom christ sends, is done to him, He that receiveth whomsoever I send receiveth me, John 13. 20. and he that despises him despises christ, Luk. 10. 16. Thirdly, thou Mayest 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,
if the fault be not in thy self, Every gift that the Meanest of God's Servants hath, is given him for the profit of the Church, 1. Cor. 12. 7. Ye may all prophecy one by one, that all may Learn and all may be comforted, 1. Cor. 14. 31. for thy profit dependeth not so much on the Gifts of the teacher,
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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,
as on God's blessing, it is God that gives the increase, 1. Cor. 3. 7. and who can tell whose Ministry he will bless most? the wind blows where it lists, John 3. 8. And he oft works most mightily by the Weakest means, my strength is made perfect in weakness, Says he, 2. Cor. 12. 9. And that which is said of the works of mercy, Ecclesiastes 11. 6. In the morning sow thy seed,
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.
Because they should by and by see, by the great number of the Samaritans that would flock unto him, that God's people were now prepared to receive the Gospel.
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:
For the Evangelist sets down, First, the beginnings of the faith and conversion of the Samaritans, verse 39, 40. Secondly, their increase and proceedings therein, verse 41, 42. In the beginning of their faith he observeth three things:
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.
as Iesus being troubled in Spirit testified and said, (that is, spoke it with great earnestness and vehemency of affection) verily, verily, I say unto you, that one of you shall betray me, John 13. 21.) that he had told her all things that ever she did.
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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,
How this is to be understood, we herd, when I spoke of verse 29. He had told her sundry things that were so secret (viz. that she had had fiue Husbands,
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.
and Because the Church had now been long without any Prophet, and they knew (by the Scriptures) that about this time the Messias was to come, they were induced to believe that this was indeed the Messias.
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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.
The Effect and fruit, whereby these beginnings of their faith did show and declare themselves, Are Set down, 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.
So soon as they were come to him, even before they had herd him themselves (that it may appear to be a fruit of that faith, which the woman's speech had wrought in them) they earnestly invite him to come to their city, and to tarry with them.
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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.
The respect christ had unto them, when he discerned these beginnings of faith in them, is Set down in the last words of verse 40. for he yielded to their request and Abided with them two days.
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.
First then, we must observe Here how easy of belief these Samaritans were; First, upon the speech of one poor woman, many of them believed in christ.
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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,
True it is, that men may be too credulous and Light of belief, it is noted for the property of a silly man, to believe every thing he hears, the simple Believeth every word, Pro 14. 15. They should not be so simple,
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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.
even of Paul and Barnabas, they examined their Doctrine by the Scriptures, and Are commended for it, Acts 17. 11. Yea, we have a straight Commandment for this, take heed what ye hear, Mar. 4. 24. prove all things, 1. Thess 5. 21.
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.
1. When we go to hear or read God's Word, we should go with an open heart, willing to Learn whatsoever God shall be pleased to teach us This mind was in Cornelius, Act. 10. 33. we Are all Here present before God, to hear all things that Are commanded thee of God.
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.
We should even be glad to understand and Learn, whatsoever God shall be pleased to teach, Acts 2. 41. The faithful Are called such, as gladly received the Word.
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,
This resolution was in the Church, he will teach us of his ways, and we will walk in his paths, Isaiah 2. 3. This mind was in David, Psalm 119. 33. Teach me, Oh Lord, the Way of thy statutes,
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:
Rom. 9. 20. Oh man, who art thou, that wilt reason the case with God? Every Thought within us must be brought into that captivity, into that Obedience of christ (2. Cor. 10. 5.) as that they may not Dare once to rise up within us against any truth of God:
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,
This is that that the Prophet speaks of the powerful work of God's Word and Spirit, Isaiah 11. 6. where it prevaileth, it makes them that were before as Wolves,
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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;
This Job Professes of himself, Job 31. 34. Though I could have made afraid a great multitude, my wealth and Authority was such, that I could have crushed them by my power;
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,
If the Meanest of my family had come to me, and said, Sir, you have broken God's law, you have sinned against God, I durst not have fretted against him,
why we must be so apt to beleeue it, to yeeld vnto it, are these: 1. Because the Lord hath promised, that such as shall offer themselues to be taught by him, with such yeelding hearts, them he will teach and guide, he will preserue them from errour, he will resolue them in the truth,
why we must be so apt to believe it, to yield unto it, Are these: 1. Because the Lord hath promised, that such as shall offer themselves to be taught by him, with such yielding hearts, them he will teach and guide, he will preserve them from error, he will resolve 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 give them a comfortable assurance in the matters of their salvation, the law of the Lord will give Wisdom to the simple, Psalm 19. 7. The meek he will guide in judgement,
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,
and seeing they should see but should not perceive, he gives this for the reason, that they had closed their own eyes, and had not been willing to see and receive the truth that God revealed unto them, Matthew 13. 14, 15. And the Apostle prophesying of them that should fallen away unto Popery, tells us that Therefore God would send them strong delusions that they should believe any lie,
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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,
Because they would not receive the truth with love when it was taught unto them, 2. Thess 2. 10, 11. an Exampl hereof we have in Ahab, he was not willing to be taught by God's faithful 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,
but hated him, and Therefore God sent a lying Spirit into his false Prophets that might deceive him, 1. King. 22. 8. 12. 2. The lords sovereignty over us 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,
as it becomes us to yield absolute Obedience to him, without all reasoning or gainsaying, Oh man, who art thou that repliest against God? Rom. 9. 20. This reason the Lord gives, ye shall keep my Sabbaths,
and reuerence my Sanctuary, and why? I am the Lord, Leuit. 26. 2. This made Eli so to yeeld, that he durst not once winch against a message God had sent him by young Samuel, It is the Lord, (saith he) let him doe what seemeth him good, 1. Samuel 3. 18. 3. It is not possible Gods Word should deceiue vs, Thy testimonies are very sure, Psalme 93. 5. All the words of my mouth are in righteousnesse, there is nothing froward or peruerse in them, Prouerbs 8. 8. and therefore there is iust cause wee should receiue it with all readinesse.
and Reverence my Sanctuary, and why? I am the Lord, Levites 26. 2. This made Eli so to yield, that he durst not once winch against a message God had sent him by young Samuel, It is the Lord, (Says he) let him do what seems him good, 1. Samuel 3. 18. 3. It is not possible God's Word should deceive us, Thy testimonies Are very sure, Psalm 93. 5. All the words of my Mouth Are in righteousness, there is nothing froward or perverse in them, Proverbs 8. 8. and Therefore there is just cause we should receive it with all readiness.
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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;
1. There be many have herd sundry truths often taught, and plainly confirmed by the Word of God, that cannot discern them, nor be persuaded of them;
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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,
nor be persuaded in these things? Surely, if thou Hadst a good heart, half the teaching thou hast, would persuade thee, the very Entrance into God's Word (the First hearing of it) would have given thee Light, Psalm 119. 130. Thou hast an ungracious heart,
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,
nor be persuaded of these truths, but thou shalt one day, there shall be only Fear to make you to understand the hearing, when God's terrors shall come upon you, which none of you can tell how soon they may come, they will make you to understand well and believe those things which you have herd,
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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,
2. There be many that Dare reason and dispute against manifest truths, that use to exercise their ripe Heads and fresh wits, in wrestling with the truth of God,
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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;
and prospered? It is made a note of God's child, to tremble At his Word, Isaiah 66. 2. 3. There be many, that Are so Far from practising what they hear, and obeying the truth, that they glory in this, that they can give us the hearing;
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,
Ely's Sons harkened 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,
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,
and that therein he observeth, 1. The cause and means whereby they were wrought, verse 40. 2. The Effect and fruit whereby they showed themselves. 3. The respect christ had unto them,
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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.
The Effect and fruit, whereby these beginnings of grace did show themselves, 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 this they did, 1. Out of their love and reverent respect unto him, that they might give him entertainment: 2. Out of their desire to make use of him,
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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.
This the true Servants of God in all ages, have declared in foure points: 1. Such as before their conversion were the proudest contemners of them and their Ministry, have After their conversion ever been wont to show great Reverence and respect unto them.
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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;
he with all his train Come and stood reverently before him, and would feign have showed real kindness and bounty unto him, ver. 15, 16. see it also in those that Peter converted;
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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,
they that a little before mocked the Apostles, and counted them no better then men that were drunk, Acts 2. 15. presently upon their conversion come and speak reverently unto them,
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,
as we know Cornelius was, when he fell down At Peter's feet and worshipped him, Act. 10. 25. 2. They have ever born a most loving and kind affection unto 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,
when he took his leave of the Disciples At Ephesus, they all wept soar and fell on his neck and kissed him, Acts 20. 37. when he was to go from Tyre, all the Disciples with their wives and children brought him on his Way, Acts 21. 5. The Philippians loved their Pastor Epaphroditus so dearly, that he (being dangerously sick At Room) took great care to keep it from their knowledge,
because he knew it would grieue them so much to heare it, Phil. 2. 26. 3. They haue shewed great care of their peace and preseruation from trouble and danger,
Because he knew it would grieve them so much to hear it, Philip 2. 26. 3. They have showed great care of their peace and preservation from trouble and danger,
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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.
and to have spoken to them, the Disciples besought him not to do it, nor they would not suffer him, Acts 19. 30, 31. when the Disciples At Ptolemais had herd by Agabus what Troubles Paul should endure At Ierusalem, they besought him with many tears so earnestly not to go thither, that they even broke his heart with their kindness, Act. 21. 12, 13. Priscilla and Aquila to save his life, had laid down their own necks, adventured their own lives, Rom 16. 4. 4. They have ever been ready to show their Reverence and love unto them, by entertaining them gladly, maintaining them and ministering unto their necessities.
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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,
The Shunamite and her husband you know what kindness they showed to Elisha, and what entertainment they gave 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 found Comfort in his Doctrine, ministered unto him of their substance, Luk. 8. 3. Lydia After she was converted, constrained Paul and his Fellows to come to her house and to abide there,
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:
if they had refused to accept of that kindness, Acts 16. 15. and the Jailer washed the wounds of Paul and Silas, and gave them kind entertainment in his house, Acts 16. 33, 34. The Galatians Thought nothing too deer to bestow upon Paul, though it had been to the plucking out of their own eyes, Gal. 4. 15. The Philippians sent relief oft to Paul when he was in prison, Philip 4. 10. 14. 16. The Reasons of this have been two:
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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;
If they have once found Comfort in their Doctrine, they must needs esteem of their Persons, esteem them very highly in love for their works sake, 1. Thess 5. 13. The Elders (specially) that labour in word and Doctrine Are worthy of double honour, 1. Tim. 5. 17. How beautiful Are the feet of them (how welcome Are they) that bring good tidings of peace, yea, he speaks of this as of an unseparable consequence of the Gospel in Some of those to whom God gives Preachers of his own sending, Rom. 10. 15. 2. That they may thereby help the truth it self, and further the lords work in their Ministry, we ought to receive such that we might be fellohelpers to the truth, 3. John 8. so Paul Says of the house of Stephanas, that by the kindness they showed him, they helped him in his Ministry, 1. Cor. 16. 15, 16. And Hezekiah by the kindness he showed to the Levites, and by the provision he made for them encouraged them in their Ministry, 2. Chronicles 30. 22. and 31. 4. God's faithful Servants have many discouragements in their Ministry from the wicked;
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,
yet no part of God's truth hath any corruption in it, all the words of my Mouth Are righteousness, there is nothing froward or perverse in them, Pro 8. 8. 3. A Minister may teach the people what respect they owe to him,
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:
Paul himself taught this Doctrine, and pleaded for special Reverence and respects At the Corinthians hands, 1. Cor. 4. 15. and for love, Gal. 4. 17. and that they would pray for him, Ephesians 6. 19. and even pleads for maintenance also, 1. Cor. 9. 1. 4. We respect not our selves so much as the peoples profit in teaching this. Secondly, for Reproof:
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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.
Like to that hypocrite, that Says unto his poor brother that is naked and destitute of daily food, depart in peace, be thou warmed and filled (God help thee, get thee to a good fire, get thee Some meat) but gives 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.
2. 16. This is the cause of that general complaint that is made in all places, where the Ministers maintenance Riseth from the benevolence of the people, that even where the people Are most forward, it uses 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,
I would wish these to Consider the charge God gave his people, take heed to thy self, that thou forsake not the Levite as long as thou Livest upon the earth, if thou dost, thou shalt have the worst of it thy self, Deuteronomy 12. 19. and the practice of God's Servants, who have ever been wont to keep a proportion, between the blessing God hath given 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,
and their liberality in contributing to the maintenance of God's service, since the people began to bring the offerings into the house of the Lord, we have had enough to eat and have left plenty,
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;
and the more God blessed them, the more liberally and cheerfully they brought in their Tithes and offering to the Priests and Levites, 2. Chronicles 31. 10. 3. some (and that a great Some too) Are wont to withhold that, which by God's law and men is due unto the Minister;
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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,
These I would have to Remember, that all men of worth were wont to count it their honour to give somewhat to the maintenance of God's service, David the King, and the chief Father's,
were wont to dededicate of their substance and of the spoiles that they won in battaile, to maintaine the house of the Lord and his seruice there, 1. Chron. 26. 26, 27, • … 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,
were wont to dededicate of their substance and of the spoils that they wone in battle, to maintain the house of the Lord and his service there, 1. Chronicles 26. 26, 27, • … 8. 2. That God promises this as a blessing to his Church, that in the plenty and abundance he would give to his people, his Ministers should also be plentifully provided for,
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,
he adds, And I will satiate the Souls of the Priests with fatness, and my people shall be satisfied with Goodness Says the Lord, Jeremiah 31. 12. 14. 3. That of all thefts and oppressions, this is the most dangerous and damnable,
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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;
for ye have robbed me, even this Whole Nation, Malachi 3. 8, 9. 3. For Comfort to such as Are Patrons to good Ministers, as relieve and countenance them;
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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;
so shall thy Barns be filled with plenty, and thy presses shall burst out with new wine, Pro 3. 9. 10. Bring ye all the Tithes into the storehouse, that there may be meat in mine house;
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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,
for ye shall be a delightsome land Says the Lord of hosts, Malachi 3. 10, 11, 12. Observe also the experimennt of this in sundry Examples, who were greatly blessed of God for this, the widow of Sarepta for providing for Elia, 1. Kings 17. 15. the Shunamite for providing for Elisha, 2. King. 17. 30. Ebedmelech for the kindness he showed to Ieremy, Jeremiah 39. 17. Yea, in temporal 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,
even wicked men have been blessed of God for this, Rehoboam and his Kingdom were so for harbouring and entertaining the faithful Levites, 2. Chronicles 11. 17. Secondly,
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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,
even of spiritual and Eternal blessings, He that receiveth a Prophet in the name of a Prophet, shall receive a prophets reward, Matthew 10. 41. That Nehemiah knew this well appears by his prayer,
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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,
when he had taken order that the Priests and Levites might be plentifully provided for, remember me Oh my God (Says he) Concerning this, and wipe not out the good Deeds that I have 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.
and for the Offices thereof, Neh 13. 14. And Paul assures the Philippians, that the kindness they showed to him in ministering unto his necessities, was a fruit that would abound unto their account when the day of their account should come, it would be abundantly rewarded, Philip 4. 17.
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.
Yea, this was the chief respect they had in beseeching him so earnestly, that he would tarry with them: 1. They unfeignedly desired to be instructed by him: 2. They Fully purposed to believe and obey his 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.
This shall be proved in the Exampl of such, as the Holy Ghost hath commended for their love and respect they have born to God's prophets and Ministers.
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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.
But the best entertainment he gave him, and that wherein he showed most reverent respect unto him, is mentioned vers. 33. We Are all Here present before God, to hear all things that Are commanded thee of God.
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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,
We read of certain women, that showed exceeding love to christ: 1. They ministered to him of their substance, Luk. 8. 8. 2. They forsook 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 followed him to the very Cross, & as they went, showed 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 Ear-witnesses of all that he endured and spoke, Mathew 27. 55. 4. When he was dead, their affection towards him died not,
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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.
but they observed the place where he was buried, and went and prepared ointments to embalm his body, Luk. 23. 56. But were these the only ways whereby they showed their love and respect unto him? No, they made use of his Ministry.
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.
yea, as it will appear to them that well weigh the speech of the Evangelist, Luk. 8. 1. they made use of his Gifts, not only publicly, but privately also.
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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,
Yea, only they (indeed) may be said to receive God's prophets, and to give them that entertainment that is due unto them, who make use of their Ministry,
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.
Paul is earnest with the Corinthians, that they would receive him 2. Cor. 7. 2. Receive us, we have done wrong to no man, we have consumed no man, we have defrauded no man.
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.
and into many a house that would receive and welcome them for kindred sake; but such receive you not, Says our Saviour, unless they hear and obey your Doctrine.
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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,
and made great feasts for him, Luk. 14. 1. 4. They would have bestowed great preferment on him, they would have taken him by force to make him a King, John 6 15. how is it then said, that they received him not? Surely,
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,
The Queen of Sheba is commended by our Saviour, for coming from the utmost parts of the earth, to make use of the excellent knowledge God had bestowed on Solomon, Mathew 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.
and propounded all her doubts unto him, 2. Chronicles 9 1. And the like is spoken to the praise of all the Kings of the earth, 2. Chronicles 9. 23. All the Kings of the earth sought the presence of Solomon, to hear his Wisdom, 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,
So children should make use of the knowledge that is in their Parents, and move questions to them, Deuteronomy 6. 20. When thy son shall ask thee in time to come, what mean 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.
and testimonies, and laws, which the Lord our God hath commanded you? And wives should make use of the knowledge God hath given their Husbands, above them, 1. Cor. 14. 35. If they would Learn any thing, let them ask their Husbands At home.
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.
Our Saviour's Disciples did so, Mar. 4. 10. and 7. 17. and 10. 10. So the Christians in Corinth moved their doubts to Paul in sundry cases of conscience, 1. Cor. 7. 1. 10. 22. And At Ephesus he did much good in private houses, Acts 20. 20. 2. In respect of God's prophets.
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,
See a notable Exampl of this in Titus, his Spirit was refreshed much by all God's people At Corinth, 2. Cor. 7. 13. how? by the use they made of his Gifts, they received him with great Reverence,
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.
and were obedient to his Doctrine, as appears vers. 15. This hath ever been the mind and speech of a faithful Minister, which Paul Expresses, 2. Cor. 12. 14. I seek not yours, but you.
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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.
The Apostle, when he charges the faithful so to carry themselves towards their Ministers, as they may do their work with joy, and not with grief, Hebrew 13. 17. he Telleth them how they may do that, Obey them, and submit your selves.
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:
when they Come into any City or town, to inquire who was worthy in it, and there to abide, till they went thence, Matthew 10. 11. 3. In respect of themselves:
Herod reuerenced Iohn, Mar. 6. 20. Nebuchadnezzar did patronize Ieremy, and countenanced him, and maintained and prouided liberally for him, Ier. 39. 11, 1• ….
Herod reverenced John, Mar. 6. 20. Nebuchadnezzar did patronise Ieremy, and countenanced him, and maintained and provided liberally for him, Jeremiah 39. 11, 1• ….
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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,
but none of all these respects will yield a man any found Comfort, but rather be a strong evidence against him in the day of the Lord. 2. Such as not only like,
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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,
and commend, and maintain Preachers, but hear them also ordinarily, yet never make any use of their Gifts in private, never move any questions to them,
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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,
He is called a watchman to the house of Israel, Ezekiel 3. 17. The Priests had Therefore their lodgings appointed them near the house of God, 1. Chro 9. 27. for this cause (among Others) that the people,
as we may see as it appeares by his consulting with Nathan, 2. Sam. 7. 2. yea it may seeme by that which we read, 1. King. 1. 27. that he was neuer wont to vndertake or resolue vpon any matter of great moment, till he had first consulted with the Prophet,
as we may see as it appears by his consulting with Nathan, 2. Sam. 7. 2. yea it may seem by that which we read, 1. King. 1. 27. that he was never wont to undertake or resolve upon any matter of great moment, till he had First consulted with the Prophet,
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 Minister be with them never so oft At their Tables, never so long in their houses, they will make no use of his Gifts, seek no direction from him in any case of conscience.
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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.
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, conceitedness is a great cause.
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.
Neither is there any man, that hath a true care to please God, but he hath many occasions in his life, to inquire whither that he does be agreeable to the will of God, or no.
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.
3 Such as will indeed move questions, but they Are curious (of such things as God hath not revealed in his Word) or At least vain & unprofitable, Tit. 3. 9.
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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. 〈 ◊ 〉.
or At his dissent in judgement from other Preachers, as the Scribes and Pharisees did unto our Saviour, they moved questions to him tempting him that they might have to accuse him, John 8. 〈 ◊ 〉.
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,
as wherein he hath touched them most nearly, but will reform nothing, nor practise what they hear, such were the prophets hearers, they herd his words but would not do them, with their mouths they showed much love,
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;
but their heart went After their covetousness, Ezra 33. 31. The third and last thing to be observed, in describing the beginnings of the faith and conversion of the Samaritans, is the approbation christ gave unto them;
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That they that vnfainedly desire to know the will of God, God will prouid means for them, that they may be instructed. Two plaine proofes we haue of this, in the example of the Eunuch. Act. 8. and Cornelius, Act. 10.
That they that unfeignedly desire to know the will of God, God will provide means for them, that they may be instructed. Two plain proofs we have of this, in the Exampl of the Eunuch. Act. 8. and Cornelius, Act. 10.
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:
And in setting this down, he Offereth foure principal points to our consideration. 1. That by this Abided which christ made among them, they increased greatly in the number of Believers:
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.
First then we must observe Here, that which the Evangelist speaks of, the increase of the number of Believers among the Samaritans, in that short Molle that christ tarried with them.
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,
See the proof of this Doctrine, First, in the Exampl the Holy Ghost hath given us 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:
as well as those mentioned in the two former Verses, Else they could not have believed. 2. Look what means the other had to bring them to the faith, these had the very same:
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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 the woman had spoken, and persuaded, and dealt as earnestly with them as with the other, vers. 28. when she ran from christ into the City, She said unto the men (that is, to all indifferently) Come and see, etc. 3. These had had greater means to bring them to christ than the other:
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,
Now before I proceed further in the confirmation of this Doctrine, three Cautions must be First premised, to prevent the mistaking of it. 1. All whom God means to save (ordinarily) shall have the means of grace vouch safed unto them, At one time or other,
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,
And as it is a good Signen, God hath an Elect people in that place that he gives the means of grace unto (as is plain by that reason he gives to Paul why he would have him continue in Corinth, for I have much people (Says he) in this City, Acts 18. 9, 10.) and on the other side an evil Signen, that a people Are such as God hath no gracious eye or respect unto,
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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 he Denieth them the means of grace, the time of this ignorance (while he denied to the people that lived in that time the means of grace) God regarded not, Acts 17. 30. So is it also a good Signen of Election to every 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 gives him not only the means of grace, but also a heart to profit by them, so many as were ordained unto life believed, Acts 13. 48. and the contrary is a fearful Signen of Reprobation,
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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,
when God giving to a man the means of grace, Denies him a heart to profit by them, you Therefore hear not Because ye Are not of God, John 7. 47. I know that God hath determined to destroy thee (Says the Prophet to Amaziah) Because thou hast done this,
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 he receives the Word with all readiness, and his heart makes answer unto God so soon as he calls upon him, when thou Said, seek you my face, my heart said unto thee, thy face Lord will I seek, Psalm 27. 8. These were more noble then those in Thessalonica, in that they received the word with all readiness, Acts 17. 11. And on the other side it is a dangerous Signen of Reprobation,
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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.
when he hath given the means of grace to a people, to make them effectual to the Conversion of so many as he means to save, within a very short time After they have First enjoyed 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 (if we observe this well) we shall find, that such Preachers as God hath made most fruitful in their Ministry, have converted more to God, At their First coming to a People;
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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.
It is noted of Peter's Ministry, Acts 10. 44. that even while he was preaching unto Cornelius, and those that were there assembled, the Holy Ghost fell upon all them that herd the Word.
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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;
With many of his Elect the Lord hath been feign to stand long At the door and knock (as he speaks, Revel. 3. 20.) before he could get Entrance into their hearts;
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 Paul, Philip 1. 5. speaking of the success of his Ministry among the Philippians, Praiseth God for the fellowship they had in the Gospel from the First day (that he had preached unto them) until then. And he twice puts the Thessalonians in mind of their state when he Come First among them. 1. Thess 1. 9. They show what manner of entering in we had unto you,
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;
So does he put the Galatians in mind of the great success his Ministry had among them, At his First coming unto 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, Says, Acts 13. 48. that At the hearing of them, as many as were ordained to Eternal life (among them) believed. 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.
we shall (yet) find the Doctrine to be most true, That even among the Elect themselves, there is great difference to be observed, in their receiving and profiting by the means of their First Conversion unto God.
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.
10. 41, 42. So it is evident, that many of those fiue thousand that were converted by two Sermons that Peter made, Acts 4. 4. had herd christ himself preach sundry times (as is plain by Luk. 19. 48. and 21. 38. where it is said that At Christ preaching in the Temple, (immediately before his Passion) all the people resorted daily to him to hear him) yet could not be converted by him.
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.
3. A man may be the Elect child of God, though he can receive no good by the most powerful and fruitful Ministry, till God have prepared him by humbling him greatly through before affliction.
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,
It is not to be doubted, but that he, living in Ierusalem while all the Apostles continued there (for he was brought up in that city At the feet of Gamaliel, Acts 22. 3. and there he gave consent to the death of Stephen, Acts 8. 1. and there he began to persecute the Saints, Act. 26. 10, 11.) and the Church did so flourish there, did hear the Apostles preach sometime,
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.
and herd Stephen 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.
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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;
for if all the Elect should profit by every good Minister of God, or if they should profit presently so soon as ever they do enjoy the means of grace;
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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.
If it were, our Saviour would not have spoken of it as he did, Matthew 10. 15. Verily I say unto you, it shall be more tolerable for the Land of Sodom and Gomorrah in the day of Judgement than for that city.
so soone as God offereth them vnto him, while it is called to day, he is in danger to be giuen vp of God vnto hardnesse of heart, Heb. 〈 ◊ 〉. 13. 3. Though it be not alwaies (as we haue heard in the Doctrine) yet it is for the most part a signe of a man that God hath not ordained to life,
so soon as God Offereth them unto him, while it is called to day, he is in danger to be given up of God unto hardness of heart, Hebrew 〈 ◊ 〉. 13. 3. Though it be not always (as we have herd in the Doctrine) yet it is for the most part a Signen of a man that God hath not ordained to life,
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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;
as I showed you even now out of John 8. 47. and 2. Chronicles 25. 16. And as is also plain by that speech the Lord uses, Pro 1. 24. 28, 29. Because I have called and ye refused, I have stretched out my hand and no man regarded;
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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:
for what Knowest thou which is the Preacher, or which is the Sermon that God hath appointed to work thy salvation by? That which the Apostle Says, 1. Cor. 3. 5. is oft to be Thought upon by God's people:
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.
but which of us is the man by whom this work shall be wrought in any of you, that depends wholly upon the will of God, as God shall give to every man.
we that are Ministers must not be discouraged, because wee see 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 that Are Ministers must not be discouraged, Because we see so little fruit of our labours in them that hear us They that Are most untoward, may profit by us one day, though they do 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 Therefore according to that of the Apostle, 2. Tim. 2. 25. instruct still the worst of them with Meekness, proving if God At any time will give them Repentance.
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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.
When John Baptist saw the Pharisees and Sadducees come to his Ministry, though he knew them to be most wicked men (even a generation of Vipers, Matthew 〈 ◊ 〉. 7.) yet does he note this to be a good Signen in them, a Signen that somebody had warned them to fly from the wrath to come.
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 the former) the use and profit that the Samaritans of Sychar made of our Saviour christ, in those two days that (upon their earnest entreaty) he made his Abided 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.
And therein observeth, 1. How the number of Believers increased among them in that time. 2. How they that before had begun to believe through the speech and persuasion of the Woman, did increase in the strength and measure of their Faith, in this short time that he spent among them.
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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.
Wherein we Are to observe foure principal points: 1. The Object of their faith, that is, the thing they believed, viz. That he was the christ, the Saviour 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.
2. The certainty of their faith, We know he is indeed the christ, etc. 3. The means whereby they were brought unto this certainty or ground, whereon they did built this their faith, viz. his own Word, We have herd him our selves.
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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,
Before we can receive our instruction from it, two doubts Are to be resolved, for the better understanding of the words: 1. Whither this was a Saving and justifying faith, to believe thus in general Concerning christ, that he was the Saviour of the World. 2. Whither they did believe, that all men should be saved,
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,
No man can be saved by the blood of christ, unless it be thus sprinkled and applied to him by the Spirit of God. 1. Pet. 1. 2. Elect unto Sanctification, through the Obedience,
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.
It is Therefore called, Hebrew 12. 24. The blood of sprinkling. Therefore true Faith is called a believing in his Name, John 1. 12. Rom. 4. 5. 2. Under these general words, their particular, and justifying Faith was implied.
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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:
yet in his heart he made particular application of them to himself, or Else christ would not have answered as he did, verse 17. So in the Articles of our Faith that concern the Church:
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This answer shall be cleared, and confirmed vnto you in three Points: 1. That 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,
This answer shall be cleared, and confirmed unto you in three Points: 1. That the World in this place cannot possibly be taken for all mankind. 2. That by the World may well be meant the Elect only, that Are scattered throughout the World, 3. The Reason why the Holy Ghost (intending only to teach that christ is the Saviour of all the Elect) uses this Phrase to express it by,
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.
Matthew 7. 22, 23. Many will say unto me in that day, Lord, Lord, have we not by thy Name prophesied, etc. And then will I profess to them, I never knew you.
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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.
and as for his Judgments they have not known them, Psalm 147. 20. so may it truly be said, that in every age since, there hath been many thousand Souls, that never so much as herd of the name of christ.
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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 did by immediate Reueration, forbid his Apostles to go unto Some people, Act. 16. 6, 7. So still by his providence he withholds the means of grace frommany, He does in this case with the heavenly rain of his Word,
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,
and caused it not to rain upon Another City, one piece was reigned upon, and the piece whereupon it reigned not withered, Amos 4. 7. 5. christ desired not that all men in the world,
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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.
Thus have I made it evident, that when christ is Here called the Saviour of the world, it cannot be meant, that he is the Saviour of all men 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 in those tearmes, which one would thinke were more plaine,
3. To come to the Reasons why the Holy Ghost (intending to say no more but this, that christ is the Saviour of all the Elect) Expresses it not in those terms, which one would think were more plain,
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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 the whole world, 1. Iohn 2. 2. God will haue all men to be saued,
John 1. 29. and 6. 51. I give my Flesh for the life of the world, not for our Sins only but for the Sins of the Whole world, 1. John 2. 2. God will have all men to be saved,
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.
1. To express that the number of the Elect, the number of those that shall be saved 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 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:
and all of other nations might judge themselves excluded, as all the Gentiles Are called Strangers, and brought in complaining, Isaiah 56. 3. The Lord hath surely separated me from his people:
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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,
as also Because christ, while he was on earth, seemed to have been sent only to the lost sheep of the house of Israel, Matthew 15. 24. Now the Lord could not in more significant terms have expressed this, That the Lord had his Elect, not among the Iewes only,
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 have been 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.
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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.
And in 1. Tim. 2. 4. who will have 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 saved. And Tit. 2. 11. the grace of God that brings salvation hath appeared unto all men, to men and women, old and young, Ministers and people, Servants and Masters.
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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.
As if he should have said, Not us only that Are already called, but even many of those that Are yet unconverted, that Are Strangers from the Commonwealth of Israel, and enemies to the truth.
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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:
And, lest this Interpretation should seem strange, we shall find the same phrase so taken, Gen. 41. 57. All Countries Come to Egypt to buy Corn of Joseph:
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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.
and that this might be a help against their weakness, doubts, and discouragements, when they hear the merit of christ propounded in the Gospel in so large and general terms.
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So 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 (NONLATINALPHABET) of great ioy which shall be to all people.
So did he in all places wheresoever he preached, repent you (Says he to all) and believe the Gospel, that is, that you shall be saved by my merits, Mar. 1. 15. for so the Angel defines the Gospel, Lycia 2. 10, 11. I bring you good tidings () of great joy which shall be to all people.
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And what is this good tidings this NONLATINALPHABET, 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 what is this good tidings this, this Gospel? that he tells us in the next words, that unto you is born this day in the City of David a Saviour which is christ the Lord.
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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:
And so he commanded his Apostles to do, Go ye into all the world and preach the Gospel unto every creature, Mark 16. 15. Object. 1. The Law is to be preached to Some, and not the Gospel. Answer True, it is:
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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,
No hope of mercy by christ is to be given to any man, while 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 lawless and disobedient,
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,
yet there is no particular person that lives in the Church, but we Are to judge and hope he is one of God's Elect. So the Apostle Judgeth of all the Strangers he wrote unto, he calls all the Strangers, the Iewes that professed the Gospel 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.
and Bithinia, elect according to the foreknowledge of God, 1. Pet. 1. 2. So Paul (in the judgement of charity) Says of Some, that (through scandal given to them) might perish, that they were such as christ died for, 1. Cor. 8. 11.
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 (on the contrary side) when he sent Isaiah to Hezekiah, Isaiah 38. 1. and Jonah to Nineveh, Jonah 3. 4. he bids them preach death and destruction unto such,
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.
unless the Gospel be in this general manner propounded to him, unless by this means hope be given him, that he may have benefit by christ, that the promise belongs even to him.
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.
and to all that Are afar of, even as many as the Lord our God shall call, Act. 2. 39. ye Are the children of the prophets and of the Covenant which God made with our Father's, Act. 3. 25.
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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.
2. For the Comfort of the humbled sinner, that doubts he is so wretched a sinner, that he can have no benefit by christ, • … e cannot believe that ever christ died for him.
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.
Lecture the seuentie two. November 20. 1610. JOHN IIII. XLII. we herd the last day, that in this Verse is Set down how these Samaritans that had begun to believe upon the speech of the Woman their Neighbour, were confirmed and strengthened in their Faith, by hearing of christ himself, in those two days that he made his Abided 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.
And that there be foure principal points to be observed in it: 1. The Object of their faith, the thing that they believed, viz. That he was the christ the Saviour of the world.
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.
and Effect whereby they declared this their faith, namely the profession they make of it unto the woman that had been the First Instrument to draw them unto christ.
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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:
in Iesus christ, i. e. declare their faith by the certainty of their knowledge, and express what they meant by saying they did believe in this manner, Now we believe, for we know that this is indeed the christ; we Learn:
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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:
And Therefore christ told his Disciples, that the cause why they could not cast out a devil, Matthew 17. 19, 20. was, that At that time they had not the Faith of Miracles, in any measure:
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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;
that they may not revenge themselves, etc. They Are undoubtedly persuaded, that every curse threatened in the Word against the wicked, shall Certainly Light upon them;
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So that as certainely as we are perswaded that there is now a Sunne in the Firmament, whose rising, and approching to vs causeth the day, whose setting,
So that as Certainly as we Are persuaded that there is now a Sun in the Firmament, whose rising, and approaching to us Causes the day, whose setting,
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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,
and departing from us Causes the night (Because our sense Teaches us this;) so Are we every whit as Certainly persuaded, that there were sundry days and nights,
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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,
before there was any Sun to rise or Set in the world, Because God hath said so in his Word, that there were three days before the Sun was Created, Gen. 1. 13, 14. 2. The other instance,
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 before I come to the proof of this point, I will give you foure Cautions, which shall preserve you from mistaking and misunderstanding this Doctrine;
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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 the man whose child was possessed, Mar. 9. 24. A little Faith, as the Disciples, Matthew 8. 26. And yet this weak, this little Faith, is as true a Faith,
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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,
yet it is said of them, that they had somewhat lacking in their faith, 1. Thess 3. 10. Yea, Paul himself was not perfect in faith, not as though I had already attained it, either were already perfect Says he, Philip 3. 12. It is a good Signen of true Faith, to discern, grieve,
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As the Apostle saith, 1. Pet. 1. 6. Yee greatly reioyce in your faith, though now for a season (if need be) yee are in heauinesse through manifold tentations.
As the Apostle Says, 1. Pet. 1. 6. Ye greatly rejoice in your faith, though now for a season (if need be) ye Are in heaviness 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,
They that before were most full of confidence and assurance, yet in tentation show much weakness, Matthew 14. See Peter's confidence, vers. 28, 29. see his weakness, verse 30. Elijah that before feared not to meet Ahab, and deal so roundly with him, a while After quaked and fled At the threat of Jezebel, and grew impatient, 1. King. 19. 3, 4. David sometime was full of confidence and certainty,
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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.
and could say, as Psalm 27. 1. The Lord is my Light and salvation, whom shall I Fear? And 23. 4. Yea, though I should walk through the valley of the shadow of death, I will Fear no evil, for thou art with me.
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.
He may bring upon himself many fearful plagues both spiritual and temporal, God is very terrible in the assembly of the Saints, Psalm 89. 7. Therefore he lives in continual Fear.
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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;
but furthereth it greatly, for it is the chief means to preserve them from falling away, Jeremiah 32. 40. I will put my Fear in their hearts that they shall not depart from me, such Fear makes us the fitter to do any service unto God;
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.
a man may rejoice in such trembling, serve the Lord with Fear and rejoice in trembling, Psalm 2. 11. Thou Standest by Faith, be not high minded, but Fear.
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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,
And I will confirm it to you three ways: 1. By declaring to you the profession that the Faithful have made of the certainty they have found in themselves of their own salvation. 2. Then by the effects it hath wrought in them, whereby they have declared themselves to be indeed as certain,
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;
as they have made show of. 3. By giving you the Reasons, why it must needs be so, that they that have true Faith, Are indeed certain of their salvation. 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.
mark the marvelous certainty the faithful have ever made profession of. 1. They were sure that christ, with all his merits, did belong to them, Job 19. 25. I am sure that my Redeemer lives.
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 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,
2. They were sure of the forgiveness of their Sins, and of the imputation of Christ perfect righteousness, Isaiah 45. 24. He shall say surely in the Lord have I righteousness and strength, 3. They were sure God was become their Father through him, Isaiah 63. 16. Doubtless 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,
though Abraham be ignorant of us 4. They were sure, that After this life they should inherit Eternal life, we know that if our earthly house of this tabernacle were dissolved, we have a building of God,
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,
5. They were sure that all things (their Prosperity, adversity, yea their tentations and Sins) should in the end work for their good, we know that all things work together for good to them that love God, Rom. 8. 28. 6. They were sure, they should persevere in God's favour to the end of their life,
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,
I trust in the mercy of God for ever and ever, Psalm 52. 8. Surely shall one say, in the Lord have I righteousness and strength, not righteousness only and pardon of my Sins,
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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.
but strength also to uphold me and make me persevere in the state of grace, Isaiah 45. 24. Psalm 23. 6. Doubtless, kindness and mercy shall follow me all the days of my life.
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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.
Rom. 8. 38. 29. I am persuaded, that neither death, nor life, etc. shall be able to separate us from the love 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,
In which words observe: 1. That he speaks thus confidently, not of himself alone, but of all the faithful, verse 39. Us 2. That the ground on which he builds this assurance, is not any special Revelation,
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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:
but not only the strong Faith (such as was in the Martyrs, and other extraordinary men) but the least measure of Faith will work this found peace in Some measure:
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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,
who is even At the right hand of God, who also makes Intercession for us, 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,
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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.
Lecture the seuentie three. November 27. 1610. JOHN IIII. XLII. Follows now that we come unto the effects, which true faith hath wrought in God's children, whereby they have declared themselves to be certain of their salvation.
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.
And there be foure effects it does work in all true believers, which do evidently argue, that it is a certain persuasion of God's favour, and of Eternal life.
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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:
and a greater, and a more hearty peace than theirs is, Psalm 4. 7, 8. Thou hast put gladness into my heart, more than (they have) in the time that their corn and wine increases:
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 for a time interrupted) but in all estates.
Yea in the time of tentation, and inward affliction of mind, 2. Cor. 5. 6. We Are always confident. He means not At all times (for this peace may be for a time interrupted) but in all estates.
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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,
3. It frees the heart from slavish Fear, not only 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,
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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.
as the least Faith will justify us, so will it work this peace in us also, Rom. 5. 1. See Therefore how general terms Are used in this case, Matthew 7. 24. Whosoever hears my word, and does it.
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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,
Who is he that Overcometh the world, but he that Believeth that Iesus is the Son of God? Now the faithful (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,
and will not At all acquit the wicked, Nah. 1. 3. and that none can be saved, that does not continue to the end, Matthew 24. 13.) could never have this peace,
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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,
Yea it makes a man able to rejoice, even in the greatest affliction, it made Paul and Silas After they had been shamefully and grievously scourged, sing merrily even At midnight,
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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:
But to them we answer, as Esa• … 40. 2. Our warfare is accomplished, the victory is already got, our iniquity is pardoned; whatsoever we may fallen into, we have (in our head) received At the Lord• … bans double for our Sins:
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.
and prevail with God, 1. John 5. 14. This is the confidence we have in him, that if we ask any thing according to his will, he hears us Yea 5. with a marvelous confidence and boldness.
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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:
Job 13. 24, 25. Wherefore hidest thou thy face, and holdest me for thine enemy, etc. Psalm 13. 1. How long wilt thou forget me (Oh Lord) for ever? How long wilt thou hide thy face from me, etc. Psalm 89. 46, 47. How long, Lord, wilt thou hide thy face for ever? Shall thy wrath burn 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:
Wherefore hast thou made all men in vain? Now the faithful (knowing that to be true of all wicked men, that live in their Sins, which Ioshua speaks, Joshua • … 4 1• …. Ye cannot serve the Lord:
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:
This we shall observe in sundry of the Martyrs, that when death hath come to them in his most ugly shape, they have not feared him, but insulted over him:
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.
Thus Paul brings in the faithful, defying, and insulting over death, 1. Cor. 15. 55. Oh death, where is thy sting? O graven where is thy victory? verse 57. Thanks be unto God, which hath given us victory through our Lord Iesus christ.
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.
This we shall see in Simeon: so soon as he had seen christ, he bursts out into this prayer unto God, Luk. 2. 29. Now Lettest thou thy servant depart in peace according to thy Word.
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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:
for the end of that man is peace, Psalm 37. 37. Now it were not possible the faithful should thus be freed from the Fear of death, should thus desire to die (seeing they know, Hebrew 2. 14. that Sathan hath the power of death, and Hebrew 9. 27. After death comes judgement) if they were not Fully assured of their salvation:
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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 this reason the Apostle gives, 2. Cor. 5. 6. 8. Therefore we Are always confident, knowing that while we Are At home in the body, we Are absent from the Lord, we Are confident I say,
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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,
I Have already proved unto you, that by Faith a man may be assured, and Certainly persuaded of his salvation, both by the Confessi of the faithful,
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,
May not a man be Fully assured of that, which he hath God's Word for? There is no such certainty in the knowledge that is got by sense, observation, experience,
• … 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:
• … sal. 93. 5. Thy testimonies Are very sure, Says David. Now the true believer does not built his persuasion upon any deceivable fancy, but upon God's Word only:
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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.
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 Says David, speaking of the ground of his confidence, Psalm • … 0. 10. I will rejoice in God Because of his Word, in the Lord will I rejoice Because of 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.
If a man cannot prove by God's Word, that christ died for him, that his Sins Are forgiven, that he is one that shall be saved, his persuasion of it is but a fancy, it is no Faith, he can have no assurance or certainty of it, specially in the time of tentation.
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.
that the promise might be sure to all the seed of Abraham, Rom. 4. 16. Not sure in respect of God (for so it was in the old Covenant) but sure to the believers.
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,
Why, but will you say, who can bring any Word to prove that he shall be saved? I answer, that it is written, that whosoever believes in christ shall not perish,
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.
And Therefore he that can say, he is sure he does believe in christ (as every faithful man can) hath God's express Word to assure him, that he shall be saved.
because their Faith is grounded vpon the testimony of Gods Spirit, that cannot deceiue them. 1. Iohn 2. 27. The annointing which yee haue receiued of him abideth in you,
Because their Faith is grounded upon the testimony of God's Spirit, that cannot deceive them. 1. John 2. 27. The anointing which ye have received of him Abideth in you,
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.
Now the Spirit of God is given to the faithful to assure them of their salvation, the Spirit it self bears witness with our Spirit that we Are the children of God, Rom 8. 16. 1. John 3. 14. We know that we Are passed from death to life, Because we love the brothers.
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,
how much more he that hath many, and more special graces of God? Therefore the Spirit of God is called a seal, and an earnest-penny, 2. Cor. 1. 22. And well may it secure a man,
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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:
Because he that knows he hath it, may be sure he shall never loose it; it's an immortal seed, 1. Pet. 1. 23. it endures for ever, Psalm 19. 9. Object. No doubt, but he that hath the Spirit of God to witness to his conscience, that he is God's child, may indeed be certain 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.
but who can be assured that he hath the Spirit of God? How easy is it for a man to be deceived in this, seeing 1. The heart is so deceitful, Jeremiah 17 9. 2 There be many remnants of God's Image in a natural man, that may seem to be the fruits of the Spirit.
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 Therefore the faithful Are oft called upon, to examine themselves, 1. Cor. 11. 28. and prove the good things that Are in them, Gal. 6. 4. But yet this I say, that he that hath the Spirit of God, may Certainly and undoubtedly know, that he hath it:
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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 as the Spirit is given us to witness to our spirits, that we Are God's children, so (like a good witness) he speaks so evidently and plainly, that he that hath him, may know and discern his voice,
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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.
Hezekiah knew he had walked before God in truth, and with a perfect heart, and had done that which was good in his sighed, Isaiah 38. 3. and Peter knew well, that he loved christ unfeignedly above all things, John 21. 17. and Paul could say, he was assured he had a good conscience in all things, Hebrew 13. 18.
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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;
may all that have the Spirit be so certain they have it, as were these three? I will Therefore show you, that this is the case of all them that have God's Spirit;
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because the hope and assurance he hath of his perseuerance to the end, is grounded wholly vpon God, not vpon any thing that is in himselfe. 1. Pet. 〈 ◊ 〉. 2. Peter saith of the faithfull, that their faith and hope is in God.
Because the hope and assurance he hath of his perseverance to the end, is grounded wholly upon God, not upon any thing that is in himself. 1. Pet. 〈 ◊ 〉. 2. Peter Says of the faithful, that their faith and hope is in God.
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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,
Psalm 1• … 8. 8. The Lord will p• … rfect that which concerns me, Philip 1. 6. Being confident of this very thing, that h• … e which hath begun a good Work in you, will perform it,
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:
we Are apt quickly to turn out of the good Way, Judges 2. 19. but God is constant and unchangeable in his love, I have loved thee with an everlasting love, Jeremiah 31. 3. The Decree and counsel of God is unchangeable, I am the Lord, I change not, Malachi 3. 6. From hence the faithful man reasoneth thus:
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,
for he never bestowed justifying faith on any, but on such, so many as were ordained unto Eternal life believed, and none but they, Acts 13. 48. Therefore true faith, is called the faith of God's Elect, Tit. 1. 1. he never called any to the love and Obedience of his truth,
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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;
it is not possible, that any whom he hath elected should perish, if it were possible, they shall deceive the very elect, Matthew 24. 24. his love that he hath born to any in christ, is unchangeable, having loved his own which were in the world, he loved them to the end, John 13. 2. For, his love was free, not occasioned by any Goodness he foresaw would be in us;
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,
but the cause of it was his own good pleasure only, Ephesians 1. 5. At that time when he did perfectly foresee how ignorant, weak, untoward, unconstant, ungracious we would be,
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:
and what should then altar, or alienate his affection from us? Therefore God speaks thus of his love to his Elect, Ieremie 31. 3. I have loved thee with an everlasting love:
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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.
When God hath once drawn a man by his Spirit to the faith and Obedience of his truth, he may then be sure he hath loved him with an everlasting and unchangeable love.
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:
This reason our Saviour gives for the perseverance of the faithful, John 10. 28, 29. They shall never perish, neither shall any pluck them out of mine hand:
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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,
yet could not fallen totally nor finally, was that Prayer that christ made for him, Lycia 22. 31, 32. Now look what prayer christ made for Peter, he made for all the faithful,
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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 that prayer was but the sum of that Intercession, that he makes for us continually, At the right hand of his Father, Hebrew 7. 25. He is able perfectly to save such as come to God by him, seeing he ever lives to make Intercession for them.
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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.
And in teaching you the use of this Doctrine, I might First apply it to the confutation of the Papists, who directly contradict this Doctrine, which hath been so clearly and evidently confirmed unto you by the holy Scriptures.
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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.
specially, Because in confuting the error of the Papists in this point, I should but repeat what I have already taught in the confirmation of the Doctrine.
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,
and of his Eternal salvation, we Are all to be exhorted by all means to seek for this certainty. 1. Many think they have faith, that yet Are not,
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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,
but go blundering on in an uncertain opinion, or wavering hope of God's favour, and rest in that, never seeking for any certainty. 2. some that Are possessed with the Spirit of bondage,
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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:
If we hold any land, or lease, we will spare no pains nor cost, to make it as sure as we can, specially if we have ever an adversary that contends with us about it:
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 for the Ephesians he Prayeth, Ephesians 3. 17, 18, 19. That being rooted, and grounded in (the assurance of God's) love, they might be able to comprehend with all Saints what is the breadth,
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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.
though the earth be moved, though the Mountains fallen into the midst of the sea, etc. Rom. 8. 31. If God be on our side who can be against us? And without this we can have no true quietness of mind, 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.
Secondly, it would make our hearts marvellously comfortable, and cheerful in every estate, 1. Pet. 1. 8. You believe, and rejoice with joy unspeakable.
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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;
In Prosperity it would give a sweet relish to all God's blessings, John 29. 3. — 7. Job, speaking of the Comfort he took in all God's 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 gave him;
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,
But on the contrary, he that Wants this assurance, can take no Comfort or delight in prayer, will he delight himself in the Almighty, will he always call upon God? Job 27. 10. Fourthly, to conclude, we have no true Faith,
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 what have we to yield us Comfort in life or death, if we be without Faith? Without faith it is impossible to please God, Hebrew 11. 6. Now though a man may have a true Faith,
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,
yet without a mourning for, and striving against our doubtings, without a seeking for this certainty, there can be no true Faith in us, the poor man whose child was possessed, had much unbelief and doubting in him,
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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,
but he wept for it and cried to christ for help against it, Mar. 9. 24. For God's Spirit wheresoever it is, Lusteth against the Flesh, Gal. 5. 17. That makes the Apostle say, Hebrew 3. 6. His house we Are, if we hold fast our confidence,
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,
and be afraid to loose it, where your treasure is, there will your heart be also, Matthew 6. 21. the wise Merchant when he had found the treasure and resolved to purchase it by parting with all that he had, did hide it so, that he might not loose it, Matthew 13. 44. The chief cause why many have so little assurance of their salvation, is,
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.
First, the reading of the Word, 1. John 1. 4. These things write we unto you, that your joy may be fu• … l. Secondly, the hearing of the Word, Lycia 1. 77. The Ministry of the Word is ordained of God, to give knowledge of salvation to his people for the remission of their Sins.
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:
for every Sacrament is ordained to be a seal of the righteousness of Faith, Rom. 4. 11. Fourthly, Prayer, John 16. 24. Ask, and ye shall receive, that your joy may be full:
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,
Therefore David gives this for one reason, why he did so desire to dwell in God's house, that he might behold the beauty of the Lord, Psalm 27. 4. A chief cause why many want this assurance, is,
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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.
Experience and practice of godliness, Are chief means to work this full assurance, 1. Tim. 6. 18, 19. Charge them that Are rich, that they do good, laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life.
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.
And verse 11. For by this means, an Entrance shall be ministered to you abundantly, into the everlasting Kingdom of our Lord and Saviour Iesus christ.
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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.
see what ado God's deer Servants have had, to recover their certainty and Comfort, when they have fallen into foul Sins, Psalm 51. 8. Make me to hear joy and gladness.
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,
When they have sowed most tears (this Way) they have reaped most joy, Psalm 126. 5. When they have been most ready to accuse themselves, the Lord hath been most ready to justify 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,
as we see in the Exampl of that Publican, Luk. 18. 14. When they have cast themselves lowest, the Lord hath lifted them up highest this Way, Humble your selves in the sighed 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 he shall lift you up, Iam. 4. 10. The more humble and poor we Are, the fitter we Are to trust in God, I will leave in the midst of thee an afflicted and poor people,
The last meanes to maintaine this comfortable assurance of our saluation, is to make continuall obseruation of the experiments of Gods fauour we daily receiue,
The last means to maintain this comfortable assurance of our salvation, is to make continual observation of the experiments of God's favour we daily receive,
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.
for experience breeds hope, Rom. 5. 4. So Says David, Psalm 71. 5, 6. Thou art my hope, Oh Lord God, thou art my trust from my youth, my praise shall be always 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,
2. Cor. 1. 10. Who Delivered us from so great a death, and does deliver us, in whom we trust, that hereafter he will deliver us And for observing the fruits of God's grace in our selves, see what stead it stood Job in, Chap. 29. and 30. and Gal. 6. 4. Let every man prove his own work,
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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 of our owne saluation.
THe second Use of this Doctrine, is for the examination and trial of that confidence and assurance we seem to have of God's favour, and of our own salvation.
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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 say, Is not the Lord among us, no evil can come to us? Yea, they count them beasts that make any doubt of this, they wonder to see God's children so full of doubts and fears;
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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:
They that have this false assurance, have had it from their Mother's womb, they were never of other mind, they were never troubled with any fears or doubts this Way:
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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,
and is thereby daily increased, I create the fruit of the lips, peace, peace, Isaiah 57. 19. They that have this false assurance, never found Comfort in the Word, never cared for it,
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:
For, their assurance that have this false peace, is grounded, 1. Either upon God's temporal blessings, Hos. 12. 8. I am become rich, I have found me out substance:
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• ….
Or 2. Upon a general persuasion of God's Goodness, and Christ merits, Ieremie 3. 5. Will he keep his anger for ever? Will he reserve it to the end? Matthew 7. 2• ….
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,
or even as this Publican, Lycia 18. 11. Whereas the faithful (as you have herd in the Doctrine) ground their assurance upon God's Word, upon the Testimony of God's Spirit, upon the Unchangeableness of God's Love,
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.
They find cause to cry, as Mark 9. 24. Lord, I believe, help mine unbelief. But they that have this false assurance Are most confident, and never have any doubts.
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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.
Therefore can they have no true peace, there is no peace Says my God to the wicked, Isaiah 57. 21. But on the other side, the true assurance that God's Spirit works in the faithful, makes them careful to please God, fearful to offend him.
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,
This hath been the case of many of God's Servants, and may be the case of every one of us You know the Church complains of this, I sought him whom my soul loves, I sought him but I found him not, Cant 3. 1. And how oft does David complain, That his soul cleaved to the dust, Psalm 119. 25. That is melted for heaviness, verse 28. That his Spirit was in perplexity,
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.
and hidest thy face from me, Psalm 88. 14. He said in his haste he was cast out of God's sighed, Psalm 31. 22. Yea secondly, sometime he continued in this estate a great while together.
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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;
Seeing Therefore the dearest of God's children do oft loose this comfortable assurance, and when they have lost it, Are so apt to conclude against themselves, that they were never in the state of grace, they never had true faith;
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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 turn again unto the Lord, Lam. 3. 39, 40. Thus did David recover his Comfort, when I kept silence, my bones waxed old, through my roaring all the day long,
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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,
for from thence thou Mayest boldly conclude, That there is grace in thee still, though thou Canst not now feel it, the Gifts and calling of God Are without Repentance, Rom. 11. 29. This Rule David followed,
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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,
and of the certainty of his salvation, but if he would look into himself, he should find these graces in himself: 1. That he yields not to his infidelity,
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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;
when by her secret and private endeavours in her Bed by night, she could not find her Beloved, she went out into the streets of the city among her godly acquaintance for their help;
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.
See this in that prayer of David, grounded (doubtless) upon God's promise, Psalm 39. 13. Stay thine anger from me, that I may recover my strength before I go hence, and be not.
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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;
Having now finished this Doctrine, which we have learned from the second part of the Text, viz. the certainty that was in the Faith of these Samaritans;
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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;
it follows now, that we proceed unto the third, viz. the means whereby they were brought to this certainty, the ground whereupon they did built their Faith;
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 judgement that Others, whom we Reverence and respect, have of Religion, and the testimony that they give unto it, Causes us At the First to have a good opinion of it:
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,
thus the Apostle Says, that they that obey not the Word may without the word be wone by the Conversation of their wives, 1. Pet. 3. 1. And we Are to hold it a great mercy of God, that we were born,
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,
and where we might enjoy these helps, so the Apostle Says, that men shall Glorify God in the day of their Visitation, that they lived among such as by whose godly and honest Conversation, they were wone to a liking of the true Religion which they did profess, 1. Pet. 2. 12. But yet all this will not bring us to Faith,
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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:
and to an outward profession of it, but works Faith and Certainty in our Consciences, Faith comes by hearing, Romans 10. 17. But the means whereby it works this Faith and Certainty in us, is the Word it self, by causing us to see the ground of that it Teaches us to believe in the Word:
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.
for God himself speaks to us in the Scriptures, he spoke by the Mouth of his holy prophets which have been since the world began, Lycia 1. 70. God At sundry times, and in diverse manners spoke in times passed unto the Father's by the prophets, Hebrew 1. 1. and that so clearly and evidently, that the faithful Are undoubtedly assured, it is he that speaks, it is indeed his Word.
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,
if Abraham had not been so, he would not have been so forward to sacrifice his Son, Gen. 22. 3. nor Cornelius in obeying the Commandment he had received in a vision to send for Peter, Acts 10. 7. After Paul had seen the vision, immediately he endeavoured to go into Macedonia, assuredly gathering that the Lord called him to preach the Gospel unto them, Acts 16. 10. No it is certain, that we may be more sure that God speaks to us in his Word,
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,
Answer 1. To the natural man indeed they Are Obscure, the natural man receiveth not the things of the Spirit of God, 1. Cor. 2. 14. 2. But in themselves they Are plain and clear to them, whose eyes God hath opened, the Entrance into thy Word gives Light, it gives understanding unto the simple, Psalm 119. 130. 3. God hath promised to teach all his Elect,
and to giue them his Spirit to open their mindes, that they may vnderstand the Scriptures in those points, the knowledge whereof is necessary to their saluation, they shall be all taught of God, Ioh. 6. 45. Seeing all are bound to seeke for certainety in the matters of their Religion, we are all to be Exhorted:
and to give them his Spirit to open their minds, that they may understand the Scriptures in those points, the knowledge whereof is necessary to their salvation, they shall be all taught of God, John 6. 45. Seeing all Are bound to seek for certainty in the matters of their Religion, we Are all to be Exhorted:
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,
Else will we be found in the day of tentation, no better than the foolish man that built upon the sand, Matthew 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;
Because to such only the promise is made, that God by his Spirit will instruct them, What man is he that fears the Lord? him shall he teach in the Way that he shall choose, Psalm 25. 12. Follows now the fruit and Effect, whereby they testified their Faith;
That he that hath true Faith, will be ready to make profession of it, when occasion shall be offered, with the heart man belieueth vnto righteousnesse and with the mouth confession is made vnto saluation, Rom. 10. 10. Wee hauing the same spirit of faith, according as it is written, I beleeued and therefore haue I spoken, we also beleeue,
That he that hath true Faith, will be ready to make profession of it, when occasion shall be offered, with the heart man Believeth unto righteousness and with the Mouth Confessi is made unto salvation, Rom. 10. 10. we having the same Spirit of faith, according as it is written, I believed and Therefore have I spoken, we also believe,
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 it gives Light even to all that Are in the house, Matthew 5. 15. 1. To reprove the Nicodemites of our time, such as pretend to have Faith, and to have received the love of God's truth;
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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 yet no man of judgement that Converseth with them, is able to discern it, either in their words or Deeds. One principal 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 works,
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.
This History was begun in the three First Verses of this Chapter, and hath been hitherto interrupted and discontinued, by a long Relation of that which fell out in the Way.
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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.
But before we come to the division of the Text, and the handling of the several parts of it, one doubt and difficulty is to be removed, to make our Way plain unto the Doctrine that is to be Delivered from it.
To this I answer, that though Christ were brought vp in the Prouince and Country of Galile (for Nazaret was a city in Galile, Marke 1. 9. in which respect also, hee was sometimes called Iesus the Galilean, Matth. 26. 69.) yet in this place, by his owne Countrey, is meant Nazaret (as it is also called, Matth. 13. 54. Luk. 4. 23.) because,
To this I answer, that though christ were brought up in the Province and Country of Galilee (for Nazareth was a City in Galilee, Mark 1. 9. in which respect also, he was sometime called Iesus the Galilean, Matthew 26. 69.) yet in this place, by his own Country, is meant Nazareth (as it is also called, Matthew 13. 54. Luk. 4. 23.) Because,
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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,
and had lived by the Molle of thirty Years, Lycia 4. 16. In which respect also, the Iewes were wont to call him Iesus of Nazareth, Matthew 21. 11. Lycia 24. 19. Yea, it was necessary he should be brought up there,
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.
Matthew 2. 23. He Come and dwelled in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, He shall be called a Nazaren.
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,
For the First, it is a thing worthy of our observation, that our Saviour (being now to begin to preach (for till After this time, he had seldom or never preached,
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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,
as is plain by that we find, from that time (After this his coming into Galilee) Iesus began to preach, Matthew 4. 17.) and making choice of Galilee, rather than of Ierusalem,
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;
Here in this place when he went to Cana, and again, Matthew 4. 13. when he went to Capernaum. We read indeed, that once he preached At Nazareth, Lycia 4. 16. but it was but once, he made no Abided there;
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.
as appears by the answer he makes to a secret objection they might make against him, Lycia 4. 25 — 27. Which was (in Effect) as if he should have said unto them, I am not sent to you, God hath forbidden me to preach unto you.
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.
Therefore also every city and Town in Israel, was called a mother in Israel, 2. Sam. 20. 19. In respect hereof, the Light of nature hath taught men, that every men Country may challenge Some right and Interest, in whatsoever Gifts or abilities God hath given unto him.
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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,
See what an affection the Apostle Expresses towards his Countrymen, he calls God to witness, that he had great heaviness and continual sorrow in his heart to see their blindness and obstinacy, Rom 9. 12. his hearts desire and prayer to God for them was that they might be saved, Rom. 10. 1. And (doubtless) christ loved his own Country,
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 of as good note, as either Cana, or Capernaum, or Chorazin, or Bethsaida. Yea, it had this honour above all the Cities either in Galilee or Iudea, that he had dwelled so long there,
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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:
Was it then for any notorious wickedness, that did abound in that town, more than in any other town in Galilee? Surely, • … oh such thing is recorded of it:
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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.
as will appear, if we well observe what is written, whatsoever we have herd done in Capernaum, do also Here in thy country, Lycia 4. 23. he had done many Miracles in Capernaum before that time.
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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 it is plainly said Here, verse 44. He himself (without the dissuasion of any) had testified (that is, with great earnestness and compassion affirmed to his Disciples,
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:
See the proof for this out of the Old Testament, Judges 13. 17. Manoah asks the Angel, that brought him word of the birth of Sampson, whom he took to be a Prophet and Messenger of the Lord, what his name was:
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,
that when his sayings were come to pass (and so they should prove that he was a true Prophet indeed) they might honour him. And Lam. 4. 16. it is noted for a foul sin,
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.
Plain 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. 2. The second branch of the Doctrine is also euident.
So no man Takes this honour unto himself, but he that is called of God, Hebrew 5. 4. hold such in reputation, Philip 2. 29. 2. The second branch of the Doctrine is also evident.
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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 two out of the New. When the Causes Are laid down, 2. Chronicles 36. for which God deprived the Iewes of his Word and Worship, this is reckoned for the chief, verse 16. They mocked the Messengers of the Lord, and misused his prophets.
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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:
And Hosea 4. 4. the Lord threatening this fearful judgement to the Iewes, that they should have none to rebuke or reprove them for their Sins, he gives this for the reason of it:
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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.
Matthew 21. 43. when our Saviour Prophesieth that the Kingdom of God should be taken from the Iewes, he gives this for the chief reason of it (which had been mentioned by him in a Parable in the former Verses, specially verse 35. viz.) the indignities they had offered to God's prophets and Messengers.
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.
which in the beginning of their Reign had been worthy and excellent Princes, and never prospered After they had done contempt and dishonour to God's prophets.
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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;
The next of these Kings was Joash, 2. Chronicles 24. Zachary the Prophet (the son of Iehoiadah the Kings Cousin-german) Delivereth faithfully a sharp message from the Lord;
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;
Have they made thee the Kings Counselor? Sir, must you Direct me, and tell me what I have to do? then he putteth him to silence. But mark what followed;
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 fourth and last of these Kings was Uzziah, 2. Chronicles 26. he would needs (out of the pride of his heart) take upon him to encroach upon the Priests office;
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but what honour got he by it? First, hee was smitten immediately, while he was raging against the Priests, with 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,
but what honour god he by it? First, he was smitten immediately, while he was raging against the Priests, with a Leprosy, and the Leprosy rose in his very forehead, verse 19. Secondly, verse 21. He was a Leper to the day of his death,
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;
we Are the Messengers of the Lord of Hosts, • … all 2. 7. we Are ambassadors for christ, 1. Cor. 5. 20. Yea, we Are his Messengers and Em bassadours in matters Concerning the soul, the precious soul of man;
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.
Rom. 10. 14. How can they believe in him, of whom they have not herd? And how can they hear without a Preacher? John • … 0. 23. To us the keys of the Kingdom of Heaven Are committed.
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.
yet) hath the Lord more respect to the Prayers of his prophets and Ministers, than to any other, and they Are more effectual to the Comfort of God's people.
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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,
these called upon the Lord, and he herd them, Psalm 99. 6. So it is said, 2. Chronicles 30. 27. that At the end of the solemn passover that was kept by Hezekiah, The Priests and the Levites arose,
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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,
In respect of all this that I have said Concerning the office and function of the Minister, the Apostle Telleth the Corinthians, there was no proportion between that they could give 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,
and that they received from them. 2. Cor. 9. 11. If we have sown unto you spiritual things, is it a great thing that we reap your carnal things? Yea, more than that, he tells Philemon, verse 19. that he did owe to him,
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,
It is not possible for a man to love the Word, but he must love and honour the Ministers of it, How beautiful Are the feet of them that preach the Gospel of peace, Rom. 10. 15. Ye have acknowledged us in part, that we Are your rejoicing, 2. Cor. 1. 14. Nay, it is not possible for any man to love,
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;
or bear honour to the Lord himself, but he must needs love, and honour the prophets and Messengers of God, he that despises you, despises me, Luk. 10. 16. And that is the cause why the Apostle is so importunate with the Thessalonians, to persuade them to esteem well of their Ministers, we beseech you brothers to know them, which labour among you and Are over you in the Lord and admonish you;
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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, 〈 ◊ 〉.
John the Baptist professed himself unworthy to be employed, even in the Basest office about christ, not worthy to bear his shoes, Matthew 3. 11. not worthy to stoop down to untie the latchet of his shoe, Mar. 1. 7. And Paul said he was unworthy to be called an Apostle, 1. Cor. 15. 9. and having spoken of such an honour that belongeth to our Ministry, which (as one would have Thought) would have puffed him up, rather than have humbled him, he presently (as admiring that God should ever advance any Mortal man to that dignity) breaks out into these words, 〈 ◊ 〉.
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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,
to whom men have committed much, of them they will ask the more, Luke 12. 48. In which respect Saul, when he was called of God and his people unto the place of greatest honour, shunned it as much as he could,
No man that 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,
No man that hath rightly conceived of the burden God hath annexed to this honourable function, hath been over hasty to take this calling upon him, no man Takes this honour to himself,
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,
but he that is called of God, Hebrew 5. 4. till God have even thrust him in (as it were) by violence, by the head and shoulders. Two famous Examples we have for this, the one in Moses, who three several times hung of,
for I am a childe, Chap. 1. 6. Euery ignorant, idle, couetous, and scandalous Minister is apt to glory in this Doctrine, and to challenge to himselfe this honour that is due to the Ministers of the Gospell:
for I am a child, Chap. 1. 6. Every ignorant, idle, covetous, and scandalous Minister is apt to glory in this Doctrine, and to challenge to himself this honour that is due to the Ministers of the Gospel:
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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;
as might have rescued him from them that apprehended him, Because his Kingdom was not of this world, John 18. 36. The chief honour that is due to us, is more inward and spiritual;
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 in our Ministry,
The First degree of honour that you owe to us, is in your minds and Judgments, that you rightly esteem of the need you have of God's Ordinance in our Ministry,
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,
but that they may well enough be saved without it, as they did among the Corinthians that said they cared neither for Paul, nor for Apollo, nor for Cephas, they were Christ, they did so wholly rely upon christ for their salvation,
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 say, prophesy not unto us right things, speak unto us smooth things, Isaiah 30. 10. 12. or Else such as Are good-fellows, whom they may draw into any since, that will drink with them,
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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,
an Obedience (doubtless) is due from the people of God to their faithful Teachers, I write to try, whither you be obedient in all things, 2. Cor. 2. 9. Having confidence in thy Obedience, I wrote unto thee, Philemon 21. obey them that have the Rule over you,
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,
Whosoever shall not receive you-nor bear your words, when ye depart out of that house or City, shake of the dust of your feet, Mathew 10. 14. They that will not hear,
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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;
This was the contempt that Amaziah did to the Prophet, for which the Lord destroyed him, Because thou hast not harkened unto my counsel, 2. Chronicles 25. 16. For though since be the Transgression of God's Law, and the disobeying of him;
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.
and humbled not himself before Jeremiah the Prophet speaking in the name of the Lord, 2. Chronicles 36. 12. Therefore also the Lord Says, Ezekiel 33. 33. that when that should come to pass (when the judgement should fallen upon them which he had threatened, vers. 27.) they should then know that a Prophet had been among them.
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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,
Their own conscience should in their affliction aggravate their since against them by this circumstance, that the Lord had sent his Prophet to them to admonish them,
as may serue to preserue our persons 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.
as may serve to preserve our Persons from contempt, this is that honour the Apostle means when he Says, the Elders that Rule well, Are worthy of double honour, specially such as labour in the Word and Doctrine.
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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,
Yea it is not possible you should Reverence us in your minds and hearts, but you must needs give Some outward respect and Reverence unto us Elisha (even in those times) was able to keep a man to attend him, 2. Reg. 4. 1• … ▪ and 6. 15. And such maintenance is to be allowed the Minister,
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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.
Lecture the seuentie nine. Ianuary 29. 1610. JOHN IIII. XLIIII. WE have already herd, that these three Verses which do summarily contain the History of Christ return into Galilee, do offer to our consideration three principal points.
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.
Now Because this reason is somewhat strange, and given by christ, not Here only, but in sundry other places of the Gospel, it shall be profitable for us to weigh and Consider it well, that so we may be the better able to receive our instruction from it.
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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:
Secondly, that he Says, Mark 6. 4. the place where a Prophet Wants this honour, is his own Country, among his own kinsfolk, and in his own house:
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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.
for Here it is said, Iesus himself had testified, that a Prophet hath no honour, etc. And Lycia 4. 24. Verily I say unto you, no Prophet is accepted in his own Country.
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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.
they that Are nearest unto them in Dwelling, in carnal kindred and acquaintance, Are of all Others the farthest off from giving them that honour that is due unto them.
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:
and all the Regionround about lordan, and were baptised of him, confessing their Sins. Yea, After his death they retained an honourable opinion of him:
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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,
but also a Prophetical Spirit to declare unto God's People their deliverance from him, he found not so much contempt and disdain in all the host of Israel,
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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,
In it self doubtless it is a great favour of God, to send us such prophets as have been bred and born among us, such as Are of our own kindred and acquaintance,
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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,
is it not even thus Oh ye children of Israel Says the Lord? Amos 2. 11. How falls it out then, that for the most part, men esteem not ofthis favour,
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and that they will hearken rather to any Prophet than to such a one? The Reason thereof is to be imputed to foure common corruptions that the nature of man is tainted with.
and that they will harken rather to any Prophet than to such a one? The Reason thereof is to be imputed to foure Common corruptions that the nature of man is tainted with.
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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;
or inferior, should take upon him to teach, and Direct, and reprove us as all true prophets use to do Now every Prophet among his own Kindred and Countrymen where he hath been born and and bred, is so;
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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.
either they know him to have been their inferior, in wealth, or parentage, or (At the most) that he was once but their equal, their Schoolfellow, their playfellow.
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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.
so full of Faith, that he should not care for the things of this life, he should not provide for his family, he should not require his Tithes, nor his debts.
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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.
unless he be such a one, as is not only unreprovable himself, but such a one also, as Ruleth his own house well, having his children in subjection with all honesty.
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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:
To this corruption of our nature Solomon seems to have respect in that saying, Eccles. 10. 1. Dead Flies putrify the precious ointment of the Apothecary, and cause it to stink:
The third Reason, why (for the most part) a Prophet hath no honour 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.
The third Reason, why (for the most part) a Prophet hath no honour in his own Town, in the place where he hath long lived, is the curiosity that is in the nature of man, and desire of novelty.
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 cucumbers, and onions, and garlic of Egypt before it, Num. 11. 5, 6. Of this corruption the Apostle speaks, 2. Tim. 4. 3. Men will not endure wholesome Doctrine:
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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,
This is the cause, why the Apostle is so earnest with the people, even with the people of God, with good people, to esteem well of their own Pastors, And we beseech you brothers, know them which labour among you,
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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, and great desire to be flattered in their sinnes.
for they watch for your Souls as they that must give account, Hebrew 13. 17. The fourth and last Reason, is the Self-love that is in all men by nature, and great desire to be flattered in their Sins.
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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.
For the Minister that hath lived long among them, Knoweth them better than any stranger, and is able more particularly to touch, and reprove their Sins.
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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:
This was the cause of the hatred Ahab bore both to Elijah, 1. Reg. 21. 20. and to Micaiah, 1. Reg. 22. 8. We have herd the foure Reasons of the Doctrine:
That is the chiefe 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.
That is the chief thing that will procure us Reverence and estimation, if we do our work well. 1. Thess 5. 13. Have them in singular love for their works 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.
This is that, that the Apostle Teaches, 2. Tim. 2. 15. Study to show thy self approved unto God, a Workman that needs not be ashamed, dividing the Word of God aright.
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.
he Telleth him by what means he may preserve his Person and Ministry from contempt and disdain, verse 13. and Stands principally upon this, Give attendance to reading, to exhortation, and to Doctrine.
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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.
though Sathan and all the world should conspire to disgrace us, A Prophet (a true and faithful Prophet he means) is not without honour, Matthew 13. 57. Mar. 6. 4. If this be wanting, no wealth, no titles, no hospitality, no good works we can do, will be able to preserve us from contempt.
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.
This is faithfulness, when we Are careful to deliver the Whole counsel of God to his people, not concealing any part of it for favour, or Fear of any man.
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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,
When the Pharisees would give a reason of the Reverence they pretended to bear to our Saviour, they give this, Matthew 22. 16. Master, we know that thou Are true,
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;
The third and last mean we Are to use to maintain our honour and estimation in the hearts of God's people, is to make our selves an Exampl and pattern to them, in all the duties of holiness towards God, and righteousness towards men;
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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.
This direction is given, Tit. 1. 6. He must be unreprovable; and not so only, but his children also must be faithful, not scandalous for riot, neither disobedient.
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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.
The other is in John Baptist: see what honour the holiness of his life did gain him with all men, Mar. 6. 20. Herod reverenced John, Because he knew him to be a just man, and an holy.
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;
yet if our selves make not conscience of the things we teach Others, yea, if we be not careful to put all iniquity Far from our Tabernacles, we shall grow contemptible and vile;
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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;
but Because he had not that care he should have had of his family, but suffered his children to run to riot, to the great scandal of the Church, the Lord threatens to bring great contempt upon 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 thereupon gives this general 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 upon, by us specially that Are Ministers;
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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 not by us only, but by all men, as being spoken by him that is able to make his word good, that is able to pour contempt even upon Princes, 1. Sam. 2. 30. Them that honour me, I will honour,
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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:
The Use Therefore that the people of God Are to make of this Doctrine, is this, That for as much as 1. Our Saviour Here notes it for a great sin in all such as cannot honour a Prophet if he be their own Countryman:
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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:
and that 4. The chief cause why men refuse to give due respect unto their own prophets, Are those foure Faults which I spoke of in the Reason of this Doctrine:
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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,
That Therefore all the faithful would take heed of, and labour to arm themselves against these foure corruptions, which Are in the nature of every one of us,
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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.
and which if we take not good heed unto, we shall never be able to yield that honour that is due to the Ordinance of God in the Ministry of his Servants.
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,
1. To Consider it is no pride nor presumption in the Minister of christ (how mean a person soever he be in worldly respects) to urge all men to yield Obedience to the Word, to reprove the Sins of any man,
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,
but to the Majesty of him that hath sent him to speak to thee in his Name. 2. Cor. 5. 20. Now then we Are ambassadors for christ — we pray you (we teach you, exhort you ▪ reprove you) in Christ stead. When thy heart begins to rise At any thing thou Hearst 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:
and urged upon thy conscience out of God's Word, say as Ioseph did, Gen. 50. 19. Am not I under God? This man (me thinks) is Some what too plain, somewhat too bold, somewhat too bitter:
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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:
This was that that kept Eli from fretting At, or disdaining of Samuel, when he had Delivered a very sharp and bitter message from the Lord unto 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 Gospel to them At the First, the trial of him, which was in his Flesh, they despised not:
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,
he hath from the beginning made choice of such to be his Ministers, as have been of very mean estate in the world. 1. Cor. 1. 28. Vile things of the world,
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,
But why did the Lord suffer his ambassadors to live in so base an estate? who would have Thought, that ever such poor contemptible Persons should have done any good,
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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:
or that any respect should have been given to their Ministry? Surely, the Apostle gives the reason, verse 7. That the excellency of the power may be of God, and not of us:
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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.
as if he should say, If men of wealth, or power, or Authority in the world, should have been employed in this work of converting Souls, the good that had been done, would have been ascribed to their wealth and Authority, rather than unto God.
4. The fourth and last remedy against this corruption, is to consider, that it is greatly for our benefit, that God giueth vs such Ministers, rather than such as are much our superiours in the world:
4. The fourth and last remedy against this corruption, is to Consider, that it is greatly for our benefit, that God gives us such Ministers, rather than such as Are much our superiors in the world:
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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,
for though (as I have showed you, when I spoke of the honour that is due to the Ministers of the Gospel) there ought to be that outward estate and maintenance yielded to the Ministers of the Gospel,
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,
as Are not by their outward estate, lifted so high above them, but that they may be bold to make the doubts and Distresses of their conscience known to them,
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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.
I also am formed out of the clay: Behold, my terror shall not make thee afraid, etc. 2. The second corruption that Keepeth men from giving that Reverence to God's Ministers (specially their own) that they ought, is Hypocrisy, that men cannot Reverence the Ministry of that man, in whom they have espied any Weaknesses or infirmities.
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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;
I speak not to excuse the gross Faults and scandalous crimes of any Minister, nor to persuade you to think every thing well done, that is done by us;
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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,
This Wisdom is taught us in the Exampl of Sem and Japhet, the Sons of Noah, Gen. 9. 23. when Cham had seen and looked upon his Father's nakedness,
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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,
True it is, they ought to be patterns and Examples to the flock, 1. Tim. 4. 12. But yet the best Ministers that ever were, have had Some Wants or errors in their judgement: (you know who it was that said, we know in part, and we prophesy in part, 1. Cor. 13. 9.) have bewrayed Some impotency and weakness, in governing and moderating their passion, we also Are men of like passion with you, Acts 14. 15. yea, have showed Some frailty,
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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.
and committed Some slips in their lives and conversations with men, in many things we offend all, Iam. 3. 2. and Therefore this should not be a matter of wonder, or offence unto us
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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,
if the fault be not in thy self, Matthew 23. 2, 3. The people of God were bound to observe and do, whatsoever the Scribes and Pharisees, sitting in Moses chair (that is, teaching the Doctrine of Moses) did bid them to do,
Paul reioyceth that Christ was preached, euen by those that preached him with an intent to adde affliction to his bands, Phil 1. 18. which he would neuer haue done,
Paul rejoices that christ was preached, even by those that preached him with an intent to add affliction to his bans, Philip 1. 18. which he would never have 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.
if the gross Sins of the Minister (much less if his small infirmities) had force to make the holy Doctrine he Delivered, unavailable to the Comfort of God's people.
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.
This is plain in the Exampl of Jonah, whose Ministry became effectual to the conversion of the Niniuites, Jonah 3. 4, 5. though he himself had many and strange infirmities, Ion. 1. 2. 5. and 4. 1.
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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,
This is that which the Apostle Teaches Concerning the High Priest under the Law. Hebrew 5. 2. He was able, sufficiently to have compassion on them that were ignorant,
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,
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 brothers, know them that labour among you,
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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 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 God's Servants may, without any presumption, challenge a more special respect from their own people, than from any other;
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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,
Yea, though he teach but the same things, that thou hast often herd, yet if thou Wertenberg such a Hearer as were renewed in the Spirit of thy mind, thou Wouldst find small cause to complain, Behold it is a weariness, Malachi 1. 13. For,
The fourth and last corruption, that alienates the heart of Gods people from his faithfull Ministers, specially from their owne Pastours, is felfe-loue,
The fourth and last corruption, that alienates the heart of God's people from his faithful Ministers, specially from their own Pastors, is felfe-loue,
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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.
1. To Consider, that the Minister should desire to have that knowledge of all his hearers, that he may be able to speak as particularly to every one as is possible.
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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.
Paul Says of himself, Col 1. 26. that in his preaching he laboured to admonish every man, to teach every man, to present every man perfect in christ Iesus.
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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,
For, the Word is a searcher, and discoverer of the secrets of the heart, as the Lord himself is, Hebrew 4. 12. and compared in that respect to Light, all things that Are reproved (or fit to be reproved) Are made manifest by the Light, Ephesians 5. 13. And we should be so Far from fretting At the Ministry of the Word for this,
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:
as acknowledging in this, the cooperation of God's Spirit with it, as that man did of whom the Apostle speaks, 1. Cor. 14. 24, 25. He is convinced of all, he is judged of all:
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.
Psalm 85. 8, I will harken what the Lord God will say (in, or to me, secundum 72. & vulgatam Latinam) for he will speak peace to his people, and to his Saints.
and let him reprooue mee, Psal. 141. 5. and thus God saith his 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.
and let him reprove me, Psalm 141. 5. and thus God Says his Word will ever prove to them that be upright, do not my words doegood, to him that walks uprightly? micah 2. 7. And indeed this is the Wisdom of a Christian in his hearing.
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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,
and such as shall have no benefit by christ, and Says they were (in God's Eternal counsel) appointed thereunto, 1. Pet. 2. 8. Yea, Consider that it is a dangerous since,
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.
thus to censure and judge of the Preachers purpose and affection, when thou Canst not justly blame any thing he hath said, this people Are as they that strive with the Priest, Hosea 4. 4.
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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.
Lecture the Eighty one. February 19. 1610. JOHN IIII. XLV. WE have already herd that in this, and the two former Verses, three principal things were offered to our consideration.
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.
First, the readiness of the Galileans to entertain christ and his Ministry, in these words, Then when he was come into Galilee, the Galileans received him.
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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.
Secondly, the Reason why they were so ready to give him this entertainment, in these words, They had seen all the things that he did At Ierusalem At the Feast.
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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.
Thirdly, the occasion whereby they Come to see all those things, that he had done At Ierusalem At the feast, in these words, For they went also unto the Feast.
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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,
and that is expounded, verse 42. Whosoever shall give to one of these little ones to drink, a cup of cold water, etc. And in this sense the Galileans received christ,
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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,
for he found not so much kindness this Way in any, as in the Galileans, Matthew 27. 55. Those good Women which had ministered to him of their substance in his life time,
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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.
were such as had followed him from Galilee. 2. When men have willingly herd them, and obeyed their Doctrine, they have been said to receive God's prophets.
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,
In so much as when he being At Capernaum had got out privily before day out of Peter's house, where he lay, into a solitary place to retire himself,
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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,
First Peter, and Some with him, went to look for him, and when they had found him, told him, All men seek for thee, Mar. 1. 37. And After it is said, Lycia 4. 42. The People sought him, and Come to him,
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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.
Neither would they have suffered him to have gone, but that he told them, verse 43. Surely, I must preach the Kingdom of God to other Cities: for Therefore am I sent.
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.
First, they shall be sure to find Some, that will Reverence and honour them for their Gifts and calling, Mathew 13. 57. A Prophet is not without honour.
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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.
that though he cannot be sure he shall be rich, and live plentifully, yet he may be sure to have that that God shall see needful and good for him: he shall have sufficiency.
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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:
But no faithful man hath so many promises for this, as the faithful Minister hath. Deuteronomy 10. 9. Levi hath no part nor inheritance with his brothers:
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,
yet Some fell in good ground, Mar. 4. 8. 20. So we shall find in the story of the Acts of the Apostles, that notwithstanding the places they went to, were deeply settled,
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 any place, were he hath not some of his Elect. Other blessings God bestoweth in as great plenty vpon Reprobates,
The Reason of this Doctrine is this, That God makes that precious account of the Ministry of his Gospel, that he never bestoweth it upon any place, were he hath not Some of his Elect. Other blessings God bestoweth in as great plenty upon Reprobates,
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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,
when he would prove, that God had an Elect people among the Gentiles, and had a purpose to save the Gentiles, uses this argument to prove it by, Rom. 10. 18. But I demand, have they not herd? no doubt, their found went throughout all the earth,
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,
The Use of this Doctrine, is for our encouragement that Are Ministers of the Gospel, against the general contempt and hatred that is born (not to our Persons only,
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 yet the Lord hath given us this further encouragement, That if the fault be not in our selves, we shall not want honour, maintenance, or success;
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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;
For thou See, there be many that esteem us and our Ministry, Wisdom is justified of her children, Matthew 11. 19. yea many of thine own sort and rank, Gentlemen as thou art, Servingmen as thou art, Husbandmen and Tradesmen as thou art, men of as good calling and degree as thy self, men of poor estate as thy self;
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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:
yea, say they were all thy inferiors, their Exampl in this will confound thee. 1. Cor. 1. 27. God hath chosen the foolish things of this world, to confound the wise:
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,
for so it is said, When he was in Ierusalem At the Passover, many believed in him when they saw the Miracles that he did, John 2. 23. And Nicodemus was drawn to believe that he was come from God,
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.
The like we see in the Miracles of the Evangelists and Apostles, Acts 8. 6. The people gave beed to those things that Philip spoke, with one accord, hearing and seeing the Miracles that he did.
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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;
this honour was ever peculiar to the Word, Faith comes by hearing, Rom. 10. 17. but they drew them to have a good opinion of him, to be willing to hear him, that so they might be converted by him;
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 First is Here in this place, compared with Matthew 11. 20. Where christ upbraideth these Galileans for this, that though they had seen so many Miracles, yet they repented not.
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The Reason why our Sauiour wrought miracles, to gaine credit and authority to his Doctrine (though he were able to preach with such power and authority) was this;
The Reason why our Saviour wrought Miracles, to gain credit and Authority to his Doctrine (though he were able to preach with such power and Authority) was this;
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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:
Moses his calling was confirmed thus, Exod 4. 5. and Elijah's, 1. Reg. 17. 24. and though John wrought no Miracles, John 10. 41. yet was his calling confirmed by many Miracles:
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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,
First, he was born of Parents that were both old, and his mother barren also, Lycia 1. 7. 18. Secondly, his father was made dumb for doubting of God's promise, Lycia 1. 22. Thirdly, he leapt in his mother's womb for joy, As soon as his mother herd the voice of Mary's salutation, Lycia 1. 44. Fourthly, presently upon his birth his father was made able to speak again, Lycia 1. 64. Insomuch as, it is said, all the neighbours gathered from all these things, that Certainly he would prove Some extraordinary man, Vers. 66. All they that herd of them, laid them up in their hearts, saying, what manner of Child shall this be? So the calling of the Apostles, God did bear witness unto them with Signs and wonders,
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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,
and with diverse Miracles, Hebrew 2. 4. So that of the Evangelists, The people gave ear to those things that Philip spoke, hearing and seeing the Miracles that he did, Acts 8. 6. So was the calling of all the Elders,
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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 the prayer of faith shall save the sick, and the Lord shall raise him up, Iam. 5. 14, 15. So christ himself Thought good to confirm 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.
and by this argument Proves himself unto Iohns Disciples to be the true Messias, Mathew 11. 3. — 5. and John 6. 14. When they had seen the Miracles that Iesus did, they said, This is of a truth the Prophet that should come into the world.
The Vse of this Doctrine is, first, for defence of our Church and Religion against the Papists, who would from hence conclude, our Church and Religion must needs be false,
The Use of this Doctrine is, First, for defence of our Church and Religion against the Papists, who would from hence conclude, our Church and Religion must needs be false,
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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;
For indeed, to this end served the Miracles of christ and his Apostles, to be as Seals to confirm the Faith of God's people in the Doctrine they taught, Many other Signs truly did Iesus in the presence of his Disciples, which Are not written in this book;
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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 that believing, you might have life through his name, John 20. 30, 31. And Seals they were, not such as Are Set in wax, the stamp whereof might be worn out in time,
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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.
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 profess.
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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,
and Jairus himself, and his wife to be Eyewitnesses of the miracle, Lycia 8. 51, 56. So as his Miracles had testimony, not only from all the people, John 6. 14. but even from his most Mortal enemies, This man does many Miracles, say they, John 11. 47. Secondly, those things that can be proved to have been done indeed, Are no greater,
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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,
so our Saviour Says of false prophets, They shall show great Signs and wonders, insomuch that (if it were possible) they shall deceive the very elect, Matthew • … 4. • … 4. Yea such,
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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,
And deceiveth 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 work,
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,
For seeing, that things which may seem to be Miracles (in the judgement of the Wisest man on earth) may be wrought by false Teachers, we must judge, not by the Miracles, what Doctrine is true,
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;
Let us go After other God's, and serve them; thou shalt not harken to the words of that Prophet, Deuteronomy 13. 1, — 3. 2 Seeing all Christ wonderful works were done, to gain credit and estimation to his Doctrine and Worship, let us make the same Use also of all God's wonderful works, that Are done in our eyes;
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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 better regard of his Word and Worship ▪ All his wonderful and strange Judgments and corrections, wherein we Are constrained to acknowledge his finger, these things Are done to open the ears of men (to make them able to hear with more Reverence and fruit) and to seal their instruction, to confirm unto them,
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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,
as is plain, Psalm 29. 2, 3, 9. When the Prophet, to persuade the greatest men on earth, to give unto the Lord the glory due unto his Name, by frequenting with all Reverence his public 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 attending upon his ordinances, mentioneth in many Verses together the glorious power of God which appears in the thunder, which he calls there the voice of the Lord;
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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 Temple,
and concludes all that he said of it thus, Vers. 9. And in his temple does every one speak of his glory, even this mighty and dreadful work of God, makes every man give glory to God in his Temple,
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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:
Lecture the eighty two. february 26. 1610. JOHN IIII. XLV. WE herd the last day, that this Verse does offer to our consideration three principal 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.
First, the readiness of the Galileans to entertain christ and his Ministry, in these words, Then when he Come into Galilee, the Galileans received him.
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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.
Secondly, the reason that moved them with so great readiness to receive and entertain him, in these words, Which had seen all things that he did At Ierusalem, At the Feast.
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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.
Thirdly, the occasion whereby they Come to see all those things, that he did At Ierusalem, At the Feast, in these words, For they went also unto the Feast.
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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 seuenteene thousand sheep were spent At that Feast, Verse 24. And in that Josiah celebrated, 2 Chronicles 35. 7, 8, 9. seuen and thirty thousand sheep, Lambs and kids,
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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 went not thither, to make merry in a carnal manner, but to rejoice before the Lord, Deuteronomy 12. 12. that is, with an heavenly and spiritual joy.
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 these sheep and bullocks, that were given by Hezekiah and the Princes, Are said to have been given for peace-offerings, 2 Chronicles 30. 22. which were a kind of Sacramental food, to the people that did eat of them.
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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:
an holy assembly, Exod 12. 16. And we shall find, that God's people then, had no ordinary Church assembly, that was so public and solemn as the Passover:
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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.
yea, not so only, but they were enjoined (beside the ordinary morning and evening sacrifice) to offer Sacrifices unto the Lord, upon every one of those seuen days, Numb. 28. 23, 24. whereby also it appears, that it was a chargeable service that God required of them.
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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.
And yet this is more plain by that that is written, Deuteronomy 16. 16, 17. where they Are charged, that no man come to this Feast empty-handed, without bringing somewhat with him, to give and offer unto the Lord.
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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,
as it is plain, Lycia 4. 16. 31. fourthly, though At this time, both the Priests that were to celebrate the Passover, were very corrupt, ever Mortal enemies to christ, Matthew 21. 45, 46. and the Temple it self also was greatly polluted,
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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,
Because as we naturally use to regard Examples more than Precepts, so the Examples of God's people, commended by the Holy Ghost, Are every whit of as great force,
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.
and the one of them not bound by express Law to do it, yet) went every year to Ierusalem to the Passover, the most solemn Church assembly that God's people had in those days.
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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,
Behold, a witness against them, that pretend poverty for their excuse in this case. Secondly, in such as have been men of the greatest measure of knowledge and grace,
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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 Here we have the Exampl both of the Apostles After Christ Ascension, Lycia 24. 53. who were continually in the Temple; and of the Primitive Church, Acts 2. 46. who continued daily with one accord in the Temple.
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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.
And of our blessed Saviour himself, whose custom was to go to the Synagogue every Sabbath day, Lycia 4. 16. and who did constantly go to Ierusalem to every Passover, John 2. 13. And Here Are Witnesses against them that pretend they have no need, they can get no good by going to them.
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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 Here we have both Hezekiah the King, who resolved so soon as ever he was recovered, to go up to the house of the Lord, Isaiah 38. 22. and specially David, Psalm 26. 8. Oh Lord, I have loved the habitation of thine house,
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1 In respect of the exercises of Religion that are vsed in them, I meane, the Ministry of the Word and Sacraments, the prayers and praises that are offered vp vnto God;
1 In respect of the exercises of Religion that Are used in them, I mean, the Ministry of the Word and Sacraments, the Prayers and praises that Are offered up unto God;
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.
Of this the Prophet speaks, Isaiah 25. 6. In this mountain 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.
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,
for as every godly man loves all such as Fear God, (Psalm 15. 4. and delights in their company, Psalm 119. 63. I am a Companion to all them that Fear thee,
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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.
and by our gathering together unto him, 2 Thessal. 2. 1. and by that speech also of the Prophet, Sinners shall not stand in the congregation of the righteous, Psalm 1. 5. And Some resemblance and taste of that Comfort we have in our meeting together with God's people in the Church assemblies Here, Hebrew 10. 25. Not forsaking the assembling together that we have among our selves.
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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;
and nourish, and increase grace in us, As iron sharpeneth iron; so a man sharpeneth the countenance of his friend, Pro 27. 17. And when the brothers met Paul At Appij Forum, he praised God, and took courage;
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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,
Because of the help we receive by their Exampl, and the grace that is in them, which seems to be the cause of the meeting together unto prayer of those good women we read of, Acts 16. 13. As a little spark will keep heat,
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,
Secondly, Because they know, that the more of God's people meet and join together, the more public and solemn the assembly is, the more acceptable will their service be unto God,
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,
they have showed more than ordinary care, to assemble as many of them together, as possibly they could, Joel 2. 15, 16. Blow a trumpet in Zion, sanctify a fast, call a solemn assembly, gather the Elders, assemble the children, let the Bridegroom go forth of his 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:
as if he should say, Leave none out. That was the reason why Hezekiah was so careful to gather together such a solemn assembly to the Passover, 2 Chronicles 30. 1. — 5. 3 The third reason is, the promise that God hath made of his special, First, Presence: secondly, Protection:
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.
And Cain could complain (when he was banished from his Father's house, the only place where God's public Worship was to be had then) that he should be hid from God's face, Genesis.
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) you shall find, that this is spoken also of the Synagogues:
And lest we should think, this w• … peculiar to the Temple, or Tabernacle, or place of God's ceremonial or ship (which had indeed Some privileges above our Temples) you shall find, that this is spoken also of the Synagogues:
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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,
Secondly, Now for the promise of special protection, it is certain, that the Church assemblies (where God is purely worshipped according to his Word) Are means to preserve such as do frequent 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;
This was figured by that Ceremony, The walls of the Temple were carved round about with figures of Cherubim, 1 Kings 6. 29. And this we have partly found in our own experience;
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both in the preseruation of our Land in generall, from forraigne inuasion, and domestique treasons; and in the safety sundry Congregations haue enioyed.
both in the preservation of our Land in general, from foreign invasion, and domestic treasons; and in the safety sundry Congregations have enjoyed.
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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.
This is alleged for one reason, why David did so esteem of God's Tabernacles, Psalm 84. 11. For the Lord God is the sun and shield unto us and 27. 5. For in time of trouble he shall hide us in his pavilion.
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;
unto his power and will, as men that Are under God's protection no longer, 1 Corinth. 5. 5. Thirdly and lastly, in speaking of the Promise of a special blessing, that God hath made unto the Church assemblies;
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,
even the rather for this.) But this is the special blessing I will desire you to observe, That God hath promised to give a greater blessing to that service that is done to him At Church,
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.
and obedience to God, our love and thankfulness to him for his Mercies, is, to frequent diligently the public and most solemn Assemblies of his Church.
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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.
So the Lord, having (in the former Verse) forbidden his People the profession of a false Religion, Levites 26. 2. prescribeth them two things, whereby they should profess themselves to be of the true Religion, You shall keep• … • … y Sabbaths, and Reverence my Sanctuary.
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;
And speaking how he himself will profess his thankfulness to God for all his Mercies, he Says, Psalm 35. 18. I will give thanks to thee in a great Congregation;
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.
he adds, Vers. 3. that this should be the mean to draw so many to his house, Many people shall go, and say, Come, let us go up to the house of the Lord.
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And there be two sorts of men that are to be reproued by this Doctrine: 1. Such as neglect the Church-assemblies in all the parts of Gods worship and se• … uice. 2. Such as separate themselues from the Church-assemblies in some parts of Gods publike worship.
And there be two sorts of men that Are to be reproved by this Doctrine: 1. Such as neglect the Church assemblies in all the parts of God's worship and se• … vice. 2. Such as separate themselves from the Church assemblies in Some parts of God's public worship.
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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,
To this First sort I will say no more, but wish them well to weigh the Examples of God's Servants, that have been mentioned in this Doctrine, which frequented so diligently the public worship of God used in Ierusalem,
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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;
2 Such as absent themselves from the Churchmeetings, out of respect they have to their profit, they must needs spend Some Sabbaths in going to Fairs;
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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 must go journeys on that day sometime, and make bargains, etc. they cannot spare any time from the works of their calling, to come to Lectures on the Week day.
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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.
and when they do come to Church on the Sabbath, they cannot bring their Whole family with them, they must leave Some behind them, to look to their houses for Fear of robbing.
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,
First, if thou Couldst come to the Church, either on the Sabbath or Week day, with an upright heart, thou Shouldst not need to Fear, that that would make thee Poorer, The Lord God would be a sun and shield unto thee, no good thing would he withhold from thee, Psalm 84. 11. Secondly,
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:
Neither shall any man desire thy land, when thou shalt go to appear before the Lord thy God thrice in a year, Exod 34. 24. 3 Such as though they have nothing to do, if their finger be soar, or their head do butake, will absent themselves:
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,
I would have such to Remember the Exampl of Hezekiah, who in three days After he had been sick of a most painful and Mortal disease, went into the Temple, Isaiah 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,
though she had had a Spirit of infirmity eighteene Years, Lycia 13. 10, 11. And Because the true cause of their absence, is for that they find no Comfort,
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.
as may appear by the contrary in these two places, Psalm 84. 12. David loved God's Tabernacles so well, Because his heart, and his Flesh rejoiced in the living God.
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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.
so hast thou cause to Fear, that thou shalt not stand in the Assembly of the righteous in the life to come, Psalm 1. 5. when thou wilt esteem better of them, than now thou dost.
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 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 public worship,
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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;
and bewailed greatly the want of it, Psalm 84. 1. — 3. Of those that though they do not absent themselves from the Church, as the foure sorts I have mentioned;
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.
or by their sitting (when the rest of the Congregation kneeleth, or Stands At prayer) do openly profess a separation from the Congregation in that duty.
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First, the occasion of the miracle, Verse 46, 47. Secondly, the manner how this miracle was wrought, Verse 48. — 50. Thirdly, 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, the occasion of the miracle, Verse 46, 47. Secondly, the manner how this miracle was wrought, Verse 48. — 50. Thirdly, 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 down in the two First Verses, three things Are observed by the Evangelist:
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.
First, that christ Come into Cana, Verse 46. Secondly, that a certain Ruler had his son sick At Capernaum, Verse 46. yea so sick, that he was even ready to die, Verse 47. Thirdly, that this Ruler, hearing of Christ return out of Iudea into Galilee, Come to him to Cana and besought him to go down to Capernaum to heal his son, 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;
Now for the First, many Interpreters have conjectured, that the reason why christ returning into Galilee, went First to Cana, was this, That he might confirm them of Cana in the Faith, that was begun in them, by the miracle he had wrought there At the wedding;
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.
Thirdly, the reason why the miracle is Here mentioned, might well be this, to distinguish it from Another town of that name, which was also in Galilee, in the tribe of Asher, upon the coasts of Tyre and Sidon, of which we read, Joshua 19. 28. and where the faithful Canaanite, of whom we read, Matthew 15. 22. did dwell.
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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.
But why then (will you say) is his coming into Galilee mentioned Here by the Evangelist? Surely, to declare the occasion that was offered unto christ of doing this miracle.
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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.
So soon as ever he was come into Galilee, while he was At Cana, the First town that he Abided in, the Ruler Dwelling At Capernaum (which was about fifteene of our miles from Cana) hearing of his being there, Come unto him.
He is called in the originall, not NONLATINALPHABET (as the vulgar Latine that translateth it regulus, a petty King, seemeth to haue read it) but NONLATINALPHABET, one belonging to the King.
He is called in the original, not (as the Vulgar Latin that Translate it regulus, a Petty King, seems to have read it) but, one belonging to the King.
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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:
for After the death of Herod the Great, the Emperor, to prevent rebellion, divided the Kingdom of Herod into foure parts, between the three Sons that Herod had left:
Well then, this Ruler, this NONLATINALPHABET, 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.
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 under 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,
A great man he was, as may further also appear, by the great family he kept, Verse 53. and by this, that sundry of his Servants Come forth to meet him, to bring him tidings of his Sons recovery, Verse 51. yet this great man hath his son sick,
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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 say, Who is the Lord? And God delights to show his power in abasing proud Sinners. 1 Peter 5. 5. He Resisteth the proud. Job 40. 6, 7. Cast abroad the Indignation of thy wrath,
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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 one way, or other.
and that they trust not in uncertain riches. remember how God hates pride. If he see thee proud, he can abase, yea he will abase thee one Way, or other.
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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,
his heart was lifted up, Therefore there was wrath upon him, and upon Iuda and Ierusalem, 2. Chronicles 32. 25. First, take heed of being proud against any man,
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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,
2. Sam. 6. 16. (as every one that shall show any zeal, devotion, or Reverence to Religion now adais, shall be sure to meet with many a Michal:) but what said David to her, 2. Sam. 6. 22. I will yet be more vile than thus,
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The second Vse, is, to exhort all to prepare for affliction, and to prouide for comfort against the euill day, seeing no man may hope to be exempted from it.
The second Use, is, to exhort all to prepare for affliction, and to provide for Comfort against the evil day, seeing no man may hope to be exempted from it.
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First, to meditate, 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,
First, to meditate, and think oft of, and look for the evil day; resolve with thy self thou must not live always in peace, and health, and Prosperity,
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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:
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, sickness, adversity, if a man live many Years and rejoice in them all:
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.
The heaviness that these thoughts bring upon the heart, is a wholesome and profitable heaviness. Eccles. 5. 7. By the sadness of the countenance the heart is made better.
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,
If a man (Says our Saviour, Lycia 14. 32.) have an enem• … e coming against him with greater power than he is able to resist, while he is yet a great Way off, he will send an ambassage,
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.
of that time it is that the Apostle speaks, we know not what we should pray for as we ought, Rom. 8. 26. The third Rule is, to take heed of esteeming too highly, or Overloving any of the comforts of this life.
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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.
First, the fashion of this world Goes away: secondly, the time that remains, is short. Let us rather Set our Whole heart upon those comforts that Are durable.
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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.
The Word of God, and the comforts that it yields, Are durable comforts, 1. Pet. 1. 24, 25. Lycia 0. 42. Mary hath chosen the good part, that shall not be taken away from her.
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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;
Lecture the Eighty foure. March 12. 1610. JOHN IIII. XLVI, XLVII. WE have herd the last day, that these Verses contain in them the occasion, that was ministered unto christ, to work this First miracle;
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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;
Fifty, see how thankful he was to God for restoring his child, verse 53. In all these points, observe the abundance of tender affection in this great man towards his child;
Losse of children went nearer the hearts of the Egyptians, than any 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:
Loss of children went nearer the hearts of the egyptians, than any other plagues did, Exod 11. 6. This is so natural, and (as I may say) so inseparable a property of all Parents, that when Solomon would find out the true Mother, 1. Reg. 3. 25. he sought to find her by this note; and so indeed he did:
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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:
yet see his affection towards him, when God had promised him a son by Sarah, and a most blessed posterity, he bursteth out into this speech, O that Ishmael might live in thy sighed:
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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 for mocking and persecuting Isaac, Sarah would needs have him cast out the bondwoman and her son, it is said, Gen 21. 11. This thing was very grievous in Abrahams sighed (not Because of Hagar, but) Because of his son. Before,
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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,
The second Exampl is in David, who though he had so much cause to have hated Absalom, a murderer of his own brother, a rebel against his own father, a filthy and shameless defiler of his own Father's Bed,
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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,
and when Some Come to him with news, touching the success of the battle, the First question he asked him was this, 2. Sam. 18. 22. Is the young man Absalom safe? And when he herd he was slain, he could not contain,
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but as he went, burst out into this out-cry, 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,
but as he went, burst out into this outcry, Oh my son Absalom, my son, my son Absalom, would God I had died for thee, Oh Absalom, my son, my son, 2. Sam. 18. 33. Though Absalom could forget David was his father,
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:
though she could not maintain her self nor her son, without the prophets miraculous help, verse 22. yet see how this poor woman loved her child, what an affliction it was to her to part with him:
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 into such a passion, that she fell out with the Prophet, and imputed the death of her child to him, Verse 18. What have I to do with thee, Oh man of God, art thou come unto me to call my sin to remembrance,
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:
by matching wickedly, he did that, that was a grief of mind to Isaac and Rebecca, Gen. 26. 35. But specially, take heed thou despise them not, contemn them not:
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.
It is made a note of a man, whom God hath given up to a Reprobate mind, to be without natural affection, Rom. 1. 30. And Job notes it for a property of a most wicked man, that so he may enjoy wealth and pleasure while he lives, he Careth not what becomes 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,
Job 21. 21. What pleasure hath he in his house After him, when the number of his own months is Cut off? And the Apostle Says, 1. Tim. 5. 8. He hath denied the faith,
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:
Know the chief thing thou Shouldst show thy love to thy child in, is in loving his soul, Ephesians 6. 4. If thou love thy children, Fear God, that's the only sure Way to do them good, the generation of the upright shall be blessed, Psalm 112. 2. take heed of those Sins that will bring God's curse upon them:
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,
and his offspring shall not be satisfied with bred, Job 27. 13, 14. whoredom will do it, it is a fire that consumeth unto destruction and would root out all mine increase, Job 31. 12. contempt and hatred of Religion will do it,
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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.
as is plain by the reason God gives of the second Commandment which concerns his outward worship, I will visit the iniquity of the Father's upon the children to the third and fourth generation of them that hate me, Exod 20. 5. generally, all wickedness will do it, Cursed shall be the fruit of thy body, Deuteronomy 18. 18.
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,
when our children Are in extremity, how much more will the Lord? his soul was grieved for the misery of Israel, Judges 10 16. If we take no pleasure in beating our children,
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;
Lecture the Eighty fiue. March 19. 1610. JOHN IIII. XLVII. NOw it remains that we proceed unto the third and last point, which we observed in these words;
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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.
and 2. he meekly and patiently bore a very sharp check that christ gave unto him, verse 48 without ever replying or expostulating the matter with him.
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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,
but whither it were for Fear of Herod, or Some other carnal respect, he Come not unto him, till this affliction did driven him unto him: secondly, he had also used the benefit of physic,
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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.
for First, it softened his heart, and prepared it to believe the word of christ: secondly, it brought both himself, and his Whole family to the Faith.
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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,
there is no affliction of what kind soever, but it is in it own nature a curse of God, the Lord makes this preface to all the particular evils and afflictions that he threatens, If thou wilt not harken to the voice of the Lord thy God,
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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.
then all these curses shall come upon thee and overtake thee, Deuteronomy 28. 15. And daily experience Teaches us, afflictions Are not profitable to all men.
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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.
Of all the afflictions of the Reprobate, we may say, as our Saviour speaks in Another case, Matthew 24. 8. All these Are but the beginnings of sorrows.
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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.
The losses and afflictions, the pains and sorrows they feel in this life, Are but as earnests of those unspeakable and everlasting torments, that Are prepared for them in the life to come.
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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.
The Cross of christ (like unto the Tree that God showed 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.
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,
Neither is there any man, high or low, rich or poor, godly or ungodly, but he hath in him that old leaven that Paul speaks of, 1. Cor. 5. 7. which Puffeth up his heart,
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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.
And what end would there be of this vanity, if God should not now and then visit his Children with Some correction or other? But let us Consider more distinctly the benefit and fruit of affliction this Way.
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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,
or of my Maid, when they did contend with me, what then shall I do when God Stands up? and when he shall visit me, what shall I answer? David in his Prosperity, cared not what wrong he did to his faithful servant,
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,
and deer friend Uriah: but in his adversity, he durst not do the least harm to his Mortal enemy, he durst not put forth his hand against Saul, 1. Sam. 24. 10. You have seldom seen any that had any mind to wrong Others,
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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.
On their death Bed you shall hear the Cruellest Oppressors's relent, and talk of a desire and purpose they have, to make satisfaction to them, that they have wronged this Way.
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 and of how little worth he is,
and think highly of our selves, (It was so even with good Hezekiah himself as we read, 2. Chronicles 32. 25.) affliction makes a man know himself 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.
how unable to help himself, Ps. 39 11. When thou with rebukes dost chasten man for iniquity, thou as a Moth, Makest his beau ty to consume; surely every man is vanity.
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,
then their conscience was awakened, and their since Come into their remembrance, and the Justice of God also, which they had provoked thereby, Then they could say one to Another, Gen. 42. 21. We have verily sinned against our Brother, in that we saw the anguish of his soul when he besought us,
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.
This fruit of affliction is so general, that the Prophet Says, Isaiah 26. 16. (as if it wrought so in all men) Lord, in trouble have they visited thee, they poured out a Prayer when thy chastisement was upon them.
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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:
So does David also speak of it, then they cried unto the Lord in their trouble, Psalm 107. 6. and repeats it often, verse 13. 19. 28. as if it were the ordinary use of all men to do so. Two notable Examples we have for this:
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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,
but yet the Spirit even then Helpeth them, and makes them able to pray, Rom. 8. 26. Yea, (Because the Lord greatly delights to have his people seek to him, let me hear thy voice for it is sweet, Cant 2. 14.) this is one chief end he aimeth At in bringing affliction upon them,
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and seeke my face, in their affliction they will seeke me early, Hos. 5. 15. The third and last Reason, why affliction is so profitable and necessary, is this, That it prepares the heart to the vnderstanding and obedience of the Word.
and seek my face, in their affliction they will seek me early, Hos. 5. 15. The third and last Reason, why affliction is so profitable and necessary, is this, That it prepares the heart to the understanding and Obedience of the Word.
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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,
True it is, afflictions cannot soundly convert the heart, that honour is proper to the Word of God, the Law of the Lord is perfect, converting the soul, Psalm 19. 7. yet it is a great help to a men conversion,
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,
When God by affliction hath humbled men, and prepared their hearts, if they might then have good Teachers, they would profit greatly, If there be then a Messenger with him,
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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.
an interpreter, one among a thousand to declare unto man his righteousness, then he is gracious unto him, etc. Job 33. 23, 24. That made the Psalmist say, Blessed is the man whom thou chastenest Oh Lord and Teachest him out of thy law, Psalm 94. 12. This David speaks of himself, Psalm 119. 71. It is good for • … e that I have been afflicted, that I may Learn thy Statutes.
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.
Lecture the Eighty sixe. April 2. 1611. JOHN IIII. XLVII. IT remains now, that we proceed to the Uses, that Are to be made of this Doctrine, touching the profitableness of affliction, which the time would not permit us to enter upon the last day.
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,
then tosuffer him to go on in his evil Way, Else would not the Prophet have prayed as he does, Jeremiah 10. 24. Oh Lord correct me, but with judgement, not in thine anger,
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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,
Which I am the more willing to insist upon, Because this Doctrine was never more seasonable (I think) than it is At this day, in regard of the general Visitation of God, that either is now,
or you haue been of late, afflicted with sicknesse, either in your own persons (as this Rulers sonne) or in some that are neare and deare vnto you (as this Ruler himselfe was). Two principall Vses there be then, that we are all to make of this Doctrine:
or you have been of late, afflicted with sickness, either in your own Persons (as this Rulers son) or in Some that Are near and deer unto you (as this Ruler himself was). Two principal Uses there be then, that we Are all to make of this Doctrine:
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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:
The man that does believe this Doctrine, and is Fully persuaded, that to all God's Elect, affliction is profitable and necessary, will First, bear afflictions patiently:
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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,
First, they have been quiet in their minds, and free from murmuring and impatience, Psalm 62. 1. He Says (not only as in Psalm 39. 9. I was dumb, I opened not my Mouth,
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,
yet Because the child of God knows it is a mean that God hath been wont to do his people that good that he hath not used to do 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 use this means to humble and reclaim him,
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.
as that was we read of, Ester found favour in his sighed, and the King held out unto her the golden sceptre, Est 〈 ◊ 〉 2. but even his whipping and scourging of us with it.
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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.
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.
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 that they that have greatest afflictions, Are the worst men, most out of God's favour? No, no, affliction is not a Signen of God's hatred, but of his love rather.
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.
Affliction is a medicine, which (though it be bitter) yet it is well approved by the experience of all God's people, that ever were, to be most wholesome and sovereign.
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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;
and such a medicine is Affliction, When we Are judged we Are chastened of the Lord, that we may not be condemned with the world, 1 Cor. 11. 32. He Chasteneth us for our profit;
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,
and there is no proportion betwixt the time of our afflictions and Prosperities, that which the Lord speaks by his Prophet, For a small moment have I for saken thee,
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.
And shall we receive good At the hand of God (and so much good as we have done) and shall we not receive evil? shall we not patiently bear a little affliction? Job 2. 10.
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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:
and be mad, Jeremiah 25. 16. They gnawed their tongues for pain, and blasph med the God of heaven Because of their pains, 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,
I will correct thee in measure, Says the Lord, Jeremiah 30. 11. The principal thing that Troubles God's children in affliction, is the Fear of this, That they shall not be able to abide and en dure it,
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;
A very comfortable place we have 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 unto me;
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:
Look which of his Servants God hath been pleased to exercise with his greatest Crosses, to them he hath been wont to give the greatest measure of strength, that they might be able to bear them. As Abraham, Job, David, Paul:
The sixt and last thing that may make vs patient and comfortable in affliction, is the consideration of the blessed end, that God hath been euer wont to make of the afflictions of his seruants.
The sixt and last thing that may make us patient and comfortable in affliction, is the consideration of the blessed end, that God hath been ever wont to make of the afflictions of his Servants.
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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;
When they have endured any great fight in affliction, he hath ever used to bestow Some special favour or other upon them as it were in lieu and recompense of their affliction, that they have endured;
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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.
They that have had the Bitterest Crosses, have received the Sweetest comforts. 1 He Blesses them with temporal blessings sometime, and makes 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,
I will visit upon her the days of Baalim (that is, all the time of that extreme affliction which I brought upon her for that grievous sin) wherein she burned incense unto them, etc. Therefore, behold, I will allure her,
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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,
Yea, he assureth the faithful of the same in a very confident manner, Verse 7. And our hope is steadfast Concerning you, in as much as we know, that as you Are made partakers of the sufferings,
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;
Lecture the eighty seuen. April 9. 1611. JOHN IIII. XLVII. THe last day I Come to the Use that was to be made of the Doctrine touching the profitableness of affliction;
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;
as he smote them that were the enemies of Israel? And this is a principal difference, that the children of God Are made the better by their afflictions;
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,
Let every one of us Therefore labour to find in us this mark of our Election, this difference betwixt our selves and the Reprobate, that God hath not smitten us,
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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.
as he smote them, that our affliction hath been sanctified unto us, we have profited by it, we Are able to say with David in the truth of our hearts, Psalm 119. 71. It is good for me that I have 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,
In all our afflictions let us do as Iacob did, Gen. 32. 26. that is, we must not let the Lord go till he have blessed us Weep and pray for that blessing, which (as I told you the last day) the Lord is wont to give unto his children,
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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 for your help and mine own in this examination of our selves, I will give you out of God's Word sixe Notes, whereby we may try whither our affliction hath been sanctified unto us And those Are (as it were) sixe Degrees whereby the Spirit of God Proceedeth, in sanctifying the afflictions of all his children,
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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.
yea, this should we do also in the most ordinary and small afflictions that do befall us When God had taken away from Naomi her two Sons (though by an ordinary and usual death) she Says, Ruth 1. 13. That the hand of the Lord was gone out against her.
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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.
When we Are judged (Says the Apostle, 1 Cor. 11. 32. though it be but with such Judgments as he there speaks of, Verse 10. sickness and weakness) we Are chastened of the Lord.
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.
Thus God brings in his people, reporting how they had hardened their hearts against his corrections, Jeremiah 10. 19. I Thought it is my sorrow, and I will bear it.
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.
And with these conceits many that have not one good argument of God's fatherly love, harden themselves against the sense of his anger in their afflictions.
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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 yet remained he senseless, and never took notice from whence this Come, Isaiah 42. 25. He hath poured upon him the fury of his anger, and yet he knew not;
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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.
Nay, see what respect God had to Ahab for this, or rather for an outward show of this, 1 Kings 21. 29. See thou bow Ahab is humbled before me? Because he submitteth himself before me, I will not bring evil in his days.
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 done well enough) yet in respect of the Lord and his displeasure, from whence it comes, Hear the rod, and who hath appointed it, micah 6. 9. For, is it a small matter to have the lords frowns and displeasure? Amos 3. 6. Shall a trumpet be blown in a city,
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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,
and the Lord hath not done it? When Moses was a suitor for his sister Miriam, he received this answer from the Lord, Numb. 12. 14. If her father had spit in her face, should she not have been ashamed seuen days? as if he should say,
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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,
How much more should she be humbled and ashamed, when I have showed my self to be offended with her? For this, we have a notable Exampl in Job 1. 20. who,
And if Iob did thus humble himselfe, 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.
And if Job did thus humble himself, when God's hand was upon 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 does not humble them At all.
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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,
Every man must desire to know the cause of his affliction, Every man must know the plague of his own heart, find out the cause of the plague in his own heart, 1 Kings 8. 38. and say with Jeremiah 2. 17. Hast thou not procured this unto thy self, in that thou hast forsaken the Lord thy God,
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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.
when he was humbled, Because the Lord had showed himself to be angry with the Congregation of Israel, Joshua 7. 10, 11. Wherefore liest thou upon thy face? Israel hath sinned.
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.
For this we must rest resolved of, That men sin is ever the cause of God's anger, Isaiah 57. 17. For his wicked covetousness I was angry with him, and have smitten him.
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,
for I said, I will confess against my self my wickedness to the Lord, and thou forgavest the punishment of my since, Job 33. 27, 28. Secondly, by praying earnestly unto God,
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:
These men Are like unto ungracious Absalom, 2. Sam. 13. 38. when his father was justly provoked, he never sought to him, but fled, and went to Geshur, and was three Years there:
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,
and hardened his heart, he and his Servants, Ex. 9. 34. and in the wicked Israelites, when he slew them then they sought him and they returned and inquired early After God, Psalm 78. 34. But on the other side, the Elect Are able to say, they Are the better for their afflictions afterwards,
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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. Let euery one therefore consider, what he promised to God in the time of his affliction,
as David did, Before I was afflicted I went astray, but now I have kept thy word, Psalm 119. 67. And of all the chastisements God Layeth on his children, it is said, that afterwards they bring the quiet fruit of righteousness, Hebrew 12. 11. Let every one Therefore Consider, what he promised to God in the time of his affliction,
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 EIGHTY EIGHT LECTURE, ON APRIL XXIII. MDCXI. JOHN IIII. XLVIII, XLIX, L. Then said Iesus unto him, except ye see Signs and wonders, ye will not believe.
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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.
WE have already herd, that from the beginning of the 46. verse, to the end of the Chapter, the Evangelist sets down the History of the First miracle, that our Saviour wrought After his return out of Iudea into Galilee.
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.
Secondly, the answer this great man made to christ, when he had been thus rebuked by him, verse 49. The Ruler said unto him, Sir, go down before my son die.
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.
but in stead of comforting of him, and helping him, he Checks and rebukes him: Then said Iesus unto him, except ye see Signs and wonders, ye will not believe.
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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,
yea, I have already (by many Miracles) declared my self evidently to be the Son of God, (which also you have herd of) yet that will not serve the turn,
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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.
And fourthly, the thing that hath encouraged, them, and given them heart in prayer, hath been this hope and assurance, that they should find audience and respect with God.
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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.
Psalm 65. 2. Because thou Hearst prayer, unto thee shall all Flesh come. And 86. 7. In the day of my trouble, I will call upon thee: for thou Hearst me.
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.
And 119. 8. Mine eyes fail for thy promise, saying, When wilt thou Comfort me? And verse 123. Mine eyes have failed in waiting for thy salvation, and for thy just promise.
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.
This we shall find the faithful oft complaining of, that they could find no Comfort in their Prayers, they could not perceive they were ever the better for them.
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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 Here with this Ruler, that Come to him in his misery, and besought him for help and succour, he Checks and chides him, as you have herd.
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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:
So dealt he also with the poor woman of Canaan, Matthew 15. First, when the poor woman cried to him, verse 22. Have mercy on me, Oh Lord, the son of David, my daughter is miserably vexed with a devil:
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.
Secondly, when his Disciples became Suitors to him for her, verse 24. He answered and said, that he was not sent but to the lost sheep of the house of Israel.
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.
Fourthly, neither hath he seemed thus to refuse to grant their requests only, when they have begged temporal blessings of him (as the Ruler in this place) but even in those Prayers they have made unto him for spiritual blessings. 2. Cor. 12. 8. Paul besought the Lord thrice, that the prick in his Flesh, the Messenger of Sathan, that was sent to buffet him, might depart from him: But could not obtain it.
To humble them the more deeply for their sinnes, and so to make them more capable of his grace, he seemes for a time to turne away from them ' and to stoppe his eares at their cries.
To humble them the more deeply for their Sins, and so to make them more capable of his grace, he seems for a time to turn away from them ' and to stop his ears At their cries.
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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,
This the Lord had respect unto in refusing to grant Paul's request, 2. Cor. 12. 7, 8. he saw he would be in danger to be exalted and not be humbled enough,
The Lord doth this to trye and exercise the faith and obedience of his seruants, that the same being found to be sincere, it might yeeld them the more comfort.
The Lord does this to try and exercise the faith and Obedience of his Servants, that the same being found to be sincere, it might yield them the more Comfort.
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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.
He tries their Obedience whither they will continue to seek unto him, and call upon him (Because they know he hath commanded them to do it) though they feel no Comfort in it.
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.
This christ had respect unto in those repulses he gave to the poor woman of Canaan; as appears plainly Matthew 15. 28. Oh Woman, great is thy faith, be it unto thee as thou Desirest.
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.
Thirdly, then she inquired of the Watchmen that went about the city, Have ye seen him whom my soul loves? At length (when with so great pains and diligent seeking she had found him) she Says, She took hold on him, and left him not.
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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;
but there have been many of his dearest children (of whom thou Canst make no doubt that they were highly in his favour) whom he hath been wont to use in this manner;
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.
Nay, there is scarce one of a thousand of God's children, but (At one time or other, in one degree or other) they have been exercised with this tentation.
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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,
By this argument the Apostle comforts the faithful, 1. Pet. 4. 12. Dearly Beloved, think it not strange Concerning the fiery trial which is among you, to prove you,
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.
1. John 5. 14, 15. This is the confidence that we have in him, that if we ask any thing according to his will he hears us And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired.
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,
See the proof of this in a prayer, made in much infirmity, when David said in his haste and passion (through the violence of his tentation) that he was Cut off from before the eyes of God (that he was but a castaway) yet for all that, God herd the voice of his supplications, Psalm 31. 22. Yea, be thou sure of this, that he is much more ready to give than thou Canst be to ask. 1. Pet. 3. 12. His ears Are open,
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,
This the faithful have gloried in, Psalm 4. 3. and 17. 6. and 38. 15. This reason is of great force to encourage and hearten us to perseverance in prayer, Oh thou that Hearst prayer,
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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.
for thou wilt answer me, Psalm 87. 7. 3. It may well be that God regards thy prayer, and answers thee too, though he do not presently grant that, that thou Desirest of him.
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.
By this (as by the fire which he was wont to send from heaven to consume the sacrifice, 2. Chronicles 7. 1.) he does testify, that he is well pleased with the Prayers of his Servants.
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 answer David received, even while he was praying, Psalm 6. 8, 9. Away from me all ye workers of iniquity (mark what case he was in before, from verse 1. to 7.) for the Lord hath herd the voice of my weeping, the Lord hath herd my petitions, the Lord will receive 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 God, and the peace of God which passeth all vnderstanding shall keepe your hearts and mindes through Christ Iesus, Phil. 4. 6, 7.
This the Apostle speaks of, as a thing the faithful may be sure of, whensoever they pray aright, in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, and the peace of God which passes all understanding shall keep your hearts and minds through christ Iesus, Philip 4. 6, 7.
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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.
And if thou Canst find that the lords delays have had those effects in thee (they have humbled thee, they have approved thy faith and Obedience, they have increased thy desire and estimation of his favour) thou art a happy man.
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 this may be a certain argument to a man that God hath herd, and received his prayer (though he do Delay to grant his request) when God's grace makes a man able to continue in prayer,
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.
This is plainly proved, Psalm 10. 17. Lord, thou hast herd the desire of the poor, thou wilt prepare their heart, thou wilt cause thine ear to hear.
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 this testimony every true believer may be sure to find in himself, even when to his own feeling he hath least grace, the Spirit of God will help and sustain his infirmity, Rom. 8. 26. Therefore (to conclude this First Use) I will say to them, whom God Exerciseth with this tentation, that which the Apostle does to them that suffer persecution for righteousness sake,
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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,
It hath been wont to be a matter of greatest discomfort to God's people (as we have herd) when they have prayed and could not find any audience with God, be not silent unto me,
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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.
Therefore should we both mark well, what we have prayed for, and observe what entertainment we find when we go to our Father, listen and harken what answer we receive from him.
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,
Psalm 8• …. 8. I will harken what the Lord God will say, for he will speak peace, etc. Two benefits we should receive by it: 1. It would work in us a great increase of Comfort and assurance of God's favour, of thankfulness and love to God,
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,
so did it in David, as we shall find in many places of the Psalms, Psalm 6. 8, 9. and 28. 6. and 66. 19, 20. and 61. 4, 5. and 116. 1 — 4. 2. If by observing we shall find that he hath had no respect to our Prayers, it would humble and driven us to search into the cause of it,
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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 know himself to be reconciled unto 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 unfeignedly repented of all known Sins,
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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,
and resolved to do the will of God in all things, If I regard iniquity in mine heart, the Lord will not hear me, Psalm 66. 18. we know that God hears not Sinners, John 9. 31. If thou wilt not harken to God, thou Canst have no hope that he will hear thee, as he cried and they would not hear,
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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,
so they cried and I would not hear, Says the Lord of hosts, Zach 7. 13. 3. He must take heed the things he Prayeth for be such as God hath in his Word warranted him to ask, this is the confidence that we have in him, that if we ask any thing according to his will, he hears us, 1. John 5. 14. 4. He must not pray coldly,
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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.
but for the fervency of his Spirit that made him cry so loud, Psalm 55. 17. The effectual servent prayer of righteous man, avails much, James 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.
Lecture the Eighty nine. Iune 11. 1611. JOHN IIII. XL VIII — L. IT follows now to Consider why, and for what fault, our Saviour thus Rebuketh this Ruler.
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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,
First, that the infidelity of the Iewes is the only sin that christ Here Reproveth in them, that alone had power to restrain him from yielding to this Ruler that help that he desired of him,
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.
Therefore purposing to check him the more sharply, speaking to him alone, he speaks in words of the second person plural, Except you see, etc. Now of these foure points we will speak in order.
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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:
they said among themselves, Can God prepare a table in the Wilderness? Can he prepare Flesh for his people? Psalm 78. 19, 20. They did not (as it may seem by the acknowledgement they made, Vers. 20.) absolutely deny that, that God had said (as many now adays will do) but only made a question and doubt of it:
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,
Why? what was the cause? He had told us before in the beginning of the 21. Verse. But Because he would have us in any case mark this well, he repeats it again in the 22. Verse, Because they believed not in God,
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.
And whereas God did swear unto their Father's, that he would give the Land of Canaan to them and their seed After them, Deuteronomy 1. 8. we shall find that there were but two only (Caleb and Ioshua) of all those that Come out of the Land of Egypt, that entered into it.
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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,
The other Exampl we have of this kind in the Old Testament, is of a Prince of Israel, a great man under Ioram the King, of whom we read, 2 King. 7. when he had herd 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 to speak from the Mouth of the Lord) say (in the time of a great famine) To morrow this time, a measure of fine flower 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 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 adays will do) but only doubted of it,
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The Prophet in Gods 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;
The Prophet in God's Name threatened, he should see it (for the increase of his misery) but he should not eat thereof, Verse 2. and so indeed it Come to pass;
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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:
for he died a strange and base death: for the people trodden upon him in the gate, and be died, Ver. 20. The Examples we have 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.
First, the men of Nazareth, of whom we read, that though christ desired (out of the love he bore 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 revealed will, that it was impossible even 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,
And what was that, that disenabled so the Almighty Son of God, and so bound (as it were) his hands behind him? Surely, the Unbelief of the men of Nazareth,
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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,
I will only name two of them, one in the Old Testament, and the other in the New. The First is Moses (a man highly in God's favour, above all the men in the world) when God had bidden him speak to the rock before all the people,
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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,
The last Exampl is Zachary (a man just before God:) when the Lord had promised him by his Angel, that his wife Elizabeth should bear him a son, Lycia 1. 13. Zachary did but doubt,
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:
but was strengthened in the faith, he gave glory to God, Rom. 4. 20. On the other side, he that cannot give credit to God's Word, Dishonors him in the highest degree. 1 John 5. 10. He that Believeth not God, hath made him a liar:
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,
As faith is the root and fountain of all other graces, that is it that Purifieth the heart, Act. 15. 9. If we believe his Word, we cannot choose but love him, Fear him, obey 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,
So on the other side, Infidelity is the fountain of all ungraciousness, and when once men begin to entertain a doubting of the truth of any thing God hath revealed in his Word,
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First, seeing no sinne offends God so much as infidelity, no sinne is such a barre to all Gods mercies, no sinne hath that force to poyson and corrupt the heart;
First, seeing no sin offends God so much as infidelity, no sin is such a bar to all God's Mercies, no sin hath that force to poison and corrupt the heart;
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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.
we Are Therefore all of us to harken to the exhortation, Take heed, brothers, lest there be in any of you an evil heart of unbelief, Hebrew 3. 12. Take heed of entertaining the least doubt of any truth, that God hath clearly revealed to thee out of the Word.
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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.
1 The consideration of the testimony which the Lord himself hath given of the undoubted certainty of his holy Word, Matthew 5. 18. Truly, I say unto you, till heaven and earth perish, one jot or one title of the Law shall not escape, 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:
Yea, it is a notable thing to observe 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 fallen to the ground:
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,
why Christ Parents fled with him into Egypt, rather than into any other place, Mathew 2. 15. And why (After his return) he was brought up At Nazareth, rather than in any other place, Matthew 2. 23. Why At his death the Soldiers cast lots for his garments, Matthew 27. 35. Why when he was Crucified, the ungracious Soldiers brake not his legs, according to the custom,
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.
but one of them with a spear pierced his side, John 19. 36, 37. This is only given 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.
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 Therefore if God were so careful to see these small things fulfilled, how much more will he be of the Weightier matters of the Law, that concern mercy,
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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.
For as Faith comes by hearing, Rom. 10. 17. so the constant use of it is appointed of God to this end, to bring men into certainty in the matters of their Faith.
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,
namely, that we Are bound to forgive our brother (upon his Repentance) though he wrong us never so oft, They said unto the Lord, increase our faith, Lycia 17. 5. For no man can be undoubtedly assured of the truth of God's Word, without the Revelation of the Spirit, Flesh and blood hath not revealed this unto thee,
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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:
That that is said of the time, when christ shall come to judgement, may be said of these times, When the Son of man comes, shall he find faith on the earth? Luke 18. 8. This appears by three apparent Signs:
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;
so shall you be established, believe his prophets, so shall you prosper, 2 Chro 20. 20. The people believed the Lord and his servant Moses, Exod 14. 31. Object. You cannot agree among your selves;
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,
against thee, and such as thou art, we all agree, Thou art convinced of us all, thou art judged of us all, 1 Cor. 14. 24. Secondly, the truths they seem to have received with greatest assurance,
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.
whereas the contrary is in them that believe, when occasion of doubting was given unto the two Disciples that went towards Emaus, that that which they had believed Concerning christ, was not true, it made their hearts sad, Lycia 24. 17. Thirdly, their hearts and lives Are utterly unreformed, which were not possible, if they had true Faith.
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.
Lecture the ninetieth. Iune 18. 1611. JOHN IIII. XLVIII. IT follows, that we now proceed to the three other points, that I told you Are to be observed in this Verse.
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,
and if he see it needful, why then does he blame the Iewes Here for desiring this? And to this purpose it is, that though the Lord have appointed the day of general resurrection, to be the day of judgement, Acts 17. 31. Yet is there never a curse, that he hath in his Word denounced against the wicked,
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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.
nor blessing he hath promised to the godly, but in every age, and in every place he hath made it good upon Some, that men may sensibly see his Word confirmed unto them by his works.
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,
so the Miracles which the Iewes saw christ work, were notable preparatives unto them, and made them much more willing to hear and receive his Doctrine,
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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,
than otherwise they would have been Of this we have had an Exampl before in the Galileans, Verse 45. So that is to be understood, John 2. 23. Many believed in his Name,
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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,
The Apostle uses this as a reason, to persuade Christians to an honest life, That the Gentiles by their good works which they should behold, might have cause to Glorify God in the day of their Visitation, 1 Pet. 2. 12. That they that obeyed not the Word, might without the word be won by the Conversation of their wives, 1 Pet. 3. 1. So the corrections of God, which they have seen and felt upon themselves, have been the mean to open many a men ear,
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,
So Are the faithful greatly confirmed by God's corrections on themselves, when they Are soundly humbled thereby, Job 42. 5. I have herd of thee by the hearing of the ear,
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,
So by the sensible experiments they have had of God's mercy in themselves, they Are greatly confirmed in the Faith of God's promises. 2 Corinth. 1. 10. Who hath Delivered us from so great a death,
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,
yea, the beholding of God's Judgments on wicked men, and his Mercies towards his faithful Servants, hath greatly confirmed their Faith in the Word of God,
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.
When a man that does in any measure truly believe, and give credit to the Word, shall desire that God would sensibly confirm to him the truth of his promises, by delivering him from any affliction he is in, by blessing him in his body, in his estate, in his children, especially by giving him the inward feeling of his favour, he does no more than he may well do.
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 the Apostle makes the ground of Abrahams faith, Rom, 4. 18. He believed that he should be the Father of many nations, according to that that was spoken unto 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 Apostles faith (not all the Miracles they had seen) John 〈 ◊ 〉. 22. They believed the Scriptures, and the Word which Iesus had said.
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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;
2 Insomuch as though there be sundry truths in God's Word (as I showed you) which the Lord does use to give us sensible proofs and demonstrations of in the world;
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,
The bore Word of God is of sufficient credit with him, and he believes as verily those truths which his sense nor reason can discern any proof of (such as Are all the Articles of our Faith) only for the Words sake,
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.
Mar. 4. 14. The sour Soweth the word, that is the only seed of grace. 2 Tim. 4. 2. Teach the Word, improve, 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,
2 This serveth for the instruction of the Hearers, seeing the excellency and happiness of a Christian Consisteth in his Faith. (By faith we Are justified in God's sighed,
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.
and have peace towards God, Rom. 5. 1. By Faith we Are sanctified, Acts 15. 9. By Faith we stand and persevere in the state of grace, Thou Standest by faith, Rom. 11. 20. By Faith we quench all the fiery darts of the devil, Ephesians 6. 16.) And this faith is grounded only upon the Word of God.
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.
and they were counted as a strange thing, that did not belong unto them, that they had nothing to do withal, Hos. 8. 12. And the Prophet, describing unto us the man that shall be saved, describes him by this, Psalm 1. 2. that his delight is in the Law of God.
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.
For this those Noblemen of Berea Are commended, Acts 17. 11, 12. They searched the Scriptures daily, whither those things were so. Therefore many of them believed.
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He that wants faith, it is impossible for him to please God, Heb. 11. 6. but the wrath of God abideth on him, Iohn 3. 36. And by this Doctrine it is euident, the most men want true faith,
He that Wants faith, it is impossible for him to please God, Hebrew 11. 6. but the wrath of God Abideth on him, John 3. 36. And by this Doctrine it is evident, the most men want true faith,
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,
Whereas the true believer, that grounds his faith upon God's Word, hath the Fear of God in him At all times, Blessed is the man that fears always, Pro 28. 14. and is much more assured of God's Justice and hatred against sin, by that that he hath learned out of God's Word,
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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,
than by any thing he can see or feel, They tremble At the word, Isaiah 66. 2. So Noah being warned of God Concerning things not seen, (though himself was expressly exempted from the judgement) yet was moved with Fear, Hebrew 11. 7. For this the Ninevites Are commended, Jonah 3. 4, 5. By the preaching of Jonah they were brought to that Fear and humiliation,
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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 drink thy wine with a merry heart, for God now Accepteth thy works, Eccles. 9. 7. But what is the ground of his assurance? He Says, he sees God's love,
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.
this is a faithful saying, and worthy of all acceptation, for Therefore we labour and suffer reproach Because (upon this ground) we trust in the living God, etc. 1 Timothy 4. 8, 9, 10. And this promise is of great force and account with him, Having these promises, let us cleanse our selves, 2 Corinth. 7. 1.
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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,
namely such as that, they that seek the Lord shall not want any good thing, Psalm 34. 10. Secondly, assure thy self, God withholds from thee the sensible performance of them, to prove whither thou Canst believe though thou see not, To humble thee, and to prove thee,
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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:
And all will be well assuredly, If thou Canst believe, all things Are possible to him that Believeth, Mark. 9. 23. In the affliction of thy mind, and loss of the feeling of God's favour, First, acquaint thy self with the promises:
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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,
Whom christ ever loved, he loves to the end, John 13. 2. The Gifts and callings of God (such Gifts and graces of God as do accompany an effectual calling) Are without Repentance, Rom. 11. 29. He hath said, I will never fail 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 forsake thee, Hebrew 13. 5. Secondly, rest assured, God does this for thy profit, he always Chasteneth us for our profit, that we might be partakers of his holiness, Hebrew 12. 10. Thirdly, Consider not too much of,
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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;
the Scriptures did bear witness unto him, and so did the Shepherds, and Simeon, and Anna, and John the Baptist, and the Miracles that christ himself had wrought;
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and therefore it is said, Mar. 16. 16. He that belieueth not (not he that will not belieue) ▪ NONLATINALPHABET, shall be damned. And 2 Thes. 1. 8 In flaming fire rendring vengeance on them that do not know God.
and Therefore it is said, Mar. 16. 16. He that Believeth not (not he that will not believe) ▪, shall be damned. And 2 Thebes 1. 8 In flaming fire rendering vengeance on them that do not know God.
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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 Because the least shall be vnconceaueably extreme, and everlasting, it passes men reason to imagine how there should be any Degrees in it) great odds and difference.
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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.
This is plain by that speech of our Saviour, Matthew 10. 15. of every city that Refuseth the Word, Truly, I say unto you, it shall be Easier for them in the land of Sodom and Gomorrah in the day of judgement, than for that city.
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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 that of the Apostle, Rom. 2. 8, 9. Indignation and wrath, tribulation and anguish, shall be upon the soul of every man that does evil, of the Iew First, and also of the Grecian.
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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,
their obstinacy against the means of grace, which they had above the Grecian, is the cause of it. 2. In those corporal and temporal plagues that God is wont to bring upon men in this life, God shows this also evidently, in those he inflicteth upon wicked men in their bodies,
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as against those that haue enioyed the best meanes, and obstinately neglected and rebelled against them, God is very terrible in the assembly of his Saints, Psal. 89. 7. Under the whole heauen it hath not beene done, as hath beene done vnto Ierusalem, Dan 9. 12. Wrath is come vpon them vnto the vttermost, 1. Thess. 2. 16. Thirdly,
as against those that have enjoyed the best means, and obstinately neglected and rebelled against them, God is very terrible in the assembly of his Saints, Psalm 89. 7. Under the Whole heaven it hath not been done, as hath been done unto Ierusalem, Dan 9. 12. Wrath is come upon them unto the uttermost, 1. Thess 2. 16. Thirdly,
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,
and seeing ye shall see, and shall not perceive, for this people have closed th• … ir own eyes, Matt. 13. 14, 15. Because they received not the love of the truth that they might be saved,
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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,
for this cause God shall send them strong delusion, 2. Thess 2 10, 11. 2. Such as use obstinately to sin against their conscience, God is wont to give them up to a Reprobate mind,
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,
It is said of Manasseh, the son of Hezekiah, that he wrought more wickedly, than all the Amorit• … s that had been before him, 2. Kings 21. 11. 3. God hath threatened against Some Sinners that he will never 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,
nor show mercy on them, and consequently not give them grace to Repent; which is the grievousest plague of all plagues, the Lord will not spare that man,
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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.
and all the curses that Are written in this book shall lie upon him, Deuteronomy 29. 20. And the cause hereof you shall find in the former verse to be the presumption and obstinacy in sinning that was in that man.
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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.
Therefore when the nature of that sin is described, it is called a sinning wilfully, Hebrew 10. 26. And David, Psalm 19. 13. speaks of presumptuous since as of the next step to the great Transgression.
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.
This is made a note of God's Elect, to receive the Word gladly, Acts 2. 41. and with all readiness of mind, Acts 17. 11. Foure notes we may try this by: 1. When in going to hear the word we go with an open heart, willing to Learn whatsoever God shall teach us Acts 10 33. We Are all Here present before God, to hear all things that Are commanded thee of God.
2. When our reason is so captiuated vnto God, that we dare not dispute, nor cauill against any truth God hath clearely reuealed vnto vs in his Word, seeme it neuer so contrary to our reason and affections.
2. When our reason is so captivated unto God, that we Dare not dispute, nor cavil against any truth God hath clearly revealed unto us in his Word, seem it never so contrary to our reason and affections.
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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,
4. When the Lord having revealed his will unto us by any means, we show an earnest care and endeavour to obey it, Psalm 119. 34. Give me understanding, and I will keep thy Law,
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:
Secondly, such as Are obstinate and wilful against the practice and Obedience of the truth. Two sorts there be of them, that will not know the truth:
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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,
for First, there is Light enough in them by nature to condemn them, though they never hear Sermon, as many as have sinned without the Law, shall also perish without the Law, Rom. 2. 12. Secondly, the knowledge of the Word will not work unquietness,
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.
but peace in the heart of them that do obey it, Learn of me — and ye shall find rest to your Souls, Matthew 11. 29. Thirdly, wilful ignorance shall no Way lessen, but increase thy condemnation.
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;
They cannot be persuaded, that preaching is the only ordinary means of salvation; that we must so precisely rest from our own labours upon the Sabbath;
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 noted as a mark of God's Elect, to receive the Word with all readiness, Acts 17. 11. and the very Entrance of God's Word gives Light unto them, Psalm 119. 130. And the contrary is noted by the Holy Ghost to the dispraise of men, that they were long ere they could believe, o Fools, and slow of heart to believe all that the prophets have spoken, Lycia 24. 25. yea, it is spoken of as a mark of a Reprobate, you Therefore hear not (believe not, obey not) Because ye Are not of God, John 8. 47. if our Gospel be hidden, it is hidden to them that Are lost, 2. Cor. 4. 3. Consider the true Causes of it,
First, the badnesse and vngraciousnesse of the heart, women laden with sinnes and led away with diuers lusts, are euer learning and neuer able to come to the knowledge of the truth, 2. Tim. 3. 7. Secondly, the speciall worke of Sathan, the god of this world hath blinded the mindes of them that beleeue not, 2. Cor. 4. 4. Thirdly, the iust iudgement of God vpon thine owne wilfulnesse,
First, the badness and ungraciousness of the heart, women laden with Sins and led away with diverse Lustiest, Are ever learning and never able to come to the knowledge of the truth, 2. Tim. 3. 7. Secondly, the special work of Sathan, the god of this world hath blinded the minds of them that believe not, 2. Cor. 4. 4. Thirdly, the just judgement of God upon thine own wilfulness,
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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:
The second sort, that I told you were to be reproved by this Doctrine, Are such as Are wilful and obstinate against the practice and Obedience of the truth:
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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.
and yet Are not such Fools as to be ruled by us, they said we will not walk therein, Jeremiah 6. 16. as for the word which thou baste spoken to us in the name of the Lord, we will not harken unto thee, Jeremiah 44. 16. Secondly, such as will not endure particular admonition, be it private or public.
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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:
Thirdly, such as will be the Worse for admonition, sin taking occasion by the Commandment, Rom. 7. 8. And such (for the most part) Are our youths, whose outrages Are usually committed in an opposition, and contempt to the Word:
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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:
Lecture the ninetie two. Iuly 2. 1611. JOHN IIII. XLVIII. IT follows now, that we come to the fourth and last point, that I have told you is to be observed in this verse:
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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;
First, our Saviour charges the Whole nation of the Iewes with this sin of infidelity, and Says, that this was the Common fault of all the Iewes of that age;
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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.
The second Exampl is in the destruction of Sodom: of that the Lord Says, Gen. 18. 20. The cry of Sodom and Gomorrah is great, and their sin exceeding grievous.
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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 men of Sodom compassed Lots house from the young even to the old, all the people even from all quarters, they were all corrupted with that beastly filthiness, they did all burn with that lust.
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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.
See this in Jeremiah 5. 7. How should I spare thee for this? And verse 9. Shall not I visit for these things, Says the Lord? shall not my soul be avenged on such a nation as this? Why? What was the cause? verse 7. They assemble themselves by companies in Harlots houses.
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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.
See this also, the children gather the wood, and the Father's kindle the fire, and the women knead the dough to make cakes to the Queen of heaven, etc. Jeremiah 7. 18. 20. A Conspiracy is found among the men of Iuda and the inhabitants of Ierusalem, the house of Israel and the house of Iuda have broken my Covenant — Therefore behold I will bring evil upon them, etc. Jeremiah 11. 9 — 11. The like complaint we shall find, Ezekiel 22. 6. Behold, the Princes of Israel, every one in thee, was ready to his power to shed blood.
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.
and in thee hath every one forced his own sister, even his Father's daughter. And After the captivity was come, you shall see it was imputed to this chiefly.
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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;
Therefore the curse is poured upon us In all these Examples we see, that while sin kept it self within any bounds, the Lord did forbear to bring these Common and general calamities upon men;
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thei Faith stands in the wisedome of men, as the Apostle speaketh, 1. Cor. 2. 5. Secondly, let all the Preachers in the world speake neuer so much against some sinnes (as the resting vpon a dumbe Ministry, the superstitious obseruations of many Popish customes, giuing and answering of challenges, following the newest fashions, the immodesty of women in their apparrell and attire) yet will they not be perswaded that these are sinnes, onely because they are so generall, and in fashion euery where.
they Faith Stands in the Wisdom of men, as the Apostle speaks, 1. Cor. 2. 5. Secondly, let all the Preachers in the world speak never so much against Some Sins (as the resting upon a dumb Ministry, the superstitious observations of many Popish customs, giving and answering of challenges, following the Newest fashions, the immodesty of women in their apparel and attire) yet will they not be persuaded that these Are Sins, only Because they Are so general, and in fashion every where.
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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:
Thirdly, let us out of God's Word never so clearly prove the necessity of sundry duties (as to have prayer in our families, etc.) yet can they not be persuaded to it:
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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.
yea, even the most of them, that have professed the true Religion, many Are called, but few Are chosen, Matthew 22. 14. Christ true flock hath ever been a little flock, Lycia 12. 32. Therefore christ hath a strange speech, Lycia 6. 26. Woe be to you, when all men speak well of you.
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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:
2. If we do swerve from the right Way, and sin against God, it will not avail us to have all the men in the world on our mind, or to take our part:
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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,
they cannot plead for us 1. Sam. 2. 25. If a man sin against the Lord, who will plead for him? Those which by their Exampl or otherwise, have drawn us to since, will be Far enough from pitying,
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.
when he (in the anguish of his soul) cried to them, Mathew 27. 4. I have sinned, in betraying the innocent blood They say, What is that to us? see thou to it.
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;
and they Are counted to him less then nothing and vanity, Isaiah 40. 15. 17. Yea (as we have herd in the Doctrine) he is so much the more ready to execute vengeance upon any sin, the more Common it is, the more there be that join in it;
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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.
But in that day, thou shalt find that true, which the Prophet Says in Another case, Isaiah 44. 11. Behold, all that Are of the fellowship thereof shall be confounded, — l• … tO them all be gathered together and stand up.
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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:
And that may seem to be the only cause, why Diues was so importunate with Abraham, that Lazarus might go to keep his brothers from that place of torment, Lycia 16. 28. So that it Stands every one upon, to harken to the exhortation of the Apostle, Gal. 6. 4, 5. Seek to have matter of rejoicing in thy self alone, and not in Another:
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The third remedy against this corruption, is, to consider that it is not safe to make the example of any, no not of the best man, the rule of our conscience.
The third remedy against this corruption, is, to Consider that it is not safe to make the Exampl of any, no not of the best man, the Rule of our conscience.
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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,
The Exampl even of the best man, may deceive and mislead us So did the Exampl of the old Prophet deceive the young Prophet, 1. Kings 13. 19. So did Peter's Exampl deceive Barnabas, and many Others, Gal. 2. 13. So that we cannot be sure we do well,
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The second Vse of this Doctrine is for instruction and direction vnto vs all, how to carry our selues in these euill times, wherein most foule finnes are growne exceeding common and generall,
The second Use of this Doctrine is for instruction and direction unto us all, how to carry our selves in these evil times, wherein most foul fins Are grown exceeding Common and general,
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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;
and think there were not a godly man left in the Land, as the Prophet complained in his time, Psalm 12. 1. Well, let us Learn what is our duty to do that live in such an age;
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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;
specially theirs, that live in the worst places. Foure duties especially I find enjoined to God's people in such an age. 1. We should take this for a Signen of God's vengeance approaching;
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.
Thus the Prophet brings in himself, and all the godly, mourning and complaining, micah 7. 1. Woe is me, for I am as when they have gathered summer fruits, — there is not cluster to eat.
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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.
and none but he, Set a mark upon the foreheads of the men that sighs and that cry for all the abominations that be done in the midst thereof, Ezekiel 9. 4.
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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,
Gen. 19. 23. It was a fair sunshine morning when Lot entered into Zoar, yet that very day fire and brimstone Come from heaven upon Sodom. And our general 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,
nor feel any tokens of God's anger) is one of the fearfullest Signs that can be, that judgement is At hand, 1. Thess 5. 3. When they shall say peace and safety,
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.
And this is one chief cause, why God spares us 1. Chronicles 13. 14. While the Ark remained in the house of Obed-edom, God blessed Obed-edom, and all his household.
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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,
God's people Are a blessing unto it, thou shalt be a blessing, Gen. 12. 2. As bad as Potiphars house was, Gen. 39. 5. The Lord blessed it for Joseph's sake,
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,
Yea, as bad as Sodom was, if there had been but ten righteous men in it, they had saved it, Gen. 18. 32. And Certainly of our Land it may be said, that neither the Wisdom of our Counsellors,
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.
1. Every man the more he sees iniquity to abound, the more fervent should he be with God in prayer, that so he may be one of those that stand in the gap, to turn away his wrath.
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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,
Isaiah 59. 16. When he saw there was no man, he wondered that none would offer himself, Ezekiel 22. 30. I sought for a man among them that should make up the hedge,
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.
2. Take so much the more heed to thy self, that thou be not plucked away with the Common error, 2. Pet. 3. 17. and that thy heart be not by little and little drawn to the liking of since.
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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.
This is pure Religion indeed to keep our selves unspotted from the world, Iam. 1. 27. For it is a marvelous hard thing for a man not to receive infection where since is Common.
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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,
See the danger of this in two Examples, Ioseph had learned in Egypt to swear by the life of Pharaoh, Gen. 42. 15. And the Prophet complains he was a man of unclean lips,
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;
when the Prophet had spoken in the two former Verses of the extreme badness of the times he lived in, see what use he makes of it, Therefore will I look unto the Lord, I will wait upon the God of my salvation;
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.
My God will hear me, Mich. 7. 7. the Worse the places Are thou Livest in, the more diligently Shouldst thou give thy self 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,
Obadiah living in Ahabs house made use of God's prophets in private, 1. King. 18. 4. And daniel, while he lived in the Court of Darius was given much to secret prayer, Dan. 6. 10. They that live now in such like places,
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.
Titus 1. 12. The Cretians Are always liars, evil beasts, etc. It is Vitium gentis. Therefore vers. 13. rebuke them sharply, that they may be found in the Faith.
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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,
Parents and Masters should do in such times, as Ioshua did, he resolved thus with himself, but as for me, and my house we will serve the Lord, Joshua 24. 15. So one Christian should the rather stir up Another,
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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 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,
The third and the last Use of the Doctrine is for Comfort and encouragement of the godly, that Are every where hated for nothing so much as for this, that they will not be content to do as their neighbours do, they think it strange that ye run not with them into the same excess of riot, speaking evil of you, 1. Pet. 4. 4. and (good Souls) they Are oft ready to faint,
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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,
The Lord instructed me that I should not walk in the Way of this people, saying, Say not ye a confederacy to all them to whom this people shall say, A confederacy, Isaiah 8. 11, 12. Come out from among them,
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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.
and the more praise shalt thou have with God, Noah was a just man, and perfect in his generation, Gen. 6. 9. And that was the thing that highly-commended him unto 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,
Come thou and all thy house into the Ark, for thee have I seen righteous before me in this generation, Gen. 7. 1. I know thy works, and where thou dwellest,
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because of the reproach of the heathen our 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,
Because of the reproach of the heathen our enemies? Neh 5. 9. Secondly, it will increase thy zeal, Lots zeal and piety was much increased by living in Sodom, 2. Pet. 2. 7, 8. Thirdly,
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,
whither God hath placed thee there to that end thou Mayest win thy neighbour? Who Knoweth (Says Mordecai to Ester) whither thou art come to the Kingdom,
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,
for such a time as this, Est. 4. 14. what Knowest thou O wife, whither thou shalt save thy husband? and how Knowest thou O man whither thou shalt save thy wife? 1. Cor. 7. 16. Labour so to live,
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,
WE have already herd, that from the beginning of the 46. verse, to the end of this Chapter, the Evangelist sets down the History of the First miracle christ wrought,
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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,
First, the check and reproof that christ gave unto this great man, and to his Whole nation, verse 48. Secondly, the answer that this great man made to christ,
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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,
so, as to bewail his infidelity, and seek pardon and help for it, neither does he excuse or lessen it any Way. 3. Nay (which is strange) he seems not At all to have regarded,
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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 when affliction and sorrow hath opened his ear, Job 3• …. 16. yea if either affliction or sorrow be extreme, it so Oppresses the heart, it straighteneth and closeth it so,
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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.
And this was not their case only, but it is the very natural property and Effect of extreme heaviness, to make the soul apt to refuse and reject all Comfort.
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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,
they poured out prayer when thy chastening was upon them, Isaiah 26. • … 6. Secondly, no affliction can utterly quench the Spirit of prayer in the child of God,
for I know that all sound Christians are giuen much to mourning, Blessed are they that mourne, Matth. 5. 4. Iohn 16. 20. Verily, verily I say vnto you, that yee shall weepe and lament,
for I know that all found Christians Are given much to mourning, Blessed Are they that mourn, Matthew 5. 4. John 16. 20. Verily, verily I say unto you, that ye shall weep and lament,
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 this exhortation must not be Delivered without caution in this secure age, wherein men had more need to use all their skill to move men to mourning and lamentation.
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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,
as First, for his Sins, when the faithful look upon him whom they have pierced by their Sins, they shall mourn for him as one Mourneth for his only son, etc. Zach 12. 10. secondly,
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,
Job 30. 25. Did not I mourn for him that was in trouble? was not my soul in heaviness for the poor? Thirdly, know that sorrow is not always hurtful for a man,
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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;
Though the grief be such which a man conceiveth upon this occasion, that it even Troubles and disquiets the mind (for that is meant by Anger in this place;
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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.
No, no, there is no such danger in it, no, it is the Readiest and Surest Way to attain to true and found Comfort, be afflicted and mourn and weep, let your laughter be turned into mourning and your joy into heaviness.
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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,
No man is bound to mourn continually, to spend all his time in sorrow, Eccles. 3, 4. sufficient unto the day is the evil thereof, men should not give Way to unnecessary sorrows, Matthew 6. 34. They that weep should be as though they wept not, they should so moderate their grief,
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.
In this respect Paul charges the Corinthians to Comfort the incestuous person, and take heed lest he were not swallowed up with overmuch heaviness, lest Sathan, Says he, circumvent us For we Are not ignorant of his enterprises, 2. Cor. 2. 11.
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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;
Fourthly, not other cause can be imagined of his Senslessness and stupidity, but only this, That his grief and care for his son was so very extreme, that it took up all his thoughts and affections;
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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.
nor the sweet promises of the Gospel, though they be applied by such an one as Barnabas, a son of consolation, will be able to move it, or do it good.
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.
And the First Use was to persuade every Christian, to Learn the right Way how to prevent and keep his own heart from immoderate sorrow, specially for worldly things.
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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.
And every Christian should be able to call the Lord, the God of his joy and gladness, as David does, Psalm 43. 4. and make no reckoning of that peace and joy, whereof God is not the author.
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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 saluation.
as remedies and preservatives against excessive grief, and means to bring us to true joy: The First is, to get a true justifying faith, and good assurance of our salvation.
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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,
thou hast put gladness in my heart more then in the time that their corn and their wine increased, Psalm 4. 6, 7. The joy that grows from this ground, is unspeakable and glorious, 1. Pet. 1. 8. This is able to make a man rejoice,
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:
when he hath never so many means to make him heavy, being justified by faith we glory in tribulations, Rom. 5. 1. 3. this made Paul and Silas sing so merrily even in the stocks At midnight, Acts 16. 25. For true faith gives a man many grounds and Reasons of found Comfort:
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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.
Rom. 8. 38, 39. I am persuaded, that neither life, nor death, nor principalities, nor Powers, etc. shall be able to separate us from the love 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:
Thirdly, he knows God will have tender respect to his weakness, in whatsoever affliction he shall lay upon him, that it shall not exceed 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.
God will by the strength of his Spirit support and enable him to bear it, the Spirit it self will help his infirmities, Rom. 8. 26. 1. Cor. 10. 13. God is faithful, that will not suffer you to be tempted above that you be able.
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.
so of the heaviness of the godly it may be said oft times, that even in weeping their heart is full of Comfort. 2 Cor. 6. 10. As sorrowing, yet always rejoicing.
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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, and Spirit of Sanctification Abideth in him, 1 John 3. 9. So it is not possible for him, that hath once attained to true assurance of his salvation, to sorrow as other men do, or to perish in despair;
That man that in all things is carefull to please God, and to keep his conscience pure, that he fall not into any knowne and grieuous sinne, shall 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.
That man that in all things is careful to please God, and to keep his conscience pure, that he fallen not into any known and grievous sin, shall ever have a quiet and cheerful heart. 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, we have had our Conversation in the world.
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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.
even with the testimony of a good conscience) hath a continual feast, Pro 15. 15. And in this respect, the Apostle, Ephesians 6. 14. calls righteousness the Breastplate, that will defend the heart even in the evil day.
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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:
For sin Certainly will bring sorrow, sooner or later, not only in the life to come, There shall be weeping and gnashing of teeth, Mathew 8. 12. but even in this life sin will bring sorrow:
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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 grew to that inward anguish of Spirit, that he cries out in Psalm 51. 8. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice.
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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.
and be comfortable even in affliction, in the time of your sickness, and At the hour of your death? have care then of a good conscience, take heed of known Sins.
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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,
Do you feel your hearts At any time begin to be oppressed with heaviness? Examine your lives, find out your chief Sins, purge your selves from them by Repentance,
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, and not any earthly thing.
The third preservative and means to keep a men heart from excessive grief, (specially for any worldly occasion) is to make the Lord his treasure, and not any earthly thing.
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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,
If a man do not overvalue these earthly comforts (Husbands, wives, Friends, children, health, wealth, liberty, peace, etc.) nor count them his chief treasure,
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What a notable help it is against excessiue 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:
What a notable help it is against excessive sorrow, when a man can keep his heart from the overmuch love of these things, we shall find, 1 Cor. 7. • … 0 where (when the Apostle had said, Let them that weep be as though they wept not) he adds presently, And they that rejoice, as though they rejoiced not:
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:
when a man can make the Lord (his favour and grace) his chief treasure, you shall find, Isaiah 33. 6. There shall be stability of thy times, strength salvation Wisdom, 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 our Saviour, when he dehorts his Disciples from that care for earthly things, as will bring grief and vexation to the heart, prescribes this for a remedy against it, Mathew 6. 33. But seek you First the Kingdom of God,
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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,
in your wealth, your belly-cheer, your merry company, your pastimes and sports, your brave apparel, your credit and favour with men, you love them more than God, you affect them,
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;
when trouble comes upon him? Will he Set his delight on the Almighty, and call upon God At all times? Follow Therefore the counsel of our blessed Saviour, Mathew 6. 19. Lay not up treasures for your selves upon earth;
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but cast more 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.
but cast more plentifully on Reprobates, than on God's children, If you have not been faithful in that which is Another men, who shall give you that which is your own? Luke 16. 12. But God's favour and grace is our peculiar portion.
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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 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.
These things Are not durable, neither can we have any certainty in them, Trust not in uncertain riches, 1 Timothy 6. 17. But God's favour and grace is everlasting, The Fear of the Lord is clean, enduring for ever, Psalm 19. 9. These things Are vain, and can yield us no help, no Comfort, when we shall most stand in need, Riches profit not in the day of wrath, Proverb.
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11. 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.
11. 4. Whereas the sense of God's favour and grace will yield us Comfort, even in the greatest affliction, it will make us even 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 of this life,
The fourth and last preservative against immoderate sorrow, is, for a man to be rightly persuaded of his liberty in the use of the outward comforts of this life,
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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,
for First, many a good soul have great need of this preservative, and give great advantage to Satan in the anguish of their conscience, by persuading themselves they should much offend God,
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.
Secondly, in speaking of this Point I will keep my self in mine own element, and speak that which I have received, not from the physician, but from the Lord.
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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.
To such I say, as delight is not seemly for a fool, it is an unseemly and absurd thing in the eye of every wise man, to see an ungracious man so merry and jocund.
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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,
Pro 19. 10. God hath created all the comforts of this life to be received with thanksgiving of them that believe and know the truth, and of none Else, 1 Tim. 4. 3. Secondly,
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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,
It is easy for a man to surfeit, and take too much of these things, Prou. 25. 16. If you have found honey (Says Solomon) eat that that is sufficient for thee,
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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.
yet Certainly, there is great force in these things, being rightly used, to keep the heart from being overcome with sadness, and to make it cheerful.
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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.
This appears plainly by the contrary, even by the restraint God hath enjoined unto his Servants, in the use of these things, At such times as he calls them to mourning.
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,
I ate no pleasant bred, neither Come Flesh nor wine in my Mouth, neither did I anoint my self At all till three Whole weeks were fulfilled, Dan. 10. 2, 3. Nor follow the works of their lawful callings, Whatsoever soul it be that does any work in that same day, that same soul will I destroy from among his people, Levites 23. 30. Nor allow to themselves the Comfort of society, Let the bridegroom 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 the bride out of her bedchamber, Joel 2. 16. In it men separated themselves from their wives, Zach 7. 3. The Husbands kept it (in a secret fast) apart,
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.
and all other means of mirth, preferring Ierusalem before their chief joy, Psalm 137. 4, 6. And indeed, it is very evident, that these Are good means appointed of God, to refresh and Comfort the heart of man.
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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,
Thirdly, for following our callings, the many promises of Comfort and joy that Are made unto them that walk diligently in their callings, prove it plainly, When thou Eatest the labours of thy hands, thou shalt be blessed,
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,
And for them all, that a Christian, upon no pretence of humiliation for sin, or for too long a time, may altogether deprive himself of these outward comforts, may have a notable Exampl of David, even then when he had as great cause to be humbled,
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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;
as any poor sinner can have, 2 Sam. 12. 20. 4. 29. 31. When the child was dead (though the remembrance and sense of his sin died not with the child) he arose from the earth, and washed, and anointed himself;
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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;
And from hence we have received this Doctrine, That worldly grief and affliction, if it be extreme and violent, is wont to make the mind and heart uncapable of heavenly things;
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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:
What man will have his cuidence to seek, when his cause is to be tried? And what man is there that hath not need of this exhortation? What man is there that plays the good husband for his soul? that labours and Takes pains to provide for it in the summer time, when the weather is fair:
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,
I mean, in the days of his youth, and health, and peace, and cheerfulness? that does not Fully purpose and resolve with himself, to go about his business Far more seriously and carefully,
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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 ever he did yet? Nay, it is certain, there is many a man, that would not for all the world die in that state that now he is in, having no better assurance of his salvation,
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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,
nor one hours respite to prepare themselves for him? And what assurance hast thou that he will deal better with thee? This Solomon speaks as of a thing that hath fallen out in all ages,
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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.
For God hath oft smitten many such men in the act of their sin, he did so to Zimri and Cozbi, 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 threatened this unto ungodly men, Psalm 64 7. God will shoot an arrow At them suddenly, their Strokes shall be At once.
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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.
This is that the Apostle Teaches, 1 Thebes 5. 4. But you brothers, Are not in darkness, that that day should come upon you as it were a thief. q. worser.
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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 can tell how long he shall enioy the meanes of grace, no man can meet the Bride-groome,
The second Reason that may justly make a man afraid to put off the care of providing for the salvation of his soul, till the evil day, is, That no man can tell how long he shall enjoy the means of grace, no man can meet the Bridegroom,
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 that he cannot have but of them that fell it, Mathew 25. 9. No affliction or sickness is able to save a soul without the Word, that made the Prophet say, Blessed is the man whom thou chastenest Oh Lord,
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.
an interpreter, one of a thousand, he had need have the tongue of the learned, that should know to minister a word in time to him that is weary, Isaiah 50. 4. And who can assure himself to have such a man to be with him in his last sickness? They only that have esteemed the Word in their health, may assure themselves to have it for their comforter in sickness.
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.
But the wicked man, that hath despised the Ministry of the Word, in the days of his health and Prosperity, hath just cause to Fear, God will deprive him of the Comfort of it in his sickness and affliction.
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.
Calamity shall come upon calamity, then shall they seek a vision of the Prophet; but the law shall perish from the Priest, and counsel from the ancient: q. worser.
yea, a man shall then haue so many meanes to trouble and distract 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.
yea, a man shall then have so many means to trouble and distract him, as he shall not be able to relish any sweetness in the best counsel that is given him, in the Holiest Prayers that Are made by him.
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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,
They have been unable to relish or profit by the best means, They hearkened not unto Moses for anguish of Spirit, Exod 6. 9. Yea, their Souls have refused Comfort, Psalm 77. 2. and thou Sayest,
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,
as he was not able to look up, that they were more in number then the hairs of his head, and that Therefore his heart failed him, Psalm 40. 12. and thou Sayest,
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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:
then he remembered the days of old, Psalm 143. 4, 5. They have sown before unto themselves in righteousness, as the Prophet speaks, Hos. 10. 12. And all thy hope is in the Comfort you shall find then:
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 repentance,
The fourth Reason to dissuade a man from putting off his Repentance till sickness, is this, That though he were sure to have never so good means of Repentance,
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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.
It is not in man that walks to Direct his steps, Jeremiah 10. 23. And every man that hath wilfully deferred and put off the time of his Repentance, hath just cause to Fear, that God will not then work with the means to do him good.
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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.
the deceitfulness of sin will harden the heart, Hebrew 3. 13. Thirdly, the Lord hath threatened to Punish the presumptuous sinner with hardness of heart.
Ezek. 24. 13. Because 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.
Ezekiel 24. 13. Because I would have purged thee from thy filthiness, and thou wast not purged, thou shalt not be purged from thy filthiness, till I have caused my wrath to Light upon 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 good meanes of grace,
The fifth and last Reason, to dissuade from this putting off our Repentance, is this, That though a man were sure, God would both give him as good means of grace,
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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:
than a sincere love of God himself Many (we know) have seemed in affliction very penitent, whose hearts have proved very unsound, When he slew them, then they sought him:
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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,
and consequently, a principal means of Comfort, Bring forth fruits meet for Repentance, Says John Baptist to his hearers, Mathew 3. 8. This was Paul's great Comfort, Our rejoicing is this, even the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly Wisdom,
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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,
for he shall have cause to doubt and Fear, lest when he hath bestowed on since 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 refuse of it, according to that, If you offer the blind for sacrifice, is it not evil? and if you offer the lame and sick, is it not evil? you brought that which was torn,
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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,
we will Here (once for all) Consider and handle this point, as the Doctrine which this Text gives us Direct occasion to observe, That our Saviour (in the days of his Flesh) showed his divine power no Way so much,
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This is a point worthy to be obserued, That whereas our Sauiour was sent into the world, not to doe the office of a Chyrurgion or Physitian to the bodies of men,
This is a point worthy to be observed, That whereas our Saviour was sent into the world, not to do the office of a Chirurgeon or physician to the bodies 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.
as Peter speaks, Acts 3. 26. God hath raised up his Son Iesus, and h• … • … e hath sent to bless you, in turning every one of you from your iniquities.
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.
This you shall the better understand, if you will mark sixe points, which I have observed in these cures that ou• … Saviour wrought, which I will run over as fast as I can.
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.
Secondly, the diseases themselves that he cured, Fevers, Mathew 8. 15. palsies, Mathew 9. 2. dropsies, Lycia 14. 2. Leprosies, Lycia 5. 12. issues of blood, Mathew 9. 20. blindness, John 9. 1. deafness, Mar. 7. 32. dumbness, Matthew 15. 30. lameness, Mathew 21. 14. lunacy, Mathew 4. 24. In a word, there was no kind of disease whatsoever, that he refused or failed to help men of, that Come unto him for help.
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.
and he healed them, Mar. 1. 32. Yea, the Evangelist Lycia, speaking of that very miracle, Lycia 4. 40. Says, He laid his hands on every one of them, and healed them.
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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,
whither it were for Fear of their Teachers and Rulers, or out of a superstitious conceit that themselves had entertained of the Sabbath, there was not any one of them all, that sought his help this Way upon the Sabbath day,
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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. Sixthly and lastly obserue, with what affection and compassion of heart he did these cures;
but he sought unto them rather, and offered his help unto them, Luk. 6. 6. 8. & 13. 12. & 14. 2. 4. John 5. 6. & 9. 1. 16. 14. Sixthly and lastly observe, with what affection and compassion of heart he did these cures;
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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.
Matthew 20. 34. Moved with compassion (towards the two blind men) he touched their eyes. And Mark 1. 41. Iesus had compassion, and put forth his hand, and touched the Leper.
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For the curing 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.
For the curing of such diseases, in such a manner as he did, was sufficient to convince the conscience of every man, that he was indeed the Son of God.
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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.
So does he reason with the Scribes, Matthew 9. 6. That ye may know that the son of man hath Authority upon earth, to forgive Sins (then said he to the sick of the palsy) Arise, take up thy Bed, and go to thine house.
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.
he did them in that manner as never any other did, and as did evidently prove him to be the Son of God. Two notable differences Therefore you shall observe between the Miracles of the prophets and Apostles, and the Miracles of christ.
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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,
They were wont to use earnest prayer, when they were to do a miracle, that they might declare the power whereby they were to work, was none of their own,
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 to be received from above, so did Elijah in restoring of the widow of Sarepta's child 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 sick, by anointing them with oil, Iam. 5. 14, 15. Or if any time they did not use prayer,
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,
The Apostles (though they had received the gift to cast out Devils, Matthew 10. 8.) yet could they not do it At all times, Matthew 17. 16. And Paul (though he had that marvelous power to heal all diseases,
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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 and Sauiour that God had promised by the Prophets.
for then would not he have suffered Epaphroditus to have been so near unto death as he was, Philip 2. 27. The second Reason why christ wrought so many Miracles for the curing of men's bodily infirmities, was to prove himself to be that Messiah and Saviour that God had promised by the prophets.
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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.
Matthew 11. 4, 5. Go and show John what things you have herd and seen, the blind receive sighed, the halt do go, the lepers Are cleansed, the deaf do hear, the dead Are raised up.
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;
and Elias in calling fire from heaven, to destroy two wicked Captains, and an hundred Soldiers, 2. Kings 1. 10. and Peter's in the destruction of Ananias and Sapphira, Acts 5. 9. and Paul's in striking Elymas with blindness, Acts 13. 11.) christ never showed his divine power in executing vengeance upon any man;
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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:
But rebuking these Disciples sharply for their motion, he gives this for his reason, Luk. 9. 56. The Son of man is not come to destroy men's lives, but to save them:
The third and last Reason, why our Sauiour did so busie himselfe in 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.
The third and last Reason, why our Saviour did so busy himself in curing the diseases of men's bodies, was that he might thereby the better draw men to seek unto him for the health and salvation of their Souls.
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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;
so by this marvelous power and willingness that they saw in him, to deliver them from all their bodily diseases and misery's, he sought to teach them, that he was indeed the Saviour they were to look for;
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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.
As if he should say, This was done to signify unto 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 unto God for all our Sins.
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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 himself tells them, John 6. 26, 27. So when he was to cure the blind man, John 9. to show his intent in doing that cure, he Says, verse 5. So long as I am in the world, I am the Light of the world, and verse 6. so soon as he had thus spoken, he cured the man:
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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.
So that by the mercy and Goodness he showed upon their bodies, (which they were most sensible of) he sought to draw them both to the knowledge and desire of the salvation of their Souls.
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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,
either they Are mere tricks of legerdemain, or (At the best) they Are such lying wonders, as the Apostle speaks of, 2. Thess 2. 9. done by the working of Sathan,
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 rolling of their eyes, their weeping, and sweating, and bleeding) let us Consider the chief of all their Miracles in their sacrament of the Altar (wherein they say, that by the omnipotent power of christ, the substance of the bred and wine After the words of consecration, is turned into the substance of his body and blood) let us I say examine this grand miracle by the Doctrine we have now herd;
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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:
according to that, it is the Spirit that Quickeneth, the Flesh profiteth nothing, John 6. 63. Thirdly and lastly, it is so Far from profiting the people of God, that it tends greatly to their hurt and prejudice:
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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,
for whereas the Lord, for the singular help of our Faith, hath ordained in the Sacrament, sensible and visible Signs and elements, most fit to represent unto us that invisible grace, which he offers us in it, this miracle of theirs Takes from us those sensible and visible Signs,
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For as for the colour, and shape, and taste of the Bread and Wine, which they say, remaine after Transubstantiation, they can be no fit signes to represent vnto vs the body and blood of Christ,
For as for the colour, and shape, and taste of the Bred and Wine, which they say, remain After Transubstantiation, they can be no fit Signs to represent unto us the body and blood of christ,
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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.
Secondly, this should greatly Comfort all poor penitent Sinners, and encourage them, to go boldly to christ for help in all their misery's and Distresses.
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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 misery's of men, as to be troubled and grieved to see the people continue with him three days and had nothing to eat, Mathew 15. 32. and to sighs to see a man to be deaf,
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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,
and to have an impediment in his speech, Mark 7. 34. if he were then so ready to help and give good success to them, in the labours of their callings,
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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,
First, If the pain and misery that since hath brought upon the body be so grievous and intolerable, think what the pain and misery of thy soul will be,
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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.
Pro 18. 14. A wounded Spirit who can bear? For thy soul hath been the fountain, from whence all the Sins of thy body have sprung, Mar. 7. 21. From within out of the heart of men proceed adulteries, fornications, murders, thests, etc. and thy body hath been but as a servant and Instrument to thy soul in these Sins.
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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;
Secondly, if thou find such sweetness and Comfort in the blessings God hath provided for thy body, think how much Sweeten and more desirable those dainties and pleasures Are, that he hath provided for thy soul;
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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.
as the Prophet speaks, Psalm 65. 4. what that fullness of joy and pleasures Are, which God hath prepared for them that love him, in his everlasting Kingdom, in thy presence is fullness of joy, At thy right hand there Are pleasures for evermore Psalm 16. 11.
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,
Therefore we shall see, that both our blessed Saviour At his death, Lycia 23. 46. and Stephen also At his, Acts 7. 59. commend only their Souls into the hands of God,
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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.
and he shall bless thy bred and thy water, and I will take sickness away from the midst of thee, Exod 23. 25. My words Are life to those that find them and health to all their Flesh, Pro 4. 22.
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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,
First, by the check and reproof that christ gave him, verse 48. Secondly, in that he sought not to christ for help, till all other means failed him,
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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,
First, that he expostulateth no further with him Concerning his infidelity, but perceiving that his mind was so oppressed with grief, that he could not regard,
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;
And for the Reason that moved christ to show such respect to this weak man (which is the third point I told you is to be observed in the Text) though it were chiefly in himself, even in his own mercy;
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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 showed mercy on him, Because it pleased him so to do, Rom. 9. 18. yet had he (doubtless) respect unto those small seeds and beginnings of Faith and uprightness of heart, which he discerned in him.
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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:
or dotes so upon them, as to delight in their blemishes; or is so indulgent towards them, as he is loath to grieve and displease them, as many foolish Parents Are:
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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,
even for their ignorance, Are you also yet without understanding? Do ye not yet understand? Matthew 15. 16, 17. and for their weakness of Faith, o faithless and perverse generation,
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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,
how long shall I be with you? how long shall I suffer you? Matthew 17. 17. and Therefore none that hath grace, may please himself in the least of his corruptions,
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,
See an Exampl of God's severity 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 break forth upon him by Some grievous judgement 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,
as both Moses and Zipporah took 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 bear with gross Sins in Others,
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;
The Lord your God is a jealous God among you, Deuteronomy 6. 15. and a jealous husband, cannot endure so much as the shows of unchaste love in his wife towards Another;
And this is surely very admirable, considering how iust the Lord is, and how he hates sinne, which made the Prophet to burst forth into that admiration, Micah 7. 8. Who is a God like to thee, that taketh away iniquity,
And this is surely very admirable, considering how just the Lord is, and how he hates sin, which made the Prophet to burst forth into that admiration, micah 7. 8. Who is a God like to thee, that Takes away iniquity,
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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:
Job, we know, showed great impatiency, Job 3. insomuch as afterwards, when he considered how he had carried himself, he Says, Chapter 42. 6. I abhor my self, and Repent in dust and Ashes:
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,
when he condemned himself, God justified him, John 42. 7, 8. and twice charges his Friends thus, Ye have not spoken of • … e the thing that is right,
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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.
like my servant Job The like we shall see in David, he Complaineth of himself, Psalm 40. 12. that his Sins were more than the hairs of his head: Therefore his heart failed him.
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,
Because of the corruption they have showed in them, 2. Chronicles 6. 8 Whereas it was in thine heart, to built an house to my Name (Says the Lord to David, yet was it ignorantly and fondly done of him, to purpose such a thing without warrant from God,
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.
The like to this we may see in a prayer David made, Psalm 31. 22. I said in my haste, I am cast out of thy sighed (and what more wicked or corrupt Thought could any man have in prayer?) yet mark what follows, Yet thou heardest the voice of my prayer, when I cried unto thee.
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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,
and Takes great pleasure in them, sweet is thy voice, Cant 2. 14. Thirdly, yea he will also reward them, not only in this life (yet godliness hath promises even of this life, 1. Tim. 4. 8.) but even with the reward of the inheritance,
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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;
Thirdly and lastly, he is so Far from rejecting his Servants for any their infirmities, that of all other he hath most care of them that Are most troubled with their infirmities;
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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.
In this respect, it Pleases the Lord to compare himself to a careful and good shepherd, that shows his care most of all towards those sheep, that Are most weak and feeble in the slock.
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See an experiment of this in those two Apostles, which aboue all shewed most weaknesse of Faith, Thomas and Peter; and you shall finde Christ shewed more tender respect to them two, than to all the rest.
See an experiment of this in those two Apostles, which above all showed most weakness of Faith, Thomas and Peter; and you shall find christ showed more tender respect to them two, than to all the rest.
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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:
For Peter, christ was most careful, that his resurrection should be revealed unto him, Mark 16. 7. Yea, 1. Cor. 15. 5. He was seen 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,
yea, to him specially he gives the Commandment to feed his sheep, John 21. 15. And for Thomas, see the care christ had of him, John 20. 24 — 26. First, he appeared again to his Disciples,
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,
yea a Far more tender affection than any of us that Are Parents can bear to our little ones, yea a mother may forget to have compassion upon the son of her womb,
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.
Uprightness of heart is the chief work of God's Spirit, Therefore David begs this so earnestly of God that he would renew a right Spirit within him, Psalm 51. 10. and describes the man whose iniquities God hath forgiven to be such a one as in whose Spirit there is no guile, Psalm 32. 2. Where God discerneth this, he will bear with many other Wants.
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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,
Though Asa had many foul Faults, yet is he for this commended, Asa his heart was perfect with the Lord all his days, 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,
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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,
For whereas this is the Children's bred, many Dogs, and whelps will be snatching At it, many a wicked and ungracious man will be ready to abuse this Doctrine to the blessing of himself in his ungodly ways,
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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;
and say, The best have their Faults, God is not so severe as to mark every thing that is said or done amiss, he will bear with the infirmities of his children, my heart is good, etc. But to such I say, they have nothing to do with this Doctrine;
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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,
so to thee I say, that all, even the least sin that ever thou committedst, shall be laid to thy charge, know thou that for all these things, God will bring thee to judgement, Eccles. 11. 9. of every idle word that such men shall speak, they shall give account At the day of Judgement, Matthew 12. 36. Secondly,
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so the very best things ▪ that euer thou didst, are abominable to God, and shall increase thy condemnation, the sacrifice of the wicked is an abomination to the Lord, Pro. 15. 8. Thirdly,
so the very best things ▪ that ever thou didst, Are abominable to God, and shall increase thy condemnation, the sacrifice of the wicked is an abomination to the Lord, Pro 15. 8. Thirdly,
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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,
and the reigning Sins of the other. First, Before the committing of it; The regenerate man does not commit any foul sin with purpose and premeditation of heart,
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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.
See an Exampl of this in two that fell into the Foulest Sins, of any regenerate man we read of in Scripture, David and Peter. What the purpose and full resolution of David heart was, you may see, Psalm 119. 106. I have sworn, and will perform it, that I will keep thy righteous Judgments.
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;
and draws Another Way, even when they sleep their heart waketh, Cant 5. 2. 1. John 3. 9. He that is born of God Sinneth not, neither can he sin;
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,
blow away the Ashes, and ye shall discern Some sparkles of grace in them, see this in David readiness to yield to the reproof of Nathan and to confess his sin even when he had fallen so fearfully,
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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, and vtters many words, sauouring of nothing but infidelity and despaire;
and calling him most affectionately his God, even when he Thought (in his passion and tentation) that God had forsaken him, Psalm 22. 1. As if thou come to the poor distressed Christian, that complains he is but an hypocrite, and utters many words, savouring of nothing but infidelity and despair;
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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,
or if he do, yet Mayest thou evidently discern, that he speaks falsely against himself. 2. Observe them, and thou shalt find their joy is not as it hath been,
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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,
After once they have yielded to the temptation, that made David cry, Make me to hear joy and gladness that the bones that thou hast broken, may rejoice, Psalm 51. 8. so we shall find the two Disciples that were going to Emaus, when they began to doubt and waver, were made sad in heart by it, Lycia 24. 17. It is with them in this case as it was with Rebecca when she felt the two twins struggling with her, Gen. 25. 22. When they say, they have no Faith nor Grace in them, ask them whence then comes this sorrow,
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:
secondly, from the repugnancy of his Lustiest between themselves, their Lustiest war in their members, James 4. 1.) Lycia 11. 27. All things Are At peace:
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,
and for giving Commandment for the numbering of the people, 1. Sam. 24. 6. 2. Sam. 24. 10. and in Paul, the remnants of original since in him, made him cry out, o wretched man that I am, etc. Rom. 7. 24. If sin be an infirmity, it will put the heart to this pain,
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,
yet from the day he committed his since, this remorse began in him, and he never found true joy again, till he had effectually repented, Psalm 51. 8. Now it is not so with the wicked,
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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;
an Exampl of this we have in Joseph's brothers, After they had conspired to slay him and (being dissuaded from it) had stripped him of his coat and cast him into a pit, they sat down to eat bred, Gen. 37. 24, 25. another difference there is in the diverse disposition of their hearts, After they have committed since;
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 restraine all outward lusts,
This is expressly said of Iudah, After he truly saw his sin, he knew Tamar again 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 walk not After the Flesh, Rom. 8, verse 1. Though they cannot kill or restrain all outward Lustiest,
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,
yet they Are made able to keep them from reigning in them, so as willingly to obey it in the Lustiest thereof, as the Apostle speaks, Rom. 6. 12. but they (by little and little, At the least in the unfeigned desire and endeavour of their hearts) do mortify the Deeds of the body by the Spirit, Rom. 8. 13. And it is a shrewd Signen, that it reigns,
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.
neither yield you your members as Instruments of vnrightonsnes unto since, Rom. 6. 12, 13. On the other side, he is called an enemy of God, that (Psalm 68. 21.) Goes on in since.
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,
and (through the imputation of Christ sufferings and righteousness) made us clean; when he hath thereby cleansed us from all the filthiness of our Sins,
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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:
NOw (having the last day, prevented the mistaking and abuse of it) it remains that we proceed to the Uses, that Are to be made of this Doctrine, and they Are principally three:
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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,
for therein the perfection of a Christian shall appear, even in following and striving to be like his heavenly father, Matthew 5. 45. And we Are his children,
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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,
Object. But you will say, there is small consequence in this reason: seeing they that Are God's children, and upright in heart, Are perfectly known 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;
so Are they not to us If we knew who were God's Elect, and who had upright hearts indeed, we would hold our selves bound to love and bear with all such, notwithstanding many Weaknesses that we discerned in them;
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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.
and Therefore such as God commands, and we may have Comfort in 1. Cor. 13. 5. It Thinketh not evil, verse 7. It Believeth all things, it Hopes all things.
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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.
and gladly take notice of it, Let us Consider one Another Says the Apostle, Hebrew 10. 24. and 1. Cor. 16. 17, 18. Having spoken of the excellent things that were in Stephanus, Fortunatus, and Achaicus, he charges the Church, that they should know, or acknowledge, such men.
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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:
Therefore it is to be wished, that Christians, when they meet, would exercise themselves so, as they might have proof of that grace that is in each other:
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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.
Secondly, Because if he do in any measure soundly Fear God, thou art bound to honour him in thine heart, Psalm 15. 4. None shall go to heaven that cannot honour them that Fear the Lord.
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;
as we that Are Fellow servants, do into the infirmities one of Another, who were able to abide it? Psalm 130. 3. If thou, Oh Lord, shalt streightly mark iniquities, Oh Lord, who shall stand? Let us Therefore in this also show our selves the children of our heavenly 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.
that as he does unwillingly see the Faults of his children, he hath not beheld iniquity in Iacob, Num. 23. 21. and passes by many of their transgressions, micah 7. 18. so let us Learn to do.
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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.
Why dost thou judge thy brother? or why dost thou Set At nought thy brother? Rom. 14. 3. 10. not for infirmities and slips in his life and Conversation.
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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,
Where our Saviour calls the faithful so, neither in respect of their stature, as verse 2. nor in respect of their poverty and contemptible estate in the world,
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,
If we discern in any professor never so little frowardness, or unthankfulness, or pride, or such like corruption (though both the one and the other do profess the Fear of God, not in word only,
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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.
but in their Whole Conversation) straight we Are apt to conclude, surely he is but a carnal man, he is but an hypocrite, there is no soundness or sincerity of heart in him.
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:
This is also a plain despising of Christ little ones, and a spice of that foul since, that the Prophet notes in the Hypocrites of his time, Isaiah 65. 5. Which say, Stand apart, come not near me:
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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,
Of our Saviour we read, that though his kinsfolks, and all the company that met At the wedding in Cana of Galilee, 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,
yet did not he for that their error in judgement and practice, shun their company and society, John 2. 6. And of the First Christians in the Primitive Church it is said, Acts 2. 42. that as they did join together in the Apostles Doctrine,
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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.
Certainly, they that Are of the same mind in all substantial points of Religion, and Are enlived and guided by the same Spirit of grace, ought not to be strange one unto Another.
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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:
Not love only, but brotherly kindness is required of us one towards Another, 2. Peter 1. 7. A third Signen of this is, the general neglect of all means, to reclaim or strengthen a weak brother:
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This is a plaine despising of Christs little ones, count him not as an enemie, but admonish him as a brother, 2. Thess. 3 15. we count him not as a brother,
This is a plain despising of Christ little ones, count him not as an enemy, but admonish him as a brother, 2. Thess 3 15. we count him not as a brother,
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.
The First is, the consideration of the Commandment of God, whereby we Are so oft and straightly charged, to show our love and tender respect to Christ little ones.
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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 love and esteem such, as excel in grace (for so Far forth many a wicked man hath loved God's Servants, Herod himself reverenced and esteemed of John, Mar. 6. 20.) but therein appears the truth of our love,
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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;
Surely, if we should see in any that profess Religion, Far less Faults then these that I have nam, we would be ready to cry, are these your professors? Fie upon these Hypocrites;
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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.
The loving of all the Saints, is oft noted for an argument of this true love, Ephesians 1. 15. Col. 1. 4. Philip 1. 5. Mark Therefore how oft we Are charged with this respect to the weak Christian, him-that is weak in the faith receive you, Rom. 14. 1. we that Are strong ought to bear with the infirmities of the weak, Rom. 15. 1. Take heed lest by any means this liberty of yours become a stumbling block to them that Are weak, 1. Cor. 8 9. If any be overtaken in a fault (through infirmity) ye that Are spiritual, restore such a one in the Spirit of meekness, Gal. 6. 1. support the weak, 1. Thess 5. 14.
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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:
of all the elect Apostles it is said even After Christ resurrection as yet they knew not the Scripture, that he must rise again from the dead, John 20. 9. See also what pride and ambition was in James and John, Mar. 10. 37. what strange peevishness and frowardness was in Barnabas, Acts 15. 39. See how impatient Job was, Job 3. 1. and how rebelliously Jonah murmured against God, Jonah 4. 3. 8, 9. how Peter and Barnabas both dissembled, Gal. 2. 13. These things I repeat, not to encourage or give Comfort unto any, that live securely in any of these or the like Sins:
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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.
when he stumbles At the Word, and makes that a Bawd to his sin, and an imboldner of him in it, 1. Pet. 2. 8. Secondly, none of these, whom I have nam, did walk in these Sins, nor wallow in them.
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:
Secondly, this will provoke the Lord to leave thee to thy self, and to give thee over to the power of the like temptation, whereby thy brother was drawn to evil:
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.
this reason the Apostle gives, Considering thy self, lest thou also be tempted, Gal. 6. 1. And Certainly to this may many impute their own foul slips, that they were so rigorous and extreme in the censuring of the frailties of their brothers, when themselves seemed to stand.
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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,
His Lord was wroth, and Delivered him to the tormenters, till he should pay all that was due unto him, Matthew 18. 34. He shall have judgement without mercy that hath showed no mercy, Iam. 2. 13. Whereas Therefore the best of us have cause to pray,
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.
Lecture the ninetie ninth. September 3. 1611. JOHN IIII. L. IT follows that we come now to the two other uses that Are to be made of the Doctrine that we herd the last day.
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.
And if we inquire into the cause of it, we shall find, it grows from this principally, that the conscience of their many frailties and infirmities, putteth them into continual Fear, that they Are not in God's favour, that he Accepteth nothing that they do.
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then may he assure himself, that the Lord will not reiect him, nor like the worse of him for any of his infirmities, 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,
then may he assure himself, that the Lord will not reject him, nor like the Worse of him for any of his infirmities, as the Lord Answers his people in the same place, Can a woman forget her sucking child, that she should not have compassion of the son of her womb? yea, they may forget,
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,
for so did Paul, even for this cause, Oh wretched man that I am, Says he, Rom. 7. 24. Yea, he is only an happy man, he only shall find true Comfort that is able so to mourn, Mathew 5. 4. yet hath he not so much cause of sorrow in himself,
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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;
Therefore it is very well worth the observing, how often and with what earnestness this duty is enjoined the faithful by the Lord, Be glad in the Lord, and rejoice you righteous;
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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 shout for joy, all you that Are upright in heart, Psalm 32. 11. Finally, my brothers, rejoice in the Lord, Philip 3. 1. Rejoice in the Lord always,
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:
and again I say rejoice, Philip 4. 4. Rejoice evermore, 1 Thess 5. 16. To conclude Therefore this First encouragement, I would have these men to Consider:
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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,
if they serve him not with joyfulness, and with a good heart, considering how bountiful and good a Master he is, Deuteronomy 28. 47. Secondly, that they discredit their Masters service,
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;
than Egypt it self, Were it not better for us to return into Egypt, say they, Numb. 14. 3. Yea, we shall find, that God's own children have oft times no heart At all to do him that service, that he requires;
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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,
It was the excuse that the unprofitable servant made for his idleness, and doing nothing in his Masters service, I knew thee, that thou art a hard man, Says he, Matthew 25. 24. And indeed,
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,
unless it were done in all points according to his Commandment, and would bear with no frailties and infirmities in his Servants, what Mortal man could serve him with any Comfort and delight? True it is,
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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.
and is any man will sue thee At the law, and take away thy coat, let him have thy cloak also, Mathew 5. 29, 30. And the like may be said of every spiritual duty.
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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 no man can pray aright without great striving and labour, Lift up thy prayer, Isaiah 37. 4. Unto thee Oh Lord do I lift up my soul, Psalm 25. 1. Strive together with me in your Prayers to God for me, Rom. 15. 30. To fit At a Sermon an hour is an easy thing;
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,
but the Whole course of his life, that is a Christian indeed, and not in show only, is called by our Saviour, a striving to enter in At the strait gate, Lycia 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;
if we knew well the disposition of this Master whom we serve, and in what manner he requires service of us, we would confess, that his service hath neither any impossibility nor hardness in it At all;
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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.
but we would acknowledge that to be most true, which both our Saviour and the Apostle speak of, Mathew 11. 30. My yoke is easy, and my burden is Light.
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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.
That which the Queen of Sheba spoke of Solomon's Servants, may much more fitly be spoken of them that serve the Lord, 1 Reg. 10. 8. Happy Are thy men, and happy Are these Servants, 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,
When God First established his Worship under the Law, the people did so strive, who should be most forward in serving him (even to the parting with of their goods by contributing to his Tabernacle) as that Moses was feign by solemn proclamation to stay them, Exod 36. 6. And in the First times of the Gospel, men were so forward in offering themselves to serve God in the work of the Ministry (though that calling was then Subject to much more hardness and danger,
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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;
than now it is) and women also were so forward in offering themselves to serve him, in the office of Church-Widowes, (which, you know, required much base and painful service) that the Apostle was feign to give charge, not to admit all that so offered themselves;
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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:
though we be able to do very little, yet if he discern in us an unfeigned desire to do well, he is ready to accept us, 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.
Because Abraham was willing and ready to have offered up his son in sacrifice to God, the Holy Ghost Says of him, that he did offer him up, Hebrew 11. 17. And for this cause Paul Says of Aquila and Priscilla, that for his life they laid down their own necks, Rom. 16. 4.
Secondly, he much more esteemeth of this vnfained desire of our heart to do better, than if we could do any thing neuer so well, when he seeth vs willing,
Secondly, he much more esteems of this unfeigned desire of our heart to do better, than if we could do any thing never so well, when he sees us willing,
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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,
The Apostle Praiseth the Macedonians for this, that their will exceeded their ability, 2 Cor. 8. 3. So does he the Corinthians, that they had begun before, not only to do,
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?
and by how many the more tentations and lets we have striven against, in doing of it, by so much the more acceptable shall our service be unto him, God is not unrighteous to forget your work and labour of love, Hebrew 6. 10. And who would not be glad to serve such a Master?
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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 if they espy any infi mitie and corruption of the Flesh, that mixeth it self with th• … • … york of the Spirit in any good actium they have done, (though they have striven against it,
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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,
and Says, Titus joyed much to see it in them, that they received the Doctrine and Ministry of Titus with Fear and trembling, 2 Cor. 7. 15. In a word, we cannot pray or do any other religious duty well,
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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,
unless we undertake it in Fear, lest we should not perform it as we ought, Serve the Lord with Fear, Psalm 2. 11. Let us have grace whereby we may serve God acceptably, with Reverence,
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,
Servants must obey their Masters with Fear and trembling, Ephesians 6. 5. Yet as there must be in us this Fear rising from the apprehension of the lords holiness,
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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,
1 He will not straightly mark, but pass by and pardon many infirmities in our service we do to him with upright hearts, Who is a God like unto thee that Pardoneth iniquity,
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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;
but even delights and Takes great pleasure in them, Cant 2. 14. He accounteth all our good works as the fruit of the Vine, Isaiah 5. 4. Yea, it cannot choose but be so;
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:
and that is, to exhort every man, that for as much as the Lord hath such gracious respect to all his Servants, in whom he does discern truth and uprightness of heart:
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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.
that Therefore we would every one of us labour by diligent trial, and examination of our selves, to find that there is this truth and uprightness in our hearts.
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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,
He Accepteth Abel's sacrifice, not Cains; Abrahams laughing, not Sarah's; Mary's question, not Zacharies; esteems more of a cup of cold water that one gives,
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than of many thousands 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;
than of many thousands that Another gives, of the Widows two mites, more than of all that the rich men cast into the treasury, Lycia 21. 3, 4. And when the Holy Ghost speaks thus, his meaning is to say, God esteems every man according to that grace he discerneth in him;
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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,
In this respect, they that have received the Spirit of God, Are said to have the lords mark, Ezekiel 9. 4. and the lords seal upon them, Ephesians 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,
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,
the seed of God is sown in the furrows of the heart, 1 John 3. 9. Therefore also is the regenerate part called oft the inner man, Rom. 7. 22. 2 Cor. 4. 16. Ephesians 3. 16. and the hid man of the heart, 1 Pet. 3. 4. Now as God esteems of every men actions, according to that heart and inward grace it Proceedeth from,
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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.
And Ver. 11. Be glad you righteous, and rejoice in the Lord, (Yes, but who is righteous? If none may rejoice but those that Are righteous, what Are we the better? Therefore he expounds himself in the next words) and be joyful all you that Are upright in heart.
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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:
Job 27. 8. What hope hath the hypocrite when he hath heaped up riches, if God take away his soul? and 36. 13, 14. Hypocrites in heart increase the wrath:
The third and last Reason, that may moue vs to examine our hearts well, 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:
The third and last Reason, that may move us to examine our hearts well, and try whither there be any truth and soundness in them, is, in consideration of the great difficulty that there is in discerning the uprightness of the heart:
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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.
First, he may be free from many Sins, as the Pharisee gloried he was, Lycia 18. 11. There was a kind of Incest that was not herd 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;
Abimelech would never have desired Sarah, if he had known she had been Another men wife, Gen. 20. 5. Secondly, he may do many good things, The Gentiles which have not the Law, do by nature the things contained in the Law, Rom. 2. 14. and therein go beyond many a child of God;
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,
when he hath done evil, by reason of the Effect of the Law that is written in his heart, his conscience will sometime be ready to witness against him,
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;
and see if there be any wicked Way in me, and led me in the Way everlasting, Psalm 139. 23, 24. Thirdly, there is much evil and corruption in every regenerate man;
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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,
as a little corn in such a deal of chaff, mixed and intermingled with corruption, that it is hard for them to discern the work of grace in themselves, We all Are as an unclean thing,
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:
Lecture the hundred and one. September 17. 1611. JOHN IIII. L. IT remains, that we now proceed to that which the last day the time would not permit me to speak of:
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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,
For to exhort you (as I have done) carefully to examine, whither there be truth of grace in your inward affections, may do you much more hurt than good,
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,
For our encouragement then (to make Entrance into so profitable and necessary a matter) we must First understand this, that though it be difficult and hard,
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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.
yet it is not impossible for a man that hath grace, to know assuredly that he hath it, to be undoubtedly persuaded of the truth and soundness of his own heart.
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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;
as to be willing to fell all that ever he had to buy it) he was feign to withdraw himself (as Merchant's use to do, that have great accounts to make) that he might try whither it was the true treasure or no, Matthew 13. 44. Yet is this also certain, that a regenerate man, that will take the pains to examine his own heart, may be undoubtedly assured, that he hath grace;
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.
Else had the Apostles exhortation been in vain, 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 certain 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,
Paul was assured, that he had a good conscience in all things, and was willing to live honestly, Hebrew 13. 18. and Peter knew well (even then when he was so humbled for his fearful fault) that he did unfeignedly love christ above all, John 21. 17. And Hezekiah, in the time of his great affliction, knew assuredly (and was able to call God for a witness to his conscience in it) that he had walked before God in truth,
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.
and those foure Are these: 1. Knowledge. 2. Repentance, and forsaking of sin. 3. obedience, and practice of good duties. 4. Faith, and confidence in the mercy of God.
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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.
and the man that hath any measure of sanctified knowledge, doubtless, hath a good heart. This is the First work of grace, and the Foundation of all the rest.
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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,
till mine eyes be opened, and they be turned from darkness to Light, they remain still under the power of Sathan, Acts 26. 18. and Psalm 36. 10. Extend thy loving kindness to them that know thee,
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.
the Apostle Says of the hypocritical Iews, Rom. 2. 18. Thou Knowest his will and allowest the things that Are excellent, in that thou art instructed by the Law.
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:
As it is noted as a special fruit of grace in the poor Publicans and Soldiers, that Come to hear John; every one desired to hear what they should do, Luk. 3. 10, 12, 14. Yea, he is willing to hear that part of the Word, that makes most against him:
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;
On the contrary side, the natural man (though he may busy himself in seeking the knowledge of Some points that minister questions rather than godly edifying which is in Says, as the Apostle speaks, 1 Tim. 1. 4.) is unwilling and afraid to know Some parts of God's truth;
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.
On the other side, the natural man seeks knowledge, only for knowledge and speculation sake, or that he may maintain talk with it, as occasion shall serve.
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 in this respect the Apostle Says, that the lords intent in suffering heresies to spring up in his Church, was, That they that were approved 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 had found hearts, might be known, 1 Cor. 11. 19. Therefore the Apostle speaks so fearfully of the Iewes for not receiving the truth when it was clearly manifested unto them, Hearing you shall hear, and shall not understand;
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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 unsound judgement in Some clear and manifest truths or other, full of reasoning, and oppositions against it, (1 Tim. 6. 5.) If any consent not to the wholesome words of the Lord Iesus christ,
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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.
He that can say, as Psalm 17. 4. By the word of thy lips, I have kept me from the path of the destroyer, is a happy man, he knows the truth with a Saving knowledge.
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,
teach me thy statutes, make me to understand the Way of thy Precepts, Psalm 119. 18, 26, 27. On the other side, the natural man is well persuaded of his own knowledge, thinks he knows 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 soundnesse of our hearts, is Repentance;
and is full, Woe be to you that Are full, Lycia 6. 25. The second grace, wherein I told you, we were to make trial of the soundness of our hearts, is Repentance;
Wee were sometimes foolish, 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.
we were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures, living in malice and envy, hateful and hating one Another, Tit. 3. 3. And the man that hath unfeignedly repented and forsaken his Sins, doubtless, hath an upright heart.
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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,
Peter speaks of Some Temporaries and Hypocrites, that had escaped the filthiness of the world, 2. Pet. 2. 20. and our Saviour of one that had the unclean Spirit cast out of him,
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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,
as his sorrow for since is according to God, 2. Cor. 79. so is his forsaking of since also, 2. Cor. 7. 10. Yea, his forsaking of his since grows (though not only,
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,
and that our God will abundantly pardon, Isaiah 55. 7. He fears the Lord and his Goodness, Hos. 3. 5. The grace of God that brings salvation (the Gospel which makes known to us God's love in christ) hath taught him to deny ungodliness and worldly Lustiest, Tit. 2. 11, 12. On the other side, the hypocrite forsakes his Sins or rather seems so to do,
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.
as daniel did of defiling himself with the Kings meat, Dan. 1. 8. he kept God's 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 preciseness, and foolish niceness.
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;
and make no conscience of gross Sins, to tithe mi• … tO and cummin, and to neglect the Weightier points of the law, to strain At a gnat and to swallow a camel, Mathew 23. 23, 24. yet he that shall say of the least since, Tush, that is nothing;
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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;
The least since committed wilfully and presumptuously, becomes dangerous and damnable, the soul 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,
as the man was by God's express Commandment that had (in that sort) but gathered a few sticks upon the Sabbath day, Num. 15. 30. 32. On the other side, no natural man or hypocrite ever made conscience of all since,
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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.
but even despises his ways in them, as Solomon speaks, Pro 19. 16. 3. The regenerate man, though he slip often, yet the unfeigned desire and purpose of his heart, is to forsake all his Sins.
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,
but hated it, that to will was present with him, Ro. 7. 15. 18. And Nehemiah in this that he was one of these that did desire to Fear God's name, Neh 1. 11. And David in this, that the full purpose of his heart was that he would not offend no not so much as in word, Psalm 17. 3. And the vnfainednesse of his desire may be discerned,
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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,
yea let him reprove me, Psalm 141. 3. yea he can heartily pray unto God with Job, make me to know my Transgression and my since, Job 13. 23. Secondly, by his careful shunning of all means, that might draw him to since,
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,
lest he should At any time do that that might offend God, happy is the man that fears always, Pro 28. 14. Fifthly, by the ability and strength he hath given him of God, not only to will,
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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.
IT remains now, that we come to examine the two latter of these foure graces, which I told you, I would instance in for the trial of the truth, and uprightness of our hearts.
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,
and uprightness of the heart by (seeing, as I have told you already, if a man have any one grace in him in truth, he may be certain of his regeneration) I will make answer unto him,
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;
He that cannot find every one of these notes in himself (as it falls out oft with many a good child of God) yet among so many, he may be sure to find Some;
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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,
So does Hezekiah demonstrate the uprightness of his heart, Is. 3. 38 I beseech thee Lord, Remember how I have walked before thee in truth and with a perfect heart,
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.
For every natural man is a child of disobedience, Ephesians 2. 2. he is to every good work Reprobate, Tit. 1. 16. neither can he perform a right any one good duty, that God requires.
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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:
without me ye can do nothing, John 15. 4, 5. See Therefore what assurance the Scripture Says may be grounded upon our Obedience unto God, even in Some one duty:
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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.
if a man can but love the brothers, 1. John 3. 14. if he be but poor in Spirit, Matthew 5. 3. if he can but mourn a right, Matthew 5. 4. if he can but hunger and thirst After righteousness a right, Matthew 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:
True it is, that it is not possible one should have one grace alone, as he whom christ hath once washed with his blood is clean every whit, John 13. 10. so the grace of regeneration is like leaven that leaveneth the Whole lump, Matthew 13. 33. it Goes through the Whole man:
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,
First, all this may be very true (and would to God it were not too true, of many that profess the truth.) But know you, many Hypocrites and natural men have been able to do such works,
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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.
though they be oft highly esteemed among men, they Are abomination in the sighed of God, Lycia 16. 15. I will Therefore show you out of God's Word sundry manifest differences, between the good works of the regenerate, and of the natural man.
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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:
Secondly, in the manner how these good works Are done, and performed by them. In the matter of their works, I will observe unto you three notable differences:
The regenerate man makes conscience onely of such workes, counts them onely good workes, as God hath in his Word commanded, such onely as may be called, Iohn 6. 28. the workes of God, and not of men.
The regenerate man makes conscience only of such works, counts them only good works, as God hath in his Word commanded, such only as may be called, John 6. 28. the works of God, and not of men.
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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,
To count nothing a good work but only that which God hath ordained for us to walk in, as the Apostle speaks, Ephesians 2. 10. To make no conscience of any thing,
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,
every Commandment hath a divine Authority in his heart, him shall ye hear in all things, whatsoever he shall say unto you, Acts 3. 22. This is noted of Zachary and Elizabeth, Lycia 1. 6. That they walked in all the Commandments,
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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.
and of righteousness in all our duties towards men, but even in matters of sobriety also and in the moderating of our selves in the use of all such things as Are neither expressly commanded nor forbidden by God, Tit. 2. 12. This we shall also find, is made an infallible mark of an upright heart.
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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.
I might instance against many of you, in that one mentioned, above all things my brothers swear not, James 5. 12. and against many Others of you in other Commandments of God.
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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,
so soon as he was called, he showed strange diligence and zeal, in executing on Ahabs house and Friends, the Commandment he had received, 2. Kings 9. 7. compared with verse 14 — 18. 24. 33. 2. Kings 10. 6. 11. 14. 17. Thirdly, he destroyed Baal's Priests,
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,
as the Lord himself commended him for it, 2. Kings 10. 30. fifthly, he boar a notable hatred to the foul Sins of Jezebel, 2. King. 9. 22. sixthly, he boar a reverend regard to God's Word, which he showed by remembering it so long,
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,
and by doing that he did, by direction of it, and in Obedience unto it, 2. King. 9. 25, • … 6. 36, 37. and persuading Others to acknowledge the certainty and righteousness of it, 2. King. 10. 10. seventhly, he had a reverend respect to good men, 2. King. 9. 36. and 10. 10. he mentioneth not Elijah's name without title of Reverence, he shows great respect to Jehonadab, 2. Kings 10. 15, 16. yet this man was no better than an hypocrite, his heart was not found, Iehu took no heed to walk 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,
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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;
than of murder, I will avenge the blood of Jezreel upon the house of Iehu, Hos. 1. 4. And the principal (if not the only) thing, whereby his hypocrisy was discovered, was this;
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;
though he hated Some Idolatry (as that of Baal) yet he hated not all Idolatry, he departed not from the Idolatry of Jeroboam, 2. Kings 10. 29. 31. So Herod went very Far, Mar. 6. 20. but in this his hypocrisy was discovered;
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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,
The Pharisees were exceeding precise for the external rest of the Sabbath, even more than any Law of God required them to be, Luk. 13. 14, 15. They tithed Mint,
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,
and lays them on other men's shoulders, but himself will not move them with one of his fingers, Matthew 23. 4. Herein then, I pray you, make trial of your selves,
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.
IT follows, that we come now to show you the difference, betwixt the good works of the regenerate and natural man, in the manner of their doing, and performing of them.
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,
See this in that direction the Apostle gives, he that gives, let him do it with simplicity, he that Ruleth with diligence, he that shows mercy with cheerfulness, Rom. 12. 8. For the Lord hath oft noted the false and counterfeit Obedience of the hypocrite, by this property, that (though he have done such works,
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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.
he is pleased with, he is honoured by that which he does. The notice he knows God will take of it, his allowance, and reward, contents him, and he seek no more.
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,
the wretched Iewes (even in contradicting and persecuting christ and his Gospel) had the zeal of God, Rom. 10. 2. and without knowledge the mind, and intent of a men heart cannot be good, Pro 19. 2. But yet this is a singular and certain note of an upright heart,
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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.
when in doing the duties which he knows God in his Word hath commanded, the intent of his heart is only to please and honour God thereby, and nothing Else.
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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.
This is made the touchstone to try the sincerity and uprightness of the Magistrates heart by, Psalm 101. 1. I will sing mercy and judgement, to thee Oh Lord will I sing.
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,
So christ makes this the touchstone to try the uprightness of the Ministers heart by, John 7. 18. He that seeks his glory that sent him, the same is true,
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So Paul, labouring to restraine the faithfull from condemning their brethren that differed from them in practise about indifferent things, giues this reason:
So Paul, labouring to restrain the faithful from condemning their brothers that differed from them in practice about indifferent things, gives this reason:
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:
In this respect, of all works, those will yield a man greatest Comfort and assurance of the uprightness of his heart, wherein there is least danger of having any other respect but only to the Lord:
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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 to such Christians as Are poor, and in whom we see sundry infirmities, Matthew 5. 44, 45. I say unto you love your enemies, bless them that curse you, do good to them that hate you,
and when thou hast shut thy doore, pray vnto thy father which seeth in secret, and thy father that seeth in secret shall reward thee openly, Zac. 12. 12, 13. The land shall bewaile euery family apart;
and when thou hast shut thy door, pray unto thy father which sees in secret, and thy father that sees in secret shall reward thee openly, Zac. 12. 12, 13. The land shall bewail every 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;
the family of the house of David, Nathan, Levi, Shimei apart, and their wives apart. Oh that the time would permit me to stand upon the application of this point;
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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;
and even in this Paul himself found great Comfort, that in his mind he served the law of God, Rom. 7. 25. Thirdly, the desire and endeavour of his heart, is thus to respect the Lord in every thing;
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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.
but specially in the duties of God's service, ask thine own heart that question which christ asked Andrew, and his fellow when they First followed him, John 1. 38. What seek ye? 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 yield thee both Comfort and reward also.
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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;
I answer, that the best cannot wholly free himself from Self-love, and overmuch respect to himself, not only in the duties of his calling, but even in God's worship. Yet this he hath;
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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 this is a blessed Signen of grace, when our walking and our course of life and Conversation is not After the Flesh, but After the Spirit, Rom. 8. 1. Secondly, in his mind he consents to this, that he should thus do,
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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.
Lecture the hundred and fourth. October 8. 1611. JOHN IIII. L. LEt us now come to the second note of difference, that is to be observed in the manner of doing good duties.
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 yee haue beene deliuered. He is the same inwardly,
Rom. 6. 17. God be thanked, that ye have been the Servants of since, but ye have obeyed from the heart the Form of Doctrine, whereinto ye have been Delivered. He is the same inwardly,
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;
yea, he hath more Goodness within him, than he can make show of, out of the good treasure of his heart he brings forth good things, Matthew 12. 35. For the chief and most proper seat 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 Therefore the regenerate part is called the inner man, Rom. 7. 22. In his dealings with men, a man may know the soundness of his regeneration, by this note, Psalm 15. 2. He walks uprightly and works righteousness,
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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.
as Paul was, Oh wretched man that I am, who shall deliver me from the body of this death? Rom. 7. 24. Psalm 84. 5. Blessed is the man, in whose heart Are thy ways.
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 every one of you in hearing, must feel that in you that Lidia did, Acts 16. 14. The Lord opened her heart, that she attended to the things that Paul speak.
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.
And when we sing Psalms, we must make m• … lody to the Lord in our hearts, colossians 3. 16. As if he should say, The Lord regards no melody but that.
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;
and so could never hypocrite nor natural man say. No hypocrite or natural man hath his care, to serve God with his heart, either, First, in duties to men;
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and with their lips they doe honour him, but haue remoued their hearts far from him, Esay 29. 13. The third note of difference is this, That the regenerate man performes the duties that he doth out of loue to God;
and with their lips they do honour him, but have removed their hearts Far from him, Isaiah 29. 13. The third note of difference is this, That the regenerate man performs the duties that he does out of love to God;
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.
True it is, he fears God's Judgments, pass the time of your sojourning Here with Fear, 1. Pet. 1. 17. and he is partly moved unto Obedience, by the Fear of God's Judgments, and ought so to be.
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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.
1. Corinthians 2. 9. Eye hath not seen, nor ear herd, neither hath it entered into the heart of man, the things which God hath prepared for them that love him.
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.
So that even when he is in the greatest affliction of mind, he may be said to be sick of love, Canticles 2. 5. his love to God is the chief cause of his sorrow and anguish.
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,
yea, his will and desire is above his ability, 2. Cor. 8. 3. he loves God's Word, he delights in the law of the Lord in his inner man, Rom. 7. 22. thy Commandments Are my delights, Psalm 119. 143. he loves his Servants, by this we know we Are translated from death to life,
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.
Hebrew 6. 10. God is not unrighteous to forget your love, which ye have showed towards his Name, in that ye have ministered to the Saints, and still do minister.
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And for the second branch, this loue of the regenerate man growes 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 for the second branch, this love of the regenerate man grows from faith, even from the assurance he hath of God's love to him in christ. 1. Tim. 1. 5. The end of the Commandment is charity, out of a pure heart,
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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 1. John 3. 16. Hereby perceive we the love of God, Because he laid down his life for us So Lycia 7. 47. Her Sins which were many, Are forgiven: for she loved much.
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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.
And every one that can find this love in him to God, and that the service he does to God, he does it of love, may be sure his heart is upright in him. 1. Cor. 8. 3. If any man love God, the same is known of him.
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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.
John 21. 15. Love thou me? love thou me? as if he should say, remember, that though thou seemedst even to hate me by denying me, yet thou love me still.
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:
Lecture the hundred and fiue. October 15. 1611. JOHN IIII. L. IT remains • … owe, that we come to the fourth and last note of difference, that may be observed between the Obedience of the regenerate and natural man, in the manner of performing good duties:
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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.
It is called Therefore an immortal seed, 1. Pet. 1. 23. The good part that shall never be taken away from him that hath once received it, Lycia 10. 42. an everlasting name, that shall not be put out, Isaiah 56. 5. Secondly, in the fruits and effects of it.
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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,
You shall see this, Isaiah 32. 8. The liberal man will devise of liberal things (that is, he will study and think with himself which of God's Servants stand in need,
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.
another notable place there is for this, Hebrew 6. The Apostle Says of the Hebrews, verse 9. He was persuaded there were better things in them (than in such Hypocrites as he had spoken of before) and such as accompanied salvation.
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.
in that (Says he) ye have ministered to the Saints, and yet minister, and he adds, verse 11. We desire that every one of you show the same diligence to the end.
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That in many that haue beene truely regenerate, great intermissions, and giuing ouer of good duties haue beene found, the fruits of grace haue beene strangely interrupted, and broken off in them.
That in many that have been truly regenerate, great intermissions, and giving over of good duties have been found, the fruits of grace have been strangely interrupted, and broken off in them.
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,
Secondly, that during the time of this his fallen, and giving over the practice of those good duties he was wont to perform, the child of God hath lost the assurance of his hope,
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 conscionable Preachers, or such as used Conscionably and carefully to pray in private, or such as were careful to have the exercises of Religion in your families,
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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 their hearts,
Yea, but (will you say) though they that Are quite fallen from the good duties they were wont to perform, can have no assurance of the truth of their hearts,
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,
and fervency in good duties, if we do not exhort and stir up our selves daily, we shall be in danger to be hardened through the deceitfulness of since, Hebrew 3. 13. But yet this you shall find in every regenerate man ordinarily,
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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,
grieving for his decays, and striving against his dulness, and this God greatly delights in even in this Labour of love, as the Apostle calls it, Hebrew 6. 10. Secondly, he rests not in any thing he hath done,
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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,
The second is in Paul, Philip 3. 12. One thing I do (as if he should say, this is the chief thing I have to Comfort my self in) I forget that that is behind,
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.
No one grace, no Goodness At all can be in that men heart in soundness and uprightness, that Wants a lively faith, that is not in Some measure truly assured of God's favour to him in christ.
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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.
This is plain in the words of Hanani the Prophet to Asa, 2. Chronicles 16. 9. The eyes of the Lord behold all the earth, to show himself strong with them that Are of a perfect heart towards him.
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.
And micah. 3. 11. Yet they will lean upon God, and say, Is not the Lord among us? no evil can come to us Yea, he may live and die in a strong persuasion, that he is in God's favour.
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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 false and vain presumption of the natural man? Foure sensible and plain notes of difference I will give you out of God's Word, between the true faith of the regenerate man,
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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.
First, by the preaching of the Law his heart is humbled and prepared, John Baptist by his Ministry was to prepare the Way for christ, Mark 1. 2. Secondly, by the preaching of the Gospel his heart is comforted.
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:
WE have already herd, that from the beginning of the 46. Verse, to the end of this Chapter, the Evangelist does Set down the History of the second miracle that our Saviour wrought in Galilee, in curing the son of a certain Ruler:
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.
First, the occasion that was offered to christ to do this miracle, Verses 46, 47. Secondly, the manner how christ wrought this miracle, Verse 48, 49. and the beginning of this Verse. Thirdly, the fruit and Effect of this miracle.
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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.
First, the beginning of the faith and conversion of this Ruler, in these words of the 50 Verse, And the man believed the words that Iesus had spoken unto him, and went his Way.
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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,
Secondly, the means whereby this faith that was begun in him, was confirmed and increased, in Verse 51, 52. and part of 53. Thirdly, the confirmation and establishment which he received in his faith by these means,
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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.
and to declare, that he did so indeed, he gave over importuning him any more, and went his Way. It may seem somewhat strange (if we mark it well) to see so great and sudden a change wrought in this great man.
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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;
First, the lords gracious pleasure was the cause of this, who works men conversion, when and by what means it Pleases him (John 3. 8. The wind blows where it lists) and who had appointed this to be the time of this Nobleman's conversion;
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.
Secondly, though At all times God's Elect may profit by their hearing, yet hath God his times and moments (determined with himself) wherein he will work with his Word, more mightily than At other times.
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,
Paul's Ministry wrought mightily upon his heart, it made him to quake and tremble, Act. 24. 26. and Herod (though doubtless his heart was never well prepared when he Come to hear John) yet can it not be denied,
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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,
but he received much good by hearing him, he herd him gladly, and reformed his life in many things by hearing of him, Mar. 6. 20. Yea many have felt a divine power in the Ministry of the Word,
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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,
such were those Officers that were sent to apprehend our Saviour, John 7. 46. Yea sometime God hath so Far forth glorified his power in this his own Ordinance,
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as the Athenians which heard Paul, Act. 17. first, with what hearts they came to heare him, it is plaine, Ver. 18. Some said, 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,
as the Athenians which herd Paul, Act. 17. First, with what hearts they Come to hear him, it is plain, Ver. 18. some said, what will this babbler say? and the best of them herd him only out of a desire to hear news, Vers. 21. and yet see how God wrought by that Sermon in the hearts of sundry of them, Vers. 34. Howbeit certain men clave to Paul,
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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,
And (upon these experiments) it were much to be wished, that all men, even the wickedest, would be brought to hear, yea though they Come but by occasion,
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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:
But though all this be so as you have herd, yet First, this is a singular help and furtherance to our profiting by the Word, to come to it with a prepared heart:
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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.
either by his Miracles and strange works, or by his corrections, or by the terrors of the Law, he hath been wont to fit the hearts of his elect to receive the Gospel.
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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.
Mark the reason, Verse 11, 12. By his fearful Judgments on Ananias and Sapphira, and sundry other strange Miracles wrought by the Apostles, God had prepared the hearts of men notably, to the receiving of the Gospel.
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;
See the reason, Ver. 11. 17. By the wonderful Miracles Paul wrought, and the strange Judgments that befell the Sons of Sceva for counterfeiting of them, a marvelous Fear Come upon them all in those parts;
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,
For, First, the heart is Fowler than any cup or vessel can be, The heart of man is desperately wicked, Jeremiah 17. 9. Secondly, put a clean thing into an unclean vessel,
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,
If one that is unclean touch any of these, shall it be unclean? and the Priest answered and said, it shall be unclean, Hag. 2. 13. Thirdly, the honesty and uprightness of the heart gives the price and worth to every good duty we perform,
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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.
So when God by his corrections hath softened and humbled thy heart, then give thy self to reading and meditation of the Word, thou shalt profit more by it then, a great deal, than At Another time.
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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;
If thou prepare thine heart, and stretch out thine hands towards him, Job 11. 13. Thou wilt prepare their heart, thou wilt cause thine ear to hear, Psalm 10. 17. So is it with the Word;
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,
even of the King it is said, He shall read therein all the days of his life, Deuteronomy 17. 19. and if we come not rightly prepared to it, we shall receive little good by it,
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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,
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 filthiness, and superfluity of naughtiness,
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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.
In this respect it is worthy to be observed, that (Ezekiel 23. 38, 39.) the Lord notes this for a circumstance, that greatly aggravated their whoredoms and murders, That they Come the same day into God's Sanctuary.
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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.
or purpose to forsake them? Yea, many come on the lords day to God's house, having spent the greatest part of the night before, Some in Drunkenness, Some in gaming, and other disorders.
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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:
That which Solomon uses as a reason, to restrain men from rashness, and irreverence in prayer serves as fitly to restrain from rashness and irreverence in hearing:
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;
and in thy Fear will I worship towards thy holy Temple. No marvel then, though many profit so little, both in their coming into God's house, and sitting in it;
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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,
This was that that made Herod himself not only to hear John gladly, but also to practise many things he taught, Mar. 6. 20. This made Paul so earnest in protesting his love,
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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,
See how many words he uses to persuade both the Romans and Corinthians of this, in the beginning of his Epistles unto them, Rom. 1. 8, 15. 1 Cor. 1. 4, 8. This made him so earnest with the faithful in that exhortation, And we beseech you brothers, to know them which labour among you,
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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 we shall heare, As new borne babes desire the sincere milke of the Word, 1 Pet. 2. 2. This will greatly further our profiting;
and esteem them very highly in love for their works sake, 1 Thess 5. 12, 13. We must bring with us an appetite, even an earnest desire to profit by that we shall hear, As new born babes desire the sincere milk of the Word, 1 Pet. 2. 2. This will greatly further our profiting;
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.
whither it be of God, John 7. 17. What man is he that fears the Lord, him shall he teach in the Way that he shall choose, Psalm 25. 12. We must use to pray before we come.
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:
Verse 5. Then shall we understand the Fear of the Lord, and find the knowledge of God. And the reason is added, Ver 6. For the Lord gives Wisdom, out of his Mouth comes knowledge and understanding:
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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.
WE have already herd, that from the beginning of the 46 Verse, to the end of this Chapter, the Evangelist does Set down the History of the second miracle that christ wrought in Galilee, in curing of the son of a certain Ruler.
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 occasion that was offered unto christ to do this miracle, Verses 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 Verse. And in the fruit and Effect of this miracle (which is the third part of the story) we have herd there be three principal things to be observed;
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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.
First, the beginning of the faith and conversion of this Ruler, in the words of the 50 Verse. And the man believed the word that Iesus had spoken unto him, and went his Way.
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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;
Thirdly, the confirmation and establishment which he received in his faith by these means, and the fruit whereby he declared it, in the latter end of the 53 Verse. The First of these three points we finished the last day;
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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,
First, his Servants meeting of him, and bringing him word of his Sons recovery, Verse 51. Secondly, the enquiry he made of them Concerning the just time of his Sons recovery,
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:
and the satisfaction that he received therein, Verse 52, 53. For the First, it is worthy to be observed Here, what care these Servants had of the Comfort of their Master:
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;
Thirdly, so soon Therefore as they perceived that the child was recovered, they come to tell him, that they might ease him of his grief, and Comfort him;
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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.
Fourthly, there comes not one servant only to bring him this news, but sundry of them, each of them being unwilling (as it should seem) to be overwent by Another in this duty to their Master.
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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 Therefore they did not come forth so soon as they perceived the child began to mend, (for it is said, they met not with their Master, till the day After the child began to amend:
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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,
and Cana being but fiue miles (or thereabouts) from Capernaum, and the child beginning to mend about one of the clock in the afternoon, they might have been with him the same day,
The seuer hath left him, as Verse 52. The Doctrine that we are to learne from the example of these seruants, is this, That it is the duty of euery seruant to loue his Master, to desire and seeke the comfort of his Master.
The sever hath left him, as Verse 52. The Doctrine that we Are to Learn from the Exampl of these Servants, is this, That it is the duty of every servant to love his Master, to desire and seek the Comfort of his Master.
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 with what earnestness it is urged, Ephesians 6. Colos 3. 1 Tim. 6. Tit. 2. 1 Peter 2. And mark how the Apostle concludes it, 1 Tim. 6. 2. These things teach and exhort.
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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.
And that which you shall hear me speak Concerning the duty that the servant owes to the Master, you must understand to be meant as well of the duty that the servant owes to the Mistress.
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.
yet if he love not his Master, if he desire not by all the means he can, to procure the Comfort of his Master, he hath not discharged his duty before God.
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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.
But I will give you Examples also of such Servants, as no Christian servant, of what degree soever, can disdain to propound to himself for his imitation.
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,
Secondly, you shall observe his love to his Master, in the joy he took in that good success God had given him in his business, (not so much in respect of himself,
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.
The man bowed himself, and worshipped the Lord, and said, Blessed be the Lord God of my Master Abraham, which hath not withdrawn his mercy and truth from my Master.
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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.
And though his Master were void of Religion, yet he held it his duty to give contentment to him in this, he did strive to be cheerful in his countenance always when he Come to attend him.
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;
The First is that the Apostle Teaches, Ephesians 6. 7. when he requires Servants to do that service that they do with good will: he means not in those words to exempt them from duty and obligation;
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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 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 Gospel.
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.
and to that end also he must honour and Reverence him in his heart, They must count their Masters worthy of all honour, 1 Tim. 96. Else can he never be Subject to him, nor bear his reproof.
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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.
Phile. 11. One Simus had been an unprofitable servant, but so soon as he was converted, Paul gives his word for him, that he would be profitable to his Master.
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,
And so much for the caution, that is to be given unto Servants. The exhortation is this, That every servant would subscribe to this Commandment of the Lord,
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So Naamans seruant (that saw no further than by the light of nature) cals him, 2 King. 5. 13. And so the Lord himselfe in the fift Commandement termes all such as he hath made our superiours in any degree, Exod. 20. 12. because from euery one of them, the inferiour receiues some benefit, as from a Father.
So Naamans servant (that saw no further than by the Light of nature) calls him, 2 King. 5. 13. And so the Lord himself in the fift Commandment terms all such as he hath made our superiors in any degree, Exod 20. 12. Because from every one of them, the inferior receives Some benefit, as from a Father.
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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,
but the contrary, we must do it, or we can have no Comfort in God, Mathew 5. 44. This will greatly adorn and gain credit to the profession of the Gospel,
and nothing more, when men shall see it works this conscience in seruants, that a seruant professing religion is more dutifull, more carefull of his Masters comfort and profit, than any other.
and nothing more, when men shall see it works this conscience in Servants, that a servant professing Religion is more dutiful, more careful of his Masters Comfort and profit, than any other.
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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,
Secondly, even in this life the Lord will reward thee with the like when thou shalt be a Master thy self, with what measure ye meet, it shall be measured to you again, Mathew 7. 2. Take no heed to all words that Are spoken,
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, for Masters also.
For oftentimes also thine own heart Knoweth, that thou thy self likewise hast cursed Others, Eccles. 7. 2• …, 22. The Use this Doctrine serveth unto, is: First, for Servants; secondly, for Masters also.
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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.
And as for Servants, before I exhort them to the duty that this Doctrine requires of them, they Are First to be admonished (by Way of caution and prevention) to take heed they be not too careful to please their Masters, that they show not too much love unto them.
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this honour is due to God alone, whom the Apostle therefore cals, Iude 4. NONLATINALPHABET, The onely Master. All other Masters are called twice by the Apostle, Ephes. 6. 5. Col. 3. 22. Masters according to the fl• … sh:
this honour is due to God alone, whom the Apostle Therefore calls, Iude 4., The only Master. All other Masters Are called twice by the Apostle, Ephesians 6. 5. Col. 3. 22. Masters according to the fl• … sh:
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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:
they have nothing to do with the conscience, that is to be reserved to God alone, in that case they have a charge given them, ye Are bought with a price, be not ye the Servants of men, 1. Cor. 7. 23. I will show you Some particulars, that Servants 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,
First, a servant may not, to please his Master, conform himself to a false and idolatrous Religion, this was the thing that Naaman After his conversion was fearful lest he should offend in 2. Kings 5. 18. Secondly, a servant may not, to please his Master, lend him his oath,
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,
as Absolom Servants did upon this ground, 2. Sam. 13. 8 Kill him, Fear not, have not I commanded you? but all Saul's Servants (save Doeg) refused to do it, they would not kill the lords Priests,
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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.
though the King their master commanded them, 1. Sam. 22. 17, 18. Fourthly, a servant may not (to please his Master) counsel him to oppress and wrong his tenants.
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:
and good, and endeavour to show the truth and soundness of that grace that is in him, by making conscience of his duty in the calling God hath placed him in. Three ways especially there be, whereby thou Mayest show, that thou dost indeed love thy Master:
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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.
If men were not extremely wicked, this would persuade them to love the Gospel, that no means, which the wit of man can devise, have such force to make good Subjects, children, Servants, and neighbours, as this hath.
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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.
and indeed every Master should be so to his Servants, even Naaman the Syrian was such a Master, that made his servant when he spoke unto him, say Oh my father, 2. King. 5. 13. Three special ways there be, whereby the Master may gain love and Reverence of his servant.
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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.
1. If thou deal justly with him, performing thy Covenant with him, paying him his wages, not oppressing nor wronging him, Masters give unto your Servants that which is just and equal, knowing that ye also have a Master in heaven, Col. 4. 1.
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.
and not our own good only, Look not every man on his own things, but every man also on the things of Others, Philip 2. 4. Therefore the Lord gave a Law to Masters, Deuteronomy 15. 12, 13. that they should not let their Servants go away empty.
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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,
when the people Voelli their Obedience unto Ioshua, they add this (as the chief thing that would keep them in this Obedience) only the Lord thy God be with thee as he was with Moses, Joshua 1. 17. This will gain thee Reverence,
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:
Lecture the hundred and eighth. November 12. 1611. JOHN IIII. LII, LIII. IT follows now, that we proceed unto the second point, which is contained in the words I have now read unto you:
Where it is to be obserued, that this Ruler (of whom it was said before, that he beleeued the word that Iesus had said) doth now enquire of the truth of that which Iesus had said.
Where it is to be observed, that this Ruler (of whom it was said before, that he believed the word that Iesus had said) does now inquire of the truth of that which Iesus had said.
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.
whither the cure were done by virtue of Christ word, yea or no: and it appears by the blessing that followed, that this he did was well done, and acceptable unto God.
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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.
When God had told Abraham he should have a son by Sarah, in whom he should be the father of many nations, it is said, Rom. 4. 18. That he above hope believed under hope, according to that that was spoken to him.
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 so did Noah in a matter that was most unlikely, and that was not to fallen out of an hundred and twenty Years After, By faith Noah being warned of God, of things not seen as yet, moved with Fear prepared the Ark, to the Saving of his house, Hebrew 11. 7. And on the contrary side, God hath been angry with men for doubting of that which he hath spoken,
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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.
but to move questions Concerning that which God hath spoken, out of a desire to be further confirmed in our faith, is a thing most acceptable unto God. Foure notable Examples we have 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.
When God had promised to Abraham, that he would give him the land of Canaan to inherit, Abraham asks him this question, Gen. 15. 8. Oh Lord God, whereby shall I know that I shall inherit it? And yet before it is said, ver. 6. He believed, and that was counted to him for righteousness.
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.
as it is plain, Judges 6. 34. yet he Desires still a further confirmation, verse 37. and yet Another, verse 39. and God was never a whit offended with him for it.
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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,
Kin. 20. 8. he Desires to be further confirmed in it, What shall be the Signen that the Lord will heal me? The last Exampl is the blessed Virgae, Lycia 1. who though she believed, verse 45. yet makes a question and doubt verse 34. How shall this be, seeing I know not man? We see Therefore for the First proof, that it is not unlawful to move Some questions of God's Word,
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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.
Paul Says 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 trial? yea that man Certainly hath no faith, that feels no weakness 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,
For not only the man whose child had a dumb Spirit, Mar. 9. 24. and the Apostles, Lycia 17. 5. but even Paul (when he was At the best) Professes with great earnestness and care (to prevent in Others that conceit of him) that he was not perfect,
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Secondly, this course that the Ruler heere tooke, this questioning and inquiring, but specially this obseruing of the workes of God, is a singular meanes to increase and confirme vs in the faith, Psal. 92. 4. Thou Lord (saith Dauid) hast made me glad by thy workes,
Secondly, this course that the Ruler Here took, this questioning and inquiring, but specially this observing of the works of God, is a singular means to increase and confirm us in the faith, Psalm 92. 4. Thou Lord (Says David) haste made me glad by thy works,
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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.
Secondly, in the truth of God's promises made to his people, see how the faithful Are confirmed in them by the experience of God's dealing with other of his Servants.
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 in David, Psalm 4. 1. Hear me when I call, Oh God of my righteousness, thou hast Set me At liberty when I was in distress, have mercy upon me, and harken to my prayer.
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.
Therefore now Lord God of Israel keep with thy servant David my father, that thou promisedst him, saying, There shall not fail thee a man in my sighed to fit on the throne of Israel — And now o God of Israel let thy word I pray thee be verified which thou spokest to thy servant David my father, 1. King. 8. • … 4. -26.
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,
Then follows 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 showed unto thy servant,
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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.
Then follows the confirmation he received in his faith by this experience, vers. 11. I pray thee deliver me from the hand of my brother, from the hand of Esan.
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 every one to his brother, what hath the Lord answered, and what hath he spoken? There is a Commandment for one private Christian, to question and reason with Another of the Word of God:
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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,
See an experiment of the fruit of it, Luk. 24. in the Disciples that went to Emaus; they conferred and moved their doubts one to Another, vers. 14. and then vers. 15. It Come to pass as they communed together,
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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,
How is this to be understood, how may this be proved? We have a notable Exampl for this, of them that read the Word, Act. 8. 34. I pray thee of whom speaks the prophets this, of himself,
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,
or of Some other man? and for them that hear the Word, in the Disciples of our Saviour, who, whensoever they had herd him teach ought that they did not understand, were wont First to confer and reason among themselves about it,
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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:
and reason of that they see done in the administration of the Sacraments. Exod 12. 26. It is said, that children should ask their Father's Concerning the Passover:
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 service is this you keep? and Ioshua 4. 6. What mean you by these stones? and Deuteronomy 6. 20. What mean these ordinances and testimonies and laws, which the Lord our God hath commanded you?
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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.
not like Ahab, who inquired of many of his prophets whither he ought to go up to Ramoth Gilead, but was resolved 〈 ◊ 〉 • … and (say they what they list) what he wo• … do, 2. Chro 18. 5. or t• … e wom• … • … ntioned, which will never be reso• … or settled, ever learning 〈 ◊ 〉 ne• … able to come to the knowledge of the tr• … 〈 ◊ 〉 • … m.
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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;
3. You must move questions, and talk of relig• … 〈 ◊ 〉 great Reverence, not profanely, in a merry and jesting vain. 2. Tim. 2. 〈 ◊ 〉 Stay profane and vain babblings;
crd pn22 vmb vvi n2, cc n1 pp-f n1 … 〈 sy 〉 j n1, xx av-j, p-acp dt j cc j-vvg j. crd np1 crd 〈 sy 〉 vvb j cc j n2-vvg;
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,
See what a notable use the Lord Says he knew Abraham would make of his judgement on Sodom, I know him that he will command his children and his household After him,
