Lectures Upon John 4

Lecture the seven and twentieth, October 3. 1609.

WE have heard already out of the second general point that is to be observed in this verse, viz. the question she moves to our Savior, that the worship of God is here called adoration, and from thence we were taught, That in all God's worship, not an inward devotion only of the soul, but an outward reverence of the body is required. And the last day we began to deliver the use of the Doctrine touching the necessity of outward reverence in the whole worship of God, and heard first that it served for Exhortation, then for Reproof. The Exhortation was that we should all learn to carry our selves reverently in all the parts of God's worship. And for our direction therein, I told you there were rules given us in the Word, whereof some of them were general, and those were five (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. And those I am now to deliver unto 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.

But 1. It is a truth Christ hath taught us in his Word, and whatsoever God is pleased to teach, we must be content to hear. For thus saith the Lord of Christ, Ye 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.

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, saith the Apostle, Acts 20. 20. and if we be bound to teach it, you are bound to hear it also.

4. It is a truth you have not oft heard; and my desire is to speak so fully of it now, that I may not need to teach it again.

I told you the last day that there be six duties of God's worship used in our Assemblies, and all of them by the ordinance and commandment of the Lord. For 1. We pray togeher. 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. Now the Word of God hath given us particular direction how to carry our selves in everyone of these. For prayer we find three directions. 1. We should (if conveniently we may) kneel at prayer. The fittest gesture in prayer, is kneeling: because we have no gesture in use amongst us, so fit to express our humility by. For this we have a plain commandment, to use it when we may, Psal. 95. 6. Come let us worship and fall down, and kneel before the Lord our maker. So Paul taking his leave of the Elders of Ephesus, kneeled down and prayed with them all. Act. 20. 36. And so all the Christians at Tyrus accompanying Paul to the ship with their wives, and their children kneeled down on the shore and prayed, Acts 21. 5. Yea we have the example of far greater persons for this, namely of Solomon, 1. King. 8. 54. And of one that was greater then Solomon, even out Savior himself, Luke 22. 41. 2. They that cannot conveniently kneel, should stand, or at least do as much reverence with some other gesture and posture of their body as they can. 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, Matth. 12. 7. Some by reason of their Seats cannot kneel conveniently. If the Minister should kneel at prayer in many Churches, the people could not hear him; no more could many of them do if they should kneel down themselves at his prayers. 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 professeth, verse 19. that himself had a chief respect unto this in all the parts of his Ministry; and verse. 26. gives this charge to the Church concerning everything that is to be done in the Church-assemblies, Let all things be done to edifying. Such I say as cannot conveniently kneel should either by standing, or by some other gesture show as much bodily reverence as they can. For standing up at prayer, we have direction, Nehemiah 9. 2. 5. Mark 11. 25. Luke 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 Jacob's example, Gen. 47. 31. And Israel worshipped or adored towards the beds head.

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, or at a thing, as to sit; 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, and must be understood not of the gesture of sitting, but of continuing and making some abode, as all the best translators do render it. And so it is also to be taken and understood there. David continued before the Lord. 3. All should with silence join in heart with the Minister, and in their understanding and affection, go with him in his prayer, and at the end of prayer witness their consent by saying Amen. And that this is the part and duty of the people in public prayer, is evident both by the example and direction of the Word in these places, 1. Chron. 16. 36. Nehemiah 8. 6. 1. Corinthians 14. 16.

2. At the hearing of the Word preached, all must attend and hearken diligently, and our whole carriage must be such, 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 spake with one accord. And we are commanded to hearken diligently: Isaiah 55. 2, 3. From day light till noon the ears of all the people were attentive: Nehemiah 8. 3. and Proverbs 2. 2. cause thine ears to hearken. Therefore it is noted to have been the use of the people of God (for the help of their attention) to fasten their eyes upon the Teacher: Luke 4. 20. and to keep their places: Nehemiah 8. 7. So that to sleep at Sermon, or to talk, or to suffer the eyes to wander here and there, or to read, (yea, though it be on the Bible, if we hinder our attention thereby to that that is taught) argueth want of reverence, and is a kind of contempt done to God's Ordinance. Job speaking of the reverence that men did bear to him, saith: Job 29. 9. When he spake, the Princes stayed talk, and laid their hand upon their mouth, and verse 21. unto me men gave ear, and waited, and held their tongue at my counsel, and ver. 23. they waited for me as for the rain. In this respect, writing, and taking notes at Sermons (because: 1. It helps to keep the mind attentive to that that is taught. And 2. It helps the memory) is not unfit, how ever it be thought by some to be some hindrance to the words working upon the affection in hearing.

3. At the hearing of the Word read, some further gesture and outward signification of reverence is to be used, then is required at the hearing of the Sermon. See a proof of this in the example of the Teacher: Luke 4. 16. Our Savior when he read his Text, stood up to read; When he began his Sermon he sat down: verse 20. See another proof of it in the example of the hearers: Neh. 8. 5. When Ezra opened the book to read the Scriptures, all the people stood up. But when they heard the Sermons, they were wont to sit, Ezek. 33. 31. My people sit before thee and hear thy words.

If you ask what reason there is for this, seeing 1. The people of God do (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 foolishness of preaching to save such as do believe. 2. God works more mightily by the preaching of the Word, then by the Word read: When Paul saith, Rom. 1. 16. That the Gospel is the power of God unto salvation, what meaneth he by the Gospel? surely the preaching of the Gospel, as appears, verse. 15.

I answer, that though this be so, yet is the Word read in it self of far greater excellency, authority, and certainty then the Sermon of any Preacher in the world. For, 1. It comes more immediately from God: all Scripture is given by inspiration of God, 2. Tim. 3. 16. And though it be translated by men, yet is there in it far less mixture of human ignorance, and infirmity, then in preaching. While the Word is read, we are sure we hear God speaking unto us, and that it is the truth that we hear: But not always so when man preacheth, for the best man is subject to error: Rom. 3. 4. and 1. Cor. 13. 9. We know in part, and prophecy in part. 2. The Word that is read, is the foundation of all Sermons, and the very Touch-stone whereby they are to be tried. To that which we hear read, simple and absolute obedience is due, without any question made of the truth and certainty of it, so is it not to that we hear preached, further then we find it agreeable to the written Word: Acts 17. 11. They of Berea are commended for examining that which the Apostles themselves did teach. 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. So you see the custom of our Churches in sitting bare, while the Word is read, is grounded upon good reason and warrant from the Word of God, and such as it well becomes everyone of God's people to conform themselves unto.

4. I have been long in directing what outward behavior should be in these three exercises. In the three following I will be the briefer. In singing of Psalms; though we should respect the matter more, then the Tune, or Music, and use the Tune only as a means to stir up, and increase good meditations and affections in our souls, Col. 3. 16. Teaching and admonishing one another, in Psalms, and Hymns, and spiritual Songs. Yet is there (for the reverence of this part of God's worship, due respect also to be had of keeping the Tune. And as they show contempt to the ordinance of God that sit mute and join not with the Congregation in it, so do they also, that by not keeping the Tune, do disturb and breed confusion in the Congregation. It is said of those that sung in the Temple, that they sung as if they had been 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 administered, we have partly learned how we should behave our selves by that which we have already heard. For in the administration of both the Sacraments the greatest part of the time is spent in prayer, and in reading of the Word, and in singing of Psalms. But besides all this that hath been said, this one direction is peculiar to the Sacraments, that we must use the help of our eye, and behold that which is done in the Administration of the Sacraments, we must be hold when the Water is applied, the Bread broken, the Wine poured out and given. In the other parts of God's service, the Lord teacheth, and helpeth our edification, by the use of our ear, in this by the use of our eye also. In which respect also the Sacrament is called a visible word. When Moses took the blood of the Sacrifice and sprinkled it upon the people, he bad them behold the blood of the covenant which the Lord made with them: Exod. 24. 8.

6. When the blessing is pronounced by the Minister of Christ, at the end of God's public worship, and dismissing the Congregation. The people (in reverence to the Lord whose blessing they are to receive thereby) should stand up. 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. Chron. 6. 〈◊〉 . and all the Congregation of Israel did stand. Thus have I finished the first Use of this Doctrine, touching the outward reverence due to the Sanctuary, and given you directions out of God's Word, how yo •… should carry yourselves in his public worship.

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

IT remains now that I come to the second Use, and that is for reproof of such as bear no reverence, but show open contempt to the public worship of God. 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 join with the assembly in God's worship. 3. The irreverent behavior and contempt that is done to God's worship by them that use to be present at it.

1. It is a sin and contempt done to God's public worship, when our Churches are spoiled and defaced. 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 burnt up the Synagognes of God. Yea it is a sin and contempt done to God's worship, when there is not care had that they be decently and comely kept and maintained. 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. And if any shall object for their superstition, the glory and stateliness of Solomon's Temple. I answer, the comparison and proportion will not hold between that Temple and ours, but between the Synagogues that the Jews had and our Churches. By reason of three notable differences that are (as I then shown you) between the Temple at Jerusalem and our Temples; 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. 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, how small reverence we bear unto the Sanctuary and worship of God. 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, 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. 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 build him an house, yet he commends his affection for it. Thou didst well (saith he, 2. Chron. 6. 8.) that thou wert so minded. But with us every mean man's house is more handsome and better kept, then the House of God: yea the barns and stables of many men, are better kept then their Churches are. When the Tabernacle of the Congregation was to be built, the people of all sorts, rich and poor, men and women contributed so bountifully and readily towards it, that Moses was fain to make a Proclamation that they should bring no more. Exod. 36. 6. I warrant you, there needs no such Proclamation nowadays. Every man grudges to give two pence a year towards the repairing of the House of 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. Chron. 29. 3.) because He had a delight in the House of his God. And the true cause then why we now a days will be at no cost with God's House, is because we have no delight in the House of God. David rejoiced greatly, and praised God for the zeal and willingness that he saw in the people to contribute towards the building of the Temple, because he knew God was highly pleased with it, and would bless them for it, 1. Chron. 29. 9, 10. And it must needs then be a just cause of grief to every godly man to see the irreligiousnesse of the people nowadays, and how extremely careless they are of the House of God; because he cannot but know, that God must needs be highly offended with the people, and plague them for this sin. And so we find that the Prophet speaking of a curse that was laid upon the Jews in their substance and labor, Hag. 1. 6. He gives this for the chief reason of it, that themselves dwelt in seeled houses and suffered the House of God to lie wast, Hag. 1. 4.

The second kind of contempt done to God's public worship, is the refusing to be present, and join with the assembly in the worship of God And I find three sorts guilty of this sin.

The first are they, that do ordinarily (without any just or necessary occasion) absent themselves from the assembly, keep their beds, or their shops, or the alse-house when they should be here. I know these men will be ready to say, our Preachers are proud, they would have all men to hear them, they take it in great budgin if one be away when they preach; 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. To these men I say first, be not deceived, there is none of us so simple as to be proud of such hearers as you be. 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 Ezekiel was, when the Lord told him, Ezek. 2. 3. 5. I send thee to the house of Israel, and thou shalt say unto them, thus saith the Lord. But surely they will not hear for they are a rebellious house; and see what comfort he took in such hearers, Ezek. 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; but there are many, that we are glad to see that they keep themselves away, and sorry at the heart when we see them come into the Church; as it may seem John was, when he saw the Pharisees and Sadducees come to hear 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 have said, who brought you hither, what do you here?

But 2. let me tell thee, thou mightest receive profit (if the fault be not in thyself) by the meanest of us that preach, at least more then thou canst do in thy bed, shop, or alehouse.

3. If thou wert sure thou couldst not profit yet must thou come to do thy homage to God, and show thy reverence to his ordinance, give unto the Lord the glory due unto his name (saith the royal Prophet, 1. Chron. 16. 29.) bring an offering and come before him; worship the Lord in the beauty of holiness, thou deniest to give to God the glory due unto his name, if thou neglect to come before him, and to worship him in his Sanctuary. We do not require you to come to do any duty or homage therein unto us, but unto God, and if (in refusing to come) you did but discountenance, disgrace, and show your contempt to us, then the matter were not great; but thou wilt find one day, that by this willful absenting of thyself, thou hast discountenanced and disgraced the ordinance and worship of God, and so despised and shown contempt to the Lord himself. Thou shalt one day find that Christ will make that good upon thy soul which he hath said, Luke 10. 16. He that heareth you, heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me: and can that seem unto thee a small matter?

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. True it is (and no man may deny but) it may be lawful to have all the parts of God's public worship used in a private Chapel, or for want thereof in a chamber. For preaching of the Word, we have a plain warrant in the example of the Apostles who used to preach in houses sometimes, 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 sometimes be lawfully administered in a family, namely when 1. Either through persecution the doors of God's House are shut against us, and we cannot be permitted to receive them in the Congregation according to Christ's ordinance, or 2. When a family is of it self a competent and distinct Congregation, and such as useth to join together in all parts of God's public worship without offense to Church-government. 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 God's people, are much fitter places for God's public worship, then any private Chapels or Chambers, and to be preferred before them. And for any (through niceness, or idleness, or out of disdain to join with the base multitude) to neglect the Church-assemblies, and to rest in their domestical devotions, is a great sin. See what account the godly made of the public assembly, and what an adventure they made for it, 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 Savior himself made of the public assembly, Luke 4. 16. his custom was (even before he was a Preacher) to frequent the Synagogue every Sabbath day.

Three Reasons there be why all men should prefer the worship that is done in most public assemblies, before that that is done in more private places.

1. The respect of our own good: for we may look for a greater blessing from God upon his ordinances in the public assemblies then in more private meetings. Even to our Church assemblies that may be applied that we read, Psal. 87. 2. The Lord loves the gates of Zion above all the habitations of Jacob, Matth. 7. 7. Prayer is compared to seeking of a thing that is lost, and to knocking at a gate we desire to enter into. And when many seek a thing, there is more hope of finding it, when many knock at heaven gates they will be the better heard. Therefore when God's people have shown more then ordinary desire to prevail with God in their prayers they have shown 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, &c. as if he should say, leave none out. Jehoshaphat, 2. Chron. 20. 3. proclaimed a fast throughout all Judah, verse 13. All Judah stood before the Lord with their young ones, wives and children, and Judge. 20. 20. Then all the children of Israel went up, and all the people came also into the House of God, and till then they prevailed not. That is the reason also why Hezekiah was so careful to gather such a solemn assembly to keep the Passover, 2. Chron. 30. 1, 2.

2. The respect we should have to the good of others, for we may much benefit others by our good example. David professed he received much good by beholding the forwardness of his people in going to the House of God, Psal. 122. 1, 2. How much more good, will the example of great men do of the multitude, when they are such diligent frequenters of God's worship. That is the reason why the Lord would have the Prince not only to join with God's people in his service, but to be in the midst of them, that they might all see him, Ezek. 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. Chron. 6. 12, 13. And of King Joash it is said, that so soon as ever Athaliah 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 plain that the Kings seat was so set in the Temple, that all might see him there.

3. The respect we should have to the honor 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, 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. That is the reason why David vowed he would give thanks to the Lord in a great Congregation, and praise him among much people, Psalm. 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.

Lecture the nine and twentieth, October 17. 1609.

THe third sort that offend in refusing to be present at God's public worship, are such as make no conscience to come to the beginning of it, and to stay to the end of it. I condemn not all, that sometimes come after the beginning, nor all that sometimes go out before the end; but them that do this ordinarily, them that make no conscience of this, I condemn; nay the Doctrine that I have taught you out of God's Word (concerning the outward reverence that we owe to God's public worship) condemneth such. And because I see many of them that have most knowledge, and are forwardest professors offend this way, I will manifest the sin of these men in three several respects and considerations.

1. They sin against themselves, and they hinder themselves of the profit they might receive by the worship of God. For as he that is away from any part of the Sermon, shall profit the less by that which he doth hear (if he come after it is begun, or go away before it be ended) So is there no one part of God's service (not the confession, not the prayers, not the Psalm, not the blessing) but it concerns everyone; and even one may receive edification by it, as I proved to you at large, not long since. Besides, it would be a great help to men's profiting by God's service, if they would not rush suddenly into it, out of their worldly business, or worldly and profane talk, but come so into God's House, that they may have some time to set their hearts in tune, and lay aside all worldly thoughts before God's service do begin. 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. The promise that is made to our prayers, runs thus, Job 11. 13. If thou prepare thine heart, and stretch out thine hands unto him: the stretching out of our hands (or of our voice either) is to little purpose, if our heart be not prepared first. If we could say before every part of God's service, as David did, Psal. 57. 7. My heart is prepared O my God, my heart is prepared, I will sing and give praise; doubtless we should find more comfort and edification thereby then we do.

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, and have more knowledge then they, use to do so. 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 example. When the people answered Jeremiah so desperately, the word that thou hast spoken unto us in the name of the Lord, we will not hear it of thee, Ier. 44. 16. The reason is given, verse. 17. that they had the example of their Fathers, and Princes, and husbands, to justify that they did. Besides many coming so late, give occasion of distraction, and drawing away the minds of others, from that part of God's service, that is in hand. 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, after the people are assembled, nor go out before them, Ezek. 46. 10. Because, if he should come or go by them, 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, and rise up to do reverence to the Prince, how unfit soever it be for them to do so.

3. They sin against the worship of God it self, For as the forwardness in coming betimes to God's service, argueth our reverence we bear to it, and delight we take in it; so our coming so late, must needs argue the contrary. 'It is noted for a property of God's people, that they came willingly at the time of the assembly, Psal. 110. 3. And the Holy Ghost speaks it to the praise of Hezekiah, 2. Chron. 29. 20. that upon the day, that he was to do public worship in the House of God, he rose early. Certainly by this example we should learn, that they that cannot in a short time be ready to come to God's House, but have much to do in the morning, they should rise earlier on the Sabbath, and on such days of public exercise, then on other days, 2. Chron. 29. 36. It is said to have been a great comfort to Hezekiah to see, with what readiness and forwardness the people came to the House of God. And as that was so to him, so on the contrary, it is a just cause of complaint, and grief to the godly, to see the backwardness of the people nowadays in coming to God's House. Besides, look what part of God's service, we refuse to yield our presence to, to that we do a contempt, and show abase estimation we have of it. And in esteeming basely of the least part of God's service, used in the Congregation, we show contempt to God. For there is nothing done in our assemblies, but by his ordinance, as I have proved to you at large not long since. So that I may conclude as, 1. Thess. 4. 8. He that despiseth these things, despiseth not man, but God.

If any man shall say, though this be a fault, it is but a small fault, and therefore it is no great matter, though he use it still, notwithstanding all this, I have said against it. I would wish him to consider these five points.

1. That he that gives himself liberty wittingly and willingly to continue in the least sin, hath obtained the pardon of no sin: James 2. 10. He that keeps the whole Law, and fails in one point, is guilty of all.

2. This is a sin against the first Table, that immediately concerneth God himself, and therefore cannot be a small sin: Matth. 22. 28. The first is called the first and great command meant.

3. It is a public and scandalous sin, and no sins that are public and scandalous unto others, can be small sins. 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 shown this infidelity: Num. 20. 12. It was a public and a scandalous sin.

4. Though it seem a small sin to come after the beginning of God's service, and go before it be ended, yet the root from whence this grows, is a despising, and an irreverent estimation of God's ordinance, (as I have already proved) and that is no small sin. 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, because thou hast despised me and taken the wife of Uriah.

5. Though this sin were small, when you committed it of ignorance, it cannot be small, now it is thus revealed to you by the Word, to be a sin, and you shall commit it against knowledge, James 4. 17. To him that knoweth how to do well, and doth it not, to him it is a sin, with a witness as we say: 1. Sam. 15. 23. Rebellion is as the sin of witchcraft, and disobedience or repugnancy to the will of God, is wickedness and Idolatry.

3. The third and last sin, that I told you was to be reproved by the Doctrine, is the irreverent behavior 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, and show not the outward reverence that becometh them in it. 3. Such as being present, do show themselves openly profane, and contemners of God's Sanctuary and service.

1. It is a great contempt done to God's public worship, when all without difference, are admitted to the privileges of the Church, as if they had equal interest in them with the people of God. 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 hast) before themselves have given satisfaction to the Congregation by their repentance: when such as are known to the Congregation to be ignorant, malicious, unclean, unjust persons, drunkards, and blasphemers, are admitted to the Table of the Lord: when the House of God is made as a common Inn, that receives guests of all sorts to come into it, and entertains all alike. The gates of God's House are called the gates of righteousness: none should presume to enter into them, but such (as in profession and endeavor) are righteous men, Psalm 118. 19. 20. Open ye unto me (saith David) the gates of righteousness, that I may go into them, and praise the Lord. This is the gate of the Lord, the righteous shall enter into it. 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 anything should enter in: 2. Chron. 23. 19. And you shall see what diligence was enjoined them in their office: 2. Chron. 35. 15. The Porters waited at every gate, and might not depart from their service. And hath God less care of his service under the Gospel, then he had under the Law? John admitted none to Baptism, but such as made profession of their repentance. Matth. 3. 6. And may we admit such now (for children now are admitted in their parents right) as are known to have begotten those children in whoredom, that they bring to Baptism, 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, 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?

Three great evils there are that come of this. 1. Occasion is given to the weak to mislike our Religion. This is one principal cause that hath made our assemblies and worship so contemptible, and odious to the Brownists, and caused them to separate from us, and to make so fearful a schism, and rent in the Church; (I excuse them not in it; I know they sin grievously) but I say in this case as our Savior doth, Matth. 18. 7. Woe be to the world because of offenses; Woe be to the Brownists that take this offense; but withal I say, as Christ saith there: Woe be to the man by whom the offense cometh; and as the Holy Ghost speaketh of the sin of Eli'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; for men abhorred the offerings of the Lord. Did the people well to abhor the offerings of the Lord? No verily, it was the people's sin so to do, as you shall find verse. 24. But yet the sin of Eli's sons was very great before the Lord; because they gave the people occasion so to do.

2. The blessing we might otherwise receive from God in our Church-assemblies, is greatly hindered thereby. The Lord (out of the care he hath of his Vineyard) hath taken order, 1. That it should have an hedge and fence about 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 Watch-tower even in the midst of it, Isaiah 5. 2. And one chief cause (doubtless) why the Lord's 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; either we have not any Watch-tower in the midst of it or (if we have) there is nobody in the Tower to watch, who comes to pluck and gather, who comes to spoil and devour the Lord's grapes.

3. The holy things of God are profaned thereby. The Lord complains by his Prophet, Ezek. 22. 26. That the Priests of Judah had defiled his holy things, and he was profaned amongst them; and gives this for the reason: They put no difference betwixt the holy and profane, neither discern between the clean and the unclean. And the Apostle tells the Corinthians, that if they did not put the incestuous person from among them, but were so remiss, in exercising the censures of the Church, the whole Congregation would be endangered thereby, 1. Cor. 5. 6. Know ye not (saith he) that a little leaven leaveneth the whole lump. This is a chief cause of the marvelous increase of drunkenness, uncleanness, and profaneness in most places; that infamous sinners are thus admitted to the privileges of the Church. I say more, this extreme profanation of God's ordinances amongst us, may give us all just cause of fear, that God will deprive us of them; and of this gracious liberty in his worship and service, that we do enjoy, and say of us ere long, as he said of his ancient people, not long before their captivity, Ier. 11. 15, What hath my beloved to do within mine house?

2. The second sort of them that I told you were to be charged with this third and last sin, are such as join with us in God's service, and show not the outward reverence in it, that becometh them. Of this sort there are very many.

1. Some attend not to the worship of God, that is in hand though they be present at it. It is a sin and a disorder (I say not to sleep or talk at any part of God's service; for they that are blind, may discern the sin of such as do so) but even to be busied in any action (that is otherwise good and holy) if thereby we be hindered from attending to the public worship of God. The reading of our Bibles, or turning to the places that are alleged (if thereby we be hindered from attending) is a sin. The Noble men of Thessalonica, while they heard, received the Word with all readiness, and (afterward) daily searched the Scriptures, Acts 17. 11. To be at our private prayer, while any public part of God's worship is in hand (because it draweth away our mind from the public worship which is to be preferred before the private) is a disorder certainly, and some degree of contempt done to God's public worship.

2. Some will not vouchsafe to be bare at the reading of the Word; some will be bare at the Psalms, not at the Chapters. And if they could justly pretend infirmity for it, they were to be excused, But they will not be bare many of them, so long as the Text is in reading; yea every youth and boy in our Congregations, are wont to be covered while the Word is read.

3. But the chief abuse in this kind, is the neglect of kneeling in prayer; 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 Lord's prayer, will kneel at no other; whereas (though the Lord's prayer be in sundry respects more excellent then any other; yet) there is as much reason we should kneel at any other prayer, as at it. For the reason of our kneeling, is not the excellency of the words that are used in prayer, but the reverence and duty we owe to the person we pray unto. 3. Some use not to kneel at any prayer; though they use kneeling in a buttery or a seller, or ale-house, in drinking of healths, they can never be seen to kneel in the House of God in prayer to him. I know what men pretend for this; 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 unfit in drinking to their health to kneel down. But (how witty soever these men be to excuse their sin) it is certain, this use was first taken up in scorn and contempt of prayer. And therefore it is not to be marvelled, 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 honor and service of God. But let them that use so oft to drink healths upon their knees, consider what they will answer to the Lord for so great profaneness.

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 sometimes to the House of God, (specially if they have the example of their betters to draw them unto it) yet carry themselves so, as if they did study to show that they despise our assemblies, and the worship we do to God in them. As many Papists that are present when we give thanks to God in our meals, will by some outward behavior witness their dislike, so do these men, (being in heart either Papists, or Atheists which is worse) carry themselves in our public assemblies. By prating, and laughing, and playing the parts of jesters, and profane fools, they do purposely both hinder themselves, and all that are near unto them, from profiting by anything that is taught; yea endeavor all they can to make the Word and service of God ridiculous and contemptible unto others. Surely, the sin of these men is exceeding great before the Lord. Our Savior calls these despisers and scorners of holy things dogs. Matth. 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 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. It were to be wished such men would keep themselves away from God's Sanctuary; or that we had such porters to keep them away as they had under the law, 2. Chron. 23. 19. For they do enough to bring God's vengeance on us all by their sin.

But to conclude I will say to these men (though I hope there be none such here, and if there were, I have small hope to do them good, as the Apostle doth) 1. Cor. 10. 22. Do you provoke the Lord unto anger; are you greater then he? Ier. 7. 19. Do they provoke me to anger saith 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 been affected in the thunder and lightning this last summer? If thou hast, let this restrain thee from this profaneness, and teach thee to adore and do him reverence specially in his Sanctuary. See how this reason is urged by the Prophet. Psal. 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; he speaks much, verse. 3.—9. (as an effectual reason to move them to it) of the glory, and greatness, and power of God that appears in the thunder and lightning; and verse. 9. concludes his speech, in it thus and in his temple doth everyone speak of his glory, as if he should say, in his temple his glory appears much more then in that; and the greatness and glory of God that appears in that, makes men give the more glory to God in his Sanctuary, and show the more reverence in it.

Lecture the thirtieth, October 24. 1609.

IT remaineth now that we come to the question it self, which this woman propoundeth to our Savior, wherein (that we may the better receive our instruction from it) these three things are to be observed.

1. That (perceiving him to be a Prophet, and one that could tell secrets) she sought not to know her fortune (as we say) how long she should live, how many more husbands she should have; or how many children, what manner of ones they would prove, or such like matters; which (if she would have yielded to that curiosity, that is in us all by nature) she would have questioned with him about; but (being effectually touched in conscience by the Spirit of God with remorse for her sin, and desire of salvation) she seeks only to be instructed by him in a chief ground of Religion, and case of conscience.

2. Though she were but a woman, and a Samaritan, and an harlot, yet did she take notice of a main controversy, that was between the Jews, 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.

3. She satisfieth not her conscience in the long custom of all her neighbors and antiquity of their Religion: neither fears the imputation of lightness and inconstancy amongst her neighbors; but calls in question the Religion which her self and all her ancestors had proof •… ed, and earnestly desires to be resolved by Christ, whether it were the true Religion or no. And from this example thus considered, we have this Doctrine to learn for our instruction: that

Every Christian, even women are bound to seek to be resolved, and settled in the knowledge of the true Religion of God. Before I come to the proof of this, two things are to be premised for the right understanding of the Doctrine.

1. I do not say that everyone is bound to study the controversies, so as to be able to answer an adversary. 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, or confer with them, Rom. 14. 1. Him that is weak in the faith, receive, but not for controversies in disputation.

2. I say not that there is the like measure of knowledge required of every Christian. For 1. Of us that live in these days (in which the light is so clearly revealed, in which, besides 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, then of such as live under a dumb and ignorant Ministry. The Apostle sharply reproves the Hebrews, Chap. 5 12. for that (whereas considering the time they lived in, and means they had enjoyed, they ought to have been teachers, yet had need to be taught their first principles: and tells them, Heb. 6. 1. 3. That unless they were careful to grow forward to perfection, they were in great danger to fall into the unpardonable sin. 3. Of such as have more leisure, and fewer distractions through worldly business, God requires a greater measure of knowledge then of others. 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, how he may please the Lord, verse 33. He that is married careth for the things of the world. 4. Of such as God hath given best natural parts, best wits, and best memories unto, he requireth more knowledge then of others. For that speech of Christ is general; To whomsoever much is given, of him shall be much required, Luk. 12. 48.

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. Observe the confirmation of this Doctrine in three several points.

1. Everyone 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. Though the Lord be infinite in mercy, yet they can have no comfort in his mercy, that have no knowledge: Isaiah 27. 11. It is a people of no understanding, therefore he that hath made them, shall have no compassion of them, and he that formed them, shall have no mercy on them: Say a man lead an honest and virtuous life, that will not serve his turn, without knowledge: 2. Pet. 1. 5. Join to your virtue knowledge: Say a man hath a good meaning, and be devout and careful to please God; this will do him no good without knowledge: Rom. 10. 2. The Jews had the zeal of God, but it was not according to knowledge; and therefore for all their zeal the wrath of God came on them to the utmost: 1. Thess. 2. 16.

2. No man is to content himself with some smattring, or small measure of knowledge, but everyone is bound to seek for certainty, and to have a sound judgment, and settled resolution in the matters of his Religion. Rom. 14. 5. Let every man be fully persuaded in his mind, that he may be able to say, as, Rom. 14. 14. I know and am persuaded through the Lord Jesus. 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 mysteries of Religion in all riches of the full assurance of understanding, Coloss. 2. 2. and verse 7. requireth, that they would seek to be rooted, and established in the faith. And Peter reports of all the faithful he wrote to, that they had knowledge and were stablished in the present truth. 2. Pet. 1. 12. And 2. Pet. 3. 17. Beware least ye fall from your own steadfastness; verse 18. but grow in grace and in the knowledge of our Lord. And Paul tells the Colossians: Chap. 1. 22, 23. That Christ will present them holy and unblameable unto God, if they continue in the faith, grounded and settled and be not moved away from the hope of the Gospel. Though it be not required of every Christian to be able to answer everything that is objected, 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, and he is judged of no man: Insomuch, as though the learnedst man in the world, yea an Angel from heaven should object against it, 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. But the hypocrite to the chaff, Psal. 1. 3, 4.

3. Everyone that hath means is bound so far forth to take notice of the controversies of Religion, as may serve for the settling of his own heart in the truth. 1. Cor. 14. 20. Brethren, be not children in understanding, but of a ripe age: Phil. 1. 9, 10. And this, I pray, that your love may abound yet more and more in knowledge, and in all judgment, and verse 11. that you may allow those things that are best that you may be pure and without offense until the day of Christ. It is the commandment of God to his people, Ier. 6. 16. that they would stand in the ways, and behold, and ask for the old way, which is the good way. When a man seeth, there are diverse ways, and broad ones too, 'tis not good to go on carelessly, but he should stand still, and consider, and behold, which is the likelier way, and ask of such as can direct him. It would be a good confirmation to a Christian (that hath means to direct him) to compare the Doctrine of Papists with ours, and the weak grounds they have to build upon.

1. Our Religion is our chief inheritance, Psal. 119. 111. and our glory: Psal. 4. 2. Everyone seeks certainty in his inheritance, if he see any hole in his lease, or evidence, he will give no rest to himself, nor spare cost, till he have made it sure.

2. It is necessary to the salvation of every man, that he profess the true Religion, and be a member of the true Church. For out of the true Church and Religion, no man can find assurance of salvation and comfort. See the necessity of this profession: Rom. 10. 10. With the mouth man confesseth to salvation, Isaiah 44. 5. One shall say, I am the Lord's, another shall be called by the name of Jacob: another shall subscribe with his hand to the Lord, and surname himself by the name of Israel. Mark how the profession of the true Religion, yea, the very hope of salvation, and joining to the true Church, go together. So Noah desiring the salvation of Iaphets posterity, prays that God would persuade Japheth to dwell in the tents of Sem: Gen. 9. 27. And 2. Chron. 11. 16. All such as set their hearts to seek God, came to Jerusalem. So it is said, God added to the Church such as should be saved: Acts 2. 47. And it was David's comfort and glory, that he was the son of God's handmaid, Psal. 116. 16. As if he should not else have been God's servant. Therefore the true Religion and Church is called oft the Kingdom of heaven: Matth. 13. 44. 47. And that promise that is made: Isaiah 33. 24. (the people that dwell there shall have their sins forgiven) though it be to be understood of the Church Catholic, as it is in our Creed, and not of any particular visible Church, Yet may it thus far forth be applied to the Church visible, as that a man may say boldly, none can ordinarily attain to salvation, that is not a member of the true visible Church. Now there is but one true Church and Religion: there may be in matters of less moment, sundry differences in the true Church (as between us and the Lutherans, and Brownists, and among our selves) but these make us not several Churches: because in the fundamental points of Religion, (the knowledge whereof is absolutely necessary to salvation, and the profession whereof maketh a true Christian) we all agree. It is a damnable conceit of some, that a man may be saved in any Religion. There is but one faith: Ephes. 4. 5. one way to life, and one gate. Matth. 7. 13. God's promise is to all his Elect, that he will give them one heart, and one way: Ier. 32. 39. It stands men therefore upon to inquire diligently which is the only true Church, which is the only true Religion.

3. Such as are not well grounded in Religion, and careful to attain to certainty and resolution in it, are in continual danger to be seduced, and to fall from their profession, either on the right hand or on the left. The Apostle gives the reason why he desired the Colossians might attain to all riches of the full assurance of understanding least any should beguile them, Col. 2. 24. That that is halting, is easily turned out of the way, and therefore it is necessary to go steadily and strongly in the right way: Heb. 12. 13. They that are children in understanding and wavering, will be easily carried away with every wind of vain doctrine, Ephes. 4. 14. Whom did the seducers in old time prevail with? 2. Tim. 3. 6, 7. With simple women that were ever learning, and never able to come to the knowledge of the truth: And 2. Pet. 2. 14. With unstable souls. And no marvel: 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 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 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. The Apostle saith of the Seducers of his time, that they had. Coloss. 2. 4. 〈 in non-Latin alphabet 〉 , and Ephes. 4. 14. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , a notable vein in persuading; a great deal of cunning, even such as cheaters and coggers at dice do use, much craft to beguile and circumvent them that they deal with.

4. No man can be saved, unless he be willing to suffer for his Religion, yea, even to die for it, If any man will come after me saith our Savior, Luke 9. 23. let him deny himself and take up his Cross daily and follow me. And Luke 14. 26. If any man come to me and hate not his own life, that is, be not willing to part with it for my sake, he cannot be my Disciple. And Revel. 3. 10. Be thou faithful unto death and I will give thee the crown of life. And who can do that but he that is well grounded and certain of the truth of 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 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, when a man is sure that God accepteth his work, then may he well say to himself, Go eat thy bread with joy, and drink thy wine with a cheerful heart, Eccl. 9. 7. Yea in the time of greatest affliction, such a one may have much comfort. On the other side how can he have comfort in that day that is unresolved? when he shall consider that he must either go to heaven or hell, and that there is but one way to heaven, and that he is uncertain whether he be in that one way or no; how can he choose but be in extreme perplexity. As the man that trauells in a tempestuous weather, ready to be benighted, and knows not the way, and is sure that if he miss the right way, he shall fall into the hands of thieves, or other certain peril of his life, must needs be in extreme fear and anguish of heart: so it is in this case. Say such an one do use to pray, and do good works, all this can yield him no comfort. He that doubteth (saith the Apostle, Rom. 14. 23.) is condemned if he eat, because he doth it not of faith: and whatsoever is not of faith, is sin. 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 Emmaus felt in themselves when they doubted whether Christ were the true Messiah, Luke 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, Ier. 6 16. And the Apostle gives this for one reason, 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 example of the Papists. Though this have been a main principal in their Religion, that ignorance is the mother of devotion; yet now even women among them grow perfect and ready in the grounds of their Religion, and are able to give a reason of that they hold, and to teach their children also. And what shame is that for us?

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 every wind of doctrine, Ephes. 4. 14. And ye 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; 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, Malachi 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, so did David, Psalm 119. 18. open thou mine eyes, &c. so did the Spouse of Christ, 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.

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 the great show of reason each side hath, and the fowl faults that they discern in men of all Religions, they see great cause to doubt them all, and small hope to attain to any certainty, and therefore they will serve God, and not trouble themselves to inquire whether side hath the truth. For the Elect, and such as have grace, and good hearts, shall be able to attain to certainty, though there were never so great differences and occasions of doubting. Of the Elect it is said, Matth. 24. 24. That it is not possible for them to be deceived, and John 10. 4, 5. That Christ's sheep know his voice and will follow him; and a stranger they will not follow, because they know not his voice: and of the godly and such as 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 covenant to give them understanding, Psalm 25. 14. That their ears shall hear a word behind them, saying, this is the way walk ye in it, Isaiah 30. 21. That they shall know of that doctrine which is taught them, whether it be of God, or whether their teacher speak of himself, John 7. 17. That they have an unction from the holy one, and know all things: John 2. 20. Such shall understand the Scripture and grow unto certainty. For the testimony of the Lord is sure, and maketh wise the simple, Psal. 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, and seek for no certainty, give evidence against themselves, that they belong not to God's election, nor have any grace in them.

2. Them that are ignorant and utterly unacquainted with matters of Religion, that think and speak of these things carelessly, or as of things that nothing concern them. Such are the most, even of those that have best leisure, and best wits and memories; to them that may be applied, which is in Hosea 8. 12. I have written to them the great things of my Law: but they are counted as a strange thing. But how well soever these persons judge of themselves, the Holy Ghost pronounceth them to be plain Atheists and contemners of God, 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, and what profit should we have if we pray unto him.

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, and place we live in, do profess it, or upon this, that such and such good men teach and hold it. Whereas we should not receive our Religion upon any man's credit, but labor to see the grounds of it with our own eyes. The people of God are not drawn to a resolution in Religion by company or compulsion, but upon their free choice. They examine it, Matth. 13. 44. Acts 17. 11. And see good reason and ground for it; and thereupon advisedly and voluntarily choose it, Psalm. 119. 30. I have chosen the way of truth: and thy judgments have I laid before me. 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. The faith and Religion most men have, is rather sucked in with their mothers milk, then received by the instruction of their teachers. They hold it, because it is commonly believed; not because it is certainly true. It is not chosen by them upon their own judgment, but taken in, upon common credit.

Lecture the one and thirtieth, November 7. 1609.

THe last day we heard what the question was, that troubled the mind of this Woman, and wherein she did desire to be resolved by our Savior; namely, concerning the true Church and Religion of God, which I told you was the second part of this Text: followeth now the third and last part of it; namely, the reason that moved her to doubt of this matter, and to be perplexed in her mind about this question; and that was this. On the one side her Fathers had worshipped God in Mount Gerizim, and that made her think that that was the best place to serve God in: and on the other side, Christ whom she knew to be a Prophet, and all others that were of his Religion, said, that in Jerusalem was the place where men ought to worship, and that made her doubt she had served God amiss all this while. Where we have to observe, that the Samaritans made the example and custom and authority of their forefathers the rule and warrant of their Religion, and that was that that deceived them.

And from thence we learn this Doctrine: That it is not safe but dangerous in matters of Religion to ascribe too much to antiquity, and to the example and custom of our forefathers. But before I confirm this Doctrine, least any should think we make no account of antiquity, or of the example and authority of our forefathers, four 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.

1. There is an antiquity which is a certain and infallible note of the true Religion. The old way is called the good way, Ier. 6. 16. The true Religion is the most ancient Religion. 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, Ier. 18. 15. So the Idolatry of the Jews is disgraced by this note that it was new, Deut. 32. 17. They served new gods newly come up. 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. But that is only truly ancient in matters of Religion, which was from the beginning.

It is not the continuance of a thousand or two thousand years that can make anything in Religion truly ancient; but it must be from the beginning, or it is not truly ancient. The Gospel is called an eternal Gospel, Apoc. 14. 6. And so John commends his Doctrine, 1. John 1. 1. to be that which was from the beginning. So our Savior gives this rule to try a truth in Religion by, Matth. 19. 8. From the beginning it was not so. And the Apostle, 1. Cor. 11. 23. grounds his Doctrine of the Sacrament, and the direction he gives to the Church about it, upon the first institution of it. 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. That that is derived but from men is of no antiquity in this case. So the Lord in that place I cited even now, Deut. 32. 17. calls the idolatry of the Israelites the worshipping of new gods newly come up (though they had continued in the world many hundred years. (For Abraham's ancestors were Idolaters, Josh. 24. 2.) because it was but the device of man, and had not warrant from his Word. That which is grounded upon the authority of the Prophets and Apostles, which wrote by divine inspiration; that, and that only, hath true antiquity for it: which made John say, 1. John. 2. 7. The old commandment is the Word. So that whatsoever Doctrine is taught and confirmed by the authority of the Word; though it may seem new to men, because they never heard of it before, yet it is not new in it self; neither can they that teach or receive it, be justly called Nouellists or new-fangled men. It was no innovation or new-fanglednesse in Nehemiah to celebrate the feast of the Tabernacles, Nehemiah 8. 17. Though it had been out of use from the days of Joshua unto that time, because it had the warrant and authority of the Word of God. And whatsoever Doctrine is taught, or custom received in the Church, without the warrant and authority of the Word, though it could be proved to have been taught and received one thousand six hundred years ago, by such and such famous men, 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 Fathers whose example ought to be of great authority with us in matters of Religion. Remember the days of old (saith the Lord) Deut. 32. 7. Consider the years of so many generations; ask thy father, and he will show thee, thine elders and they will tell thee. And Job 8. 8. Inquire of the former age, and prepare thyself to search of their Fathers. And it is oft noted, as Deut. 32. 17. Ier. 44. 3. and 194. to aggravate the sin of the Jews that they served new gods, newly come up, gods whom their fathers knew not. So that if we should walk in a new way that our elders and forefathers had not walked in, we had just cause to fear we are not in the right way. Our Savior directing his Church how to find the right way, bids her observe the steps of the old flock: 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 us in matters of Religion, are they only that have followed the direction of the word. Amon is blamed for forsaking the God of his fathers: 2. Kings 21. 22. Yet walked he in the way of his own father, and of most of his ancestors; Yea, it is expressly said, that he did evil in the sight of the Lord, as his father Manasseh did: verse 20. How is it then said, that he forsook the God of his fathers? The reason is rendered in the same place: verse 22. because he walked not in the way of the Lord. Those are the fathers we are to have respect unto in the matters of Religion, that walk in the way of the Lord, and none but they. So that, as our Savior saith: Matth. 12. 50. Whosoever shall do my fathers will which is in heaven, he is my brother, and sister, and mother; So may we truly say, that all the godly that in former ages have walked in the way of the Lord, they were our fathers. And though that we did know none of our own ancestors that professed the Religion that we do; Yet so long as we profess no other Religion then the Patriarchs, Prophets and Apostles did, and many other holy men that have lived since the Apostles times, we cannot justly be said to have forsaken the God of our fathers, or to be of any other Religion then our forefathers were of.

3. In some cases there is great respect also to be had to the example even of our natural parents. It should be a great bond for a Christian to keep him in the love of the truth, when his own parents and ancestors have been lovers and professors of the true Religion. This is noted to the praise of Azaria and Jotham, 2. King. 15. 3. and 34. They did uprightly in the sight of the Lord, according to all that their fathers did. 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 fall upon such, as have had religious parents. if themselves become either Papists or profane men. This is noted to the shame of the Israelites: Judge. 2. 17. That they turned quickly out of the way wherein their fathers walked, obeying the commandments of God, but they did not so. And Jehoram the King of Judah received a writing from Elijah the Prophet, threatening extreme vengeance against him; because he had not walked in the ways of Jehoshaphat and Asa; having so good a father, and so good a grandfather, that he yet became himself so ungracious a man: 2. Chron. 21. 12. 14.

4. Some authority and religious respect, is also sometimes to be given even to the customs, and fashions of the places where we live. 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 customs. The Apostle commends sundry truths to the people of God by this argument, that they had received them and makes that a further bond unto their conscience: 1. Cor. 15. 1. I declare to you the Gospel which I preached to you, which ye also received and wherein ye continue. And Phil. 4. 9. Those things which ye have both learned and received, those things do, and the God of peace shall be with you. Yea it is no small sin for any private man, to break the good orders and customs of the Church of God, or to seek to be privileged and exempted from them. There is a general rule given us: Pro. 2. 20. Walk in the ways of good men, and keep the ways of the righteous: and God hath made a promise to them that will learn the ways of his people, and conform themselves unto them. Ier. 12. 16. Say there were no law to bind us to give every Sabbath somewhat at Church to the relief of the poor: yet the very custom 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 us to continue in it, and cannot be despised by any without sin. Say there we •… no law to bind such as have committed fornication, with the public scandal of the Congregation, to profess their repentance publicly, for the satisfaction of the congregation,; 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 Savior enjoins him that had given offense, but to one member of the Church, not to presume to offer his gift to God, till he had made satisfaction to his neighbor: Mat. 5. 24. And how much more respect is to be had to a whole congregation, then to any one member) I say this very custom of the congregation thus grounded upon the Word, should not be violated in favor of any man.

These four points being thus premised, it remains that I confirm the Doctrine. viz. That it is dangerous in matters of Religion to ascribe too much to antiquity or to the custom or example of our forefathers. For proof of this Doctrine look into the holy Scriptures, and into the examples of all ages, and you shall find that the chief hardner of men in superstition hath been the ancient custom and use of their forefathers: so the Prophet speaketh of the Jews in his time, Ier. 9. 14. They walked after the stubbornness of their own hearts and after Baalims which their fathers taught them. And the Apostle Peter saith of them he wrote to: 1. Pet. 1. 18. That all their vain conversation was received by tradition of their fathers: and in this place, the thing that hardened the Samaritans in their superstition, was this, their fathers worshipped in this mountain.

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.

1. Because it is evident that many of the grossest errors that ever were in Religion are of great antiquity. The Idolatry of the Pagans was of great antiquity: Joshua. 14. 2. The superstition of the Jews that hold the observation of Moses ceremonies necessary to salvation, is of great antiquity. For it began in the Apostles days: Acts 15. 1. The corruptions of Religion that the Pharisees held in Christ's time, were very ancient: Matth. 5. 21, 27, 33. Ye have heard it hath been said to them of old time, &c. And so the errors of the Papists may not be denied to be very ancient. For the mystery of iniquity began to work even in the Apostles time: 2. Thess. 2. 7.

2. It is no vndutifulnesse in a child, to swerve from his fathers example in anything, wherein his father hath swerued from the Word of God. Our parents must be obeyed in the Lord, Eph. 6. 1. and are called the parents of our bodies; and the Lord the Father of our spirits and consciences. Heb. 12. 9. And in this case we have a rule: Matth. 23. 9. Call no man father upon earth, for one is your father which is in heaven.

The Use of this Doctrine is manifold. First: For the justifying of our Religion against one of the chief objections the Papists make against it, (namely, that it is new, and no elder then Luther) and for the confirming our hearts against it. If this should be true, it were indeed sufficient to prove it a false Religion. But first it should not seem strange to us to have the true Religion of God charged with novelty. This is an old slander, What new doctrine is this, say the Jews of Christ's 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, even in the darkest times of Popery. And though Master Luther were God's blessed instrument to bring it to light in this last age, as Hilkia was of finding the book of God's 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 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.

2. For defending of our selves against the imputation of vndutifulnesse towards our ancestors which the Papists also cast upon us, as if by professing this Religion we did condemn all our forefathers. 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, as may evidently be proved by story. Neither should this seem strange, since we know the Lord hath been wont at such times, and in such places as he hath denied the ordinary means of grace unto, to preserve, instruct, and save his Elect extraordinarily: so he had 7000. in the ten Tribes that had not once bowed their knee to Baal, 1. King. 19. 18. So he wrought faith in Rahab while she lived among the cursed Canaanites, Heb. 11. 31. And in the wise men while they lived 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 fundamental point of faith the doctrine of justification) at the hour of death; which we have no cause to doubt of, not only because the Scripture hath revealed that the Lord useth to call some at the last hour, Matth. 20. 6, 7. But because we find by experience, that even nowadays, 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, because they sin against the light that is so clearly revealed, yea many of them in Apostasy, from the truth they had formerly professed. Yet even nowadays 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; because we know by those monuments of piety that they left behind them, that they had the zeal of God in them, which is a good ground of hope, as we may see, Paul's hearty desire and prayer to God for Israel was that they might be saved, because they had the zeal of God, Rom. 10. 1, 2. 4. Say the Papists could certainly prove that our ancestors did both live and die Papists, yet is it no vndutifulnesse in us, to swerve from their example in that wherein we are sure they swerued from the Word of God: and we are oft charged in the Scripture not to make the example of our forefathers the rule of our conscience in this case, as we have heard.

3. For the discovering of the weak foundations that most Papists have to build their conscience on in the matter of their Religion, which is no more but this, that their parents and ancestors were of that faith, and not Papists 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 neighbors, and of their forefathers.

4. For the convincing of Popery to be a false Religion, even by this their own argument, that it is a new Doctrine, 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. We are able to name the first authors of many of their corruptions. 2. Though we could not prove they sprung up since the Apostles times, nor name the time when they first were broached, it would not follow from thence, that their Religion is the faith that was first delivered by the Apostles. 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. Jude 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 cannot be named. 4. The Reason is evident, why the errors of Popery were not easily discerned at the first, nor opposed: 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. 3. Though we had no other reason to prove their Religion to be new, this is sufficient, that it is not grounded upon the holy Scriptures.

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

T Hese words contain the answer, that our Savior giveth unto that question and doubt, which the woman of Samaria had propounded to him in the former verse. Her question was (as we have heard) concerning the place of God's worship; yet not concerning the place of God's moral worship; (for she knew well enough, that the Jews used to pray, and to read, and preach; not in Jerusalem only, but in all their Synag gues.) But her question was, concerning the place of God's solemn worship, which stood in sacrifices and other ceremonies, appointed in Moses Law; which the Jews held might be performed only in Jerusalem; the Samaritans only in the Temple they had upon mount Gerizim. This she (being ignorant and superstitious) esteemed to be the only worship of God. And concerning the place where this worship was to be performed, she desires to be resolved by our Savior Christ. Our Saviors answer to her question consists of two parts. 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, and that is set down in the three verses following. The sum of the first part of his answer, which is contained in this 21. verse, (and concerns the place of God's worship) is this: that though the time had been, that the Jews (by good warrant of God's Word) had held Jerusalem and the Temple there, and the Samaritans (out of their superstition) had held mount Gerezim and the Temple there, holier then any other place in the world besides, and that the worship done there (even for the place sake) was more acceptable to God, then if it had been done in any other place; yet the time was now at hand, that all difference of places for God's worship should be taken away, and this partition-wall that was between the Jews, and the Samaritans, and all other nations, should be broken: and that therefore there was no cause, she should trouble her self about the place of God's worship, to know whether of the two places were the holier, or the better to serve God in. And this he is not content barely to affirm, but confirms it to her by a vehement asseveration; Woman, believe me, this is so. 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 moment, that God in his eternal counsel had set for the abrogation of the ceremonial Law; and that was the time of his death, and Passion, when so soon as he had said, John 19. 30. It is finished; He gave up the Ghost, and presently the veil of the Temple was rent from the top to the bottom, Matth. 27. 51. From that hour there was no more holiness in the Temple then in any other place.

2. By saying the hour cometh, and not shall come, his meaning is to note, It should come presently. So Micah 7. 4. The day of thy watchmen and thy visitation cometh. So Psal. 37. 13. he seeth that his day is coming.

3. That when he saith, they shall worship God, neither in this mount, nor at Jerusalem, 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 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, nor be addicted to those places, more then to any other.

4. That when he saith, ye shall neither in this mount, nor at Jerusalem, &c. speaking to one person in the Plural Number, he meaneth all such, 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.

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 1 Cor. 8. 6. There is but one God, which is the Father, Ephes. 4. 6. One God and Father of all, which is above all, and through all, and in you all. And the reasons, why God is called the Father, are these. 1. Because he is the fountain of our being, and of our whole well-fare. As Mal. 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; so soon as God's Spirit makes us able to pray, it teacheth us to cry Abba Father Gal. 4. 6. And our Savior of all the names, and attributes of God, teacheth us to call him by that name, when we would pray unto him, Matth. 6. 9. 3. In this place specially he calls him the Father, rather then God, to meet with the superstitious conceit this woman had of her Fathers; and to teach her, that in the matter of her conscience, and Religion, one Father only is to be acknowledged, even the Lord; according to that: Matth. 23. 9. Call no man your Father upon earth, for one is your Father which is in heaven.

These words then thus interpreted, divide themselves into two parts.

1. The asseveration whereby he confirms and seeks to persuade this Woman in the Doctrine that he teacheth, in these words. Woman believe me.

2. The Doctrine it self which he teacheth, and confirmeth to her by this asseveration; The hour cometh, when ye shall neither in this mountain, nor at Jerusalem worship the father. Now that we may receive instruction from the first part; it is to be observed here, that our Savior 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, as being a Doctrine indeed which the Jews were not fit to hear; he useth no proof and authority to confirm it unto her, but his own bare testimony, Woman believe me, as if he should have said; rest not thy conscience upon the example of thy forefathers, nor of thy neighbors: give not credit unto them in this case; believe me, give credit to me.

Whence we learn this Doctrine: This honor is due to Christ, and to him alone to be believed in matter of Doctrine upon his own Word. None of all the Prophets durst challenge this to themselves, but as they that came not in their own name, but were only messengers from another; and interpreters of the will of another; they delivered their Doctrine always under this warrant, Thus saith the Lord, Ier. 2. 2. Ezech. 2. 4. Nor any of the Apostles: 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. They did not desire that anything should be received into the Church upon their credit, but they did carefully shun this, as an high presumption. This was the speech of the Prophets, Isaiah 21. 10. That which I have heard of the Lord of hosts, the God of Israel, have I shown unto you. And this was the speech of the Apostle, 1. Cor. 11. 23. I have received of the Lord, that which I have delivered unto you. And on the other side, we shall find our Savior taught after another fashion, not as an interpreter of the law, but as the law-giver himself, Luke 4. 32. They were astonied at his doctrine, for his Word was with power, and Matth. 7. 29, He taught as one having authority, and not as the Scribes; nor as any other teachers were wont to do. Indeed, he oft confirms his Doctrine by Scripture, John 6. 45. Luke 19. 46. and 24. 46. This he did 1. Either in respect of their weakness, whom he did instruct; 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 (saith he, John 5. 34.) but these things I say that ye may be saved. 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, and to give us an example. But that was more then he was bound to do, or then he was wont usually to do. Therefore this was the usual confirmation he gave of his Doctrine, John 3. 3. 5. Verily, verily I say unto you. And against all the false interpretations of the law of God, that had been delivered by the ancient fathers, he opposeth no more but his own authority, ye have heard that it was said thus and thus to them of old time. But I say unto you, thus and thus, Matth. 5. 22.

The Reasons of the Doctrine are two. 1. The Reason why our Savior was to be believed on his bare word, is, because even as he was man, there was no sin nor error in him, 1. Pet. 2. 22. He did no sin, neither was there guile found in his mouth. But he was more then man, he was God himself. 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 anything by Scripture. Every word he spake, was the Word of God, and therefore credit was of right due unto it, without any further proof. It was he that said, Pro. 8. 8. All the words of my mouth are righteous.

2. The Reason why no man's word is to be taken in matters of Doctrine, or Religion, is this; because all men are subject unto error, 1. Cor. 13. 9. There is imperfection in our knowledge, and imperfection in our prophesying and teaching of others, Rom. 3. 4. Let God be true, and every man a liar. This is proper to God, that he cannot be deceived himself, nor deceive others. And God's people have been in great danger, in giving too much credit and authority even unto very good men, as we may see in these three examples, first, that of the old Prophet, 1. King. 13. 18. that of Peter, Gal. 2. 13. and that of the brethren, who disuaded Paul from going to Jerusalem, Acts 21. 12.

This Doctrine serveth both for exhortation, and for reproof.

The first Use is to exhort everyone of us, to give this glory unto Christ, as to believe him upon his Word, to give credit unto the Word of God, even without the testimony or authority of any man: yea though we see no reason for it; yea though it seem never so contrary unto our own reason. We must in this case be like Pythagoras his scholars, and so rest in that 〈 in non-Latin alphabet 〉 . When once we hear, Thus saith the Lord, this must suffice us, instead of all reason: here we must rest and satisfy our selves. This is called the obedience of faith, Rom. 16. 26. Yea this is the first and chief obedience that God requires of us; discente •… oportet credere. 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 have attained to this simplicity, we shall never become wise unto salvation, nor come to any comfortable certainty in the matters of Religion. This is that simplicity which is spoken of, Psal. 19. 7. The testimony of the Lord is sure, and giveth wisdom to the simple, and Pro. 1. 4. To give unto the simple sharpness of wit.

The second Use of this Doctrine, is, to dissuade us from giving that honor unto any man, as to receive anything in Religion upon his word or credit. For this honor as you have heard, belongeth unto Christa lone. The Apostle requires indeed, that God's people should obey them that have the oversight of them, and subject themselves, Heb. 13. 17. But this obedience is not Coeca obedientia, such as the Jesuits bind themselves and their scholars unto, absolute obedience, to receive and believe everything that they teach: but there is liberty and commandment also given to all God's people, to try the Doctrine of their teachers, whether it be agreeable to the Word of God or no; and accordingly to receive or reject it. You know that the Bereans are commended for doing this: though they had no meaner teachers then Paul and Silas, Acts 17. 11. And it was to the people, that that commandment was given, 1. Thess. 5. 20, •… 1. Despise not prophecyings, prove all things, and 1. John. 4. 1. believe not every spirit, but try the spirits whether they be of God.

The third Use of this Doctrine is for reproof. For many there be that give too little credit unto Christ, and too much unto man.

1. The Papists give every whit as much credit unto the Church, as they do unto the Word of God, nay more a great deal. They will not believe the Scripture, unless the Church give testimony unto it: but the Church they will believe even in those things, wherein the Scripture gives no testimony to it at all. Let the Scripture teach anything never so plainly, never so clearly, they will still make doubt of the meaning of it: and how know you this to be the meaning say they? as if the Scriptures (of which the Holy Ghost saith, Rom. 15. 4. What soever is written, is written for our learning, and 2. Tim. 3. 16. The whole Scripture is profitable to instruction, were uttered, and written like Apolloes oracles, so darkly, as none could have any certainty of the meaning of them; on the other side let the Church hold anything, be it never so absurd, so contrary to Religion, and to reason also; yet may there not any question be made of it. So that to them doubtless that curse belongeth, Ier. 17. 5. Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord.

2. The disputer of the world, of whom the Apostle speaketh, 1. Cor. 1. 20. Where is the disputer of this world? ( 〈 in non-Latin alphabet 〉 ) such as will receive no more in Religion then they can see reason for: Scripture will not serve their turn, they must have reason. Such as give liberty to themselves, not only to nourish in their own hearts many reasonings and oppositions against such truths, as are manifestly taught in the holy Scripture; but dare also openly reason, and maintain argument against the Word of God. 1. I blame not any for asking, doubting, or making question of the meaning of such places of Scripture, as are obscure, (as some places indeed are, 2. Pet. 3. 16.) For the Disciples did so (Mar. 4. 20.) and are not reproved for it. But this I blame, that they dare reason against such places of Scripture, as are plain and manifest. 2. I do not deny, but a Christian may desire to know the reason of that he holds and believes in Religion, 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. For everyone 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. 1. Cor. 14. 20. and the blessed Virgin is not blamed for asking with this mind; How can this be? Luke 1. 34. But it is a dangerous sin, not to rest in the authority of the Scripture, not to count it, 〈 in non-Latin alphabet 〉 . Let every man take heed how he gives himself liberty to cavil and dispute against such truths, as are clearly revealed in the Scripture; that is that which the Apostle doth so reprove, Rom. 9. 19. 20. speaking of the high mystery of God's Predestination, Thou wilt say then unto me, why doth he yet find fault? for who hath resisted his will? Nay, but ô man who art thou that repliest against God? Those things which we cannot understand, we must admire, and say, as the Apostle doth, Rom. 11. 33. O the depth, &c. Laying the fault not upon the Scriptures; 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 mysteries, as it is not possible for man by reason, and by light of nature to conceive: nay indeed the whole doctrine of the Gospel is so, we speak the wisdom in a mystery saith the Apostle, 1. Cor. 2. 7. and 1. Tim. 3. 16. Great is the mystery of godliness, yea the more a man excelleth 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. It is God only, that by the supernatural light of his Spirit revealeth these things. Matth. 16. 17. And God will reveal it to none, but to those that are meek and humble, to none that have such high conceit of themselves, and attribute so much to their own reason, Psal. 25. 9. the meek will he teach his way.

3. The curious hearer that disdains that Ministry, as unlearned, and of no worth, that brings no other authority, nor other testimonies, but the testimony of the Word of God; 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, even to make men wise unto salvation; 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 every man is subject to error, Rom. 3. 4.

4. The careless hearer, that never examines what he hears, but receives everything upon the credit of such as teach him. It is the commandment of Christ, Mark 4. 24. Take heed what you hear. 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 everything, 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 lead. 2. Cor. 12. 2. Three benefits Christians should find in this, if they would examine by the word whatsoever they hear, and labor to see the ground of it in the Scripture, before they receive it.

1. They should grow to certainty in that they hold, when their faith shall stand not in the wisdom of men, but of the power of God, as the Apostle speaketh, 1. Cor. 2. 5. so cannot the other.

2. They would persevere, and hold fast that they have learned, Matth. 13. 44. When he had withdrawn himself, and examined the treasure, he sold all for it. Contrarily, he that incontinently and over-hastily received the Word, was soon gone, Matth. 13. 21.

3. They would obey, and make conscience of the practice of that they know, so cannot the other, when the Apostle speaketh of the obedience of the Thessalonians, and of the power his Ministry had in their hearts and lives, he gives this for the reason of it, 1. Thess. 2. 13. that they received the Word of God which they heard of him, not as the word of man, but as it was indeed the Word of God, which also did work effectually in them that believed. 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, Heb. 4. 12. that it is lively and mighty in operation.

Lecture the three and thirtieth, November 28. 1609.

THe last day we heard, that this verse containeth the first part of Christ's answer to the question that this Woman propounded to him, 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 hour cometh, &c. The asseveration we finished the last day, it remaineth now we come to the Doctrine it self.

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, or put more holiness in Mount Gerizim (or Jerusalem either) then in any other place. So that the Doctrine we are to learn from these words, is this,

That this is one benefit we have by the death of our Savior, that now all religious difference of places is taken away; no one place is holier then another. Before I confirm this Doctrine, I will clear it from an objection that may be made against it. If all difference of places be taken away, then it seems a man may serve God in his shop, or chamber as well as in the Church. I answer. 1. Our Savior compares not private places with public; but public with public, private with private. 2. It is true indeed, there is more respect to be had, and more good to be received by the service, that is done to God in the Church, then by that that is done in any private house. For the Apostle speaks of this, as of a fearful sin, and step unto the unpardonable sin, to forsake the assemblies, 〈 in non-Latin alphabet 〉 , Heb. 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, 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, and while he opened to us the Scriptures, say the Disciples, Luke 24. 32. and to convey God's Spirit and grace into us, and is therefore called the ministration of the spirit, 2. Cor. 3. 8. 2. We have the example of the zeal and devotion, and cheerfulness of other of God's servants, with whom we join; which is of great force to correct our own sluggishness and drowsiness, and to quicken God's graces in us, Your zeal provoked many, (saith Paul) 2. Cor. 9. 2. And David professeth 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, but very many wicked men have found in their own experience, that as it is said of Saul, when he came among the Prophets, though he came even with evil mind; yet another heart was given him, & the Spirit of God came upon him also, 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, then there can be in those, that any of them shall make severally and apart. The joint forces of many, must needs prevail more with God, then if they were single. Prayer therefore is compared to seeking and knocking, Matth. 7. 7. And when many seek a thing, there is more hope of finding: when many knock at heaven gates, they will be the better heard, Matth. 18. 19. Verily I say unto you that if two of you (much more if many) shall agree on earth upon anything, whatsoever they shall desire, it shall be given them of my Father which is in heaven. See the force of public prayer, wherein many of God's servants do join together. Therefore God's people at such times as they have most desired to prevail with God in prayer, have been careful to gather together, as public assemblies, as they could possibly, •… oel 〈◊〉 . 15, 6. vt supra pag. 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 service we do to God in the Church, is to be preferred before that we can do in any other place; not for any holiness that is in the place it self. And so much for the clearing of the Doctrine from the objection that might be made against it. Now I come to the confirmation of it. And to this purpose we must observe a notable difference in this case, between the time before the death of our Savior Christ, and that that followed.

Before our Saviors death we shall read of diverse places, that were holier then others.

1. The whole land of Canaan, (because it was a type of the Church of Christ, and of the kingdom of heaven) was esteemed by God's people a better and more holy place then any other in the world. That (among other reasons) made Jacob and Joseph to be so desirous to be buried there. Five things are worthy to be observed in Jacob's 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 offense. Of Jacob we read he calls Joseph, and chargeth him, Gen. 47. 29. 31. And not contenting himself with that, he chargeth all his sons with it. Gen. 49. 29. 2. When? immediately before his death; as a matter that he had the greatest care of, Gen. 47. 29. 3. In what manner? exceeding affectionately and earnestly, Gen. 47. 29. If I have found grace in thy sight, deal mercifully and truly with me, bury me not I pray thee in Egypt. 4. He bound his good son Joseph by oath to it, and would not take his word, Gen. 47. 29. 31. 5. When he had gotten Joseph 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: namely such, as wherein God did manifest himself in a special, and sensible manner. 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 Joshua, Josh. 5. 15. And the Mount wherein he was transfigured is called by Peter, The Holy Mount, 1. Pet. 1. 18. But these places were no longer accounted holy, then during the time of this special presence of the Lord in them. Neither can we read that any of God's people did either go on pilgrimage to those places after, or gave any religious respect unto them.

3. Jerusalem, because it was the place that the Lord had chosen to put his name there, was ever (from the days of David to Christ's time) holier then any other place of the world beside. It is called the holy City, Matth. 4. 5. yea even to the very moment of Christ's death it so continued, notwithstanding the marvelous sins and corruptions of it, it is called the holy City still, Matth. 27. 53.

4. The Temple (because God had hallowed it to put his name there forever, 2. Chron. 7. 16.) was yet a more holy place then any other place in Jerusalem, and is therefore oft called, The holy Temple, Psal. 5. 8. Five things there be that show their Temple to have been a most holy place, 1. God's people were bound wheresoever they dwelt, 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 came even from Ethiopia to worship there, Acts 8. 27. 2. Many parts of God's worship they might perform nowhere, but only there, thither shall ye bring all that I command you, your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all the choice vows, which ye vow unto the Lord, Deut. 12. 11. 3. Those parts of God's service which they might perform in other places, (as prayer, even private prayer) was much better and more pleasing to God, and more available to their comfort there then in any other place. In which respect it is called; Matth. 21. 12. The house of prayer. And 2. Chron. 7. 15. Mine eyes shall be open, and mine ears attentive to the prayer made in this place. Therefore David desired to behold God's 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, 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, even to make her secret prayers there, 1. Samuel 1. 12. She continued praying before the Lord. David went thither to make his private prayers, 2. Sam. 7. 18. So did the good Publican, Luke 18. 10. Yea 4. when they could not go thither to pray, 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, and such religious reverence did God's people bear unto it; that after the Chaldeans had burnt it, they honored the very place where it had stood, and esteemed it holier then any other. This appears by those 80. persons whom Ishmael murdered, Ier. 41. 5. And by Daniel's opening his windows towards Jerusalem 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. For there was a place, where the people stood separated from the Priests, Luke 1. 10. And this was an holy place, so holy, that Mar. 11. 16. Christ would not suffer any to carry any vessel through it. And there was a place where the Priests executed their Ministry, which was holier then that, that the people stood in, and is therefore called the holy place, Levite. 16. 30. And 3. there was a place which the high Priest might only enter into, and that but once a year, and that is called the Holy of holies, the holiest place of all, Heb. 9. 3. Now since the death of Christ, there is no place of the world, holier then other. No nation is holy as the Land of Canaan was, no town as Jerusalem, no place where God is worshipped, as the Temple was. Prayer is as available with God in one place as in another. 1. Private prayer is so. For 1. Cor. 1. 2. Paul describes the faithful to be such as call upon God in every place. 2. Public prayer is so, 1. Tim. 2. 8. I will that men pray everywhere. 3. Generally the whole worship of God is so, Matth. 18. 2. Wheresoever two or three are gathered together in my name, &c. And this the Lord foretold to his Prophets, as a singular privilege, that should come to the Church in the days of the Gospel, Zeph. 2. 11. Every man in all the parts of the heathen, shall worship God from his own place, Mal. 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 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, and a pillar by the border thereof. And if this privilege was vouchsafed to Egypt, which of all nations had most of all provoked God, how much more to other nations?

To make this truth the more evident to the world. As the veil of the Temple did rend immediately upon Christ's 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: Luke 19. 44. They shall make thee even with the ground, and not leave in thee a stone upon a stone. And as Daniel Chap. 9. 26. Long before prophesied that the Romans should destroy both the City and the Sanctuary. The Reasons of this great alteration and change; why this great difference, that was in places before, is now quite taken away; why Jerusalem and the Temple lost all that holiness, that was in them before, are principally four. 1. Because by Christ's coming (and specially by his death) all that was fulfilled, that was signified by the Temple. For the Temple was but a type and shadow of Christ's humanity, as our Savior himself witnesseth: John 2. 21. And the proportion stands in two points. 1. As the Lord dwelt in the Temple, and his glory sensibly appeared in it, 1. Kings 8. 11. So all the fullness of the God-head did dwell bodily, and personally in Christ, Col. 〈◊〉 . 9. 2. As no sacrifice was acceptable to God, unless it were offered in the Temple, So none of our prayers, and spiritual sacrifices, are acceptable unto God, 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's death, all difference of persons is taken away; and all nations are as acceptable to God, as the Jews were: Acts 10. 34, 35. Of a truth I perceive, God is no accepter of persons: but in every nation, he that feareth God and worketh righteousness, is accepted of him, Gal. 3. 28. For there is neither Jew nor Grecian, bond nor free, male nor female: for ye are all one in Christ. And therefore all difference of places must needs also be taken away. For this difference of places, was as a partition-wall, between the Jews and all the Gentiles: Ephes. 2. 14, 15. He is our peace, which hath made of both, one, and hath broken the stop of the partition-wall, in abrogating through his flesh the hatred, the law of commandment, which standeth in ordinances. 3. The grievous sins, whereby Jerusalem, and the Temple were defiled, caused God to destroy and profane it; and of the most holy and honorable place, to make it the most miserable and abhominable of all the places of the world. For the profanation of the Temple, our Savior tells them, they should see, Matth. 24. 15. the abomination of desolation (that is an abominable desolation) stand in the holy place. And for the destruction of it, it was such as never the like happened to any place. According as the Lord said: Ier. 26. 9. I will make this place as Shilo, and this City a curse to all the inhabitants of the earth: So miserable a destruction, that our Savior saith, they should cry, Luke 23. 30. to the mountains, fall on us, and to the hills, cover us. And this is reckoned to be the cause of it: Matth. 23. 37, 38. Jerusalem, Jerusalem, which killest the Prophets, and stonest them that are sent to thee. How often would I have gathered thy children together, as the Hen gathereth her chickens under her wings, and ye would not? Behold your habitation shall be left unto you desolate. 4. The Lord hath not since the destruction of the Temple and City of Jerusalem, sanctified any other place in the world, or consecrated it to a more holy use then the rest; and it is God's institution and Word only, that can make anything, 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. The Sabbath is an holier day then all the rest; because the Lord by his institution sanctified it: Exod. 20. 11. The Water in Baptism is holy, because the Lord in his Word hath consecrated it to that holy use; God sanctifieth and cleanseth us with the washing of water by the word, Ephes. 5. 26. The Bread and Wine in the Lord's Supper are holy, because the Lord appointed them to be used in that holy action, he took Bread and Wine, and after he had blessed them by his prayer and thanksgiving, used them in this holy action as signs of his Body and Blood, and Seals of the new Covenant, Matth. 26. 26, 27. Luke 22.

The Use of this Doctrine is threefold. 1. To reprove sundry superstitions of the Papists, 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. This is counted a chief work of piety, and devotion among them. Five Reasons there are against this superstition. 1. Nothing can make a place, or ought else holy, but the ordinance and institution of God, as we have heard. 2. Of all places, Jerusalem doth 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, Matth. 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, yet ought not such religious respect to be had to those places for them. For, for this cause the place where Moses was buried (even under the Law when some places were holier then other) was so carefully concealed, least the people of God should give religious respect unto it. Deut. 34. 6. Yea, Michael strove, and disputed with the devil about this point: Jude 9. 5. It is Judaism and a denial of Christ to be come, to hold that one place is holier then another, 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. For they hold, that it is more beneficial to the dead, to be buried in the Church-yard, then out of it; and in the Church more then in the Church-yard; and in the Chancel more then in the Church; and near the high Altar, more then in any other place of the Chancel; and that upon this conceit, that these places are consecrated and hallowed, that they are holier then other places are. 1. I do not deny, 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 honor done to some Christians, then to others, even in the place of their burial, it was an honor lawfully done unto Hezekiah, that he was buried in the chiefest of the Sepulchers of the sons of David, 2. Chron. 32. 33. But to put any holiness in this thing, 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. Whereas it is evident by that hath been said, that our houses and chambers are in themselves, as holy places, as the Churches are. 2. That for private and secret prayer they are fitter places then any Church: When thou prayest enter into thy closet, and when thou hast shut the door, pray to thy father which is in secret, Matth. 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. For the Temple (say they) should be built towards the East, and we should worship towards the East. Whereas, it is not religiously material, which way our Churches stand, or which way we turn our selves in prayer, so our hearts be lifted up and directed to our Father which is in heaven. Yet if any part of Heaven be more unfit for us to turn our faces towards in prayer then other, the East is the vnfittest. Because we find Idolaters blamed for doing so: Ezekiel 8. 16. Which we cannot find noted of any other part. 2. Though the matter it self be of small moment, yet to put holiness in it, is a great sin, as is evident by that bitter invective our Savior maketh against the Pharisees and Jews, for the holiness they put in washing of hands and cups and such like things, Mark 7. 6. 9.

The second Use of this Doctrine is, to exhort us, that since we have learned that this is one chief privilege, we have by Christ's death, that all religious difference of places is taken away, and our nation now is as holy as Canaan, our towns as Jerusalem, our houses as the Temple, we should therefore make use of this privilege in serving God, not in our Temples only, but in our houses also, in establishing the exercises of Religion in our families, and using them there constantly and conscionably. 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: Rom. 16. 5. Col. 4. 15. Philemon 2. Under the Law they were wont to dedicate 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, yet the equity remains, and we also should dedicate our houses unto God; and that can we do no better way then this: 2. Sam. 6. 11. God blessed the house of Obed-edom, while the Ark was entertained in it. And how can this choose, but bring a blessing from God upon our dwellings; if he were served constantly in them. Contrarily, Ier. 10. 25. There is a Prophetical imprecation against those families, wherein no prayer is used.

The third Use of this Doctrine is, to teach us, that such is the severity of God against sin, that he will not only plague them that commit it; but curse the very place where it hath been committed. Jerusalem and the House of God, may be an example to all places in the world in this point. For what places in the world had so many privileges as Jerusalem and the Temple there? Of which it is said, 2. Chron. 7. 16. I have now chosen and sanctified this place, that my name may be there forever: and mine eyes and mine heart shall be there perpetually: 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 Jerusalem: and yet behold how the sins committed therein, made it the most accursed place in the world. 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, and their houses, and all that they have, God keeps such a fence, as Satan cannot hurt them: Job 1. 10. It is the protection of God alone, that keeps our houses from the calamities of fire within, and lightning from heaven, and from the annoyance and molestation of evil spirits, and other judgments. 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. 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, saith the Lord, Ier. 32. 29. The curse shall enter into the house of the thief, and of him that sweareth falsely, and it shall remain in the midst of it, and it shall consume it with the timber thereof and the stones thereof, Zach. 5. 4. Destruction shall dwell in his tabernacle, because it is none of his, brimstone shall be scattered upon his habitation, Job 15. 15. O that men would believe this! Then would Victualers, either not endure such swearing, uncleanness, and drunkenness in their houses; or if they could not avoid it (living in that calling) they would give it over. Then would Masters of families not content themselves, to be themselves free from swearing, drunkenness, and filthiness; but would put these sins far from their Tabernacles also, as Eliphaz speaketh, Job 22. 23.

Lecture the four and thirtieth, December 5. 1609.

WE have already heard that the answer which our Savior maketh to the question that this woman moved unto him, consisteth of two parts. The first concerneth 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. The second concerneth the worship it self about which she moved her question; namely, the ceremonial worship that was done to God in Jerusalem, and mount Gerizim; and this part of his answer is contained in this part of the verse that I have now read, and those two that follow it. The sum and effect of this part of his answer is this: that though the worship which the Jews did to God, were far better then that of the Samaritans; yet this ceremonial worship about which she is now so inquisitive, whether it were that, that the Jews used, or that, that the Samaritans used, was not so much to be esteemed, as she conceived; but should shortly be abolished, and instead 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. So that these three verses divide themselves into two parts, 1. A commendation of that outward worship of God, that the Jews used in comparison of that of the Samaritans, and that is set down in this verse. 2. A discommendation of that outward worship of God, that the Jews used in comparison of that, which God would shortly establish in his Church; and that is contained in the two verses following. In this verse, he commendeth the Religion and worship of God that the Jews used and prefers it before that of the Samaritans, by this argument; because the Samaritans worshipped they knew not what. But so did not the Jews, and that he proves, because salvation was of the Jews. The obscurity that is in any of these words, I will clear, and interpret it, as I come to the handling of the Doctrines that arise out of them. 1. Then we are to observe here, that our Savior saith, they worshipped they knew not what. How could that be, seeing: 1. They knew that they worshipped the true God, even the same God that the Jews did. For so say they to Zerubbabel; Ezra 4. 2. We seek JEHOVAH your God as ye do. Yea the Holy Ghost saith of them: 2. Kings 17. 3. Thus they feared the Lord, and appointed Priests, out of themselves for the high places, who prepared for them sacrifices in the house of the high places. 2. They knew what manner of worship they gave unto him. For they offered sacrifices unto him: Ezra 4. 2. They served him as they were taught and directed by one of the Priests that had served in Israel, before they were carried away captive by the Assyrians, 2. Kings 17. 28. One of those Priests came and dwelt in Bethel, and taught them how they should serve the Lord. What then doth our Savior mean to say, they worshipped they knew not what? Surely, because they did not know him by his Word, they did not worship him according to his Word. Therefore they are said to worship they know not what. 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, nor after their customs, nor after the Law, nor after the commandment which the Lord commanded the children of Jacob. On the other side, because the Jews had the Word of God, they knew God by his Word, the worship they did to him, was appointed by his Word. Therefore are they said, to worship what they knew. And this interpretation is further confirmed by the words that follow: Salvation is of the Jews. For what means he by salvation? Surely the Word, the Doctrine and means of salvation: as it is also called: Heb. 2. 5. How shall we escape, if we neglect so great salvation. This was the chief Prerogatiue the Jews had above others. So that these words, salvation is of the Jews, are the very same in effect with that which the Prophet Isaiah hath, Isaiah 2. 3. The Law shall go from Zion, and the Word of the Lord from Jerusalem. So that the first Doctrine we are to learn is this:

That no man can know or serve God aright without the direction of his Word. The Doctrine hath two branches. 1. No man can know God aright, nor conceive rightly of him, 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, but an Idol and fancy of their own, Psal. 76. 1. God is known in Judah. On the other side it is said of all natural men: Gal. 4. 8. But even then when ye knew not God, ye did service unto them, which by nature are not God's. So it is said of the ten Tribes: 2. Chron. 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. True it is, God makes himself known not to his Church only by his Word, but to all the world by his works. 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 God-head, are seen ever since the Creation of the World, being considered in his works. Yea he saith of all the Gentiles that (verse. 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, for (saith he) God hath shown it unto them. So that there is no man living, but he hath even by nature some knowledge of the true God in him. But this is not the true knowledge of God, it is not a comfortable and saving knowledge of him. Sundry notable differences may be observed between the knowledge of God, men attain to by the light of nature, or by the creatures, and that which is attained to by the Word. 1. That serves to make men only without excuse, 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, and I am. 1. 21. it is said to be able to save the soul.

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, and know not what to think of him, Rom. 1. 21. Though they knew God, yet they became vain in their imaginations, and their foolish hearts were full of darkness. But the Word revealeth God unto us, so clearly and so certainly, that the simplest may know him, Psal. 19. 7. The testimony of the Lord is sure, and giveth wisdom to the simple.

Thirdly, the knowledge of God that is gotten 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: but the knowledge of God that is gotten by the Word, hath power to convert the soul, Psalm. 19. 7.

Fourthly, the knowledge of God that is gotten by other means, brings no comfort nor joy to the soul, but worketh in it rather a slavish fear of him, Eccl. 1. 14. I have seen all the works that are done under the sun; and behold all is vanity and vexation of spirit: and verse 18. in much wisdom there is much grief, and he that increaseth knowledge increaseth sorrow, but the knowledge of God, we attain to by the Word rejoiceth the heart, so as the better we know him, the more comfort we have in him, Psal. 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. The second branch of the Doctrine shall be made as plain unto you, that no man can worship God aright, but by the direction of his Word. No service can please God, but that that is done by direction, and in obedience to his Word. When the Lord had forbidden his people to serve him as the Canaanites had done, he adds, Deut. 12. 32. Whatsoever I command you, take heed you do it; thou shalt add nothing thereto, nor take ought there-from; that is, do neither more nor less in my service then I have appointed. Say that we do that in his service which he hath not forbidden, yet if he hath not commanded it, we highly offend him, as is plain in the case of Nadab and Abihn, They offered strange fire before the Lord which he commanded them not, and there went out fire from the Lord and devoured them, Levite. 10. 1, 2. When the Tabernacle was to be built, Moses (though a wise and holy man was not to be trusted with anything, but straitly charged, Heb. 8. 5. See, said he, that thou make all things according to the pattern shown to thee in the Mount. This charge was four times repeated, Exod. 25. 9. 40. and 26. 30. and 27. 28. And it is said when all was done. Exod. 39. 43. Moses beheld that they had done all in every point as the Lord commanded, and he blessed them. So when mention is made that Solomon set the courses of the Priests and singers, and of the Porters for the House of God; least we should think he did it of his own head; his warrant is set down, and its expressly said, For so was the commandment of David, the man of God, 2. Chron. 8. 14. And yet more plainly, 2. Chron 29. 25. When Hezekiah appointed the Levites to use in the Church of God, Cymbals, and Viols, and Harps, least we should think he took upon him to appoint anything in God's service, its said, He did it according to the commandment of David and Gad the Kings seer, and Nathan the Prophet. For the commandment was by the hand of the Lord, and by the hand of his Prophets. See how precise God would have us to be in sticking close to the direction of his Word, in the matter of his worship. Yea it is certain, when we do him any service, that he hath not appointed us in his Word, we serve not him, but we serve an Idol. This is plain 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 Idol of their own brain. They worshipped they knew not what. Why so? Because they made not the Word the rule of their worship: but the custom of the country, 2. King. 17. 34. 40. Yea while men think they serve the Lord, they serve the devil, if the worship they do to God, be not grounded upon his Word. This is plain in three examples.

1. It is certain, the Gentiles (as they had some knowledge of the true God, Rom. 1. 21. so) in all their superstitions they intended to worship him. For so Paul tells the Athenians, he preached no other God to them, but the same whom they did worship. Acts 17. 23. Yet it is said of them, 1. Cor. 10. 20. They worshipped devils and not God. Why? because they worshipped him ignorantly, and not according to his Word, Acts 17. 23. they serve the unknown god.

2. Aaron and the Israelites intended to worship the true God in the similitude of the golden Calf, as is plain, Psal. 106. 20. They changed their glory into the similitude of an Ox that eateth grass. And Nehem. 9 •… 8. This is the God (said they) that brought thee out of the land of Egypt, and Exod. 32. 5. Aaron made an Altar before it, and proclaimed, To morrow shall be an Holyday to JEHOVAH. And yet the Lord for this, chargeth them that they had offered a burnt offering to the devil, Levite. 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 have turned quickly out of the way which I commanded.

3. The ten Tribes intended to worship the true God when they erected the two calves, even the same God that was worshipped at Jerusalem, 1. Kings 22. 28. Behold O Israel thy gods, (that is, the similitude 〈1 page duplicate〉 〈1 page duplicate〉 of thy gods) that brought thee out of the land of Egypt. And yet the Holy Ghost saith, they served the devil, 2. Chron. 11. 15. He ordained him Priests for the high places, and for the devils, and for the calves that he made. And why? Because they worshipped him not according to his Word, 2. Chron. 15. 3. Israel hath been without the true God. Why? Because without a Priest to teach and without the Law.

The Reasons of the Doctrine are these.

1. For the first branch. No man knows the Father but the Son, and he to whom the Son will reveal him, Matth. 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, 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. And how can a man be persuaded he pleaseth God in that service he doth to him, unless he have his Word for it. For if we follow our own good intent, while we think we please God, we may most highly offend him, the Jews 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, and compelled them to blaspheme, Acts 26. 11. and he saith that this was then the height of his zeal he persecuted the Church, Phil. 3. 6.

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, and to make our use of it. This was the chief preferment of the Jew above the Samaritan and all others, Romans 3. 1, 2. If any want this, the god that they serve is not the true god, but an Idol, and fancy of their own, 2. Chron. 15. 3. They worship they know not what, whereas we have a comfortable assurance that the worship we do, pleaseth God.

2. If therefore thou desire to serve and please God, let this be thy first care to live under a good Ministry, and to get knowledge, Israel was without the true God, while it was without a teaching Priest, and without the Law, 2. Chron. 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 wisdom to cleave so precisely to the Word, as (in the maters of God's service) not to do anything which thou canst not find warranted by the Word, Psal. 119. 31. I have cleaved to thy testimonies, O Lord confound me not.

4. Conceive no otherwise of God then he hath revealed himself in his Word.

Now if we apply this to our selves, we shall find that the most of our people are in no better case then the Samaritans were; who worshipped they knew not what.

1. Indeed we have the whole Word of God, and so had not they. But is our case ever the better for that? No surely it is so much the worse: they wanted it; we have it and contemn it. 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, Heb. 2. verse 3. How shall we escape if we neglect so great salvation?

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. 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 custom of the place where they live, 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. For it is evident we may truly say to them as our Savior doth here: Ye worship that which ye know not, we worship that which we know. 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. Of them certainly that is spoken, Apoc. 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, and Idols of gold and silver, and of brass and of st •… ne, and of wood, which neither can see, nor bear, nor go. For if the Israelites in Aaron's and Jereboam's time, were truly said to worship devils, when they worshipped the true God under the similitude of a molten Image; 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, nor any false god in or by it. The worshipping of the Virgin Mary, as well as the worshipping of Venu •… , or any of the heathen gods; the kneeling before the picture of God the Father, or Christ crucified, as well as the kneeling before Baal, is a worshipping of devils.

Lecture the five and thirtieth, December 12. 1609.

IN this Verse as we have heard, three things offer themselves to our 〈◊〉 .

1. The fault he findeth with the Samaritans worship, Ye worship that wh •… h y •… e know not.

2. The commendation he gives to the Jews worship, we worship that we know.

3. The reason whereby he justifieth this commendation, he gives to the Jews. For salvation is of the Jews, It followeth now that we proceed to the two last points contained in these words, We worship that we know▪ for salvation is of the Jews. 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 Jews did. 3. That he affirmeth salvation is of the Jews. Then the first Doctrine that we have here to learn, is this;

That our Savior 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, Luke 4. 16. He went into th •… Synagogue on the Sabbath day as his custom was. 2. He was wont to use prayer in his own family, Luke 9. 18. As he was alone praying, his Disciples were with him. 3. He was wont always at his meals to give thanks, and pray to God for his blessing upon the creatures, and that (not only when he was to work a miracle, Matth 14. 19. He 〈◊〉 up to heaven and blessed the food that was prepared, that is, gave thanks and prayed) but ordinarily, Luke 24. 30. As he sat at table, he took the bread and gave thanks. 4. Besides all these kinds of prayer, he was wont to pray in secret, and by himself, Luke 5. •… 6. He kept himself apart in the wilderness and prayed; he used this kind of praying in the morning, Ma •… e 1. 35. In the morning very early before day he arose, and went out into a solitary place and there prayed. He used it also in the evening, Matth. 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 Euening was come, he was there alone. Yea this was his custom, Luke 22. 39. He went as he was wont to the Mount of Olives. 5. He was wont to perform this worship of God with gestures and signs of as much reverence, humility and submission, as we shall read any of God's servants have been wont to do, Luke 2 •… . 41. He knecled down and prayed, Matth 26. 39. He fell on his face and prayed.

The Reason why he was thus diligent in worshipping God, wa •… not so much for his own sake, as for us. For he had no need to pray, for he had all creatures in heaven and earth at command; and by his word was able to do what pleased him, Matth. 8. 8, 9. Speak the word only, and 〈◊〉 〈◊〉 shall be healed. For I am a man also in authority, &c. Why then did he thus use to worship God? surely for our sake only, and not for himself, but in respect of us. Three Reasons there were for it.

1. That he might purchase to us eternal life, it was necessary he should perfectly keep the law: for thus runs the Covenant, Matth. 19. 17. If thou wilt enter into life, keep th •… commandments, yea perfectly Gal 〈◊〉 . 1 •… . 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 righteousness Matth. 7 5. And this is a chief part of that righteousness God requireth of us in his law that we worship him, Mat. 22. 38. This is the first and the great comm •… ndement.

2. That he might give us an example: for that which he speaketh 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 example that you should do as I have done.

3. That he might obtain for us the Spirit of God, whereby we may be made able to do the like, For as the disobedience of Adam, deserved that all his posterity should loose the Image of God, and become like unto him, Rom. 5. 22. By one man sin entered into the world; so the active obedience of Christ hath deserved that God should renew his Image in all the faithful, and give them his quickening spirit, Rom. 8. 2. the Law of the spirit of life in Christ Jesus hath made me free from the law of sin and of death.

The Use of this Doctrine, is to stir everyone of us up to a greater conscience and diligence in all the duties of God's worship, specially in prayer. For if the Son of God (that had not such need to do it in respect of himself) yet used it so constantly, and used it only because the Law requires it of us, and that he might make himself an example to us; and that he might obtain grace for us to do it; 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 observe here, is this, that our Savior in commending the worship and Religion of the Jews, makes himself one of their number, acknowledgeth himself a member of their Church, professeth that himself did worship God as they did; from whence this Doctrine ariseth for our instruction;

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, and such as none of the faithful may make separation from. We shall need no further proof of this Doctrine then the example of our Savior himself. If we consider on the one side how corrupt the State of the Jews Church was in his time, and on the other side how far forth our Savior did communicate with them in the service of God.

1. For the first, what the state of that Church was in his time, we may know if we consider, 1. What the Priests and teachers were 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 unlearned, Matth. 23. 16. 2. They were wicked and ungodly, Matth. 23. 3. 3. They had a corrupt and unlawful entrance into their calling, yea even the high Priest himself. For whereas by God's ordinance he was to hold that office during his life; this office was bought and sold, and made annual, John 11. 49. Caiaphas was high Priest for that year.

2. And what were the people? Surely the most of them in all places where he conversed, were notoriously and obstinately wicked. In Nazareth where he had lived 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 up and thrust him out of the City, and lead him to the edge of an hill to cast him down headlong. 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, Matth. 11. 20, 21. And were the people of Jerusalem any better? you shall perceive that by that affection they shown at the Passion of our Savior. When Pilate a Gentile had made such an offer to them, Luke 23. 18. All the multitude cried at once, not him but Barabbas, and Matth. 27. 25. When Pilate had washed his hands and protested for Christ innocence, then answered all the people and said desperately, his blood b •… on us and our children.

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, Matth. 2 •… . 12, 13. 3. The discipline and censures of the Church were shamefully abused, John 〈◊〉 . 22. The Jews had decreed that if any did confess that Jesus was the Christ, he should be excommunicated, ipsofacto. 4. The Doctrine was corrupt in many points, as you shall find, Matth. 5. 2 •… . 48. 5. Some corruption also was crept into the administration of the Sacraments. For they kept it a day after our Savior, (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. Thus we have seen how corrupt the state of the Church was. And yet mark how our Savior made no separation from it, but communicated with it in the worship of God. 1. When he was an infant he was circumcised, and by that Sacrament incorporated into that Church, Luke 2. 21. 2. When his mother was purified, he was brought to the Temple and presented to the Lord, and an oblation was given 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 every Sabbath wont to join in public prayer with the Congregation that was at Nazareth, Luke 4. 16. 5. He received the Sacrament of Baptism in a Congregation of that people, Luke 3. 21. When all the people was baptized, he was baptized also. 6. He communicated in the Passover with the people, and the Priests, John 2. 13. 7. He allowed his Disciples to hear those teachers, Matth. 23. 12. Yea he commanded the Leper whom he cleansed, to go and show himself to the Priest, and offer his gift in the Temple, Matth. 8. 4.

The Reasons why all men are bound to count such assemblies the true Churches as enjoy the Word and Doctrine of salvation, and may not separate from them for their corruptions, are these.

1. So long as God continueth his Word and the Doctrine of salvation to a people, so long it is evident God dwells among them, and hath not forsaken them, I will set my Tabernacle among you (by which he meaneth his solemn worship, whereof this is a principal part, Levite. 26. 11, 12.) and my soul shall not abhor you. And I will walk among you, and I will be your God, and ye shall be my people. In Judah God is known, his name is great in Israel. Psal. 76. 12. In Salem also is his Tabernacle and his dwelling place in Zion. And till God hath forsaken a Church, no man may forsake it. For shall we be holier and hate corruption more then the Lord? It is no sufficient warrant for any to separate from a Church, because it is guilty of such sins and corruptions as deserve God should forsake it; and for which God in his Word hath threatened that he will forsake it: till it may appear unto us God hath indeed forsaken it, and put in execution that which he hath justly threatened against it, no man may forsake it. Though adultery (either in the man or the wife) give just cause of separation, and that the bond of wedlock should be broken, so as the innocent party may justly forsake the offender, 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, Mal. 2. 15. Esau had justly deserved to loose 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 Jacob, The elder shall serve the younger, Gen. 25. 23. And of Saul and David, that he had rejected the one, and appointed the other to reign in his stead, 1. Sam. 13. 14. and 15. 23. 26. 28, And yet till the Lord saw it good to put this his decree and oracle in execution, and actually to depose the one from his birthright, and the other from his Kingdom, Jacob 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's Church, and be also such as the Lord hath threatened to make no Church, yet till the Lord hath put this his threat in execution, and taken away his tabernacle and worship from it; it is still to be acknowledged and reverenced as the Church of Christ.

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, saith Peter unto our Savior, 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, and the Doctrine of salvation is continued. For the Word and Gospel of Christ is called salvation here, and Heb. 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 do enjoy it, I am. 1. 21. calls it the engrafted Word which is able to save your souls.

To teach us what to judge of our Church, and of the Brownists, that separate themselves from it. 1. We may not deny, but that there is just cause of fear, that God may take away his Tabernacle from amongst us, and remove our Candlestick: Even the general decay of our first love may cause us to to fear it: Apoc. 2. 5. And the great neglect of the Church censures upon scandalous offenders, in respect of that the Apostle saith, know ye not that a little leaven leaveneth the whole lump, 1. Cor. 5. 6. But specially the general increase of all filthy and abhominable sins in the land, Thy Campe shall be holy, that he see no unclean thing in thee, and turn 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 go far off from my Sanctuary? 2. Though we acknowledge our Church to be a true Church, yet may we not communicate with it in any corruptions, that shall be detected or approved to be in it. Herein we have our Saviors example to guide us. Though he esteemed the Church of the Jews to be a true Church, and joined with it in God's worship, yet would he not communicate with it in the least corruption. He would not use so much as their superstitious purifications; Mark 7. 6, 7. When they put off the Passover a day longer then God had appointed, he would not join with them in that; Matth. 26. 17. 3. We should mourn for, and show our dislike to those things that are evil in our Church, so did the faithful before the captivity, Ezek. 9. 4. So did Christ, Luk. 19. 41. But we may not separate our selves, nor deny it to be a true Church for the reasons above alleged.

2. To convince the Papists of error, in their doctrine touching the notes of the true Church. None of their notes are proper and infallible; for the profession and preaching of the true Doctrine in all fundamental points is the only proper and certain note of the true Church: as we see here in the argument Christ useth to prove the Church and worship of the Jews, to be the true worship and Church of God. For salvation is of the Jews. This was the chief privilege, the chief badge and cognizance of the old Church, that the Oracles of God were committed to them, they enjoyed the true Doctrine of salvation, Psal. 147. 19, 20. Rom. 3. 2. And thus doth the Apostle describe the true Church under the Gospel; he calls it the household of God built upon the foundation of the Apostles and Prophets, Jesus Christ himself, being the chief Corner-stone, Ephes. 2. 19, 20. He calls it also the pillar and ground of truth, 1. Tim. 3. 25.

Lecture the six 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. viz. The Reason whereby Christ justifieth the worship which the Jews did unto God, in these words: Salvation is of the Jews: wherein two things are to be observed. 1. What he means here by Salvation. 2. How this Salvation that he speaketh of is said to be of the Jews. By Salvation in this place is meant the Word of God, and the Ministry thereof, as may appear by these three Reasons. 1. The Salvation here spoken of, is that whereby the Jews knew how to worship God aright; else there had been no consequence in this Reason, we worship that we know: For salvation is of the Jews, q. d. Because we have Salvation. Now the only means whereby the Jews 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 Jew before the Samaritan, and all other nations, and so is it mentioned here. And the chief prerogative of the Jews was the Word, Psal. 147. 19. He showeth his Word to Jacob, his statutes and his judgments to Israel (verse 20.) He hath not done so with any other nation, neither have they known his judgments. And Rom. 3. 2. The chief preferment of the Jew was this, because to them were committed the Oracles of God. 3. The salvation here spoken of, is that that was to be derived from the Jews to God's people of all nations. And what was that? The Law shall go from Zion, and the Word of the Lord from Jerusalem, Isaiah 2. 3. And the reason why it is so called, is, for that it worketh the salvation of men: Which teacheth us;

That the Word of God, and the Ministry thereof, is the salvation of men. See for proof of this, what titles are given to it by the Holy Ghost. 1. It is called the Word of grace, Acts 20. 32. 2. It is called the Word of life, Phil. 2. 16. John 6. 68. 3. It is called the grace of God, Titus 2. 11. 4. The Kingdom of God: Matth. 21. 43. The Kingdom of God shall be taken away from you, and given to a nation, &c. 5. Salvation it self and everlasting life here, and Heb. 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 improper and strange speeches to be spoken of the Word; yet are they far more effectual to set out the dignity and excellency of the Word, then if the Lord should have said only in plain terms, that it is the means and worker of our salvation. 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, and conceiving the meaning of this Doctrine.

1. Can none be saved that want the Word?

To this I answer. It cannot be denied but some have attained to salvation that never enjoyed the Word. Neither must we imagine that God either could not, nor never did save any without the Word; or that all they are to be judged to be in the state of damnation, that either in times past, or at this day live and die in those places where the light of the Word did never shine. For God is able to do whatsoever it pleaseth him, Psal. 115. 2. He hath appointed means not to tie himself, but us only unto them: and as the invisible Church (the company of God's Elect) is a Catholic Church in all ages, and in all places; so in such times and places as he hath denied the Word unto, he hath been wont to save his Elect without the Word. While his people were in the wilderness, where they could not have the ordinary means of tillage, God did feed them extraordinarily, and gave them bread from heaven, John 6. 31. So Rahab had faith even while she dwelt in Jericho, Heb. 11. 31. And the Wise men of the East, before they came to Judea, Matth. 2. 2.

2. Shall all be saved that have the Word? that read it, that hear it, that profess it?

To this I answer. That it is certain, all are not saved that enjoy the Word. For in all ages, there have been many that have lived under most faithful and profitable Ministers, and have heard them also ordinarily, and yet have not been saved: such an one was Judas, John 6. 70. Yea the most part of them that have enjoyed the Word, have missed of salvation. In so much as in all ages, the best of God's servants have had cause to complain, as: 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, then such as never heard the Word in their lives. So it is said of Jerusalem, that it exceeded Sodom in all kind of abominations: Ezek. 16. 48. The Word useth 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. It saveth none but God's Elect. Only those that God hath ordained unto life shall profit by it, shall find it effectual to their salvation: Acts 13. 48. The rest cannot profit by it, Many are called but few are chosen, Matth. 22. 14. The rest shall be made worse by it. The Word of God is like unto the water of jealousy, mentioned, Numb. 5. 27. 28. When it is received into an honest and good heart, it doth it good and makes it fruitful; when into a corrupt heart it rotts it, and makes it worse.

3. Is the salvation of any to be ascribed to the Word it self, or any virtue that is in it?

To this I answer. That 1. The salvation even of those that are saved by the Word, is not to be ascribed to the Word it self, or any virtue that is in it; as if it were to be accounted the author and worker of any man's salvation. 1. The glory of this work is to be ascribed wholly unto God: the Word is but the instrument that God is pleased to use in this work. God only is our Savior: 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, and a medicine to heal the body) but only as a tool God is pleased to use in this work: So that as the excellentest tool the Ioyner hath, or useth, can work nothing unless his hand go with it, and work with it. So is it in this case. The Word saves and regenerates men not by any natural virtue that is in it, 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 think it was no great degree of grace in Lydia, that she attended to the thing that Paul spake, yet could not the word that Paul spake (though he had such excellent gifts) work so much, but God opened her heart, Acts 16. 14. To come to Christ, is the least measure and degree of saving faith; yet could not the word that Christ himself spake (as he was man) move a soul so far; 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, saith 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, and the hearer if he desire to profit by the Word, had need to cry to God to make his Word effectual to his salvation. Therefore Christ (when he was to send forth his Apostles) spent a whole night in praying to God for his blessing upon their Ministry, Luke 6. 12. And doubtless one chief cause why the Word saves so few, is this, that men rest too much upon it, and cry not earnestly to God, that he would bless it, and make it effectual in their hearts.

This being so, it may be demanded why the Word should be called the Word of life, the Kingdom of God, the salvation of men.

The Reasons why these glorious titles are given unto it by the Holy Ghost, are these.

1. Because it is the only means the Lord hath sanctified to work saving grace in his elect, and to bring them to eternal life. Though where this cannot be had he doth save by other means, or without means, as pleaseth him; yet hath he not said nor revealed that he will save men by any other means then this; which caused the Apostle to move that strange question: How shall they believe on him of whom they have not heard? 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, Ephes. 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, for that's the incorruptible seed whereby we are regenerated, 2. Pet. 1. 23. 3. Though there be many other means of salvation besides this, 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, and so of salvation, David made great use of it to further himself in grace, Psal. 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, and I will meditate in thy wondrous works, Psalm. 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, Heb. 12. 10. But it can do us no good till it be sanctified to us by the Word, Psal. 94. 12. Blessed is the man whom thou chastisest, O Lord, and teachest him in thy Law. 3. The Sacraments are great helps to our salvation, 1, Pet. 3. 21. Baptism saveth us. The Bread 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 Lord's 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 heard? 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, and they shall say, the Lord is my God.

2. Because it is ever powerful: God ever useth to make it effectual unto the salvation of his Elect. This may appear in two points.

1. Though it be sometimes sent in judgment, and to be a savor of death unto death in some, Go and tell this people, hear ye indeed but understand not; and see ye indeed but perceive not; Make the heart of this people fat, &c. Isaiah 6. 9, 10. yet was it never sent to any place only in judgment, only to harden; but to work the salvation of some. 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. The like we shall find noted of all places the Apostles preached in, that some were converted by them in every place.

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, 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, neither will they be persuaded, though one rose from the dead, Luke 16. 31. Therefore is so much spoken of the power and efficacy of the Word, that it is lively and mighty in operation, Heb. 4. 12. that it converteth the soul, Psalm. 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 four cases.

1. It is able to enlighten and bring unto saving knowledge, the simplest that shall hear and read it with an honest heart: Psalm. 19. 7. and 119. 130.

2. It is able to reform the heart and life of him, that hath the strongest corruptions, and greatest temptations, if he give himself to the hearing and reading of it with a good heart, even the young man may reform his ways, if he would take heed to them according to the word, Psal. 119. 9.

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 near, (to everyone of mine Elect both Gentile and Jew) saith 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 build you up, Acts 20. 32. And Mark 4. 24. to you that hear shall more be given.

3. Because it is the only evidence that we have to show, and whereby we claim eternal life, and whereby also we may be able to hold and defend the right we have unto it, against Satan himself: Psal. 119. 111. Thy Testimonies have I taken as an heritage forever. As the deeds and evidence of mine eternal inheritance. The truth of this appears in two points. 1. It is the only ground of our faith, and is therefore called the Word of faith: Rom. 10. 8. Whatsoever we believe concerning our eternal salvation, is but a deceiveable fancy, unless it be grounded upon the Word. Unless by the Word we know, that Jesus Christ the Son of God hath satisfied God's justice for us: 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. 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 (saith he) a more sure word of Prophecy, &c. And as it is the only ground of our faith: so is it, Secondly, the only Touch-stone whereby we may try, and surely know, that we are in the right way to salvation: whether 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.

Lecture the seven and thirtieth, January 2. 1609.

IT remaineth now, that we make Use of the former Doctrine, and so proceed to finish that, which remaineth in this Text.

The Doctrine which we heard the last day serveth principally for two Uses.

First, to work in everyone of us an high estimation, and love of the Word of God. Every man desires to be saved. And indeed, what is all our wealth, and bravery, and mirth, we enjoy here, if in the end our souls be not saved? Matth. 16. 26. Well, as thou esteemest, and lovest, and desirest the salvation of thy soul: so must thou esteem of the Word of God. The Word (as thou hast heard) is the salvation of man. It is the only evidence any man can have to show, for his eternal inheritance. 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. It is able to make thee wise unto salvation, how simple soever thou be. It is able to convert thy soul, and reform thy life, how strong soever thy corruptions or temptations be. It is able to give thee comfort in any affliction, how bitter, or heavy soever they be Yea, if ever thou be saved, the Word must save thee. There is nothing under heaven, so necessary: nothing that we may not better want, then the Word. This is the thing our Savior spake of, when he said, Luke 10. 42. One thing is needful, Mary hath chosen the better part, &c. If God have given thee a heart to believe this: thou wilt esteem of it as David did: Psal. 119. 72. The Law of thy mouth is better to me then thousands of gold and silver. And verse 97. O how love I thy Law. So that of all such as care not for the Word, I may boldly say: as, Psal. 119. 155. Salvation is far from the wicked, for they seek not thy statutes. And Acts 13. 46. They that put it from them, judge themselves unworthy of everlasting life.

Now, because every man pretends that he esteemeth highly of the Word: and there is no man so vile (will some say) but he loves the Word. I will give you some notes, whereby men may try whether they esteem of God's Word as they ought, and love it indeed.

1. He that esteems the Word as he ought, will hear it when he may: not only sometimes, when he hath nothing to do else, but constantly, as his chief work; and for the love of it, neglect other things: this is that that Solomon saith: Pro. 23. 23. Buy the truth and sell it not. By this note our Savior commends Mary (not as for doing more then she was bound to do, but) for esteeming of the Word as she ought; Luke 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: will be found not to have esteemed it; Heb. 2. 3. How shall we escape, if we neglect so great salvation.

2. He that esteems the Word as he ought, will exercise himself in the reading of it. Though he be an ordinary hearer of the best Ministry under heaven, yet he must not rest in that, but exercise himself in the reading of it: get him a Bible, and either read it himself, or get some other to read it to him. 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 Levites, and Priests, (as we know that David had both Nathan and Gad) yet must he have his Bible with him, wheresoever he went; and every day read in it, it shall be with him, and he shall read therein all the days of his life, Deut. 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, and these Statutes, to do them: That his heart be not lifted up above his brethren, and that he turn not aside from the Commandment, &c. It was Job's 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. Such then as will not get them Bibles: have money to spare many other ways unnecessarily, but none to spare to buy them Bibles, out of doubt esteem not of the Word as they ought to do. Men count it their shame if they have not furniture in their houses, not only for their necessity, but even for ornament, and decency; or if they should come to Church in indecent apparel: but Christians should count it a greater shame to be without a Bible in their house, to come to Church without their Bibles; I mean such as may conveniently enough bring them with them. Nay, say men have Bibles, yet if they read not in them: say they read sometimes, yet if they read not constantly, if they set not themselves times for this duty, certainly they esteem not of the excellency, and necessity of the Word, as they ought: they shall want that comfort in their affliction that Job had. How shall we escape God's wrath for this willful negligence, for this neglect of so great salvation? Heb. 2. 3. I know Christians pretend for their excuse.

That 1. They can find no time: they have no leisure.

But the true cause why they have no leisure, is that their hearts esteem not of the necessity of this duty, as they ought, they take no delight in it, they savor it not, if they did, they could find time to read it oftener then they do.

2. That they cannot understand it, it is so dark, that they cannot read it with delight.

But this will not excuse thee. For 1. Many books of Scripture are plain and easy. 2. If the fault were not in thine own heart, they would not seem so difficult to thee. Pro. 8. 9. They are plain to him that understandeth. 3. Even those places thou canst not understand, it is profitable for thee to read; and when thou shalt hear them interpreted in the Ministry of the Word, it will be an advantage to thee, that thou hast read them before: as we may see in that example, When Christ was risen from the dead, his Disciples remembered that he had said this unto them, and they believed the Scripture and the word which Jesus had said, John 2. 22.

3. He that esteems, and loves the Word as he ought, will read it, and hear it with great diligence, desire, and care to profit by it: Hebrews 2. 1. We ought diligently to take heed to the things which we have heard, least at any time we should let them slip. The Word (as I told you) is the field wherein the treasure of our salvation is hid: but they that desire to find this treasure, must search for it: John 5. 39. To this end four duties are enjoined by the Lord. 1. Before our hearing, and reading we must prepare our selves. They that desire the sincere milk of the Word that they may grow thereby; will first lay aside all their carnal and corrupt affections; 1. Pet. 2. 1, 2. 2. When we have heard or read it, we must meditate upon it, ponder, and think of it, that we may understand it, be affected with it, remember it and put it to use. David makes this a note of a happy man, Psal. 〈◊〉 . 2. And of himself he saith, Psalm. 119 15. I will meditate in thy precepts, and consider thy ways: and he adds two fruits of it, verse 16. 1. I will delight in thy statutes. 2. I will not forget thy Word. 3. We must delight to talk and confer of it with others: Deut. 6. 7. Thou shalt rehearse them continually to thy children, and talk of them in thy house, and by the way. Josh. 1. 8. This book shall not depart out of thy mouth. 4. We must cry to God by prayer that he would teach us to profit by it. As David doth oft, Psal. 119. 18. 33.

They that hear, and read the Word ordinarily, but without all care to profit by it; never use any preparation before, never meditate nor think of it after, take no delight to talk, or confer of it, never pray that they may profit, doubtless esteem not, nor love the Word as they ought to do.

4. He that esteems, and loves the Word as he ought, will make it the rule, and guide of his life, will be directed and guided by it, yea, will be afraid to transgress it, Psal. 119. 24. Thy testimonies are my delight, and my Counselors. He was wont to take nothing in hand, but he would first advise, and consult with the Word. Yea, Psal. 119. 161. When Princes did persecute him without cause, his heart (he saith) stood in awe of God's Word. He had rather have them against him, then to have God's Word against him. It is noted for a property of God's Elect to tremble at his Word, Isaiah 66. 3. So that though a man hear, and read the Word never so ordinarily, and say he profess great love to it, yet if he will not be ruled, and reformed by it, if he will live as he list, if he bear that mind, that let the Lord forbear to punish him (though the Word be against him) he cares not. Certainly he loves not the Word, nor esteemeth of it as he ought to do.

The second Use of this Doctrine is, to teach us to examine those good things that seem to be in us, whether they be such as do accompany salvation; such as may give a man any assurance of his salvation in the day of trial: the Apostle calls upon the faithful themselves, to examine themselves, 2. Corinth. 13. 15. And Galat. 6. 4. Let every man prove his own work.

Here are two rules given us in this Doctrine, whereby we may be much helped in this case.

1. The Word is the only worker of every saving grace, we are borne again of the incorruptible seed by the Word of God, 1. Pet. 1. 23. There may be many good things in a natural man: Rom. 2. 14. A Gentile without the Law, may do the things contained in the Law. 1. He may make conscience of many sins, Luk. 18. 11. The Pharisee could say he was no extortioner, no adulterer. 2. He may do the works of justice. Luk 18. 12. The Pharisee could say he gave tythe of all that he possessed. 3. He may do the works of mercy, Matth. 6. 2. The Hypocrite gave alms in Synagogues, and streets, 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, Matth. 6. 5. The Hypocrites used to pray in the Synagogues, and corners of the street. 5. He may be a good neighbor: a kind and thankful man to his friend, Matth. 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, and seek his favor, forgave him presently, and used him kindly. Now these civil virtues are in themselves very good things, for God in his Law requires them: Yet can none of all these civil virtues, yield the natural man any true comfort, nor give him assurance that he is in the state of salvation. Why so? They are but the fruits of the flesh, they are not the fruits of the Spirit: because they are not wrought in him by the Word. Unless a man can say, the Word hath brought me to make conscience of these and these things, which before I made no conscience of: these 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. If either the authority of the Magistrate only, or the example of thy neighbors, or the respect thou hast to thine own praise, and profit, or the inclination of thine own mind, thy own good meaning, hath drawn thee to it, if the Word have not brought thee to it, thou shalt never have comfort of it.

The second rule this Doctrine affords us for the trial of our selves, whether we be in the state of grace, is this. That the Word (as it is the only worker of every saving grace) so is it the only Touch-stone, whereby every saving grace may be tried, and discerned, from that which is counterfeit. Thy faith is but a fancy, thy repentance, thy charity, thy good works are but counterfeit, unless thou canst approve them by the Word: John 3. 21. He that is of the truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God.

We see then, how vain that confidence is, that most men have in their estate toward God, they glory in some good things that are in them, in a kind of devotion toward God; and care of an honest life toward men, and yet none of all this hath been wrought by the Word, or proceeds from any conscience or obedience unto it. They think they have faith, repentance, and other saving graces, but they cannot approve them by this Touch-stone of God's Word.

The third Use of this Doctrine is for such as though they hear, and read the Word, can find in it no such light, power, or comfort as we have heard of. 1. Either thou hast not sought it aright, not with earnestness, or not with a good heart. 2. If thou hast, and do not at first find it, yet shalt thou hereafter, if thou seek it here with an honest heart, John 13. 7. What I do thou knowest not now, but thou shalt know hereafter. And 12. 16. These things understood not his Disciples at the first; but when Jesus was glorified, then remembered they that those things were written of him: and that they had done these things unto him. 3. If the Word cannot save, enlighten, convert, and comfort thee, nothing shall be able to do it: John 8. 47. You therefore hear not (that is not with understanding, and love, with faith, and feeling, with profit, and fruit) because you are not of God.

Lecture the eight and thirtieth, January 9. 1609.

IT remaineth now, that we come to the second point that I told you was to be observed in these words, namely: how this salvation is said to be of the Jews. Now when our Savior saith here salvation is of the Jews, his meaning is: that the Word of God, the means of man's salvation was to be received from the Jews. So that the Doctrine we are hence to learn, is this: That

All the nations of the world have ever received the Word, and true Religion of God from the Jews.

In this respect, the Catholic Church, and whole company of God's Elect are called the house of Jacob; and the inhabitants of Jerusalem, Zach. 12. 10. The celestial Jerusalem, Heb. 12. 22. The Israel of God, Gal. 6. 16. The Common-wealth of Israel, Ephes. 2. 12. And Jerusalem is called the mother of us all, Gal. 4. 26.

This honor and prerogative that God vouchsafed to the Jews, will the better appear if we consider it in these three degrees. 1. In the state that the Church was in before Christ's coming. 2. In the state that the Church was in after Christ's coming. 3. In the state that the Church shall be in before the end of the world, and second coming of Christ.

1. Before Christ's coming in the flesh, the Jews were the only Church: and all that professed the true Religion of God, received it from them, and joined themselves unto them. In this respect, God calls Israel