Lectures Upon John 4, Part 2
THE SIXT LECTVRE, ON MARCH VII. MDCVIII.
IOH. IIII. XI, XII.
The woman saith vntounto him, Sir, thou hast nothing to draw with, and the Well is deepe; from whence then hast thou that liuing water?
Art thou greater then our father Iacob, which gaue vsus the Well, and dranke thereof himselfe, and his children, and his cattell?
WE hauehave heard in the former Verse, how our Sauiour did take occasion vponupon this Womans refusall to giuegive him a little water to drinke; both to make himselfe knowne vntounto her, and to speake, and make offer vntounto her of a better water, that he had to bestow vponupon her. In these words is set downe a reply that the woman maketh vntounto this speech of his: for, she not vnderstanding his meaning, but thinking that he had spoken of materiall water, reasoneth against him after this manner. The water thou speakest of, is either the water of this Well, or some other better then this: but I cannot see, how thou shouldest giuegive me any of the water of this Well, because thou hast nothing to draw with, and the Well is deepe. And as for any other water that is better then this; I cannot see how thou shouldest come by it; for Iacob our father gaue vsus this Well, and this was the best water he could giuegive: for it was the same that himselfe, and his children, and his cattell did drinke of; and howsoeuer thou speakest of thy selfe, as if thou wert some rare and excellent man, yet is it possible that thou shouldest be greater then Iacob?
So that there are two parts of this Text, as there be two reasons why she could not vnderstand nor belieue that which Christ spake.
1. The reason why she could not perceiue and belieue that he could giuegive her of the water of that Well; he had no meanes, Verse 11. Thou hast nothing to draw with, &c.
2. The reason why she could not perceiue or belieue, that he could giuegive her any better water then that, she thought he could not be greater then Iacob, Vers. 12. Art thou greater then our father Iacob?
Now, before we come to these parts, this is generally to be obserued out of her whole answer, that though she had now begun to feele such a diuine power, as had wrought some change in her mind and affections, yet she cannot vnderstand Christ, but refuseth and reasoneth against this gracious offer that he had made vntounto her. That Gods grace began to hauehave some worke in her, it may appeare in that she being a Samaritan, and so wicked a woman also. 1. Doth not answer him scornefully and tauntingly, after this manner; if thou hauehave such water to bestow, why askest thou water of me to drinke? 2. She doth not vtterly reiect his speech of the water of life that he had to bestow, as ridiculous and incredible, but doubts of it only, and cannot see how it should be. 3. She calleth him Sir, which is a title of reuerence, as we shall see, 1. Pet. 3. 6. in Sarahs speaking vntounto Abraham. And yet for all this, that God had begun some work of grace in her, see the maruailous blindnes and peruersnesse of nature that appeared in her: for first, though she might well perceiue by many reasons, that he could not meane materiall water; for 1. She had no need of that. 2. She saw he had no meanes to giuegive her that. 3. She heard him speake of himselfe, as of some rare and extraordinary person; yet she vnderstands him of materiall water. Secondly, she reasoneth and struggleth against that offer that he makes vntounto her, and that work that Gods grace had begun in her.
Whence we learne: That no man by nature can do any thing to further Doct. 1.or helpe forward his owne conuersion, but he doth all that he can to hinder and withstand it. The truth of this doctrine we shall discerne in three points, all which we hauehave an example and experiment of in this poore woman.
1. The naturall man hath in him no desire of grace, nor the means of grace, neuer thinks of it, till God by his word make offer of it vntounto him. Though he be in extreame misery, he perceiueth it not, nor once thinks of any way to come out of it, but is well perswaded of his owne estate. See the experiment of this in this poore woman: though she were a most filthy and loathsome wretch in Gods sight, not onelyonly by nature, but by that lewd life she had led; and God in his gracious prouidence had now sent Christ vntounto her, that had the water of life to bestow vponupon her; and (by the absence of the Disciples) had giuen her such an opportunity to hauehave opened her mind vntounto him, yet she makes no vse of him, neuer askes of him the water of life.
And this is the state of eueryevery man by nature. There is none that seeketh God, Rom. 3. 11. I hauehave beene found of them that sought me not, and I said, behold me, behold, &c. Esa. 65. 1. Though the meanes of grace be neuer so neare him, though he hauehave neuer so good opportunity giuen him of God, to make vse of the meanes of grace, yet can he not do it, A price is put into his hand to get wisdome, and he hath no heart to it, as Salomon saith, Pro. 17 16. Nay, he feeles no need of grace, nor of the meanes of grace, for he is well perswaded of his owne estate, Reu. 3. 17. he saith, He is rich, and increased in riches, and hath need of nothing: see this in Paul before his conuersion, I was aliue without the law, saith he, Rom. 7. 9. Though he neither hauehave knowledge, nor will take pains for any, yet is he perswaded that he hath knowledge enough, Pro. 26. 16. The Sluggard is wiser in his own conceit, then seuen men that can render a reason.
2. When God by his Word doth make offer of his grace vntounto him, the naturall man cannot perceiue it. Our Sauiour began to make himselfe knowne vntounto this woman, and makes offer to her of the water of life, but she vnderstands him not. And this is the state of eueryevery man by nature, 1. Cor. 2. 14. He cannot know them, because they are spiritually discerned. Euen they that hauehave otherwise the best capacities, are strangely sottish and blockish in conceiuing the things belonging vntounto Gods kingdome, Ioh. 1. 5. The light shined in the darknesse, and the darknesse comprehended it not. Christ speakes of the eating of his flesh, and drinking of his bloud; his hearers vnderstood him (as Papists now do) of eating him corporally, Ioh. 6. 53, 60. yea, see an euident proofe of this, in such as the Lord had begun grace in. See it in Nicodemus, a master and teacher of Israel, when Christ spake to him of the necessitie of regeneration, he thought he had meant that a man must enter the second time into his mothers wombe, and be borne. And when our Sauiour had explaned himselfe, that he spake not of a corporall regeneration, but of a spirituall, he iudged his Doctrine to be most absurd and incredible, How can these things be, said he, Ioh. 3. 4. 9. See it in the Elect Disciples; when Christ had bidden them Beware of the leauen of the Pharisees and Sadduces, they vnderstood him of materiall leauen, Mat. 16. 7. Though Christ had often and plainely taught them the Doctrine of the Resurrection, Mat. 16. 21. and 17. 23. and 20. 19. And they were a great while the ordinary hearers of so excellent a Teacher, and had also the benefit of priuate conference with him, yet see how farre they were from vnderstanding it, Iohn …0. 9. And if they were so blockish, whose eyes the Lord had begun to open, and in whom his grace had already begun to worke, how great must the blindnesse and sottishnesse of the meere naturall man needs be? So that the calling of eueryevery one of Gods Elect may be fitly resembled by the Lords calling of young Samuel. Three times the Lord called him, and he perceiued it not, but thought it had beene onelyonly Elies voice, 1. Samuel 3. 10. Thus did Samuel (saith the Text) before hee knew the Lord, and before the Word of the Lord was reuealed vntounto him. And so may it be said of the best of vsus; many a time we heard the Lord speaking vntounto vsus in his Word, and perceiued nothing.
3. When God by his Word and Spirit begins to enlighten the naturall man, and not onelyonly makes offer of his grace vntounto him, but makes him in some measure able to perceiue it; he is so farre from embracing it, that he doth oppose and contradict it by all meanes.
See how witty this woman is in reiecting the grace that Christ offered vntounto her, see how she reasoneth and struggleth against that light that began to shine in her heart. So is it with eueryevery naturall man, when God begins to call him; Oh how he draweth back, what delayes he vseth, how vnwilling he is to goe! This is fitly resembled in the many excuses those made, whom the King bade to the mariage feast, Luke 14. 18. 20. And in the Lords calling of Lot out of Sodom, Gen. 19. 15. The Angels hastened Lot, and Verse 16. Yet he prolonged the time, and they caught him and his wife, and daughters by the hands (the Lord being mercifull vntounto him) and brought him sorth of the City, and Verse 17. Againe, they hasted him, escape for thy life, looke not behind thee, neither tarry in all the plaine. Yet againe, he drawes backe, and the Angell was faine to call vponupon him againe, Verse 18. 22. This corruption shewes it selfe euen in Gods children, Cant. 5. 3. I hauehave put off my coat, how shall I put it on? I hauehave washed my feet, how shall I defile them?
2. Yea, hee is not onelyonly thus slacke and backeward, but hee refuseth and gaine-sayeth the Lord, Rom. 10. 21. All the day long hauehave I stretched out mine hand vntounto a disobedient and gaine-saying people. This appeareth foure wayes.
1. Though he see the truth he will not yeeld vntounto it, Psal. 58. 4. 5. They are like the dease adder that stoppeth her eare, which will not heare the voice of charmers, charming neuer so wisely. He will wrangle and reason against it.
2. Yea, the better wit a man hath, the stronger reasonings and oppositions shall he find in himselfe against the truth, The wisdome of the flesh is enmity against God, saith the Apostle, Rom. 8. 7. and the imaginations of the mind are those strong holds and high things that are exalted against the knowledge of Christ, as the Apostle cals them, 2. Cor. 10. 4, 5.
3. He scorneth and hateth the truth, it is foolishnes vntounto him, 1. Cor. 2. 14. How long ye simple ones will ye louelove simplicity, and the scorners delight in scorning, and fooles hate knowledge, Pro. 1. 22. He is well enough if these Preachers would let him alone, if this foolishnesse of preaching did not so much trouble him; but this religion, this precisenesse, he is euer speaking against, and exercising his wit when he is on his ale-bench in flouting and scorning of it; and esteemeth him his chiefe enemy that would bring him to grace, as Ahab did of Eliah, 1. King. 21. 20.
4. Yea, the more God calls vponupon him, and seekes to bring him to grace, the worse he will be, Gen. 19. 9. When Lot admonished the Sodomites, though in a most mild manner, they tell him plainely, they would be the worse for his counsell. And this is the nature of eueryevery man, Rom. 7. 8. Sinne tooke occasion by the commandement, and wrought in me all manner of concupiscence. The better the meanes of grace are, and the more clearely Gods truth is taught, the more lewd and malicious will the naturall man shew himselfe.
The reasons of this Doctrine are three, according to these three degrees of that corruption which is in the naturall man.Reason.
1. The reason why he hath no desire of grace, is this, the naturall man is 1.dead in trespasses and sinnes, Eph. 2. 1. and therefore our conuersion is called not the restoring of a sicke man, nor the healing of a lame man, but the raising of a dead man, Reu. 20. 6. And how can a dead man desire life, or vse any meanes to attaine it?
2. The reason why he is so blind and blockish in heauenly things, is 2.this; Adam (not contenting himselfe with that excellent knowledge and wisdome which he had by his creation, aspired to be equall with God in knowledge, Gen. 3. 6. And so (through Gods most righteous iudgement) lost that knowledge he had, and brought this sottishnesse vponupon himselfe, and all his posterity.
3. The reason why, when he seeth the truth, he doth so peruersely resist, gaine-say, and hate it, is, partly the corruption of his owne nature; but chiefly because he is vnderunder the power of Sathan. He gouernes and rules, and worketh in him, Acts 26. 18. Ephes. 2. 2. 2. Tim. …. 26. And we know they in whom Sathan raigneth, cannot abide Christ nor his Word, but must needs be disquieted with it, as we see in the example of the Daemoniack, Luk. 4. 34.
This Doctrine serueth to reproue and conuince the religion of the Papists of grosse errour in three points.Vse.
1. They say, the naturall man is able to prepare himselfe to receiue grace: whereas the Scripture saith, 2. Cor. 3. 5. We are not sufficient of our selues to thinke any thing as of our selues.
2. That he is able by his free-will to accept of grace, when it is offered, yea to desire it, like the man that lay in the way to Iericho halfe dead, Luke 10. 3. Whereas the Scripture saith, we are not halfe, but quite dead by nature in trespasses and sinnes, Eph. 2. 1. and Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure.
3. That the naturall man is able to do some good works, whereas Christ saith, Ioh. 15. 5. Without me ye can do nothing.
And if there were nothing else to assure vsus; that it is a false and antichristian religion, this might suffice to do it, for antichrist is called foreign; one that opposeth himselfe to God and his truth, 2. Thes 2. 4. And euen in this Doctrine he contradicteth, 1. The plaine and expresse words of the Scripture. 2. The whole scope and drift of the Scripture; which is, to debase the pride of man, and to aduance the glory of Gods free grace, God will hauehave no flesh to glory in his presence, he will hauehave him that glorieth to glory in the Lord alone, as the Apostle speaketh, 1. Cor. 1. 29. 31. By the law (or doctrine) of faith (not of works) all boasting is excluded, (saith he) Rom. 3. 27. And againe, Eph. 2. 8. 9. By grace are ye saued (saith he) through saith, and not of your selues, it is the gift of God. Not of workes (whatsoeuer, done either before faith receiued or after) least any man should boast.
2. To teach vsus what to thinke of, and how to be affected towards other men that embrace not the truth.
1. Maruell not, that there be so many that care not for the Gospell, but do so peeuishly and maliciously reiect it. Maruell not, that thou hearest of so many that dote vponupon that grosse and absurd religion of the Papists. Be not offended, that there be among them very learned men, great disputers, that bring many arguments against the truth.
You that hauehave to deale with families and flocks, wonder not at that blockishnesse, and want of capacity, memory, and care, that you find in them.
Wonder rather that there be so many that do louelove and embrace the truth indeed. Certainly, they hauehave more cause to wonder at vsus, then we at them, (as the Apostle saith they doe, They thinke it strange (saith he, 1. Pet. 4. 4.) that you run not with them to the same excesse of riot) for they do but their kind, whereas it is contrary to nature, that any of vsus should desire, or louelove, or obey the Gospell, which is an incredible and a great mystery, 1. Tim. 3. 16. Yea, the conuersion of a sinner is the greatest miracle that euer God wrought. This changing of our nature is as great a miracle as the changing of the nature of the Wolfe and Leopard, so as to make them lie with the lambe and kid, Esa. 11. 6. Or the making of a Camell to go through the eye of a needle, as our Sauiour speaketh, Luke 18. 25. For a man to liue in the world, and to be kept vnspotted of the world, is as great a miracle, as that the three noble Iewes should be in the fiery fornace, and not be consumed by it, Dan. 3. 27.
2. Oh pity them and pray for them, be not vncharitably affected toward them, but doe what thou canst to helpe them. Remember the compassion and helpe that God commandeth thee to yeeld to the very beast of thy brother, that is in misery, and needeth thy helpe, Exod. 23. 5. Yea doe it with meeknesse and gentlenesse, as the Apostle chargeth thee, 2. Tim. 2. 25. 26. and Titus 3. 2. 3. And seeing thou hearest, that they are euen by nature so vnable and so vnwilling also, to receiue any good this way, therefore do thou for them, as the friends of him that had the palsie did, Mar. 2. 3. 4. Seeing of themselues they cannot come to Christ, nor to the meanes of grace; vse then that credit thou hast with them, to draw them to it.
The third Vse is for our selues. 1. Be perswaded of the necessity of the ministery of the Word, which is the meanes whereby God hath ordained to 3.shew his power in the conuersion of man, Rom. 1. 16. Yea of a constant and ordinary Ministry; of a plaine Ministry; forasmuch as there remaineth in the best of vsus so much blindnesse and peruersnesse of nature.
2. Comfort thy selfe euen in thy desires to the Word, and means of grace, and in thy weake obedience, if it be sincere, and praise God for it; for thou hast not this by nature, but by grace; thou hast attained to that, that very few in the world (nay in the true Church) hauehave attained vntounto.
Lecture the seuenth, March 14. 1608. IOHN IIII. XI. XII.
IT followeth now; that we consider of those reasons that she brings as they Doct. 2.lie in order. And first in this, that she cannot belieue that which Christ said, because she saw no meanes he had to performe that which she spake of. We learne, That there is this infidelity and corruption in the nature of man, as duplicate page duplicate page not to giuegive any further credit to any thing the Lord hath said, then he can see likely meanes how it may be performed.
1. While God giues him meanes, he will seeme full of faith.
2. While he may hauehave the meanes, he is so full of faith, that he will make no reckoning of the meanes, but relie wholly vponupon God, as Sathan would hauehave had Christ to do, Mat. 4. 6.
3. But when he can see no meanes, or no likely meanes, then let God say what he will, and protest, and sweare too, yet he cannot belieue him. We shall find this true, both in the promises that concerne this life; and in the promises that concerne a better life also. For the first, see the experience of this corruption, not in those only that we call Infidels, but in Gods own people, euen in the whole people of Israel (whom the Lord cals his son and his first borne, Exo. 4. 22.) Though they had had so many and so wonderfull demonstrations of Gods truth and power; yet still when they saw no meanes of helpe, they could neuer belieue Gods promises. Insomuch as the Lord complaines of them, Num. 14. 11. How long will this people prouoke me, how long will it be, yer they belieue me, for all the signes which I hauehave shewed amongst them? So Psal. 78. 40. How oft did they prouoke him in the wildernes, and grieue him in the desart? and ver. 41. Yea they returned and tempted God, and limited the holy One of Israel. Yea Moses and Aaron (the chiefe Guides and Captaines of them) though they went not so farre in infidelity and rebellion, as the multitude, yet did they also bewray this corruption. See this in Moses alone, The people among whom I am (saith he, Num. 11. 21. 22.) are six hundred thousand footmen, and thou hast said, I will giuegive them flesh, that they may eat a whole monethmonth. Shall the flocks and the heards be slaine for them to suffice them? Or shall all the fish of the sea, be gathered together for them to suffice them? See it also in Moses and Aaron both. The Lord told them, he would giuegive water to suffice all that people, and their cattell also out of a rocke; this they could not belieue, for (though they seemed to belieue, in yeelding so presently to the Lords commandement herein, yet) the Lord himselfe chargeth them that they did not belieue, Num. 20. 12. Another example we hauehave for this in Sarah; for, she hearing the promise God had made to her husband concerning a sonne, God would giuegive to him by her, she laughed at it, Gen. 18. 12. which was as if she should hauehave said, That is a iest indeed.
2. The like we shall see in the promises that concerne a better life. The chiefe cause why men hauehave reiected them, hath beene this; because the means God hath promised to worke them by, are most vnlikely. That by Christs death we should come to life; by his extreame shame and dishonour we should come to glory; that by the warres and combats with Sathan, and the wrath of God which he indured, we should be brought to peace and quietnes euerlasting; that by his stripes and wounds we should be healed, as the Prophet speakes, Esa. 53. 5. This seemeth vtterly incredible and impossible to the naturall man: In which respect the Apostle saith, 1. Cor. 1. 23. That the preaching of Christ crucified, was to the Iewes a stumbling block, and to the Greeks foolishnes. That the preaching of the Gospell without all shew of humane learning, (which so few esteemed of that were of any estimation for wisdome and authority in the world) the foolishnes of preaching, should be the only and ordinary means to bring men to grace; that would not downe with them; that could they neuer be perswaded of, as the Apostle sheweth vsus, 1. Cor. 1. 18. 23. That such kind of Preachers (especially) that want yeares, or such other means of learning, should do any great good, that they cannot belieue; See this in Christs country-men, Mat. 13. 55. 57. They were offended at him, and could not honour him as they ought, because they knew the meannesse of his parentage and education.
This doctrine serueth; first, generally to exhort eueryevery one of vsus to take notice Use 1.of this vile corruption in our selues, and to striue against it, Take heed brethren (saith the Apostle, Heb. 3. 12.) least there be in any of you an euill heart of vnbeliefe. Consider with thy selfe, 1. Thou canst hauehave no comfort in God, vnlesse thou hauehave faith, Heb. 11. 6. Without faith it is impossible to please him.
2. Though it may seeme an easie thing to belieue while thou art in peace, and in abundance of all good means of comfort (as Papists say, this is too easie a way to be the right way to heauen) thou wilt find it hard in the time of extremity, when that euill day shall come, which the Apostle speaks of, Eph. 6. 13. Of all things that God hath commanded vsus, this most needeth the mighty hand of God, and the exceeding greatnesse of his power, to make vsus able to performe it, and so speakes the Apostle of it, Eph. 1. 19.
3. Thou hast no true faith, vnlesse thou canst belieue whatsoeuer God hath said; or if thou do distrust the Lord when the meanes do faile. Be not therefore too well perswaded of the strength of thy faith, but pray, and vse all other meanes to get it increased in thee, and to hauehave the infidelity of thy heart subdued more and more.
The remedy and means for the subduing of it, is the consideration of these three points.Remedies against our distrust in God, when means are wanting.
1. That which the Scripture hath reuealed touching the omnipotency of God, Gen. 18. 14. Shall any thing be hard to the Lord, ler. 32. 27. I am the Lord God of all flesh, is there any thing too hard for me? The Lord can do more then he will doe; he can of stones raise vp children vntounto Abraham, Mat. 3. 9. Christ could by prayer hauehave obtained of his Father more then twelue legions of Angels, to rescue him from his enemies, Mat. 26. 53. God could hauehave kept Christ from drinking the cup of his wrath for vsus, Mar. 14. 36. Yet may no man build on Gods power, nor can hauehave true comfort in it; or say, God can do this or that if it please him, vnlesse he hauehave his reuealed will to build vponupon, as well as his omnipotency. The Papists in their doctrine of the reall presence, and many carnall Protestants, in their contempt of the ordinary means, are grossely mistaken in this point. Therefore, the faithfull professing the comfort they tooke in the faith of Gods power, vse to ioyne his power, and his truth or faithfulnesse together, as Psal. 89. 8. O Lord God of hosts, who is a strong God like vntounto thee? or to thy faithfulnesse round about thee? And where we hauehave his word and promise for any thing, we may build vponupon it, and be fully assured, that he will performe it, be it neuer so vnlike, because he is able to do it. Thus is the strong faith of Abraham commended by the Apostle, Rom. 4. 21. He was fully perswaded that what God had promised, he was able also to performe. And thus doth Dauid magnifie and set forth the omnipotency of God. Psal. 115. 3. Our God is in the heauens, he hath done whatsoeuer he pleased. See this proued by sundry plaine experiments; for of this truth, we may say as Psal. 119. 140. Thy word is proued most pure; (by good experience) therefore thy seruant loueth it. And these experiments are to be obserued in three points.
1. He hath done mighty things by very weak means. By three hundred he ouerthrew the huge host of the Midianites and Amalakites, who were like Grashoppers in multitude, and their Camels without number, Iudg 6. 7. 12.
2. He hath done mighty things without any naturall and ordinary means, he ouerthrew the mighty wals of Iericho, and deliuered the City into his peoples hands, onelyonly by the blowing of trumpets of Rams hornes, and the shouting of the people, Iosh. 6. 20. which made Asa cry to him, 2. Chro. 14. 11. It is nothing for thee to helpe with many or with no power.
3. He hath done mighty things, when all meanes hauehave seemed as it were to be armed against him; and quite contrary to the nature of ordinary means, that he might shew himselfe to be indeed the Lord of Hosts, as in the case of Israels passing through the Red Sea, Exo. 14. 21. 22. And in the preseruation both of the three noble Iewes in the fiery fornace, Dan. 3. 27. and of Daniel in the Lions den, Dan. 6. 22.
2. To consider how highly God is prouoked with this sinne, Psal. 78. 21. 22. 22. 40. 41. They prouoked and grieued him; how? by tempting and limiting 2.him: when Elisha had said, To morrow a measure of fine flower should be sold for a shekell, because the Prince did but say, Though the Lord would make windowes in heauen, could this thing come to passe? The Prophet in Gods name threatned, he should see it, (for increase of his miserie) but not taste of it, and so it came to passe, for he died a strange and base death, 2. King. 7. 19. 20. When Zachary (a man iust before God, and one, of whose tongue God might hauehave had more vse then of many others) did but make a doubt, vponupon this ground he was smitten dumbe for forty weekes, Luke 1. 20. Moses and Aaron for doubting (vponupon this ground also) of Gods promise, see how seuerely they were punished for it, Num. 20. 12.
3. The consideration of the nature of this sinne; for, as faith is the root of all other good things in vsus: It is that that purifieth the heart, Act. 15. 9. It is 3.that that setteth louelove and eueryevery grace on worke, faith worketh by louelove, saith the Apostle, Gal. 5. 6. It is that whereby in our whole conuersation we are enabled to liue a holy life, The iust shall liue by his faith, saith the Prophet, Hab. 2. 4. And there is nothing wherein we so much giuegive glory to God as by our faith, Rom. 4. 20. Num. 20. 12. So on the other side, nothing so much corrupteth the heart of man, as infidelity doth, no sinne that we can commit, doth the Lord so great dishonour, as when we do thus limit him, and cannot trust him further then we see him, Ioh. 5. 10. He that belieueth not, hath made him a lyer. And what greater disgrace can you put vponupon any man, then to giuegive him the lie? Infidelity as it was the first sinne whereby Satan deceiued and poisoned mankind (he called Gods truth in question, and sought to bring them into a doubt of it, Gen. 3. 4.) so is it the root of all other our sinnes, whereby we depart from God, Heb. 3. 12. Therefore doth our Sauiour mention it as the only sinne that the Holy Ghost shall conuince the world of, Ioh. 29. 6. and the Apostle as the onelyonly thing that depriues vsus from entring into Gods rest, Heb. 4. 1.
The second Vse is more particular, for our direction and comfort in three cases.2.
1. To confirme vsus against the contempt and base estimation of the means of grace, It cannot be denyed, but if they be iudged of by carnall reason, they will appeare to be exceeding weake, and vnlikely to effect any such matter. How can the applying of a little water in Baptisme, helpe to wash the soule from all sinne? or the eating of a little bread, and drinking of a little wine in the Lords Supper, helpe the soule, to feed on the body and bloud of Christ? What is there in preaching, (specially this plaine kind of preaching, where little or no learning is shewed, specially in the preaching of such and such as the world knowes (by reason of their yeares and education) hauehave had no meanes, or very slender meanes to bring them to learning) that preaching I say, and such preaching, and the preaching of such men, should be said to be the onelyonly meanes of saluation. Now if this conceit do at any time trouble thee, strengthen thy selfe against it by considering; First, hath God appointed these meanes, and promised to effect these things by them: (as it is plaine he hath, 1. Cor. 1. 21.) then looke not to the weakenesse of the means, but to the power of him that hath ordained them: he is able by weake meanes to worke mighty things, The foolishnesse of God (saith the Apostle, 1. Cor. 1. 25.) is wiser then men; and the weakenesse of God is stronger then men. My strength is made (that is, declared to be) perfect in weakenesse, saith the Lord, 2. Cor. 12. 9. Vse these means in faith and obedience to Gods Ordinance (not looking too much to the meanes) and thou shalt find Gods mighty power in these weake meanes, The weapons of our warfare are mighty through God, saith the Apostle, 2. Cor. 10. 4. If thou canst belieue in this power of God, and rely in thy hearing (not vponupon the excellency of the meanes) but vponupon the power of God, that is able to do whatsoeuer he hath ordained and decreed to doe euen by the weakest meanes, thou shalt find this weake ordinance of God, powerfull and effectuall to thine owne saluation, remember that the Apostle saith, Rom. 1. 16. It is the power of God vntounto saluation. And 1. Cor. 2. 4. That though his preaching was not with the enticing words of mans wisdome (which he did purposely auoid) yet it had in it the demonstration of the spirit and of power.
2. To comfort vsus in all extremities and distresses. When thou shalt be at thy wits end, and canst see no meanes of escape and deliuerance, vponupon this doctrine thou maist stay thy heart and find comfort, Prou. 18. 10. The name of the Lord is a strong tower, the righteous runneth to it, and is exalted. See an example of this in Dauid when he was in great distresse, and in danger to be stoned by his owne souldiers, yet He encouraged himselfe in the Lord his God, 1. Sam. 30. 6. And Psal. 61. 2. When my heart is oppressed (saith he) bring me vntounto the rocke that is higher then I. And I will tell you how you must do to find comfort in the knowledge of Gods power in such a case. 1. Consider and meditate of these promises of God, Heb. 13. 5. 6. He hath said, I will not faile thee, nor forsake thee. So that we may boldly say, The Lord is my helpe, I will not feare what man can do vntounto me, Psal. 91. 4. He will couer thee vnderunder his wings, and thou shalt be sure vnderunder his feathers, his truth shall be thy shield and buckler, Psal. 84. 11. No good thing will be with-hold from them that walke vprightly, and Rom. 8. 28. We know that all things worke together for good to them that louelove God. 2. Labour to know thou art one to whom these promises are made; that thou art a belieuer, and one that feareth God. For to them that are wicked, I can promise no protection nor deliuerance from any danger; but to them I say, that they hauehave cause to feare danger at home and abroad, by night and by day continually, Gen. 4. 14. Cain, though there were none liuing in the World, but his owne parents and sisters, yet is he afraid, that whosoeuer met him would kill him. So it is said of the wicked, Iob 18. 11. Terrours shall make him afraid on eueryevery side, and shall driue him to his feet. Yea, Psal. 5…. 5. There were they in great feare where no feare was. 3. When by due triall of thine owne heart, thou canst find, that (notwithstanding thy weaknesses) thou fearest God vnfainedly, and these promises belong vntounto thee; then let not thy extremities and want of meanes trouble thee, but rest vponupon God who is able to make good his promise. Consider,
1. These extremities are brought on thee for triall of thy faith, as that was vponupon Abraham, Gen. 22. 1.
2. The Lord hath wayes enow to deliuer thee, Psal. 66. 20. To the Lord God belong the issues of death.
3. The Lords manner hath beene, to deferre his helpe, till the last pinch; not to helpe his people, till they are brought to the brinke of death; so dealt he with Abraham and Isaac, Gen. 22. 10. When Abraham had stretched forth his hand and tooke his knife to slay his sonne, the Lord stayed him from doing it, and not before.
3. To comfort and strengthen the poore against murmuring and impatiency in hard times. Say not, this is my charge, and these are my meanes; how is it possible these meanes should maintaine this charge? must I not needs either steale or famish both I and mine? But, first, consider and meditate duplicate page duplicate page what promises God hath made to his people in this case. The eye of the Lord (saith Dauid, Psal. 33. 18. 19.) is vponupon them that feare him, vponupon them that hope in his mercy; to deliuer their soule from death, and to keepe them aliue in famine. and 34. 10. They that seeke the Lord shall not want any good thing; and 37. 19. In the dayes of famine they shalbe satisfied. and 132. 15. I will abundantly blesse her prouision; I will satisfie her poore with bread. He hath said (saith the Apostle, Heb. 13. 5, 6.) I will neuer leaue thee nor forsake thee; so that we may boldly say, the Lord is my helper. He is pleased to bring thee to this want of meanes, that he might humble thee, and that he might proue thee (saith Moses vntounto Gods people, Deut. 8. 16.) to do thee good at thy latter end. Secondly, labour to get assurance, that thou art one to whom these promises do belong, that thou art a belieuer; that thou fearest God: for to the wicked I can promise no sufficiency. No, I can assure them, that (though they had their houses full of gold, and neuer so great possessions) yet they may want and begge, and famish before they die. For, though the Lord in infinite bounty, do bestow those blessings on wicked men, in great abundance, Psal. 145. 9. yet can no wicked man be assured of sufficient food and raiment for him and his, because he hath no promise for it; nay, the contrary they hauehave cause to looke for. Thirdly, But if thou be assured that thou art one to whom these promises do belong, then, 1. Know that God doth this to humble thee, Deut. 8. 2. and labour to find out thy sinne, and to make peace with God, Lam. 3. 39. 2. Know, that God is able to helpe thee, either by inclining the hearts of the rich (hard though they be) to shew compassion on thee; yea, such as of all other thou hadst least hope to receiue reliefe from, (he can make Esau kinde to Iacob, Gen. 33. 15. and the Egyptians bountifull to Israel, Exod. 12. 36.) 3. If he giuegive thee no better meanes then thou hast, yet he can make them stretch out, and suffice thee. Daniel and his fellowes that did eate nothing but pulse, and dranke nothing but water, were fatter and fairer then all the children that did eate the Kings meat, Dan. 1. 12, 13. A little that the righteous man hath is better then the riches of many a wicked man, saith Dauid, Psa. 37. 16.
But, will God work miracles now?
Yes surely, rather then his promise should faile, that he hath made to his Obiect.people, Is my hand shortened, saith the Lord? Esa. 50. 2. This resolue vponupon, Answ.2. Chro. 16. 9. The eyes of the Lord run to and fro, throughout the whole earth, to shew himselfe strong in the behalfe of them, whose heart is perfect toward him. And of this also, Mark. 9. 23. All things are possible to him that belieueth. And therefore be thou confident with Iob, Chap. 13. 15. Though he slay me, yet will I trust in him; and (with the three nobles) to die rather then to helpe thy selfe by vnlawfull meanes, Dan. 3. 13.
Lecture the eight, March 21. 1608. IOHN IIII. XII.
IT remaineth now, that we proceed to the second reason she giueth against the speech of Christ, and that is set downe in this Verse; she could not vnderstand or belieue, that Christ could giuegive her any other water, that was better then the water of that Well, because Iacob gaue them that Well, and it was the best water he could giuegive; for it was the same that himselfe and his children and cattell did drinke of; and she thought it was not possible, that he could be a greater or better man then Iacob, or be able to giuegive a better water then he was able to giuegive; Art thou greater then our father Iacob? saith she.
Now; for the better vnderstanding of these words, that so we may receiue instruction and profit by them: three errours are to be obserued in this reason the woman vseth; For, 1. Iacob gaue not that Well to the Samaritans, but he gaue both it, and that part of the country where it stood, to his sonne Ioseph, as the Euangelist hath said, ver. 5. They and their ancestors were placed in that country by Shalmaneser the King of Ashur, and not by Iacob, as you shall see, 2. King. 17. 24. 2. Iacob was not their father, neither according to the flesh (for you shall read who were the ancestors of whom the Samaritans were descended, 2. King. 17. 24.) nor according to the spirit, for in this case, those onelyonly were to be accounted the children of Iacob, that were of Iacobs religion, and walked in his steps, Psal. 24. 6. This is Iacob. Iohn 8. 39. If ye were Abrahams children, ye would do the works of Abraham. But so did not the Samaritans, for Iacob neuer worshipped any Idoll nor Image, nor would suffer any in his family to doe it, as ye shall find, Gen. 35. 2. But the Samaritans worshipped many false gods, 2. Kings 17. 29, 30. and Images, verse 41. 3. Admit Iacob had beene their father, and had giuen them that Well, yet was Christ able to giuegive her better water, then that which Iacob gaue to his children. And though Iacob were of great authority and credit in the Church for his faith and piety, yet was it great ignorance and infidelity in her to preferre him before, or match him with Christ; or to alleadge his authority, to the discrediting of that which Christ had said; for, the grace Iacob had, he had it from Christ, and he was but a seruant, Christ was his Lord, Heb. 3. 5, 6.
The Doctrine then that we are to learne from this reason and argument that the woman vseth against the speech of Christ, is this,
That the credit of good and holy men is oft abused by the ignorant and Doct. 3.wicked to the discredit of Gods truth. This woman alleadgeth not against Christ, the credit and authority of any of her neighbours, or of their true ancestors; but Iacob is the man whom she setteth against Christ. Yea, the more holy and vertuous that Iacob was, the stronger she takes her argument to be against Christ. I will not trouble you with many proofes. Take the example of the Iewes in Christs time, and you shall find proofe enough of this doctrine. The worthiest men that euer liued in the Church, and such as would hauehave counted it their happines to hauehave liued in that time, when God was manifested in the flesh, as our Sauiour teacheth vsus, Luke 10. 34. They were euer the men, whose name and credit was set in opposition against Christ. The Iewes oft aduance the credit of Abraham and Moses and the Prophets, as if they had beene admirers of their vertues, when they saw that they might thereby discredit Christ and his Doctrine: Iohn 8. 53. Art thou greater then our father Abraham which is dead? and the Prophets are dead; whom makest thou thy selfe? and Iohn 9. 28. 29. Be thou his Disciple, we are Moses Disciples, but this man, we know not from whence he is. Was Abraham indeed, or Moses, or the Prophets on their side against Christ? or were they indeed the true children of Abraham, or of the Prophets? Nothing lesse; but if any of them had beene liuing, they would hauehave beene as bitter enemies to them, as they were to Christ, and this our Sauiour often telleth them of, Ye seeke to kill me (saith he, Ioh. 8. 40.) a man that hath told you the truth, which you hauehave heard of God; this did not Abraham. And Ioh. 5. 45. There is one that accuseth you, euen Moses in whom ye trust. And Mat. 23. 30. He taxeth them for grosse hypocrisie, because they said, that if they had been in the daies of their fathers, they would not hauehave been partakers with them in the bloud of the Prophets.
The reasons why they did so, and why all wicked men hauehave beene so apt to abuse the name and authority of the most holy and worthy seruants of Reason.God; are principally two.
1. To gaine credit to themselues with the people. For, they know that all men generally hauehave a reuerent opinion of such men. This reason is giuen why the Pharisees durst say nothing against Iohn, Mat. 21. 26. For, all held Iohn as a Prophet. Herod himselfe thought reuerently of him, Mar. 6. 20.
2. To secure their owne hearts in their errours and sinnes. The finding of this little goodnesse in themselues, that they hate not all good men, but can thinke and speake reuerently of them, doth strangely quiet the conscience of hypocrites for a time; as that little goodnesse he found in himselfe did that Pharisee, Luke 18. 11.
The Vses of this Doctrine are three. 1. To discouer vntounto vsus the weake Use 1.foundations of the Popish faith and religion, which yet I would not be large in, had I not two reasons to moue me to it. 1. That though I see no cause to doubt that any of you should be inclined that way, yet (partly, the great increase of Papists of late, and partly, their strange boldnesse and confidence in their religion, and readinesse to maintaine and broach their opinions, in eueryevery company) may cause you sometimes to stagger, and thinke they hauehave some truth on their side, if you be not the better grounded and confirmed against them. 2. My text here giues me direct occasion to do it, yea, more direct, then any other that I can thinke of, in all the Scripture. Consider therefore that as the Papists do resemble the Samaritans, in many other things, so in this point especially, that is described in this text: namely in aduancing the credit of good and holy men, to the discrediting of the truth of God. The Papists are right Samaritans, and do resemble them in many things.
1. The Samaritan in many points of Religion agreed with the people of God, for he worshipped the true God, Ezra 4. 2. 2. King. 17. …8. He acknowledged the fiue Bookes of Moses; he vsed Circumcision, and the Sacrifices of the Law, 2. Kings 17. 32. he looked for the Messiah, that was to come, Iohn 4. 25. So doth the Papist agree with vsus in many points of Religion.
2. The Samaritan corrupted these parts of the true Religion with grosse Superstition and Idolatry; for he had many things besides the Lord that he gaue diuine honour vntounto, 1. Kings 17. 29. EueryEvery nation made gods of their owne, and put them in the houses of the high places, which the Samaritans had made, eueryevery nation in the cities where they dwelt. He worshipped the true God in Images, These nations feared the Lord, and serued their grauen images, saith the text, 2. King. 17. 41. And in that respect, though the Holy Ghost say of them, 2. Kings 17. 33. They feared the Lord; because they retained many parts of Gods true worship, yet in the very next verse he saith, They did not feare God, they did not worship the true God, because they serued him not according to his Word. And our Sauiour denieth, Ioh. 4. 22. that there c…uld be any saluation had in their religion. In this point also the Papist is like the Samaritan; he hath many petty gods that he giueth diuine honour vntounto; he worshippeth the true God by Images; and in that respect, we may as truly say of him, as it was said of the Samaritan, he worshippeth not the true God at all, because he worshippeth him not according to his Word; how then can saluation be found in the religion of the Papist?
3. The Samaritan was euer the chiefe practiser against the re-edifying of the Temple, and of the holy city. See some of their practises, They weakned the hands of the people of Iudah, and troubled them in building; and hired Counsellours against them, to frustrate their purpose all the dayes of Cyrus, as we read, Ezra. 4. 4. 5. And Neh. 6. 12. 14. They made some of the Prophets and Prophetesses their instruments to hinder the worke. So hath the Papist euer beene the author of all the means whereby the growth of religion hath been hindered amongst vsus, The strange slanders, whereby many of the seruants of God hauehave beene discredited, both with the Magistrate, and with the people, hauehave come from the Papist. The domesticall dissentions, and iarres we hauehave had among our selues, hauehave come from the Papist also.
But in nothing, hath he better resembled the Samaritan, then in this case that is here described in this Text: namely, in pretending great louelove, and respect to the Saints departed; and in aduancing their credit and authority, to the discredit of the truth of God. The Samaritan pretended great reuerence to Iacob, they pretended for this Well from which they fetcht their water, that Iacob gaue it them. The Papist pretendeth, for the power and authority of their Pope (from whence in very deed, all their religion is deriued, and vponupon which it is grounded) that Peter gaue it him, that Peter vsed it himselfe, and left it to the Bishops of Rome, that are his successours; and for their whole religion, they pretend that the ancient Fathers, and Doctors of the Church, deliuered it vntounto them. And therefore let vsus bring neuer so good euidence out of the Word of God against them, they are ready to put vsus off, as the Samaritan doth here; Are you, or the founders of your religion (Luther and Caluin) greater then Saint Peter? Are you or they better or more likely to see the truth in religion, then all the Fathers who gaue vsus this religion, and themselues professed it, and all such as were taught by them? We honour the Fathers (say they) you reiect and despise them. The ancient Doctors of the Church, are for vsus, and against you, and your new religion.
Now for answer vntounto them we say, that the very same errours, will be found in this plea of theirs, as wee hauehave found in the argument of this Samaritan-woman; for, 1. As Iacob gaue no such Well to the Samaritanes, so it is euident, Peter gaue no such power and authority to the Bishops of Rome, as they pretend. Marke how we proue this. 2. He had no such power, and authority himselfe, as the Pope exercises. Peter exercised no such temporall and ciuill iurisdiction, nay, he might not do it, The king of the Gentiles (saith our Sauiour vntounto him and the rest of the Apostles, Luk. 22. 25, 26.) exercise lordship ouer them; and they that exercise authority vponupon them, are called Benefactors, But yee shall not be so. Peter neuer tooke vponupon him, nor thought hee might take vponupon him, to depose Princes, that should abuse their authority against the true Church and Religion, or to absolue subiects from their Oathes of allegiance; for he taught the contrary, submit your selues to eueryevery ordinance of man for the Lords sake, saith he, 1. Pet. 2. 13. He had no such ecclesiasticall supremacy ouer the whole Church, as the Pope exerciseth; for all the rest of the Apostles were equall to him; Paul professeth so of himselfe, in nothing am I behind the very chiefest Apostles saith he, 2. Cor. 12. 11. The same commission, the same gifts of the Holy Ghost, the same keyes of the kingdome of heauen, and power to bind and loose, was committed to them all, as was to him, to them all he said as my father hath sent mee, so send I you. And when he had said this, he breathed vponupon them, and saith vntounto them, receiue yee the Holy Ghost. Whosoeuer sins, &c. Ioh. 20. 21. 22. 23. He (in respect of his Ministry) is called a rocke vponupon which Christ saith hee would build his Church, Matth. 16. 18. so are all the Apostles, the wall of the City (the new Ierusalem) had twelue foundations, and in them the names of the twelue Apostles of the Lambe, Reu. 21. 14. Yea, Peter was so farre from exercising any such supremacy ouer the rest of the Apostles, that writing to the ordinary Pastours and Elders of the Church, hee makes himselfe equall to them and calleth himselfe, foreign, 1. Pet. 5. 1. and makes the title of foreign proper to Christ himselfe, 1. Pet. 5. 4.
2. Though Peter had had such authority, as the Pope exerciseth, and exercised it himselfe, yet followeth it not, that the Pope hath the like. For, they can neuer proue that Peter left the authority that he had to the Bishops of Rome, or that they are his successors. Marke the proofe of our second argument. 1. They can neuer proue by the Scripture, that Peter was euer at Rome. Say they hauehave Ecclesiasticall history to proue it; we say, that for a point of religion so fundamentall, it is necessary they should hauehave euident Scripture also. 2. Their Ecclesiasticall history for Peters being and continuance at Rome (viz. that he should come thither in the twenty seuenth yeare of Claudius, and tarry there twenty fiue years) is expresly contradicted by the Scriptures; For, 1. He was at Ierusalem three yeares after Pauls conuersion, Gal. 1. 18. and foureteene yeares after that, Gal. 2. 1. 2. When Paul sends salutations to the Church of Rome, he makes no mention of Peter, Rom. 16. 3. If Peter had beene at Rome, when Paul was in trouble there, Paul would neuer hauehave written as he did, Col. 4. 11. These onelyonly are my work-fellowes to the Kingdome of God, which are found to my consolation, 2. Tim. 4. 16. At my first answering no man assisted me. If Peter had been then there, would not he hauehave beene a comfort to him, would not he hauehave assisted him in his troubles? 4. Though it were euident that Peter had beene at Rome, and continued there twenty fiue yeares, yet could he not be Bishop of Rome. For, 1. The office of a Bishop or Pastour, is an office distinct from the office of an Apostle, and inferiour also vntounto it, Eph. 4. 11. 2. Peter was specially appointed to be the Apostle of the Circumcision, Gal. 2. 7. And the Iewes (in this time that they pretend Peter should be Bishop of Rome) were banished from Rome, Acts 18. 2.
2. The second errour in this plea is this, that they say the Doctors of the Church are their fathers, that they are for them, and against vsus, as the Samaritans said, Iacob was their father. But for our selues, we may say in this point, 1. We despise not the Fathers, but reuerence them highly for their learning and piety. 2. We esteeme them good helpes for the vnderstanding of the Scriptures. 3. We study them, and alleadge them also in our writings. 4. There is scarce any matter of moment in religion, which we cannot anouch from some, or more of them.
On the other side, the Papists do not giuegive vntounto the Fathers that honour they pretend to do: For, 1. In many points they renounce their authority. 2. They preferre Aquinas before the most, or all of them. 3. They match with the ancient Fathers, sundry bastard and counterfeit fathers. 4. They hauehave foisted into their writings parts of tracts, and whole treatises, that were neuer theirs. 5. They hauehave by thir Indices expurgatorij cunningly altered, or razed, and quite put out many of their sentences and bookes; and that with strange impudency, though they hauehave knowne well, that we hauehave many printed and written copies to controll them by. Of these Indices they hauehave made fiue already; as neuer satisfied with the correcting of the Fathers; Neither do they in these Indices correct, alter, or raze the prefaces, marginall notes, collections and obseruations made out of the Fathers onelyonly (as some pretend) but the very texts of the Fathers also. All this our learned men hauehave made euident to the world in sundry bookes.
3. The third errour in this plea of the Papists is this, that as the Samaritan here thought, it was not possible that God should do for any, more then he did for Iacob, Christ could giuegive no better a water then Iacob did, Christ was not so great as Iacob: so they think none can see any thing in Religion now, which the Fathers did not see; yea, they oppose the iudgement and authority of the Fathers against Christ himselfe, and the manifest testimony of his Word. Whereas though it were granted, that there are many things in popery, that were receiued from the Fathers; and in ours, which the Fathers receiued not, yet may that which they hold, be erroneous and euill, and that which we hold, sound and good for all that; For, 1. Nothing in religion is to be receiued vponupon the authority of the Fathers, vnlesse it hauehave warrant from the Scriptures. They are not to be admitted as Law-giuers and Authors of opinions in religion, but as Interpreters of the Scriptures, they are not Iudges of the Scriptures, but are to be examined and iudged by them. This we proue, 1. By plaine testimonie of the Scriptures, There is no Law-giuer, saith the Apostle, Iam. 4. 12. And our Sauiour forbids vsus, Mat. 23. 9, 10. to acknowledge any for a father or master with such absolute dependance vponupon him, but his heauenly Father and himselfe onelyonly. 2. Themselues acknowledge the perfection of the holy Scriptures. 3. Themselues doe disclaime this absolute authority, and hold that they ought not to be further receiued, then they bring warrant for that they teach, from the holy Scriptures. 4. The Fathers themselues do differ one from another, and from themselues also. 5. They were subiect to errour, EueryEvery man is a lyar, saith the Apostle, Rom. 3. 4. that i, he is subiect vntounto errour, he may be deceiued himselfe, and he may also deceiue others. And indeed the Fathers did mistake in many things, and erred, (yea, and that very grossely) as the Papists themselues do confesse also. 6. There is no certainty euen of the most legitimate bookes of the best Fathers; for, heretiques hauehave gelded and corrupted them, and foisted into them their owne errours.
2. Though they were holy and learned men, yet it may well be, that the Lord hath reuealed that to his seruants now, which they saw not; for, the Lord hath oft done so, Dauid had more vnderstanding then his teachers had, Psal. 119. 99. and the Disciples of Christ saw many truths which many of the Prophets (though they were (it may be) holier men then they) did not see, Luke 10. 24. Many points of Gods truth are reuealed now, euen to babes which the Patriarchs and Prophets (though holy men, and highly in Gods fauour) saw not. It was euer vnlawfull to hauehave many wiues: for it was forbidden to the King himselfe, Deut. 17. 17. to multiply wiues. And the Lord in the first institution of wed lock (when, if euer, there was most vse and necessity of polygamy for the propagation of mankind) made but one woman for one man. And why so? that he might seeke a godly seed, saith the Prophet, Mal. 2. 15. Intimating that the seed and posterity that came by polygamy, could not be holy or pleasing vntounto God. Yet neither Iacob, nor Dauid knew, how hainous that sinne was. Iephthah (though a rare man for faith, Heb. 11. 32. yet) vnderstood not the liberty God had giuen him by his Law, to redeeme his daughter, Leu. 27. 4. nor how lawfull it was for those that were consecrated to God (euen for the Nazarite) to marry, Iudg. 11. 35. Iosiah is praised for destroying those monuments of idolatry, that Salomon had set vp, though both Salomon himselfe after his repentance, and Asa, Iehosaphat, and Hezekiah (all good Kings) saw not the necessity of destroying them, 2. King. …3. 12, 13. 2. Many good reasons may be giuen, why learned Diuines in these dayes may know more, and hauehave better iudgement in Religion, then the Fathers had. 1. They are borne and bred in the knowledge and profession of the truth, and hauehave knowne from their childhood, the holy Scriptures, which are able to make them wise vntounto saluation, as the Apostle speaketh of Timothy, 2. Tim. 3. 15. whereas most of the Fathers were bred and had liued long in Gentilisme and Heresie, before they came to the knowledge of the truth. 2. They enioy the benefit both of all the Fathers own labors, and of the writings of many other learned men also, which the Fathers themselues could not do. 3. They hauehave the helpe both of far better translations of the Scripture, then the Fathers could hauehave, and of the knowledge of the tongues also, which the chiefe of the Fathers are well knowne to hauehave been wanting in.
Thus much for the first vse of this Doctrine.
The second Vse concerneth vsus all, for this Doctrine serues to admonish vsus, that we take heed, we make not an Idoll of any man, how holy, or how 2.good soeuer he be; which is then done, when we oppose, and set the iudgement, or practice of any man against the Word of God, when we aduance the credit of any man, to obscure the glory of God. Foure rules I will giuegive you to direct you in this case. 1. Rest not so much on the iudgement, aduice, or example of the best men, but examine them by the Scriptures. Follow me as I follow Christ, saith the Apostle, 1. Cor. 11. 1. and 1. Thess. 5. 21. proue all things and hold fast that that is good. For, good men hauehave oft proued Sathans instruments to deceiue others, Sathan himselfe did mis-guide Dauid, 2. Sam. 7. 3. and the young Prophet was dangerously deceiued euen by the old Prophet, who was also a good man, 1. King. 13. 18. and Peter plaid Sathans part in disswading our Sauiour from suffering, Mat. 16. 22. 23. 2. Esteeme not of the excellentest man in the world, when his credit is aduanced to obscure Gods glory and truth, see how contemptibly the Apostle speaketh of the most excellent teachers in this case, 1. Cor. 3. 5, 7. Who then is Paul, and who is Apollos? neither is he that planteth any thing, neither he that watereth. 3. Count it no great signe of grace to be able to praise and speake well of some good men, if thou do it to the discredit of that goodnesse that is in another; to praise one Minister, with an intent to disgrace and derogate from the credit of thine owne Minister, or of any other. 4. Count it no iust cause of comfort to be able to louelove and commend some good men, vnlesse thou be carefull to imitate their goodnesse; for this shall increase thy condemnation, rather then do thee any good.
The third vse concerneth them, whose iudgement and practice men are in 3.greatest danger to abuse. 1. Desire not, that any should giuegive thee, the honour that is due to God, as to make thy will, thy iudgement, or practice the rule of his conscience, oh shun this by all meanes. See two notable examples for thee to follow in this case, the one of the Apostles Barnabas and Paul, who (when the men of Lystra would hauehave giuen diuine honour vntounto them, Act. 14. 13. 15.) did withall expressions of sorrow, and feare, and indignation, disclaime it, and put it from them. The other of the twenty foure Elders (representing the whole body of the Militant Church) of whom we read Reu. 4. 10. 11. that they fell downe before him that sate vponupon the throne, and did worship him, and cast their crownes before the throne, saying, thou art worthy O Lord to receiue glory and honour. They renounced (before God) their owne glory, and ascribed all glory and honour vntounto God alone. Remember this is the way to bring fearefull ruine vponupon thee, when thou shalt accept of any honour (such as this is) as is due to God alone, as we may see in the fearefull and shamefull end that came vponupon Herod, Acts 12. 23. Because he gaue not God the glory; but accepted of, or (at least) indured diuine honour to be giuen vntounto him. 2. Let such as are of note for their knowledge and profession, take heed what example they giuegive: It is the Apostles charge, 1. Cor. 8. 9, 10, 11, 12. 3. Let superiours especially take heed what example they giuegive, for their inferiours will be ready to do as they do, though it be to the manifest perill of their owne soules.