Lectures Upon John 4, Part 10
THE THREE AND FORTIETH LECTVRE, ON FEBRVARY XXVII. MDCIX.
IOH. IIII. XXV, XXVI.
The Woman saith vntounto him, I know that Messiah commeth, which is called Christ, when hee is come, hee will tell vsus all things.
Iesus saith vntounto her, I that speake vntounto thee, am he.
THese words containe the conclusion of that conference that was betweene our Sauiour, and the Woman of Samaria. In the interpretation of the words, for the helpe of your memory, these fiue questions are distinctly to be opened and resolued.
Whom meaneth shee here by Messias, seeing it is plaine, shee vseth this word as the proper name of some person.Quest. 1.
I answer, it is euident by the words following, that she meaneth the same Answ.person that is called Christ. For as our blessed Sauiour being promised to the Church from the beginning of the world, was described and made knowne to them both by his natures, specially his humane nature; I will put enmity betweene thy seed and her seed, it shall bruise thy head, Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed, and by those offices he should exercise, and whereby he should procure the saluation of his people, viz. 1. His Propheticall office, I will raise them vp a Prophet, from among their brethren like vntounto thee, Deut. 18. 18. His Priesthood, He shall be a Priest vponupon his throne, Zach. 6. 13. His Kingly office, Reioyce greatly O daughter of Zion, shout, O daughter of Ierusalem, behold, thy King commeth vntounto thee, Zach. 9. 9. and by the place where he should be borne, But thou Bethlehem Ephratah, though thou be little among the thousands of Iudah, yet out of thee shall hee come forth vntounto me, that is to be ruler in Israel: whose goings forth hauehave beene from old, from euerlasting, Mic. 5. 2. So had he three proper names in the Old Testament, giuen him: 1. One in respect of his two natures hypostatically vnited in one person, Esay 7. 14. He shall call his name Immanuel. 2. Another in respect of the obscure place of his education, Zach. 6. 12. Behold the man, whose name is the Branch. 3. A third in respect of his office, Dan. 9. 25. Messiah the Prince. Now of all the names whereby our Sauiour was described in the Old Testament, this name was the most famous among the Iewes. When Herod gathered together all the chiefe Priests and the Scribes to resolue him in the question that the Wise men came to Ierusalem to mooue, he asked them where Messias should be borne, Matth. 2. 4. For though the Euangelist writing in Greeke, vse the word Christ in that place: yet it is certaine, that he in his language vsed the word Messiah. So Iohn 1. 41. We hauehave found the Messias, saith Andrew to his brother Simon. Now this Hebrew name Messiah, and the Greeke name Christ doe in our language signifie the annointed one; and we shall finde it was giuen to sundry others in the holy Scripture, for the Kings of Gods people were called the Lords annointed, 2. Sam. 19. 21. and so were the Priests, Leu. 10. 7. and so were the Prophets, Psal. 105. 15. Because eueryevery one of these were by the ceremony of annointing (as by a Sacramentall signe) assured from the Lord, that he would inwardly annoint them, that is, endue them with such graces of his holy spirit, as whereby they might be enabled to discharge those offices that he called them vntounto, yet was this name of Messiah, Christ, the annointed of the Lord, made a proper name onelyonly vntounto our blessed Sauiour.
1. Because all those Kings, Prophets, and Priests, that by Gods appointment were annointed among his people, were but types of this King, of this Prophet, of this Priest; and all the good that Gods people receiued by them, was but a figure and shadow of the infinite benefits Gods people should receiue by Christ.
2. Christ our Sauiour onelyonly had all those offices, vntounto which by Gods ordinance men were annointed. Melchisedech was both a King and a Priest, Gen. 14. 18. Dauid was both a King and a Prophet, 2. Sam. 23. 1, 2. Ezekiel was both a Prophet and a Priest, Ezekiel 1. 3. But neuer was there any whom God annointed to all these three offices, but onelyonly our Sauiour.
3. Though there was neuer a one of those whom God had annointed to any of those offices, but they receiued from him the gifts of his spirit, whereby they were made fit to discharge those offices; Their annointing was not an empty and impotent ceremony, but together with the visible signe, they receiued also the inuisible grace that was signified by it. (Insomuch as wee read of Saul, that though he was but an hypocrite, and one also that had beene rudely and basely brought vp, yet so soone as he was annointed, God gaue him another heart, an heroicall spirit, the spirit of magnanimity, and the spirit of gouernement, 1. Sam. 10. 9.) yet our Sauiour receiued the spirit, whereby he was made fit to be a Prophet, Priest, and King, in a far more excellent manner then any of them, God hath annointed thee with the oyle of gladnesse aboue thy fellowes, Psal. 45. 7. Nay indeed God gaue him not the spirit by measure, Iohn 3. 34. For in him dwelleth all the fulnesse of the God-head bodily, Col. 2. 9. He could neuer hauehave discharged these offices: he could not hauehave beene our Prophet to teach vsus the whole will of his Father; nor our High-Priest to offer such a Sacrifice, as might satisfie the iustice of God for our sins, and to make continuall intercession for vsus; nor our King to vanquish Sathan with all other the enemies of our saluation, and to rule and gouerne vsus by his spirit; vnlesse hee had had the spirit in another measure, then any of those annointed ones euer had; nay indeed vnlesse he had had it aboue measure, vnlesse the fulnesse of the God-head had dwelt in him: So yee see then for the answer vntounto the first question, who is meant here by Messias, and why our Sauiour is so called.
The second thing to be inquired for the opening of the meaning of the words is this, seeing Messias and Christ are all one name, why vseth shee both these words?
I answer these words (which is called Christ) are not the words of the woman (who spake in the Syracke language) but of the Euangelist, who writing in Greeke, interpreteth the Hebrew name Messiah by the Greeke name Christ, as he doth likewise in reporting the word of Andrew, Iohn 1. 41. Wee hauehave found the Messias, which is, being interpreted, the Christ.
It may then thirdly be demanded why the Euangelist retaineth the Hebrew word Messiah, which was the word the woman vsed in her owne Quest. 3.language, and yet interpreteth it by a word of that language, wherein he wrote?
I answer: 1. Hee vseth the Hebrew name Messiah, because it was a Answ.name so famously knowne among the Iewes. And we shall finde that the Apostles in the New Testament, in reuerence of that ancient Church of the Iewes, and of that holy language, in which it pleased God first to pen his Word, hauehave retained in the New Testament (which they wrote in the Greeke tongue) sundry Hebrew words, as Amen, 1. Cor. 14. 16. Hosanna, Matth. 19. 9. Halleluiah, Reu. 19. 1. By which warrant also we vse now to giuegive to our children in Baptisme, Scripture names, though they be Hebrew names; because though eueryevery parent vnderstand not the signification of them, yet we know, 1. That as the principall thing we are to respect in giuing of names is not the signification of the name it selfe, but the desire we hauehave our childe may imitate the worthy example of that person, whose name he beareth; so 2. We are sure that to those mens examples which God hath commended to vsus in his Word, and to those names which the Holy Ghost hath sanctified with his owne penne, there is greater reuerence and respect due, then to other. 2. He vseth not the name Messiah without interpretation in a respect he had to the Gentiles, for whose vse specially he wrote his Gospell; that the Ministers of the Gospell may know, that as they may neuer in their Ministry vse for ostentation, to speake much in a strange language; so when they are constrained to vse a word or two in a strange language (as sometimes they may be) they be carefull to interpret it, and to speake nothing which the simplest of Gods people they speake vntounto, may not vnderstand. This was a thing that Paul tooke great comfort in, that though he could speake languages more then all the flaunting and conceited Preachers among the Corinthians, yet he had rather in the Congregation speake fiue words, so as he might be vnderstood and instruct others, then ten thousand in a strange language, 1. Cor. 14. 18, 19.
The fourth question is, how falleth she into this speech of the Messiah? Quest. 4.Did she distast that answer our Sauiour made to her question, and the speech he had vsed in the condemnation of the Samaritans worship? was it her meaning to put him off, and to reply vponupon Christ after this manner; well, sith thou giuest me no better an answer, let vsus leaue this question to be decided by the Messias himselfe when he shall come; he will not be partiall either of our side or yours, but as an equall Iudge and vmpire betwixt vsus, hee will indifferently end and compound all our controuersies.
I answer, that is not her meaning, but she approues of Christs speech, and Answ.that that he had said (touching the alteration should be made in the whole forme of Gods worship) putteth her in mind of the Messias comming; as if she should say, I know this indeed that thou sayst, there will be shortly a great alteration made in the Church, for the Messiah commeth (the word in the originall is the present tense, not future, as we translate it) he is euen comming, and when he commeth, he will tell vsus all things, that is, all these things that we speake of, concerning the worship of God, he will teach vsus farre other wise then we hauehave beene taught hitherto. And no maruell, though that speech of Christ touching so great a change that should be made in Gods worship shortly, did put her in minde of the Messiahs comming. For it was generally receiued, that he when he came would make a great alteration in the Church. That is the reason why when the Iewes heard of the new and strange Ministry that Iohn the Baptist did exercise, they sent Priests and Leuites from Ierusalem to him to know of him, whether he were the Messias, for that that was their question it appeareth, plainely by his answer, hee confessed and cryed not, but confessed, I am not the Christ, Iohn 1. 20. That was one reason why not Herod onelyonly, but all Ierusalem with him were so troubled, when they heard that the Messias was borne, Matth. 2. 3.
The fift and last question is, how this woman being a Samaritan, should come to know; 1. That there should come a Messias; 2. That he was now Quest. 5.comming: 3. That when he came he should more fully and perfectly instruct the Church in all things that concerne Gods worship and their saluation, then euer they were instructed before?
I answer; 1. She might know it by hearing that the Iewes of all sorts, Answ.had now for a good while liued in an expectation of the Messias comming. Euen at that time when Christ was borne, there were many that looked for redemption in Ierusalem, Luke 2. 38. One while they thought Iohn to be the Messias, Luke 3. 15. All men mused in their hearts of Iohn, if he were not the Christ. Another while they thought our Sauiour himselfe to be he, as may appeare both by their reasoning among themselues, Iohn 7. 40. Many said of a truth this is the Prophet; others said this is the Christ; and by the question they mooue to him, how long dost thou make vsus to doubt? if thou be the Christ, tell vsus plainely, Iohn 10. 24. 2. Shee might know this well by the bookes of Moses; for the Samaritans as well as the Iewes did receiue the bookes of Moses: and there it was written that the Scepter should not depart from Iudah, till Shilo came, Gen. 49. 10. And they all saw that the Scepter was either altogether, or almost now gone from Iudah. So Moses prophecying of him, had said, That hee should bee such a Prophet, as God would put his words into his mouth, and he should speake all that God commanded him, Deut. 18. 18. Hauing thus opened the meaning of the words, let vsus obserue the Doctrine which the holy Ghost intendeth to teach vsus in them.
And first in that this woman, though she were but a Samaritan, no member of the true Church, and one also that had liued long in grosse sin, yet had this measure of knowledge in the Principles and grounds of the true Religion; for she knew 1. That the Messiah should come: 2. That he was now comming: 3. That when he came he would teach the Church all things; and this knowledge she got not now by conference with Christ, but had it before.
We learne: That it is no certaine signe of grace to hauehave some knowledge Doct. 1.of the truth, knowledge is no grace peculiar to the Elect, but a common gift. No man hath cause to blesse himselfe in this, as in an argument that he is in the state of grace, that he knoweth somewhat in Religion: For 1. There be, and euer hauehave beene many very wicked and gracelesse men, that hauehave had knowledge of sundry excellent grounds and principles of the truth. Paul saith of the wicked Iewes, that they knew Gods will, and were instructed out of the Law, Rom. 2. 18. 2. Such there are that are farre better perswaded of their owne knowledge then any of Gods seruants are: whereas the godly are poore in spirit, euer complaining of their ignorance; they thinke they hauehave knowledge enough, they are highly conceited of their owne knowledge, are we blinde also? say the Pharisees, Iohn 9. 40. 3. Yea it cannot be denied that many such hauehave had more knowledge indeed, then many of Gods children. Iudas doubtlesse knew more, then many of Christs good hearers did; and Sathan the Prince of darknesse knoweth the truth much more cleerely then many of Gods Elect doe; he could say to Christ euen then when he was vnknowne to the greatest part of the Church, Mar. 1. 24. I know thee who thou art, euen that holy one of God. 4. Yea, it is certaine, that the knowledge that many wicked men hauehave, and the high conceit they hauehave of it, is that that maketh them more wicked then otherwise they would be. What is it that maketh them to despise the meanes of grace, and scorne such as follow Sermons? Surely, this perswasion, that they know enough for their saluation, they can say their ten commandements, the Lords prayer, and the Articles of their faith; they know they must louelove God aboue all, and their neighbours as themselues; they can speake of many parts of the Word, and of the Principles of Religion. They know Christ dyed for sinners, and that is enough. Of those men, that may be said, which the Prophet speaketh, Esay 47. 10. Thy wisedome and thy knowledge, they hauehave caused thee to rebell, and thou hast said in thy heart, I am, and none else. And that which Salomon speaketh, Pro. 26. 16. The sluggard is wiser in his owne conceit, then seuen men that can render a reason.
Three waies there be, whereby many gracelesse men attaine to some knowledge of the truth. 1. By the light of nature, for some Principles of the truth, God hath engrauen in eueryevery mans heart by nature: Rom. 1. 19. That which may bee knowne of God, is manifest in them (that is, in their hearts and consciences) for (saith he) God hath shewed it vntounto them. 2. Some of them God goeth further with, for he disposeth so of them, in his prouidence, that they liue in his Church, and vnderunder the meanes; they cannot choose but get some knowledge, euen by tradition, though they hauehave no desire of it, nor louelove to it at all. Such a one was this woman. And that makes the Apostle say to the Corinthians: 1. Cor. 8. 1. We know that we all hauehave knowledge. 3. Some the Lord goeth yet further with, for by his Spirit he doth enlighten them. The Apostle speaketh of such as may fall into the vnpardonable sin, and saith they were enlightened: Heb. 6. 4.
The Reasons why God maketh this gift of the knowledge of his truth so common, are worthy to be obserued, why he giueth such meanes of knowledge, Reasons.such measure of knowledge euen to wicked men. For we may be sure of this, God is not so prodigall as to mispend his goods, to cast away his gifts, but where he bestoweth them, he seeth well he shall make a gaine, and aduantage of them.
There are therefore two Reasons of it. 1. In respect of the Reprobate. For this is done to make them inexcusable, and to increase their condemnation. 1.For, as no wicked mans condemnation shall be so heauie, as his that hath had most knowledge: Luke 12. 48. So to them that God hath ordained the most heauie condemnation, to them he giueth the meanes of knowledge. So speaks the Apostle euen of that diuine light that God giues to the naturall man by his works, the inuisible things of God from the Creation of the world are cleerely seene, being vnderstood by the things that are made, euen his eternall power and God-head, so that they are without excuse: Rom. 1. 20. And this is then much more true of the clearer light he giueth men by his Word, Ioh. 15. 22. If I had not come, and spoken to them, then they should not hauehave had sin, but now hauehave they no cloke for their sin. Let eueryevery man say thus to his own heart, it is the Lords doing that thou art borne in these dayes of light, that thy lot is fallen into such a place, where thou hast good meanes of knowledge, that thou hast attained to knowledge aboue many others, if thou profit not hereby, and be not wonne vntounto God, certainely, God hath determined to glorifie himselfe in thy condemnation, more then in a thousand others that he hath not done so much for.
The second Reason is, in respect of the Elect, that God may vse this 2.knowledge they hauehave, as a preparatiue and helpe to their conuersion, in the day of their visitation. True it is, that the naturall man hath nothing in him, whereby he is able to prepare himselfe to his conuersion. Yea, he is ready to become the worse (as we hauehave heard) for this knowledge he hath of the truth. But if he be the Lords Elect, one whom he hath determined to call, this shall be his aduantage, and he shall hauehave cause to praise God for it, that he hath liued in Gods Church, and among Gods people, where he hath heard somewhat of Religion, and seene some profession of it, that he hath had some knowledge in the grounds, and principles of the truth; yea, if he hauehave but liued vnderunder an ignorant Ministry, where he hath heard the Word read onelyonly, though that cannot conuert him, nor any are to rest in it; yet that small light he may get by it, shall be an aduantage to him. So was it with this poore Woman, The knowledge she had gotten by hearing Moses read, and by liuing so neare the Iewes, now the time of her visitation was come, prooued an aduantage to her. So that which the Iewes heard of Iohn concerning Christ, though for the present they regarded it not, but rather were offended at it, in the day of their visitation prooued an aduantage to them: Iohn did no miracle, but all things that Iohn spake of this man were true, and many belieued on him there, Iohn 10. 41, 42. So the Apostle saith that the elect Gentiles that had liued among the faithfull, to heare them, and see their good examples, though they hated them for the present, yet in the day of their visitation, they should praise God, and account this a great benefit, 1. Pet. 2. 12.
The Vse of this Doctrine is, first for conuincing of them, that mislike, Use 1.wee should deny the Church of Rome to be a true Church of Christ, or teach that they that die in the faith thereof, cannot be saued, or inueigh with any bitternesse against Papists, because (say they) they hold many truthes. By this reason both the Samaritans of old, and the Iewes, and the Turkes now may bee held to be true Churches, and in the state of saluation.
2. To teach eueryevery one of vsus to seeke for knowledge, which is the foundation 2.of all other graces; without it can no man ordinarily be saued: God will hauehave all men to bee saued, and to come to the knowledge of the truth, 1. Tim. 2. 4. Though many misse of saluation, that hauehave some knowledge, yet there is much more hope of the worst man that hath knowledge of the truth, then of the ciuillest man that is void of knowledge. Of all the sorts of ground where the seed was cast, that by the high way side was the worst, Matth. 13. 9. Let Ministers therfore principally labour to ground their people (by Catechising) in the Principles of Religion, because him in whom thou mayest discerne a competencie of knowledge in the fundamentall Principles of Religion, thou mayest with comfort admit to the Sacrament, (if his life be not scandalously wicked) though thou cannot otherwise discerne any fruit of the Spirit in him, because that man hath in him (as I may say) the matter and seed of regeneration. And this should incourage parents to traine vp their children in the instruction and information of the Lord; for though 1 many so trained, proue vngratious; 2 little ones hauehave little sense of that they learne; yet if they belong to God, this will one day prooue an aduantage to them.
3. To teach professours not to glory in that they hauehave some knowledge, but to labour for that which is proper to the Elect. Three differences may bee obserued betwixt a Samaritans knowledge, and a true Christians.
1. She receiued Moses (some parts of the truth) but reiected the Prophets; we desire to know the whole truth so farre forth as God shall giuegive vsus meanes, we refuse not to know any truth, that God hath reuealed, nor winke with our eyes, nor content our selues with fragments; but seeke to be informed in the whole body of Religion, in the whole forme of Doctrine, Rom 6. 17. Yea we seeke to grow and increase daily in knowledge, 2. Pet. 3. 18. grow in grace and in the knowledge of the Lord.
2. She though she knew somewhat which she learned of Moses, yet that that concerned specially her owne direction and practise, she knew not▪ Moses had plainely enough condemned all Idolatry, Take yee therefore good heed to your selues (for yee saw no manner of similitude, on the day that the Lord spake to you in Horeb, out of the midst of the fire) least yee corrupt your selues and make you a grauen image, the similitude of any figure, Deut. 4. 15, 16. which yet the Samaritans vsed. We desire chiefly the knowledge of those points, that are most necessary and profitable, and most concerne our selues, as all Iohn Baptists good hearers did, as appeares by the direction craued of him, Luke 3. 10. 12. 14.
3. Her knowledge had no power in her heart, for shee liued in grosse whoredome, notwithstanding it; and therefore was no true knowledge of God: of the sonnes of Ely it is said, that because they were sons of Belial, lewd men, that they knew not the Lord, 1. Sam. 2. 12. our knowledge reformeth and ruleth vsus, and that onelyonly deserues the name of true knowledge, the feare of the Lord that is wisedome, and to depart from euill is vnderstanding, Iohn 28. 28.
Lecture the foure and fortieth, March 6. 1609. IOHN IIII. XXV.
THe last day we heard, that this Woman hearing our Sauiour speake of an alteration that should shortly be made in the manner of Gods worship, was thereby put in mind of the Messias comming. Concerning which she professeth two things. 1. That she knew well he was comming, his comming could not be far off: 2. That when he should come, he would tell them all things. In the former we obserued the last day, what knowledge of the truth there may be in an vnregenerate and wicked man. It remaineth now that we proceed to that which she speaketh touching the office of Christ, When hee is come (saith she) he will tell vsus all things. She professeth that she knew Christ when he came, would teach the Church farre more excellently, fully and perfectly then Moses and the Prophets had done. By all things she meaneth only all those things that concerne the worship of God and the saluation of man: as if she should say, when he commeth he will tell vsus all these things, all such things as we speake of. So is the word taken also in that speech of Christ, Ioh. 14. 26. The Holy Ghost whom the Father shall send in my name, he shall teach you all things. So that which Paul saith, Act 20. 27. Of declaring to them all the counsell of God, he interpreteth thus, verse 20. I hauehave kept backe nothing that was profitable to you. For many other things before Christs comming were more particularly and fully reuealed to the Church, then they hauehave beene since. You shall find more spoken in Leuit. 26. and Deut. 28. of the temporall rewards of goodnesse, and of the temporall punishments of sinne, then in all the New Testament. In things and matters concerning this life, the Prophets told more, and gaue more particular and cleere direction then Christ hath done. When Saul seeketh for his Fathers asses that were lost, he commeth to Samuel, and hee telleth him of them. When Iehosaphat would know, whether he should hauehave successe when he went with Ahab in battle against Ramoth Gilead, he asketh counsell of the Lord, and sendeth for the Prophets, 1. Kings 22. 5. 7. When Dauid feared that Saul would come to besiedge Keilah, and that the men of Keilah would deliuer him into his hands, he asked counsell of God, and receiued a direct, and cleere answer, 1. Sam. 23. 11. 12. When any was sicke, and they desired to know whether he should dye or escape, they were wont to send to the Prophet, and he would tell them, 1. Reg. 14. 1, 2. Elisha could tell the King of Israel the words that his enemy, the King of Aram spake in his Priuie Chamber, 2. Reg. 6. 12. Now Christ telleth vsus no such things. The Lord vnderunder the Gospell doth not giuegive vsus so cleere direction in these outward things. But in heauenly and spirituall things, that concerne Gods worship, and our saluation, Christ hath told vsus more then Moses and the Prophets; we hauehave a more cleere and perfect direction now, then they had vnderunder the Law. In which respect the light they had then is compared to the light of a candle, that shineth in a darke place, and that which we hauehave now vntounto the day light, 2. Pet. 1. 19. Of these spirituall and heauenly things this woman speaketh here.
2. For the second point. Though these be not the words of the Euangelist, that wrote by diuine inspiration but the words of a weake sinnefull woman reported by the Euangelist, yet may we ground a Doctrine vponupon them, whereupon our consciences may safely rest. For 1. Our Sauiour by his answer approoues and confirmes her speech. 2. This is a truth she learned from the Word of God; she knew Moses had said thus of Christ, Deut. 18. 15. 18, 19. The Lord thy God will raise vp vntounto thee a Prophet like vntounto mee from among you, euen of thy brethren, vntounto him yee shall hearken. Whereby shee well vnderstood he should be a greater Prophet then Moses.
Then the Doctrine that we are to learne here is this. That Christ since Doct. 2.his comming hath fully and perfectly reuealed all things concerning the saluation of his Church. This honour God reserued vntounto his Son that he should teach his Church more fully then the Prophets did.
How, or where hath Christ taught vsus more then Moses and the Prophets, Obiect. 1.seeing he taught but three yeares and a halfe, or thereabouts, and that but in Iury onelyonly; he did but begin to teach as it is said, Acts 1. 1. Heb. 1. 3.
Surely by the Doctrines and writings of the Apostles. He by word of mouth, and by his spirit taught the Apostles all things, and by their Doctrine Answ.and writings hath perfectly instructed his Church that shall be to the end of the world. This is plaine, Iohn 15. 15. All things that I hauehave heard of my Father hauehave I made knowne vntounto you, and 17. 8. I hauehave giuen vntounto them the word which thou gauest me. After his Resurrection he conuersed with them by the space of forty dayes, and instructed them in the things that pertaine to the kingdome of God, Acts 1. 3. And after his Ascension he did yet more fully instruct them, and by their doctrine and writings the whole Church. This is that that he saith, Ioh. 14. 25, 26. Christ did not teach his Church all things by word of mouth when he liued vponupon earth, but by the Ministry and writings of the holy Apostles. These things hauehave I spoken vntounto you being present with you, but the Holy Ghost which the Father will send, hee will teach you all things, and 16. 12. 13. I hauehave many things to speake vntounto you, but you cannot beare them now, but when he is come that is the spirit of truth, hee will lead you into all truth. So that in the time of the Apostles he did fully instruct his Church, and perfectly reueale the whole will of his Father, so as nothing might after be added vntounto it.
How can Christ or his Apostles be said to hauehave taught more then was taught before, seeing that the Scriptures which the Church enioyed before, did containe a perfect direction for Gods people, both in faith and manners, and neither Christ nor his Apostles taught any more then was contained in the Scriptures, as is euident by that we reade, Luk. 24. 27. 44, 45. Acts 26. 22.
Three things there are wherein the Scriptures as they are now perfected and consummate by the writings of the Euangelists and Apostles, doe excell the Scriptures of the Old Testament. 1. Though the Scriptures did before the Apostles time giuegive cleere direction to the people of God in those things that concerned their saluation. As Dauid could say, the enterance of thy words giueth light, it giueth vnderstanding vntounto the simple, Psal. 119. 130. yet they doe it now much more plainely and cleerely then they did before, that was but a light that shineth in a darke place, (as the light of the Moone or of the Starres, or of a candle) this as the day-light, 2. Pet. 1. 19. yea the things contained in the Old Testament are made more plaine to vsus then they were to the Prophets themselues, of which saluation the Prophets hauehave enquired, and searched diligently, who prophesyed of the grace that should come vntounto you. VntoUnto whom it was reuealed, that not vntounto themselues, but vntounto vsus they did minister the things which are now reported vntounto you, 1. Pet. 1. 10. 12. 2. They were perfect before the Apostles times, and gaue sufficient direction in all things to the Church that then liued, the law of the Lord is perfect, saith Dauid, Psal. 19. 7. yea so perfect it was euen in Moses time, that it was then said, yee shall not adde vntounto the word which I command you, neither shall yee diminish ought from it, Deut. 4. 2. but now they giuegive a perfect direction to the whole Church that shall be to the end of the world. It is said that the whole houshold of God is built vponupon the foundation of the Apostles and Prophets, Ephes. 2. 20. Yea the Apostles are called the foundations of the new Ierusalem, Apoc. 21. 14. 3. That had additions made to it in eueryevery age, to this neuer shall be any, Therefore the Apostle Iohn (who liued to see all the bookes of the New Testament written, and the whole body of the Canonicall Scripture perfected and to giuegive his testimony to them all) concludes his booke of the Reuelation (which is the last of them all, and of the same and no more diuine authority then all the rest) and so sets his seale to the whole Canon; I testifie vntounto eueryevery man that heareth the words of the prophecy of this booke; If any man shall adde vntounto these things, God shall add vntounto him the plagues that are written in this booke, Reu. 22. 18. Therefore the Apostle obserues this difference betwixt the former times, and the times of Christ, Hebrewes 1. 1, 2. At sundry times, and in diuers manners, God spake in old time to our fathers by the Prophets, in these last daies hee hath-spoken to vsus by his Sonne: 1. We hauehave a more excellent and perfect teacher giuen vsus then they had; they had the Prophets, we hauehave the Sonne of God himselfe. 2. Then God reuealed his will at sundry times, now all at once. In which respect also thirdly, it is to be marked, that he calls that time wherein Christ and the Apostles liued the last dayes, as Acts 2. 17. 1. Pet. 1. 20. And the ends of the world, 1. Cor. 10. 11. Why are they called so, so many 100. yeares, so many ages before the worlds end? Surely, because there shall be no more alteration made in Religion, the will of God shall be no further reuealed then it was then, there shall be no more additions made to that which Christ hath taught vntounto his Church.
The Reasons of this Doctrine are three. 1. It is a part of Christs Mediatorship, Reas. 1.and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church, so Peter interprets and applies that place of Moses to be meant of Christ, For Moses truely said vntounto the Fathers, a Prophet shall the Lord your God raise vp vntounto you of your brethren, like vntounto me, him shall yee heare in all things, whatsoeuer hee shall say vntounto you, Acts 3. 22. yea he is called the onelyonly Doctour and teacher of his Church, Matth. 23. 8. 10. One is your Doctour, to wit Christ.
2. There was no want of ability in him to reueale the whole will of his Father to the Church. For Iohn 1. 18. Hee is in the bosome of his Father, and 2.knew all his secrets, and Col. 2. 3. In him are hid all the treasures of wisedome and knowledge.
3. There was no want of faithfulnesse in him, he was faithfull in his 3.office as Moses, Hebrewes 3. 2. yea more faithfull then Moses, Heb. 3. 5, 6.
This Doctrine serues for the improouing and conuincing of three Use.errors.
First, Of the Papists that deny the perfection of the Scriptures, and still adde traditions and vnwritten verities vntounto them. Christ hath taught vsus all things, and whatsoeuer he taught vsus, he taught it in his owne life time, and in the daies of the Apostles. And whatsoeuer he taught in his owne person, is contained in the Scriptures, Luke 24. 27. 45. Whatsoeuer the Apostles taught is contained in the Scriptures, Acts 26. 22. The Scriptures, before Christ and his Apostles had put the last hand vntounto them, and reuealed all the will of God, were perfect and sufficient to keepe men from damnation, Luke 16. 29. To make them wise to saluation, 2. Tim. 3. 15. so as the Church then needed no traditions, nor indeed might receiue any, how can they then be vnperfect now?
The second error to be improoued by this Doctrine is of them that make too light account of sundry things that Christ taught by the Apostles, iudging them temporary, and abrogating them at their pleasure; and esteeme the direction that God gaue to his Church vnderunder the Law, in matters of his seruice more cleere and perfect then that which he hath giuen to his Church vnderunder the Gospell, and that more is left to the power and discretion of the Church now, then was then. They grant that then nothing was to be done without Gods particular direction, neither by the Church, According to all that I shew thee, after the patterne of the Tabernacle, and the patterne of all the instruments thereof, euen so shall yee make it, Exod. 25. 9. neither by the Magistrate, Dauid (not as a King but) as a man of God, (a Prophet) commanded the courses of the Priests, &c. 2. Chron. 8. 14. And of the Musitians that were imployed in the Temple, it is said, that it was done according to the commandement of Dauid, and of Gad the Kings Seer, and Nathan the Prophet; for so was the commandement of the Lord by his Prophets, 2. Chron. 29. 25. but now they say there is more liberty giuen to the Church then was in those daies. But this conceit is euidently ouerthrowne by this Doctrine. We hauehave heard that Christ hath taught vsus all things that concerne Gods worship; indeed not expresly eueryevery thing that belongs to the circumstances of Gods worship (no more did he vnderunder the Law, no expresse direction was giuen, for the houre when the morning and euening sacrifice should be kept, for setting vp the Synagogues or Pulpits, for the forme of buriall and marriage) but he hath giuen vsus rules to direct vsus in all these things, and those more cleere and certaine, and sufficient to resolue vsus in all our doubts, and to decide all controuersies that may arise about them, then they had vnderunder the Law.
The third error is theirs that hold and put holinesse in sundry superstitious customes touching buriall, fasting, &c. for which they hauehave no warrant, but the tradition of their fathers, as the Apostle speakes of many other vanities, 1. Pet. 1. 18.
The second Vse is for reproofe of them that are ignorant in these daies of the Gospell when all things are so cleerely and fully reuealed, that the simplest 2.person, which with an honest heart shall vse the meanes of knowledge God hath giuen, may attaine to a greater measure of knowledge, of these daies it is prophecyed that the earth shall bee filled with the knowledge of God, as the waters that couer the sea, Esay 11. 9. If then God vnderunder the Law did so much abhorre ignorance in the Minister, Hos. 4. 6. in the people, Esay 27. 11. how much more in vsus now? if he required then, that all should be instructed before they came to the Passeouer, Exodus 13. 8. how much more now?
3. The third Vse is for exhortation and incouragement to learne of Christ, Matth. 11. 29. this will bring much rest to our soules, which we must now 3.doe by the written word and ministry thereof, God hath committed to vsus the word of reconciliation and we are in Christs stead, as the Apostle teacheth, 2. Cor. 5. 19. 20. And seeing his office is to teach vsus all things, let vsus seeke in all things, in eueryevery place (as well at home as at the Church) in eueryevery condition of life (in prosperity, aduersity, as we are Masters, Seruants, Landlords, &c) in eueryevery thing that we goe about (as buying, selling, apparell, recreations, &c) to receiue direction from him. In eueryevery thing inquire what saith Christ concerning this? What would he hauehave me doe? That which Paul saith of marriages and meates, may be said likewise of apparell, recreations, all the commodities and gaines of this life, they are good to vsus when they are sanctified by the Word and prayer, 1. Tim. 4. 4, 5. Many will heare Christ willingly in some things, but in many things they will doe as they list, whereas Acts 3. 22, 23. Wee should heare him in all things that bee shall say vntounto vsus, and eueryevery soule that will not heare this Prophet shall bee destroyed from among the people.