Lectures Upon John 4, Part 20

Lectures Upon John 4 · Part 20

p. 406THE EIGHTIE EIGHT LECTVRE, ON APRILL XXIII. MDCXI.

IOHN IIII. XLVIII, XLIX, L.

Then said Iesus vntounto him, except yee see signes and wonders, yee will not beleeue.

The Noble man saith, Sir, come downe ere my childe dye.

Iesus saith vntounto him, goe thy way, thy sonne liueth: and the man beleeued the word that Iesus had spoken vntounto him, and hee went his way.

WE hauehave already heard, that from the beginning of the 46. verse, to the end of the Chapter, the Euangelist sets downe the History of the first miracle, that our Sauiour wrought after his returne out of Iudea into Galile. And that this History stands vponupon foure parts: first, the occasion that was offered vntounto Christ, to doe this miracle: secondly, the manner how Christ wrought this miracle: thirdly, the fruit and effect of this miracle: fourthly, the conclusion of the story. The occasion is set downe in the 46. and 47. verses, which I finished the last day. It followeth now that we proceed to the manner how this miracle was wrought, which is contained in these words I hauehave now read vntounto you. And in setting downe this, the Euangelist obserueth three things: First, the checke and reproofe, that Christ gaue vntounto this great man, and to his whole Nation, verse 48. Then said Iesus vntounto him, except yee see signes and wonders, yee will not beleeue. Secondly, the answer this great man made to Christ, when he had beene thus rebuked by him, verse 49. The Ruler said vntounto him, Sir, goe downe before my sonne dye. Thirdly, the comfort and satisfaction that Christ gaue vntounto the Ruler, after he had thus reproued him, and receiued this answer from him, verse 50. Iesus saith vntounto him; goe thy way, thy son liueth.

First, then we must obserue here the course, that our Sauiour tooke with this great man. Then, when he saw him to be in great heauinesse, for p. 407the extremity that his sonne was in; Then, when he saw him come in this humble manner vntounto him, to beseech him for helpe, when one would hauehave thought, he should hauehave pitied his case, and spoken comfortably vntounto him, and commended and fostered those good beginnings that he saw in him, and reioyced, that he had so great a man come to him for helpe: euen then, I say, doth hee take a quite contrary course with him; he seemes to be not at all moued with his misery, nor to regard his suit: but in stead of comforting of him, and helping him, he checkes and rebukes him: Then said Iesus vntounto him, except yee see signes and wonders, yee will not beleeue. As if he should say, I can doe you no good, except you had Faith, and you (neither thou nor thy Countrey-men) hauehave any Faith; no, you will not beleeue, you are obstinate in your infidelity. God hath by his Word, and by the Ministry of Iohn the Baptist, sufficiently manifested me to be the Messias, yet you will not beleeue his Word, vnlesse you may hauehave miracles to confirme it: yea, I hauehave already (by many miracles) declared my selfe euidently to be the Sonne of God, (which also you hauehave heard of) yet that will not serue the turne, but vnlesse you may see with your owne eyes, you will not beleeue. Nay, you hauehave (many of you) seene my miracles, yet will not that serue neither, but vnlesse ye may see signes and wonders, that is, many miracles, miracles of all sorts; you will not beleeue. Marke, how roughly hee deales with him, and yet for all this, he intended not to reiect him, but he loued him dearely; euen when he did thus vpbraid and disgrace him, he purposed to helpe him, and to grant his request: yea, he purposed to conuert and saue his soule; as appeares by that which followeth in the story. And therefore euen in seeming thus to neglect him, in rebuking him after this manner, he sought his good. From hence then this Doctrine ariseth for our instruction:

That the Lord oft times seeth it to be good for his dearest children, Doct. 1.to put them off for a time, and seeme to neglect them, and their prayers.

Before I confirme the Doctrine, let me intreate you to consider well of the matter, and you will see cause to wonder at it, and so you will be the better stirred vp, to attend vntounto the proofe and confirmation of it. First, he hath bound himselfe by promise, to heare his seruants when they call vponupon him, and to grant what they aske, according to his will Iohn 15. 7. If yee abide in me, and my Words abide in you, aske what you will, and it shall be done vntounto you. Secondly, and specially hath he bound himselfe to heare them in those prayers, that they make vntounto him in their afflictions. Psalme 50. 15. Call vponupon mee in the day of trouble, and I will deliuer thee, and thou shalt glorifie mee. Thirdly, yea this hath beene the chiefe meanes, whereby Gods people hauehave sought comfort in all their afflictions, euen to poure out their hearts to God in prayer. Psalme 109. 3, 4. They compassed me about (saith Dauid) with words of hatred, and fought against mee without a cause, for my friendship they were mine enemies, but I gaue my selfe to prayer. And fourthly, the thing that hath encouraged, them, and giuen them heart in prayer, hath beene this hope and assurance, that they should finde audience and respect with God. Psalme 65. 2. Because thou hearest prayer, vntounto thee shall all flesh come. And 86. 7. In the day of my trouble, I will call vponupon thee: for thou hearest mee. Fifthly, therefore aboue all their afflictions, this hath most afflicted them, this hath gone nearest their heart, when they hauehave prayed, and could not perceiue that God hath heard them, or hath had any respect vntounto their prayers. Psalme 28. 1. O my God, my strength, be not deafe towards mee, lest if thou answer mee not, I be like them that goe downe into the pit. And yet for all this, the Lord p. 408hath seemed oft vntounto his dearest children, to faile in this his promise, to neglect them altogether, and to hauehave had no respect vntounto their prayers, they hauehave made vntounto him in their affliction. See the proofe of this in foure degrees.

First, when they hauehave prayed vntounto him, and that also according to his will, he hath long forborne to grant them their requests; he hath made them waite and attend so long, till they hauehave beene almost weary with waiting, as here he holds off the Ruler. Psalme 69. 3. Dauid complaines thus, I am weary with crying, my throate is dry, mine eyes faile while I waite for my God. And 119. 8. Mine eyes faile for thy promise, saying, When wilt thou comfort mee? And verse 123. Mine eyes hauehave failed in waiting for thy saluation, and for thy iust promise.

Secondly, hee hath not onelyonly thus forborne long to grant them their requests, but hath euen refused for a time to giuegive them any answer at all, or to shew any respect that he hath had vntounto their prayers. As here, he makes no answer at all to the Rulers suit, nor shewes any compassion on him. This we shall finde the faithfull oft complaining of, that they could finde no comfort in their prayers, they could not perceiue they were euer the better for them. Lament. 3. 8. When I cry and shout, hee shutteth out my prayer. And verse 44. Thou hast couered thy selfe with a cloud, that our prayers should not passe through. Iob 30. 20. When I cry to thee, thou doest not heare mee, neither regardest when I stand vp. And Psalme 22. 2. O my God, I cry by day, but thou hearest not, and by night, but hauehave not audience.

Thirdly, he hath not onelyonly forborne to grant their requests, and refused to giuegive them any comfortable answer; but he hath seemed to frowne, and hide himselfe from them, and euen to shake them off in anget; to be more offended with them for praying to him, than he was before. So dealt he here with this Ruler, that came to him in his misery, and besought him for helpe and succour, he checkes and chides him, as you hauehave heard. So dealt he also with the poore woman of Canaan, Matth. 15. First, when the poore woman cried to him, verse 22. HaueHave mercy on me, O Lord, the sonne of Dauid, my daughter is miserably vexed with a Diuell: it is said, verse 23. that hee answered her not a word. Secondly, when his Disciples became suiters to him for her, verse 24. He answered and said, that hee was not sent but to the lost sheepe of the house of Israel. Thirdly, when the poore woman came, verse 25. 26. for all this, and worshipped him, saying, Lord, helpe me; He answered and said, it is not good to …ake the childrens bread, and cast it vntounto whelpes. And thus hath it falne out with Gods deare children, they hauehave beene so farre from finding comfort in their prayers, and obtaining a gracious answer from God, that their discomforts and terrours hauehave seemed to increase much thereby; they hauehave beene further perswaded of Gods anger against them, than they were before. This the Church complaineth of, Psal. 80. 4. O Lord of hosts, how long wilt thou be angry against the prayers of thy people.

Fourthly, neither hath he seemed thus to refuse to grant their requests onelyonly, when they hauehave begged temporall blessings of him (as the Ruler in this place) but euen in those prayers they hauehave made vntounto him for spirituall blessings. 2. Cor. 12. 8. Paul besought the Lord thrice, that the pricke in his flesh, the messenger of Sathan, that was sent to buffet him, might depart from him: But could not obtaine it.

Let vsus now come to consider of the Reasons, why the Lord hath beene wont to deale in this sort with his children.Reason.

To humble them the more deeply for their sinnes, and so to make them p. 4091.more capable of his grace, he seemes for a time to turne away from them' and to stoppe his eares at their cries. We are apt to thinke, that a little sorrow for sinne is enough, and that we should be vndone, if we should continue in it any time; but the Lord seeth, that it is very profitable and necessary for many of his seruants to be deepely humbled, and that it is not good for them to be comforted too soone. And what measure and continuance of sorrow is sufficient and good for vsus, he knoweth best. This the Lord had respect vntounto in refusing to grant Pauls request, 2. Cor. 12. 7, 8. he saw he would be in danger to be exalted and not be humbled enough, if he should ease him of that affliction so soone as he desired.

The Lord doth this to trye and exercise the faith and obedience of his 2.seruants, that the same being found to be sincere, it might yeeld them the more comfort. He tries their obedience whether they will continue to seeke vntounto him, and call vponupon him (because they know he hath commanded them to doe it) though they feele no comfort in it. And he tryes their faith, whether they will beleeue his promise, and waite for the performance of it, though he delay it long. This Christ had respect vntounto in those repulses he gaue to the poore woman of Canaan; as appeares plainely Matth. 15. 28. O Woman, great is thy faith, bee it vntounto thee as thou desirest.

The Lord doth this to make his seruants more feruent and importunate in prayer vntounto him, for his grace and fauour, that so they may 3.feele the more comfort in it, and make more account of it when they hauehave recouered it. As when a man hath obtained a thing by long suite, and it hath cost him much, he will esteeme of it the more, and thinke himselfe the more beholding to him that granted it. To this the Lord Iesus had respect in with-drawing himselfe so long from his deare Spouse. Cant. 3. 1—4. She sought him, first, in her bed by night, shee sought him but shee found him not; secondly, then she sought him in the Citie by the streets and open places, she sought him, but she found him not; thirdly, then she inquired of the Watch-men that went about the City, HaueHave yee seene him whom my soule loueth? At length (when with so great paines and diligent seeking shee had found him) she saith, She tooke hold on him, and left him not. This is the fruit of extreame affliction, to increase feruencie in prayer. It was so in our Head, Luke 22. 44. being in an Agony, he prayed more earnestly: And so it is in all his members likewise.

This Doctrine serueth principally for two Vses: 1. For comfort. 2. For exhortation.

First, it serues to comfort such of Gods seruants, as the Lord shall at any time deale in this manner with, as he did here with this Ruler; that Vse. 1.in their affliction pray, but obtaine not: they pray long and often, and receiue no comfort at all. If this be thy case (as it may be the case of any of vsus) be not discouraged, faint not vnderunder this tentation, cease not, nor giuegive ouer to pray, and seeke vntounto God, though he seeme to turne away from thee, and to stop his eare, yea to be angry with thee for it. Consider it is thy duty to waite, rest in the Lord and wait patiently for him, Psal. 37. 7. I waited patiently for the Lord, and he enclined vntounto me and heard my crie, Psal. 40. 1. But for thy comfort and encouragement, obserue these fiue points.

1. Thou art not the onelyonly man with whom the Lord hath dealt thus; but there hauehave beene many of his dearest children (of whom thou canst make no doubt that they were highly in his fauour) whom he hath beene wont to vse in this manner; nay, with whom he hath dealt farre more roughly than he doth with thee; as I hauehave made it euident vntounto thee, in p. 410the proofe of the doctrine. Nay, there is scarce one of a thousand of Gods children, but (at one time or other, in one degree or other) they hauehave beene exercised with this tentation. This consideration hath great force to comfort Gods children, in this and all other their afflictions. By this argument the Apostle comforteth the faithfull, 1. Pet. 4. 12. Dearely beloued, thinke it not strange concerning the fiery triall which is among you, to proue you, as though some strange thing were come vntounto you. and 5. 9. Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your Brethren that are in the world.

2. Bee thou fally assured, that thou neuer calledst vponupon him in truth and with an vpright heart, nor askedst ought according to his will, but hee heard thee, and tooke it in good part, and regarded thy prayer, and will certainely grant thy request, whatsoeuer he hath seemed to thee to doe. To this end thinke oft of these promises. Esay 30. 10. Hee will certainely hauehave mercy vponupon thee at the voice of thy cry; when he heareth thee he will answer. Psal. 145. 18, 19. The Lord is neare to all that call vponupon him, yea to all that call vponupon him in truth. Hee will fulfill the desire of them that feare him, hee also will heare their cry, and will saue them. 1. Iohn 5. 14, 15. This is the confidence that we hauehave in him, that if we aske any thing according to his will he heareth vsus. And if we know that he heare vsus, whatsoeuer we aske, we know that we hauehave the petitions that wee desired. Yea, though thy prayer be vnperfect and weake, yet remember that this promise is made to all. Rom. 10. 12, 13. He that is Lord ouer all, is rich vntounto all, that call vponupon him. For whosoeuer shall call upon the Name of the Lord shall bee saued. See the proofe of this in a prayer, made in much infirmity, when Dauid said in his hast and passion (through the violence of his tentation) that he was cut off from before the eyes of God (that he was but a cast-away) yet for all that, God heard the voice of his supplications, Psal. 31. 22. Yea, be thou sure of this, that he is much more ready to giuegive than thou canst be to aske. 1. Pet. 3. 12. His eares are open, as a kinde mother or nurse; which vse to be so wakefull, as they will heare the childe so soone as euer it begins to cry. Dan. 5. 10. Feare not Daniel, for from the first day that thou didst set thy heart to vnderstand, and to humble thy selfe before thy God, thy words were heard. And Esay 65. 24. Yea, before they call I will answer, and while they speake I will heare. This the faithfull hauehave gloried in, Psal. 4. 3. and 17. 6. and 38. 15. This reason is of great force to encourage and hearten vsus to perseuerance in prayer, O thou that hearest prayer, vntounto thee shall all flesh come, Psal. 65. 2. In the day of my trouble I will call vponupon thee, for thou wilt answer me, Psal. 87. 7.

3. It may well be that God regards thy prayer, and answers thee too, though he doe not presently grant that, that thou desirest of him. If after thy prayer thou finde the comfort and peace of thy conscience encreased, thou art well enough, though thou obtaine not that thou askedst: Yea, this is the most comfortable answer of all, that God vseth to giuegive to the prayers of his seruants. By this (as by the fire which he was wont to send from heauen to consume the sacrifice, 2. Chron. 7. 1.) he doth testifie, that he is well pleased with the prayers of his seruants. And this kinde of answer the godly seldome faile of. Psal. 35. 13. I humbled my selfe with fasting, and my prayer was turned into mine owne bosome. This answer Dauid receiued, euen whilst he was praying, Psal. 6. 8, 9. Away from me all yee workers of iniquity (marke what case he was in before, from verse 1. to 7.) for the Lord hath heard the voice of my weeping, the Lord hath heard my petitions, the Lord will receiue my prayer. This the Apostle speakes of, as a thing the faithfull may be sure of, whensoeuer they pray aright, in eueryevery thing by prayer and supplication with thankesgiuing, let your request be made knowne vntounto p. 411God, and the peace of God which passeth all vnderstanding shall keepe your hearts and mindes through Christ Iesus, Phil. 4. 6, 7.

The fourth comfort against this temptation, is this, If the Lord doe for a time with-hold, not only the thing thou prayedst for, but this answer also; yet be thou assured, he doth it for thy good: he doth it for one of those three ends thou heardest of in the doctrine. And if thou canst finde that the Lords delayes hauehave had those effects in thee (they hauehave humbled thee, they hauehave approued thy faith and obedience, they hauehave increased thy desire and estimation of his fauour) thou art a happy man. The Lord in granting our requests, respects not so much our words, as the meaning of his spirit in our prayers, Rom 8. 27.

A fift comfort against this tentation, is this, That till the appointed time come, till God see it good to giuegive thee, either the thing thou askest, or that sweet peace and comfort of conscience that I spake of, he will certainely giuegive thee strength to abide this triall. This is the thing thou most fearest and complainest of, thou feelest thy selfe ready to faint and giuegive ouer; but be of good comfort, though he let thee feele thy weakenesse, and how vnable thou art to stand or goe alone, yet (as the Nurse that dandles the Childe) he holds thee, and will not let thee fall. Thus Dauid speakes of himselfe in the time of a most grieuous temptation, Psal. 73. 22, 23. I was as a beast before thee, yet was I alwaies with thee, thou hast holden me by my right hand. Thus though God refused to hearken to Paul, in causing the messenger of Sathan to depart from him (though he prayed thrice for it), yet did he heare and answer his prayer, 2. Cor. 12. 9. He said vntounto me, My grace is sufficient for thee: for my power is made perfect through weakenesse. And this may be a certaine argument to a man that God hath heard, and receiued his prayer (though he doe delay to grant his request) when Gods grace makes a man able to continue in prayer, and to hold out, though it be with much paine and discomfort. For this comes not of our selues, but is a singular gift of God. This is plainely proued, Psal. 10. 17. Lord, thou hast heard the desire of the poore, thou wilt prepare their heart, thou wilt cause thine eare to heare. And this testimony eueryevery true beleeuer may be sure to finde in himselfe, euen when to his owne feeling he hath least grace, the spirit of God will helpe and sustaine his infirmity, Rom. 8. 26. Therefore (to conclude this first Vse) I will say to them, whom God exerciseth with this tentation, that which the Apostle doth to them that suffer persecution for righteousnesse sake, and feare they shall not be able to hold out, 1. Pet. 4. 19. Let them commit their soules to God in well doing, as vntounto a faithfull Creator.

The second Vse of this doctrine, is, to exhort all Gods people that they would labour so to pray, as they may hauehave assurance to be heard when they Vse. 2.pray; for these comforts belong not to all, but to such as pray aright.

It hath bin wont to be a matter of greatest discomfort to Gods people (as we hauehave heard) when they hauehave prayed and could not finde any audience with God, be not silent vntounto me, lest if thou be silent to mee, I become like them that goe downe into the pit, Psal. 28. …. Therefore should we both marke well, what we hauehave prayed for, and obserue what entertainement we finde when we goe to our Father, listen and hearken what answer we receiue from him. Dauid prayes oft for an answer, in thy faithfulnesse consider me, Psal. 143. 1. As he that is a suiter to the King, or any great man, when he hath deliuered his petition, will be diligent to enquire what the King saith to it; so should we doe. Psal. 8…. 8. I will hearken what the Lord God will say, for he will speake peace, &c. Two benefits we should receiue by it: 1. It would worke in vsus a great increase of comfort and assurance of Gods fauour, of thankefulnesse and louelove to God, if we might perceiue that he had respect to our prayers p. 412whensoeuer we called vponupon him, so did it in Dauid, as we shall finde in many places of the Psalmes, Psal. 6. 8, 9. and 28. 6. and 66. 19, 20. and 61. 4, 5. and 116. 1—4. 2. If by obseruing we shall finde that he hath had no respect to our prayers, it would humble and driue vsus to search into the cause of it, and so inforce vsus to make peace with him.

Foure things there are required in him that would so pray as he may hauehave assurance to finde audience, and to receiue a good answer from God. 1. The man himselfe must be in Gods fauour, and know himselfe to be reconciled vntounto God in Christ, the Lord had respect to Abel and to his offering, first to Abel and then to his offering, Gen. 4. 4. 2. He must bring a heart that hath vnfainedly repented of all knowne sinnes, and resolued to doe the will of God in all things, If I regard iniquity in mine heart, the Lord will not heare mee, Psal. 66. 18. we know that God heareth not sinners, Ioh. 9. 31. If thou wilt not hearken to God, thou canst hauehave no hope that he will heare thee, as he cryed and they would not heare, so they cryed and I would not heare, saith the Lord of hoasts, Zach. 7. 13. 3. He must take heed the things he prayeth for be such as God hath in his Word warranted him to aske, this is the confidence that we hauehave in him, that if we aske any thing according to his will, he heareth vsus, 1. Iohn 5. 14. 4. He must not pray coldly, nor drowsily, but feruently, I will pray and cry aloud, and he shall heare my voice, not for the loudnesse of his voice, but for the feruency of his spirit that made him cry so loud, Psal. 55. 17. The effectuall seruent prayer of arighteous man, auaileth much, Iames 5. 16.

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

IT followeth now to consider why, and for what fault, our Sauiour thus rebuketh this Ruler. And we shall finde, that his sinne that he rebuked him for, was his infidelity, Except yee see signes and wonders, yee will not beleeue. As if he should say, I can doe thee no good, except thou hadst Faith; but you, neither thou nor thy nation, hauehave any true faith, you do not beleeue me to be Christ, the Sauiour of the world, as the Samaritans of Sychar did; nay, which is worse, you will not beleeue, you are obstinate in your infidelity. God hath sufficiently by his Word, and by the Ministry of Iohn Baptist manifested me to be the Messiah: but that will not serue your turne, you will not beleeue, except you hauehave miracles to confirme it: yea, I hauehave already by many miracles declared my selfe euidently to be the Sonne of God: which also you hauehave heard of, but that will not serue your turne, neither; vnlesse you may see with your own eyes, yee will not beleeue: Nay, you hauehave (at least many of you) seene my miracles your selues, yet will not that serue neither; but vnlesse you may see signes and wonders, that is, miracles of all sorts, many miracles, yee will not beleeue. So that we hauehave in this reproofe that our Sauiour giues to this great man, foure principall points to be obserued: First, that the infidelity of the Iewes is the onelyonly sinne that Christ here reproueth in them, that alone had power to restraine him from yeelding to this Ruler that helpe that he desired of him, when he besought him to come downe and heale his sonne; Christ returnes him this answer, You beleeue not, you hauehave no faith. As if he should say, I can doe you no good, vnlesse you did beleeue in me. Secondly, the argument whereby Christ conuinceth the Iewes of infidelity, and proues them to hauehave no true faith; which is p. 413this, because, except they might see signes and wonders they could not be lieue. Thirdly, that Christ aggrauateth the infidelity of the Iewes by their obstinacy in it, Except ye see signes and wonders, ye will not belieue. Fourthly, that though this was the sinne (not of this Ruler only, but) of all the Iewes, common to him, with his whole Nation; yet Christ counts that no excuse to his sinne, but checks and rebukes him for it neuerthelesse; nay, he so speakes of it, as it may appeare he hated this sinne the more, because it was vitium gentis, and he dislikes him the more, and iudged him the more vnworthy to receiue helpe from him, because he and his nation were guilty of this sinne. Therefore purposing to check him the more sharply, speaking to him alone, he speaks in words of the second person plurall, Except ye see, &c. Now of these foure points we will speake in order. And first, in that Christ speaks here of infidelity, as the chiefe sinne of the Iewes, as of that, that did most prouoke God against them, that that did stop the streame of Gods mercy, and (as it were) dis-enable Christ from doing the good that he desired: This Doctrine doth arise for our instruction.

That no sinne offends God so much, as infidelity, when men will not belieue his Word; no sinne is such a barre to all Gods mercies, as this. See Doct. 2.the proofe of this Doctrine, both in the examples of wicked men, and of Gods deare children. For the wicked, we hauehave two famous examples in the Old Testament, and two other in the New: The first is in the Israelites, that perished in the wildernesse. Many grieuous sinnes they were guilty of; but none prouoked God to wrath so much, none were such barres to Gods mercy towards them, as their infidelity. When the Lord had said, he would giuegive them such abundance of flesh, as they should hauehave enough to eat, Num. 11. 18,—20. Not one, or two dayes, or fiue, or ten dayes, or twenty dayes, but for a whole monethmonth together: they said among themselues, Can God prepare a table in the wildernesse? Can he prepare flesh for his people? Psal. 78. 19, 20. They did not (as it may seeme by the acknowledgement they made, Vers. 20.) absolutely deny that, that God had said (as many now adayes will doe) but onelyonly made a question and doubt of it: but marke what followed, Psal. 78, 21. Therefore the Lord heard, and was angry, and the fire was kindled in Iacob, and also wrath came vponupon Israel. Why? what was the cause? He had told vsus before in the beginning of the 21. Verse. But because he would hauehave vsus in any case marke this well, he repeats it againe in the 22. Uerse, because they belieued not in God, and trusted not in his helpe. And whereas God did sweare vntounto their fathers, that he would giuegive the Land of Canaan to them and their seed after them, Deut. 1. 8. we shall find that there were but two onelyonly (Caleb and Ioshua) of all those that came out of the Land of Egypt, that entred into it. What was the cause? Surely, they had many sinnes; they sinned in Idolatry, they sinned in Whoredome, and many other wayes; but of all other sinnes, that that most prouoked God, that that barred them out of the promised Land, was their Vnbeliefe: as the Apostle plainly affirmes, Heb. 3. 19. So we see they could not enter in, because of Vnbeliefe. The other example we hauehave of this kinde in the Old Testament, is of a Prince of Israel, a great man vnderunder Ioram the King, of whom we read, 2 King. 7. when he had heard Elisha (whom he knew to be the Lords Prophet, and to speake from the mouth of the Lord) say (in the time of a great famine) To morrow this time, a measure of fine flowre shall be sold for a sheckle, and two measures of barley for a sheckle, in the gate of Sa…aria, 2 King. 7. 1. The Prince did not absolutely contradict that, which the Prophet had said in the Name of the Lord (as many now adayes will do) but onelyonly doubted of it, and made a question of it. Though the Lord (said he) should make windowes in the heauen, could this come to passe? 2 Kings 7. 2. But marke what followed. The Prophet in Gods p. 414Name threatned, he should see it (for the increase of his misery) but he should not eat thereof, Verse 2. and so indeed it came to passe; for he died a strange and base death: for the people trode vponupon him in the gate, and be died, Ver. 20.

The examples we hauehave of this kind in the New Testament, are two: First, the men of Nazaret, of whom we read, that though Christ desired (out of the louelove he bare to the place of his education) to do good among them, yet he could do no great works there, Mar. 6. 5. viz. It was so much against his reuealed will, that it was impossible euen for him. And what was that, that disinabled so the Almighty Sonne of God, and so bound (as it were) his hands behind him? Surely, the Vnbeliefe of the men of Nazaret, as it followes in the next words, Mar. 6. 6. And he maruelled at their Vnbelief. And more plainly, Mat. 13. 58. He did not many great works there, for their Vnbeliefs sake. The other example is of the Nation and Church of the Iewes (though their priuiledges and prerogatiues were great eueryevery way, yet) we know, that when some forty eight yeares after Christ, or thereabouts, the wrath of God came on them to the vtmost, so as it did neuer vponupon any Nation vnderunder heauen, though they were the naturall branches of the Lords Oliue, yet did he breake them off, and cast them away. And what was the cause of it? Surely, they were guilty of many hainous sinnes: but the Apostle plainly saith, the chiefe cause why God reiected them, was their Vnbeliefe, because they did not giuegive credit to his Word, Rom. 11. 20. Through Unbeliefe they were broken off, saith he.

So that in these foure examples, God hath giuen euident demonstration how much he abhorreth this sinne, and how it barreth him from shewing mercy on men. But yet this will appeare more plainly, if we shall looke into some examples of Gods deare children. I will onelyonly name two of them, one in the Old Testament, and the other in the New. The first is Moses (a man highly in Gods fauour, aboue all the men in the world) when God had bidden him speake to the rocke before all the people, and promised that it should giuegive forth water in that abundance, that the whole congregation, and all their cattell should hauehave enough to drinke, Numbers 20. 8. Moses did not absolutely refuse to giuegive credit to the Word of the Lord, but onelyonly doubted, and made a question of it; and that not so much out of any distrust he had of Gods power and truth, as out of the conceit he had of the great vnworthinesse of that wicked people. Numb. 20. 10. Heare now ye rebels (saith he) shall we bring you water out of the rocke? But see how seuerely God punished his seruant Moses for this. For this sinne he shut him out of the Land of Canaan, Numb. 20. 12. Yea, though Moses earnestly sought to him for it, as we shall find, Deut. 3. 25. I pray thee, let me go ouer, and see the good Land that is beyond Iordan, that goodly mountaine of Lebanon. But the Lord was angry with me (saith he) for your sakes, and would not heare me. And the Lord said vntounto me, Let it suffice thee, speake no more to me of this matter.

The last example is Zachary (a man iust before God:) when the Lord had promised him by his Angell, that his wife Elizabeth should beare him a sonne, Luke 1. 13. Zachary did but doubt, and make a question of the matter, and said vntounto the Angell, whereby shall I know this? for I am an old man, and my wife is of great age, Luke 1. 18. But see how sharply God punished his seruant Zachary for this. Though he were a Priest (and such a one, as whose tongue God might hauehave had more vse of, than of many others) yet was he smitten dumbe for this, and so remained full forty weeks. Luke 1. 20. Behold (saith the Angell) thou shalt be dumbe, till the day that these things be done, because thou belieuedst not my words.

The Reasons of this Doctrine are two.

As there is nothing wherein we so much giuegive glory to God, as when we p. 405Reas. 1.belieue and giuegive credit to his Word: so there is nothing wherein we do so much derogate from Gods honour, and rob him of his glory, as when we refuse to giuegive credit to his Word. When we belieue whatsoeuer the Lord hath spoken, we do thereby giuegive him the glory of his truth, his power, his iustice, his goodnesse. Iohn 3. 33. He that hath receiued his testimony, hath sealed, that God is true. So the Apostle saith of Abraham, that when he doubted not of the promise of God through vnbeliefe, but was strengthened in the faith, he gaue glory to God, Rom. 4. 20. On the other side, he that cannot giuegive credit to Gods Word, dishonoureth him in the highest degree. 1 Iohn 5. 10. He that belieueth not God, hath made him a lyar: and what greater disgrace can ye put vponupon any man of worth, than to giuegive him the lye?

The second Reason of the Doctrine is this, Because Infidelity (as it was the first sinne, whereby Sathan got entrance into the heart of man, and drew him from God, Gen. 3. 4.) so is it still the root and mother of all other sinnes. Heb. 3. 12. The euill heart is called the heart of Vnbeliefe; there it begins, that is the first thing that corrupteth the heart: As faith is the root and fountaine of all other graces, that is it that purifieth the heart, Act. 15. 9. If we belieue his Word, we cannot choose but louelove him, feare him, obey him, and put our trust in him; So on the other side, Infidelity is the fountaine of all vngraciousnesse, and when once men begin to entertaine a doubting of the truth of any thing God hath reuealed in his Word, then begins their heart to be poysoned and corrupted, then begin they to depart from the liuing▪ God, and fall from his feare, and louelove, and obedience.

Let vsus now come to the Vse of this Doctrine, and we shall find it serueth, first, for exhortation: secondly, for reproofe: thirdly, for comfort. First, Vse.seeing no sinne offends God so much as infidelity, no sinne is such a barre to all Gods mercies, no sinne hath that force to poyson and corrupt the heart; we are therefore all of vsus to hearken to the exhortation, Take heed, brethren, lest there be in any of you an euill heart of vnbeliefe, Heb. 3. 12. Take heed of entertaining the least doubt of any truth, that God hath clearely reuealed to thee out of the Word. And because, first we are all by nature full of infidelity, as appeares by this, that Christ so often checks his elect Disciples for this. Matth. 6. 30. O ye of little Faith. And secondly, proportionable to the measure of faith, will our feare, and louelove, and obedience, and comfort be. Striue therefore by all good meanes, to obtaine an vndoubted certainty of the truth of Gods Word, and to confirme thy heart against all doubts and infidelity. And foure principall means I find that we are directed to in this case.

1 The consideration of the testimony which the Lord himselfe hath giuen of the vndoubted certaintie of his holy Word, Matth. 5. 18. Truly, I say vntounto you, till heauen and earth perish, one iot or one title of the Law shall not scape, till all things be fulfilled. Yea, it is a notable thing to obserue how precise God hath been in this point, that as it is said of Samuel, 1 Sam. 3. 19. That God let none of his words fall to the ground: So hath he shewed himselfe carefull of the words and writings of all the rest of the Prophets; yea, of the least iot and title of them, that it might not fall to the ground, but be fulfilled, Matth. …. 18. When the Holy Ghost will giuegive a reason, why Christs parents fled with him into Egypt, rather than into any other place, Mat. 2. 15. And why (after his returne) he was brought vp at Nazaret, rather than in any other place, Matth. 2. 23. Why at his death the soldiers cast lots for his garments, Matth. 27. 35. Why when he was crucified, the vngracious soldiers brake not his legs, according to the custome, but one of them with a speare pierced his side, Iohn 19. 36, 37. This is onelyonly giuen for the reason of all, that it might be fulfilled which was spoken by the mouth of the Prophets, that the Scripture might be fulfilled. Now consider with thy selfe, that these p. 416things were but iots and titles in the Writings of the Prophets; and therefore if God were so carefull to see these small things fulfilled, how much more will he be of the weightier matters of the Law, that concerne mercy, and iudgement, and fidelity? Mat. 23. 23.

2 The diligent and conscionable vse of Gods ordinance in the Ministry of his Word and Sacraments. For as Faith comes by hearing, Rom. 10. 17. so the constant vse of it is appointed of God to this end, to bring men into certainty in the matters of their Faith. Ephes. 4. 14. That we henceforth be no more children, wauering and caried about with eueryevery blast of Doctrine.

3 Feruent and hearty prayer, when our Sauiour had taught his Disciples a truth that to flesh and bloud seemes most incredible; namely, that we are bound to forgiue our brother (vponupon his repentance) though he wrong vsus neuer so oft, They said vntounto the Lord, increase our faith, Luke 17. 5. For no man can be vndoubtedly assured of the truth of Gods Word, without the reuelation of the Spirit, Flesh and bloud hath not reuealed this vntounto thee, but my father which is in heauen, Matth. 16. 17. Yea it is a mighty work of God. Paul cals it, Ephes. 1. 19. the exceeding greatnesse of his power towards vsus that belieue, according to the working of his mighty power.

4 An honest heart and care to please God. Mar. 1. 15. Repent and belieue the Gospell. Ioh. 7. 17. If any man shall do his will, he shall know of that Doctrine, whether it be of God, or whether I speake of my selfe.

The second vse is for reproofe, and to discouer the wretched estate of all vnbelieuers: First, if they had no other sinne, yet this is enough to make Use 2.their state miserable: Secondly, how ciuill soeuer they seem in shew, doubtlesse, they are as painted sepulchers: for their heart must needs be corrupt and naught: Thirdly, neither the power of Christs merits, nor the infinitenesse of Gods mercy can profit them; but the knowledge they hauehave of the sufficiency of Christs merit, and the infinitenesse of Gods mercy will but increase their misery, as in the case of that Prince in 2 King. 7. 2. Behold, thou shalt see it with thine eyes, but shalt not eat thereof.

And surely, this is the case of most men, euen of such as liue in the Application.Church, and professe the truth. That that is said of the time, when Christ shall come to iudgement, may be said of these times, When the Sonne of man commeth, shall he find faith on the earth? Luke 18. 8. This appeares by three apparent signes: First, the contempt of the word of exhortation, in the Ministry of Gods seruants; which, if they belieued the Word, they would giuegive credit vntounto, Belieue in the Lord your God, so shall you be established, belieue his Prophets, so shall ye prosper, 2 Chro. 20. 20. The people belieued the Lord and his seruant Moses, Exod. 14. 31.

Obiect. You cannot agree among your selues; and how should we giuegive credit to you?

Answ. In matters, the knowledge whereof is necessary to saluation, we all agree; against thee, and such as thou art, we all agree, Thou art conuinced of vsus all, thou art iudged of vsus all, 1 Cor. 14. 24. Secondly, the truths they seeme to hauehave receiued with greatest assurance, yet are they glad to heare ought obiected against them: whereas the contrary is in them that belieue, when occasion of doubting was giuen vntounto the two Disciples that went towards Emaus, that that which they had belieued concerning Christ, was not true, it made their hearts sad, Luke 24. 17. Thirdly, their hearts and liues are vtterly vnreformed, which were not possible, if they had true Faith.

p. 417Lecture the ninetieth. Iune 18. 1611. IOHN IIII. XLVIII.

IT followes, that we now proceed to the three other points, that I told you are to be obserued in this Verse. And first, in that our Sauiour, charging them with infidelity, doth not say simply they would not belieue; but saith, that vnlesse they see signes and wonders they would not belieue: therefore they had not Faith: This Doctrine ariseth, That true Faith is grounded vponupon the Word of God, and is able to giuegive credit to the Word, though it see nothing else to confirme it. They that cannot belieue except they see, Doct. 3.hauehave no true Faith. Before I confirme this Doctrine, I will explaine it in foure points:

1 True it is, that the Lord is wont by his works to giuegive testimony to his Word, and to confirme it: yea, all the mighty works, that God worketh in his Church, are done to that end, to ratifie his Word, and to gaine credit vntounto it. Marke 16. …0. God confirmed the Word with signes that followed. And Acts 14. 3. God gaue testimony to the Word of his grace, and caused signes and wonders to be done by their hands. Surely, the Lord would not doe this, vnlesse he saw it needfull; and if he see it needfull, why then doth he blame the Iewes here for desiring this? And to this purpose it is, that though the Lord hauehave appointed the day of generall resurrection, to be the day of iudgement, Acts 17. 31. Yet is there neuer a curse, that he hath in his Word denounced against the wicked, nor blessing he hath promised to the godly, but in eueryevery age, and in eueryevery place he hath made it good vponupon some, that men may sensibly see his Word confirmed vntounto them by his works. Psal. 7. 11. God iudgeth the righteous, and him that contemneth God eueryevery day. In which respect it is said, Psal. 107. 42. The righteous shall see it and reioyce, and all iniquity shall stop her mouth.

2 It cannot be denied, but the heart of man may be notably prepared to the Faith, before his conuersion, by many things which he may see: so the miracles which the Iewes saw Christ worke, were notable preparatiues vntounto them, and made them much more willing to heare and receiue his Doctrine, than otherwise they would hauehave been Of this we hauehave had an example before in the Galileans, Verse 45. So that is to be vnderstood, Iohn 2. 23. Many belieued in his Name, when they saw the miracles which he did: viz. they had receiued some preparations vntounto Faith, they began to conceiue reuerently of his Doctrine, and were willing to heare him: and this was all, as appeares; Verse 24. But Iesus did not commit himselfe to them, because he knew them all. So the good life that they hauehave seene Gods seruants to lead, hath beene a meanes to draw many a one to the Faith. The Apostle vseth this as a reason, to perswade Christians to an honest life, That the Gentiles by their good works which they should behold, might hauehave cause to glorifie God in the day of their visitation, 1 Pet. 2. 12. That they that obeyed not the Word, might without the word be wonne by the conuersation of their wiues, 1 Pet. 3. 1. So the corrections of God, which they hauehave seene and felt vponupon themselues, hauehave been the meane to open many a mans eare, and to make him willing to heare, Iob 33. 16. So the wonderfull deliuerances, that men hauehave seene God giuegive to his Church, and ouerthrowes to the aduersaries thereof, hauehave wonne many a man to the liking of Religion. Hest. 8. 17. Many of the people of the land became Iewes: As I nothing doubt, but the wonderfull deliuerance God gaue vsus from the Powder-Treason, hath drawn many a one from Popery, to the louelove of the Gospell.

p. 4183 It is certaine also, that the Faith of the best Christians may be much confirmed by the workes of God which they see. So the Faith of Gods children was greatly confirmed by the miracles of Christ, and of his Apostles, Iohn 2. 11. This beginning of miracles did Iesus, and shewed forth his glory, and his Disciples belieued in him. So are the faithfull greatly confirmed by Gods corrections on themselues, when they are soundly humbled thereby, Iob 42. 5. I hauehave heard of thee by the hearing of the eare, but no…ine eye seeth thee. So by the sensible experiments they hauehave had of Gods mercy in themselues, they are greatly confirmed in the Faith of Gods promises. 2 Corinth. 1. 10. Who hath deliuered vsus from so great a death, and doth deliuer vsus, in whom we trust, that yet hereafter he will deliuer vsus: yea, the beholding of Gods iudgements on wicked men, and his mercies towards his faithfull seruants, hath greatly confirmed their Faith in the Word of God, when they can say, As we hauehave heard, so hauehave we seene, Psalme 48. 8. and 58. 10. The righteous shall reioyce, when they see the vengeance: and why so? Verse 11. And men shall say, Verily, there is a reward for the righteous; doubtlesse, there is a God that iudgeth the earth. And in this respect men ought carefully to marke and obserue the workes of God, how God makes good his Word by his workes. A principall point this is of Christian wisdome and piety, and great good might eueryevery man receiue by it. Psal. 107. 43. Who is wise, that he may obserue these things? for they shall vnderstand the louing kindnesse of the Lord. Yea, say a man be neuer so diligent in the reading and hearing of Gods Word; yet if he do not likewise obserue the works of God, he is guilty of a great sinne. Psal. 28. 5. They regard not the works of the Lord, nor the operation of his hands: therefore breake them downe, and build them not vp.

4 It is not simply vnlawfull, or a signe of infidelity, for a man euen to desire these sensible helps to confirme his Faith. Hezekiah was a true Belieuer, yet desired a signe, 2 Kings 20. 8. Gedeon was a true Belieuer, yet he asked a signe of God, Iudges 6. 17. And when God had giuen him one, he asked another, Verse 38, And when God had giuen him that, he asked yet another, Verse 39. and God was neuer a whit offended with him. When a man that doth in any measure truly belieue, and giuegive credit to the Word, shall desire that God would sensibly confirme to him the truth of his promises, by deliuering him from any affliction he is in, by blessing him in his body, in his estate, in his children, especially by giuing him the inward feeling of his fauour, he doth no more than he may well do. Psal. 86. 17. Shew a token of thy goodnesse towards me, that they which hate me may be ashamed, because thou, O Lord, hast helped me, and comforted me. And Psal. 90. 16. Let thy works be seene towards thy seruants, and thy glory vponupon their children.

Now though all this be so, as you hauehave heard in all these foure points, yet remaines the Doctrine firme, That true faith is not grounded vponupon any thing we see (vponupon sense and experience) but onelyonly vponupon the Word of God. Whatsoeuer the faithfull man belieues, he belieues it, because God hath said it in his Word. This the Apostle makes the ground of Abrahams faith, Rom, 4. 18. He belieued that he should be the Father of many Nations, according to that that was spoken vntounto him. This was the ground of the Apostles faith (not all the miracles they had seene) Iohn …. 22. They belieued the Scriptures, and the Word which Iesus had said. This was the ground of the Ephesians faith, Ephes. 1. 1….

2 Insomuch as though there be sundry truths in Gods Word (as I shewed you) which the Lord doth vse to giuegive vsus sensible proofes and demonstrations of in the world; yet he that hath true faith, belieues those very things, not so much for any thing that he seeth, as for that he knoweth God in his p. 419Word hath said so. So that he is able to say, I belieue, that Goods vniustly gotten, will certainly come to nought; that Whore-mongers and Adulterers God will iudge; that God will smite through the loynes of them that rise against Leui, and of them that hate him; and that not so much because I see this confirmed in such and such examples (indeed I belieue it the more for this) but not so much for this, as because God in his Word hath said it. Rom. 10. 17. Faith comes (not by sight) but by hearing. 2 Cor. 5. 7. We walk by faith, and not by sight. He that walks by sight, walks not by faith.

3 The true belieuer giues credit to the Word, though he see nothing to confirme it. The bare Word of God is of sufficient credit with him, and he belieues as verily those truths which his sense nor reason can discerne any proofe of (such as are all the Articles of our Faith) onelyonly for the Words sake, as he doth those truths that are most confirmed vntounto his sense or reason. Heb. 11. 1. It is the euidence of things not seene. Ioh. 20. 29. Thomas, because thou hast seene me thou belieuest, blessed are they that hauehave not seene, and hauehave belieued. 1 Pet. 1. 8. Whom ye hauehave not seene, and yet ye louelove him; in whom now though you see him not, yet do you belieue, and reioyce with ioy vnspeakable and glorious. As if he should say, You belieue neuerthelesse assuredly in him, though you did neuer see him.

4 The true belieuer giues credit to the Word, not onelyonly in those truths wherein he hath no helpe from sense or reason to confirme him, but euen where they are both against him. Rom. 4. 18. Abraham against hope (of sense and reason) belieued vnderunder hope (of Gods Word) that he should be the Father of many Nations.

Let vsus now come to the Vse of this Doctrine, and we shall find it serueth, Vse.first, for instruction: secondly, for reproofe: thirdly, for comfort.

First, for instruction to the Teacher: secondly, to the Hearer. 1 To vsus that are teachers, sith our Ministry is ordained to bring men to Faith, and there is no other means els ordained to that end, Rom. 10. 17. and faith is grounded onelyonly vponupon the Word; that therefore our chiefe care should be to bring good euidence from the Word, for eueryevery thing that we teach. Mar. 4. 14. The sower soweth the word, that is the onelyonly seed of grace. 2 Tim. 4. 2. Teach the Word, improue, rebuke, exhort with all long-suffering, and Doctrine.

2 This serueth for the instruction of the Hearers, seeing the excellency and happinesse of a Christian consisteth in his Faith. (By faith we are iustified in Gods sight, and hauehave peace towards God, Rom. 5. 1. By Faith we are sanctified, Acts 15. 9. By Faith we stand and perseuere in the state of grace, Thou standest by faith, Rom. 11. 20. By Faith we quench all the fiery darts of the Deuill, Ephes. 6. 16.) And this faith is grounded onelyonly vponupon the Word of God. We are therefore to be exhorted to seek good ground in the Word, for that that we hold in Religion; and therefore both to acquaint our selues with it in priuate, and in frequenting the publike Ministry thereof, to heare with iudgement, and to mark well, how that that is taught vsus is grounded vponupon the Word. EueryEvery Christian should esteem it a singular fauour of God, that we may hauehave his Word in our houses to read on when we will, and a foule sin not to make our vse of it: This God complaines of as of a foule sin, I hauehave written vntounto them the great things of my Law, and they were counted as a strange thing, that did not belong vntounto them, that they had nothing to do withall, Hos. 8. 12. And the Prophet, describing vntounto vsus the man that shall be saued, describes him by this, Psal. 1. 2. that his delight is in the Law of God. EueryEvery man will grant, that there is no hope a man should come to happinesse, vnlesse he be such a one as is described, Psal. 1. and such a one thou canst not be, till thou can delight in Gods Word.

So likewise when we frequent the Ministry of the word, we should learne p. 420to heare with iudgement, and not so much to regard the zeale or vtterance of our Teachers, as to marke well, how they ground that that they teach vponupon the Word of God. Phil. 1. 9. This I pray (saith Paul) that your louelove may abound, yet more and more in knowledge, and in all iudgement. For this those Noble-men of Berea are commended, Acts 17. 11, 12. They searched the Scriptures daily, whether those things were so. Therefore many of them belieued.

The second Vse of this Doctrine, is for reproofe and terrour of carnall men. He that wants faith, it is impossible for him to please God, Heb. 11. 6. 2.but the wrath of God abideth on him, Iohn 3. 36. And by this Doctrine it is euident, the most men want true faith, because the faith they seeme to hauehave, is grounded (not vponupon the Word of God, but) onelyonly vponupon sense, they belieue no farther than they see.

This shall appeare euidently in three Points.

1. The faith they hauehave is grounded, not vponupon Gods Word, but vponupon sense. Those truths that they see generally receiued, and allowed of by men, those they are content to hold; but those truths that are reiected by men, (though they hauehave neuer so good a ground in Gods Word) yet they cannot belieue. I might instance this in sundry particulars, if time would permit. Whereas, he, whose Faith is grounded vponupon Gods Word, likes neuer the worse of any truth God hath reuealed to him, because he seeth it reiected by men: but euen as it is in other cases; (This is the triall of our louelove to men, Pro. 17. 17. A friend loues at all times, and a brother is borne for aduersitie) so it is in this, It is time for thee Lord to worke, for they hauehave made void thy Law; therefore louelove I thy commandements aboue gold, yea aboue fine gold, therefore I esteeme all thy precepts concerning all things to be right; and I hate eue ry false way, Psal. 119. 126, 127, 128. He that indeed loues Gods truth, will louelove it the more, because it is reiected by the world.

2 The faith they hauehave in Gods iustice is grounded, not vponupon the Word of God, but vponupon sense onelyonly. When the heauy hand of God is vponupon them in some iudgement, they can belieue indeed he is iustly offended with them for their sinnes. When they heare the terrible thunder, and see the lightening, they can tremble before the Lord: but so soone as this is past, they cast off all feare of God; nothing that they heare spoken out of Gods Word against their sinnes, can moue them one whit. Whereas the true belieuer, that grounds his faith vponupon Gods Word, hath the feare of God in him at all times, Blessed is the man that feareth alway, Pro. 28. 14. and is much more assured of Gods iustice and hatred against sinne, by that that he hath learned out of Gods Word, than by any thing he can see or feele, They tremble at the word, Esa. 66. 2. So Noah being warned of God concerning things not seene, (though himselfe was expresly exempted from the iudgement) yet was moued with feare, Heb. 11. 7. For this the Nineuites are commended, Ionah 3. 4, 5. By the preaching of Ionab they were brought to that feare and humiliation, though they saw not, nor felt any thing that might cause them to feare.

3 The Faith that the carnall man hath in Christ, and perswasion of Gods mercy, is not grounded vponupon the Word, but vponupon sense onelyonly: he is indeed oft very confident of Gods fauour, both for the present, and for the time to come, he saith to his soule, Eat thy bread with ioy, and drinke thy wine with a merrie heart, for God now accepteth thy works, Eccles. 9. 7. But what is the ground of his assurance? He saith, he sees Gods louelove, and feeles it daily, The iudgements of God are farre aboue out of his sight, Psal. 10. 5. But alas, this will be found a false ground. Eccles. 9. 2. No man knowes either louelove or hatred, of that that is before them. Whereas the child of God is assured of Gods fauour for the present and the time to come, by that which he heares and reads in the Word; though he see or feele little to perswade him to it, yet he hath p. 421the promise, Godlinesse hath the promise both of this life and of the life to come: this is a faithfull saying, and worthy of all acceptation, for therefore we labour and suffer reproch because (vponupon this ground) we trust in the liuing God, &c. 1 Timothie 4. 8, 9, 10. And this promise is of great force and account with him, Hauing these promises, let vsus cleanse our selues, 2 Corinth. 7. 1.

The third Vse of the Doctrine is for comfort to the godly, that know they feare God vnfainedly, and yet are often perplexed, because all sensible tokens 3.of his fauour, both inward and outward, are taken from them.

First, in thy outward affliction and distresse, acquaint thy selfe well with Gods promises made vntounto thee, namely such as that, they that seeke the Lord shall not want any good thing, Psalme 34. 10. Secondly, assure thy selfe, God with-holds from thee the sensible performance of them, to prooue whether thou canst belieue though thou see not, To humble thee, and to proue thee, and to know what was in thy heart, whether thou wouldst keepe his commandements or no, Deut. 8. 2. Thirdly, giuegive thou glory to God in belieuing, and say as Iob 13. 15. Though he slay me, yet will I trust in him. And all will be well assuredly, If thou canst belieue, all things are possible to him that belieueth, Mark. 9. 23.

In the affliction of thy mind, and losse of the feeling of Gods fauour, first, acquaint thy selfe with the promises: Whom Christ euer loued, he loues to the end, Ioh. 13. 2. The gifts and callings of God (such gifts and graces of God as do accompany an effectuall calling) are without repentance, Rom. 11. 29. He hath said, I will neuer faile thee, nor forsake thee, Heb. 13. 5. Secondly, rest assured, God doth this for thy profit, he alwayes chasteneth vsus for our profit, that we might be partakers of his holinesse, Heb. 12. 10. Thirdly, consider not too much of, nor reason too much with thy temptation, Abraham considered not (thought not much vponupon, nor reasoned with, or obiected against the promise of God) his owne body now dead, when he was about an hundred yeare old, neither yet the deadnesse of Sarahs wombe, Rom. 4. 19. Fourthly, though thou feele nothing, yet say with Dauid, Psal. 56. 10. In God will I praise his word, in the Lord will I praise his word.

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

IT remaines now, that we proceed to the two last points obserued in this Verse. The first thing then that we are now to obserue, is this, That our Sauiour chargeth the Iewes with obstinacy, and aggrauates their infidelity by their wilfulnesse: Ye will not belieue, saith he. And this ye shall find oft charged vponupon them, and made the chiefe cause of their reiection. Iohn 5. 40. But ye will not come to me, that ye might hauehave life. And 8. 44. Ye are of your father the Deuill, and the lusts of your father you will doe. Matth. 23. 37. How oft would I hauehave gathered you together, as an Hen gathereth her chickens vnderunder her wings, but ye would not. Rom. 11. 25. Obstinacy is come to Israel, vntill the fulnesse of the Gentiles be come in. They had had all good meanes to perswade them to belieue in Christ: the Scriptures did beare witnesse vntounto him, and so did the Shepheards, and Simeon, and Anna, and Iohn the Baptist, and the miracles that Christ himselfe had wrought; therefore it must needs be wilfulnesse and obstinacy in them, that they did not belieue. From hence then this Doctrine ariseth, That this greatly aggrauateth eueryevery p. 422Doct. 4.sinne in the sight of God, when it is committed with wilfulnesse and obstinacy. When men sinne, not of simple ignorance, but (God hauing giuen them the ordinary meanes of knowledge, and faith, and reformation of life) they stand out against the meanes, and will not be reclaimed.

Obserue the proofe and demonstration of this Doctrine in all the wayes, whereby the wrath of God is reuealed from heauen, and ye shall euer find, he hates the man that sinnes wilfully against the meanes, aboue all other. First, in the euerlasting punishment and torments of Hell. Though Turkes and Pagans, that neuer sinned wilfully against the meanes of grace, shall be damned: and therefore it is said, Mar. 16. 16. He that belieueth not (not he that will not belieue)▪ foreign, shall be damned. And 2 Thes. 1. 8 In flaming fire rendring vengeance on them that do not know God. And Rom. 2. 12. As many as hauehave sinned without the Law, shall perish also without the Law: yet shall there be certainly in those euerlasting torments (the least measure whereof shall be such, as no heart of man is able to conceiue; and because the least shall be vnconceaueably extreame, and euerlasting, it passeth mans reason to imagine how there should be any degrees in it) great odds and difference. And the Lord (who is infinite in wisdome, and iustice, and power) hath appointed farre more grieuous, and fearefull torments in that Lake, for them that hauehave sinned wilfully and obstinately against the means, than for any other sinner. This is plaine by that speech of our Sauiour, Matth. 10. 15. of eueryevery City that refuseth the Word, Truly, I say vntounto you, it shall be easier for them in the land of Sodom and Gomorrah in the day of iudgement, than for that City. And of Capernaum, that (did not refuse to heare, but) did wilfully refuse to belieue, and obey the truth which they heard, Matth. 11. 24. I say vntounto you, it shall be easier for the Land of Sodom in the day of iudgement, than for thee. And that of the Apostle, Rom. 2. 8, 9. Indignation and wrath, tribulation and anguish, shall be vponupon the soule of eueryevery man that doth euill, of the Iew first, and also of the Grecian. And why of the Iew first, or chiefly? Because (as I hauehave shewed you) obstinacy is come vponupon Israel; their obstinacy against the meanes of grace, which they had aboue the Grecian, is the cause of it. 2. In those corporall and temporall plagues that God is wont to bring vponupon men in this life, God shewes this also euidently, in those he inflicteth vponupon wicked men in their bodies, and goods, and good name, in their children and posterity. For, first, though God in this life shew wonderfull patience, in bearing with sinners; yet some he cannot forbeare, till the life to come: but (Iames 1. 15.) sinne, when it is finished, bringeth forth death. And the thing that makes vp the measure and perfection of sinne, is this, when men grow obstinate in sinne, and will not be reclaimed. Thus saith Daniel to Belthasar, of the King his Father, Dan. 5. 20. When his heart was puffed vp, and his mind was hardened in pride, he was deposed from his Kingly Throne, and his heart was made like the beasts. And this is so certaine a signe, that some iudgement or other is neare vntounto a man, when his heart is thus hardened, and growne obstinate in pride, or in drunkennesse, or in vncleannesse, or in oppression, or in any other sinne; that the Prophet tels Amazia to his face, 2 Chron. 25. 16. He knew by that, that God had determined to destroy him; as you shall finde he did indeed, ver. 27. And though the Iewes had many grieuous sinnes, yet you shall find there neuer came any strange and common iudgements vponupon them, till they grew to this. Dan. 9. 6. We would not obey thy seruants the Prophets, which spake vntounto vsus in the Name of the Lord. Verse 11. Therefore the curse is powred vponupon vsus. Secondly, God neuer is so fierce and terrible in his temporall iudgements against any sinners, as against those that hauehave enioyed the best meanes, and obstinately neglected and rebelled against them, God is very terrible in the assembly of his Saints, Psal. 89. 7. Under the whole heauen it hath not p. 423beene done, as hath beene done vntounto Ierusalem, Dan 9. 12. Wrath is come vponupon them vntounto the vttermost, 1. Thess. 2. 16. Thirdly, and principally, in Gods spirituall iudgements we may discerne this: 1. Such as wilfully refuse to receiue and embrace the truth, when it is reuealed vntounto them, God is wont to take their iudgement and vnderstanding from them, hearing you shall heare, and shall not vnderstand, and seeing yee shall see, and shall not perceiue, for this people hauehave closed th…ir owne eyes, Matt. 13. 14, 15. Because they receiued not the louelove of the truth that they might be saued, for this cause God shall send them strong delusion, 2. Thess. 2 10, 11. 2. Such as vse obstinately to sinne against their conscience, God is wont to giuegive them vp to a reprobate minde, and vntounto beastly and vile affections. Maruaile not therefore to see such as hauehave had the best meanes (if they proue bad) to become of all bad men the most profane and vngracious: if you see children of most godly parents, people that hauehave liued vnderunder most faithfull Pastors, proue such, wonder not. It is said of Manasse, the sonne of Hezekiah, that he wrought more wickedly, than all the Amorit…s that had beene before him, 2. Kings 21. 11. 3. God hath threatned against some sinners that he will neuer comfort them, nor shew mercy on them, and consequently not giuegive them grace to repent; which is the grieuousest plague of all plagues, the Lord will not spare that man, but the anger of the Lord and his i…alousie shall smoake against that man, and all the curses that are written in this booke shall lie vponupon him, Deut. 29. 20. And the cause hereof you shall finde in the former verse to be the presumption and obstinacie in sinning that was in that man. See this in Pharaoh, Exod. 9. 12. the Lord hardened his heart that he could not repent. But what was the cause? Exod. 8. 15. 19 32. He had hardened his owne heart, and wilfully refused to hearken to the message that was brought him from God, or to be humbled and moued with his iudgements.

The Reasons of the Doctrine are two.Reason.

1. This obstinacie in sinne, argues that sinne hath the full possession of the heart, and that men louelove it vnfainedly; and that is one cause why God hates it so much. Psal. 11. 5. The wicked, and him that loueth iniquity doth his soule hate. And 66. 18. If I regard wickednesse in my heart, the Lord will not heare me. Our sins are then become our idols and gods, these men hauehave set vp their idols in their hearts, Ezek. 14. 3. when we giuegive diuine honour vntounto them.

2. It argues a rebellion and proud contempt of God, when men will not be reclaimed by his Word. Iob 34. 37. He addeth rebellion vntounto his sinne. And 1. Sam. 15. 23. Rebellion is as the sinne of Witch-craft. Yea, this obstinacy will bring the heart by little and little into that impardonable sinne, that is committed in meere malice against God. Therefore when the nature of that sinne is described, it is called a sinning wilfully, Heb. 10. 26. And Dauid, Psal. 19. 13. speakes of presumptuous sin as of the next step to the great transgression.

The Vse of this Doctrine is both for Exhortation, and for Reproofe, and for Comfort also.

We are all to be Exhorted by this Doctrine, to take heed of obstinacie in Vse. 1.any sinne, and to count it a great fauour and grace of God (which we should pray for, and by all meanes labour to attaine vntounto, viz.) to hauehave tractable and teachable hearts. This is made a note of Gods Elect, to receiue the Word gladly, Acts 2. 41. and with all readinesse of minde, Acts 17. 11. Foure notes we may try this by: 1. When in going to heare the word we goe with an open heart, willing to learne whatsoeuer God shall teach vsus. Acts 10 33. We are all here present before God, to heare all things that are commanded thee of God. 2. When our reason is so captiuated vntounto God, that we dare not dispute, nor p. 424cauill against any truth God hath clearely reuealed vntounto vsus in his Word, seeme it neuer so contrary to our reason and affections. Iob 6. 24. Teach me and I will hold my tongue, and cause me to vnderstand wherin I hauehave erred: as if he should say, Reueale to me by thy Word, any thing wherein I hauehave offended thee, and I will lay my hand vponupon my mouth, I will not dare to reason in the defence of it. 3. When we are ready to receiue Gods Word, and be informed in his will, by any, how much soeuer he be our inferiour; when we dare not reiect good counsell and admo…ition from any. Esay 11. 6. A little childe shall leade them. 4. When the Lord hauing reuealed his will vntounto vsus by any meanes, we shew an earnest care and endeauour to obey it, Psal. 119. 34. GiueGive me vnderstanding, and I will keepe thy Law, yea I will keepe it with my whole heart.

For Reproofe and terrour of all wicked men that liue in these daies of 2.light, Esay 33. 14. The sinners in Sion are affraid, saith the Prophet. And indeed, no sinners vnderunder heauen hauehave so much cause to feare, as the sinners in Sion hauehave; they that hauehave enioyed the best meanes. They cannot pretend ignorance, for excuse of their sins; all their sinnes will be iudged to be done obstinately and wilfully.

But two speciall sorts of sinners are reproued here: First, such as are wilfull and obstinate against the knowledge of the truth: Secondly, such as are obstinate and willfull against the practice and obedience of the truth. Two sorts there be of them, that will not know the truth: as first, they that refuse to heare, because they thinke their ignorance will be some aduantage to them; their conscience will be the quieter for it. And these are like Felix, Acts 24. 26. who, when he felt his conscience awakened and troubled by Pauls Ministry, would heare him no longer. But alas, this will be no aduantage to them: for first, there is light enough in them by nature to condemne them, though they neuer heare Sermon, as many as hauehave sinned without the Law, shall also perish without the Law, Rom. 2. 12. Secondly, the knowledge of the Word will not worke vnquietnesse, but peace in the heart of them that doe obey it, learne of me—and yee shall finde rest to your soules, Matth. 11. 29. Thirdly, wilfull ignorance shall no way lessen, but increase thy condemnation. The Apostle, 2. Pet. 3. 5. speaking of Atheists and Mockers, saith, This they willingly know not. Mat. 10. 15. It shall bee easier for Sodome and Gomorrah, than for them that will not heare.

The second sort of them that will not know the truth, are they that can be content to heare, but yet will not be perswaded of many truths, that hauehave oft beene clearely taught them out of Gods Word. They cannot be perswaded, that preaching is the onelyonly ordinary meanes of saluation; that we must so precisely rest from our owne labours vponupon the Sabbath; that a man is bound to frequent eueryevery part of Gods worship, both in Church and house; that eueryevery master of a family is charged with the soules of his whole family, and shall answer for the sinnes that are committed in it. These men I would hauehave to weigh, first, that it is spoken to the praise of many, and noted as a marke of Gods Elect, to receiue the Word with all readinesse, Acts 17. 11. and the very entrance of Gods Word giueth light vntounto them, Psal. 119. 130. And the contrary is noted by the Holy Ghost to the dispraise of men, that they were long ere they could beleeue, ô fooles, and slow of heart to beleeue all that the Prophets hauehave spoken, Luke 24. 25. yea, it is spoken of as a marke of a reprobate, you therefore heare not (beleeue not, obey not) because yee are not of God, Ioh. 8. 47. if our Gospell be hidden, it is hidden to them that are lost, 2. Cor. 4. 3. Consider the true causes of it, and they are said to be three: First, the badnesse and vngraciousnesse of the p. 425heart, women laden with sinnes and led away with diuers lusts, are euer learning and neuer able to come to the knowledge of the truth, 2. Tim. 3. 7. Secondly, the speciall worke of Sathan, the god of this world hath blinded the mindes of them that beleeue not, 2. Cor. 4. 4. Thirdly, the iust iudgement of God vponupon thine owne wilfulnesse, as we heard before out of Matth. 13. 14, 15. Remember the Doctrine, and take heed of sinning wilfully.

The second sort, that I told you were to be reproued by this Doctrine, are such as are wilfull and obstinate against the practice and obedience of the truth: and of them there are three sorts: First, such as will not obey the truth, when they see it, but glory in this, that they can giuegive vsus the hearing, and yet are not such fooles as to be ruled by vsus, they said we will not walke therein, Ier. 6. 16. as for the word which thou bast spoken to vsus in the name of the Lord, we will not hearken vntounto thee, Ier. 44. 16. Secondly, such as will not endure particular admonition, be it priuate or publicke. Thirdly, such as will be the worse for admonition, sinne taking occasion by the Commandement, Rom. 7. 8. And such (for the most part) are our youths, whose outrages are vsually committed in an opposition, and contempt to the Word: but let them remember, these youthfull sins will be heauy and bitter one day, thou writest bitter things against me, and makest me to possesse the iniquities (the punishment of the sinnes) of my youth. Iob 12. 26.

The third Vse of this Doctrine, is for the comfort of the faithfull, who (though they hauehave many corruptions, yet they) are able to say, that to will 3.is present with them; their will, and the desire of their heart, is set to please the Lord, Rom. 7. 18. 20.

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

IT followeth now, that we come to the fourth and last point, that I hauehave told you is to be obserued in this verse: in which (that we may the better receiue our instruction from it) these things are to be marked: First, our Sauiour chargeth the whole Nation of the Iewes with this sinne of infidelity, and saith, that this was the common fault of all the Iewes of that age; they would not beleeue, except they saw signes and wonders. Matth. 12. 29. An euill and adulterous generation seeketh a signe. 1. Cor. 1. 22. The Iewes require a signe. Secondly, that our Sauiour, purposing to reproue this Ruler for his infidelity, and to humble him, and to shew him, that for that cause he was vnworthy to receiue help from him, doth not say, Except thou see, &c. but in the plurall number, Except yee see: as if he should say, If this were thy sinne onelyonly, I could the better beare with it, but it is the sinne of you all: and this he speakes, not to extenuate his sinne, but to humble him the more. Hence then this Doctrine ariseth:

That the commonnesse of any sinne, is no excuse for sinne. No man hath cause to make the lesse account of any sinne that he liues in, because he seeth Doct. 5.it is common, and growne into fashion; but to feare it the more, to be humbled the more for it, because of that. A plaine proofe of the Doctrine we hauehave, Leuit. 4. from verse 13. to 35. where the Lord (prescribing a forme, how attonement should be made for all sorts that had sinned of ignorance, he) requires more solemnity to be vsed, and more to be done, for the expiation of a sinne, that a whole Congregation is guilty of, than either for the sinne of any Magistrate, or for the sinne of any priuate man whatsoeuer.

p. 426The Reason of the Doctrine is this, That the more common sinne is, the more God hateth it, and the lesse can he beare with it. The more there be Reason.that doe conspire in sin, the more fierce will Gods wrath be vponupon them. Nothing hastens Gods vengeance vponupon sinners more than this: as the generality of repentance, and ioyning together in the profession of it, is of great force to stay Gods wrath; as we may see in two famous examples, namely in the fast that Israel kept for successe against the Beniamites, and in that of the Niuites, Iudg. 20. 6. and Ionah 3. 5. so is the generality of sinne of great force, to hasten and increase the iudgements of God. See the proofe of this in three famous examples of Gods vengeance vponupon sinners. First, in the destruction of the old World; marke the story, and you shall finde, that the generality of sinne then, brought that generall floud. Gen. 6. 12. Then God looked vponupon the earth, and behold, it was corrupt: for all flesh had corrupted his way vponupon earth. And verse 11. The earth was filled with cruelty. The second example is in the destruction of Sodome: of that the Lord saith, Gen. 18. 20. The cry of Sodome and Gomorrah is great, and their sinne exceeding grieuous. But what made the cry of their sinne so great? Looke Gen. 19. 4. and yee shall finde it was this; The men of Sodom compassed Lots house from the young euen to the old, all the people euen from all quarters, they were all corrupted with that beastly filthynesse, they did all burne with that lust. The third example is that of the captiuity in Babylon; before it fell out (when the causes of it are laid downe by the Prophets) nothing is so much stood vponupon, as this, that all sorts and conditions of Gods people had corrupted themselues. See this in Ier. 5. 7. How should I spare thee for this? And verse 9. Shall not I visit for these things, saith the Lord? shall not my soule be auenged on such a Nation as this? Why? What was the cause? verse 7. They assemble themselues by companies in Harlots houses. And verse 8. EueryEvery man neighed after his neighbours wife. Adultery was growne to be the sin, not of a few, but of all sorts. See this also, the children gather the wood, and the fathers kindle the fire, and the women knead the dough to make cakes to the Queene of heauen, &c. Ier. 7. 18. 20. A conspiracie is found among the men of Iuda and the inhabitants of Ierusalem, the house of Israel and the house of Iuda hauehave broken my Couenant—therefore behold I will bring euill vponupon them, &c. Ier. 11. 9—11. The like complaint we shall finde, Ezek. 22. 6. Behold, the Princes of Israel, eueryevery one in thee, was ready to his power to shed bloud. And verse 11. EueryEvery one hath committed abomination with his neighbours wife, and eueryevery one hath wickedly defiled his daughter in law, and in thee hath eueryevery one forced his owne sister, euen his fathers daughter. And after the captiuity was come, you shall see it was imputed to this chiefly. Dan. 9. 11. Yea, all Israel hauehave transgressed thy. Law, and hauehave turned backe, and hauehave not heard thy voice; therefore the curse is poured vponupon vsus. In all these examples we see, that whiles sinne kept it selfe within any bounds, the Lord did forbeare to bring these common and generall calamities vponupon men; but when (like a floud) it ouerflowed the bankes, and ran ouer all, then could God forbeare no longer.

The first Vse of this Doctrine is for Reproofe: most men count this a sufficient Vse 1.excuse, and defence for any thing they hold, or for any thing they do, that they are not alone; they hold as most men doe, and doe as most men do; they make the example of men, the rule of their conscience: First, the good things they doe, they do vponupon no other ground, but because it is the custome; they hold this Religion to be the truth, they keepe the Sabbath, they come to Church only vponupon this ground. All men do so, euen the wisest men we know; thei Faith stands in the wisedome of men, as the Apostle speaketh, 1. Cor. 2. 5. Secondly, let all the Preachers in the world speake neuer so much against some sinnes (as the resting vponupon a dumbe Ministry, the superstitious obseruations p. 427of many Popish customes, giuing and answering of challenges, following the newest fashions, the immodesty of women in their apparrell and attire) yet will they not be perswaded that these are sinnes, onelyonly because they are so generall, and in fashion eueryevery where. In this point our people are like those we reade of, Ier. 44. 17. We will burne incense to the Queene of heauen: And why so? We hauehave done so, both we and our fathers, our Kings and our Princes, in the Cities of Iudah, and in the streets of Ierusalem. Thirdly, let vsus out of Gods Word neuer so clearely proue the necessity of sundry duties (as to hauehave prayer in our families, &c.) yet can they not be perswaded to it: And why? I pray you, who doth so? a few precise fooles, whom eueryevery body derides. Iohn 7. 48, 49. Doe any of the Rulers and Pharises beleene in him? but this people that know not the Law are cursed. Fourthly, in such things, as they know to be sinnes (as swearing, whoredome, drunkennesse, &c.) they blesse, and secure, and quiet their consciences by this, that they are not alone. Ezek. 16. 54. Thou hast comforted them of Sodome, saith God to the Iewes. And who is not in some degree or other guilty of this corruption? I will therefore giuegive you some remedies against it out of Gods Word:

1. Consider that we hauehave iust cause to suspect, that that way which the most men take, is not the right way; that if we doe as the most doe, surely we doe not well. Matth. 7. 13, 14. It is the broad way that leadeth to destruction, and many there be that goe in thereat: but the gate is strait, and the way narrow, that leadeth vntounto life, and few there bee that finde it. The most hauehave euer swarued from the right way; yea, euen the most of them, that hauehave professed the true Religion, many are called, but few are chosen, Matth. 22. 14. Christs true flock hath euer beene a little flocke, Luke 12. 32. Therefore Christ hath a strange speech, Luke 6. 26. Woe be to you, when all men speake well of you.

2. If we do swerue from the right way, and sinne against God, it will not auaile vsus to hauehave all the men in the world on our minde, or to take our part: they cannot pleade for vsus. 1. Sam. 2. 25. If a man sinne against the Lord, who will pleade for him? Those which by their example or otherwise, hauehave drawne vsus to sin, will be farre enough from pitying, or speaking a word for vsus, when God shall call vsus to iudgement. What comfort can the companions of wicked men yeeld to them, when they are on their death-bed? Surely, as much as the Priests and Elders did to Iudas, when they had drawne him to betray his Master, when he (in the anguish of his soule) cryed to them, Mat. 27. 4. I hauehave sinned, in betraying the innocent bloud They say, What is that to vsus? see thou to it. But (say they were willing to take our part) alas, they can do vsus no good, when God shall call vsus vntounto an account, they cannot shrowd vsus from Gods wrath. Earthly Princes are faine oft to spare malefactors, because they are too strong, and hauehave many to ioyne with them: as Dauid did Ioab, 2. Sam. 3. 39. But the Lord will not doe so. Pro. 11. 21. Though hand ioyne in hand, the wicked shall not goe vnpunished. What is the example of the whole world, to stand against God? It's as easie for him to destroy a whole world of men, as one man, behold the nations are as the drop of a bucket, and are counted as the small dust of the ballance; behold he taketh vp the iles as a very little thing. All nations before him are as nothing; and they are counted to him lesse then nothing and vanity, Esay 40. 15. 17. Yea (as wee hauehave heard in the Doctrine) hee is so much the more ready to execute vengeance vponupon any sinne, the more common it is, the more there be that ioyne in it; as in the example of the old World and Sodome, it hath appeared. At the day of iudgement, thou that art an adulterer, a drunkard, a swearer, &c. shalt see all that hauehave beene of thy fashion gathered together; then thou shalt hauehave company p. 428enough, thou shalt then be able to say, thou art not alone: but a las, that shall yeeld thee no comfort at all. But in that day, thou shalt finde that true, which the Prophet saith in another case, Esay 44. 11. Behold, all that are of the fellowship thereof shall be confounded,—l…t them all be gathered together and stand vp. yet they shall feare, and be confounded together. Yea (howsoeuer many desperate sinners are wont to iest at Hell, and say they had rather be there, than in Heauen; for there will be most good fellowes to beare them company, yet) they shall finde one day, that that will be no mitigation at all to their torment, but the more of their companions and fellowes that they shall hauehave with them there, the more extreme and intolerable shall their paines be. And that may seeme to be the only cause, why Diues was so importunate with Abraham, that Lazarus might go to keepe his brethren from that place of torment, Luke 16. 28. So that it stands eueryevery one vponupon, to hearken to the exhortation of the Apostle, Gal. 6. 4, 5. Seeke to hauehave matter of reioycing in thy selfe alone, and not in another: for eueryevery man shall beare his owne burthen.

The third remedy against this corruption, is, to consider that it is not safe 3.to make the example of any, no not of the best man, the rule of our conscience. That honour is due only to Gods Word: The example euen of the best man, may deceiue and mis-leade vsus. So did the example of the old Prophet deceiue the young Prophet, 1. Kings 13. 19. So did Peters example deceiue Barnabas, and many others, Gal. 2. 13. So that we cannot be sure we do well, if we hauehave no better ground. Yea, it is a most high dishonour done to God, to make any mans example the rule of their conscience. Ier. 17. 5. Cursed be the man that trusteth in man, and maketh flesh his arme, and withdraweth his heart from the Lord.

The second Vse of this Doctrine is for instruction and direction vntounto vsus all, Use 2.how to carry our selues in these euill times, wherein most foule finnes are growne exceeding common and generall, and do ouerflow all places, all sorts, and conditions of men. This is the generall complaint of all men, that sin was neuer so rife, neuer so common, as it is now. Prophanenesse and contempt of Religion, swearing, drunkennesse, vnmercifulnesse, murther, falshood, and security. They that go into places of most common resort, as to Faires, and Assizes, and obserue the behauiour of men, would wonder at Gods patience, and thinke there were not a godly man left in the Land, as the Prophet complained in his time, Psal. 12. 1. Well, let vsus learne what is our duty to do that liue in such an age; specially theirs, that liue in the worst places. Foure duties especially I finde enioyned to Gods people in such an age. 1. We should take this for a signe of Gods vengeance approaching; this should work in vsus feare and humiliation. It is made the property of a wise hearted Christian, Pro. 22. 3. To see the plague, and hide himselfe, to obserue the signes of a iudgement comming. As God hath giuen vsus signes to discerne a tempest, so hath he of his iudgements. And the Lord blames his people, Ier. 8. 7. for that they had lesse sense and wisedome, to discerne the approaching of his iudgements, than the Storke, and Turtle, and Crane, and Swallow had, to discerne their appointed times. Now this is one of our signes, that iudgement is neare, when sin is growne so rife and generall, as I hauehave shewed in the Doctrine. Certainely, when a godly man considers of it, it will worke feare and sorrow in him. Psal. 119. 53. Feare is come vponupon me, for the wicked that forsake thy Law. Thus the Prophet brings in himselfe, and all the godly, mourning and complaining, Micah 7. 1. Woe is me, for I am as when they hauehave gathered summer fruits,—there is no cluster to eat. Marke one reason, vers. 2—6. viz. the generality of sin: And another, verse 4. the approaching of iudgement. He that is thus affected with this generality of sin, shall finde comfort in the euill day, and none but he, set a marke vponupon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof, Ezek. 9. 4.

p. 429If any shall obiect, This needes not trouble vsus, neither is this such a certaine Obiect.signe of iudgement approaching; for though sin were neuer so rife as now, yet did our Land neuer enioy more signe of Gods fauour, nor more likelihood of the con…inuance thereof, than now. Some twenty yeares since, when sin was nothing so common, yet were there more signes of Gods wrath towards the Land, than now.

I answer: 1. Iudgement may be at hand notwithstanding all this, that we Answ.boast of. Gen. 19. 23. It was a faire sun-shine morning when Lot entred into Zoar, yet that very day fire and brimstone came from heauen vponupon Sodome. And our generall security (that we cannot see, nor feele any tokens of Gods anger) is one of the fearfullest signes that can be, that iudgement is at hand, 1. Thess. 5. 3. When they shall say peace and safety, then destruction shall ceaze vponupon them. 2. I will tell you the true causes, why God hath spared vsus all this while, and doth spare vsus still, though sin so abound; and it is good eueryevery one of vsus should take notice of them, that we may not call Gods truth and iustice into question: 1. The Gospell, and the true Religion of God is soundly preached, and professed still in the Land. Tis true, sundry faithfull Prophets of God are much maligned, and sundry dangerous errours are broached & taught by some men; yet for the substance, the true Religion and Worship of God (blessed be God) we still enioy it in a comfortable manner, yea in greater sincerity and power than any other Church vnderunder heauen doth; and that with publike allowance, and countenance of Authority. And this is one chiefe cause, why God spares vsus. 1. Chron. 13. 14. While the Arke remained in the house of Obededom, God blessed Obededom, and all his houshold. This the Prophet vseth as a most effectuall reason to moue the Lord vntounto mercy toward Iudah, Ier. 14. 9. Yet thou. O Lord, art in the midst of vsus, and thy Name is called vponupon vsus, forsake vsus not. and Ezek. 20. 8. I thought to poure out mine indignation vponupon them, and accomplish my wrath against them: but I had respect to my Name, that it should not be polluted before the Heathen. 2. God hath still a great people in the Land, that feare him vnfainedly. It is true, that in many places he hath not so many as he hath had, their numbers decrease very sensibly in sundry places; yet hath he still a great people in the Land. And this is another chiefe cause, why the Lord spares the Land: Gods people are a blessing vntounto it, thou shalt be a blessing, Gen. 12. 2. As bad as Potiphars house was, Gen. 39. 5. The Lord blessed it for Iosephs sake, and the blessing of the Lord was vponupon all that he had in the house, and in the field. Yea, as bad as Sodome was, if there had been but ten righteous men in it, they had saued it, Gen. 18. 32. And certainely of our Land it may be said, that neither the wisedome of our Counsellors, nor the valour of our Souldiers; but as Iob 22. 30. The innocent hauehave deliuered the Iland, and it hath beene preserued by the purenesse of their hand. 3. There be many of Gods faithfull seruants that pray vntounto him feruently day and night, and so stand in the gap, to keepe out Gods iudgements from the Land. It is true, fasting and prayer is not so much in vse as of old it was: yet still is it vsed by many: and this hath great force to keepe away Gods iudgements. Psal. 106. 23. The Lord minded to destroy them, had not Moses his chosen stood in the breach, to turne away his wrath. and Exod. 32. 10. the Lord saith vntounto Moses, Let me alone, that my wrath may wax hot against them.

1. EueryEvery man the more he sees iniquity to abound, the more feruent should he be with God in prayer, that so he may be one of those that stand in the gap, to turne away his wrath. The encrease of sin in the land should increase our feruency in prayer. So did it in Moses, Exod. 32. 11. and Num. 16. 4. And this the Lord lookes for at the hand of all his people. Esay 59. 16. When he saw there was no man, he wondered that none would offer himselfe, Ezek. 22. 30. I sought for a man among them that should make vp the hedge, and stand in the gap before p. 430me for the Land, that I might not destroy it; but I found none. And this is the first thing we must doe in such euill times.

2. Take so much the more heede to thy selfe, that thou be not plucked away with the common errour, 2. Pet. 3. 17. and that thy heart be not by little and little drawne to the liking of sin. This is pure religion indeed to keepe our selues vnspotted from the world, Iam. 1. 27. For it is a maruellous hard thing for a man not to receiue infection where sin is common. Experience shewes how hard it is for a man (that liues where swearing and drunkennesse, or filthy talke, or Sabbath breaking are in continuall vse) to keepe his heart in the detestation of those sins. Yea men shall be apt to thinke a sin to be no sin, when he sees it to be in generall vse. See the danger of this in two examples, Ioseph had learned in Egypt to sweare by the life of Pharaoh, Gen. 42. 15. And the Prophet complaines he was a man of vncleane lips, because he dwelt among a people of vncleane lips, Esay 6. 5. This must therefore cause vsus to take the more heed to our soules. Ephes. 5. 15, 16. Take heed you walke circumspectly, not as fooles; but as wise, redeeming the times, because the dayes are euill. Men must do in this case, as they that liue in London, when the plague is very rife, they seeke preseruatiues, and go not abroad without their Pomanders, nor till they hauehave eaten and drunke some thing, that may preserue them. The worse the times are, and the lesse comfort thou hast in them, the neerer shouldst thou draw to God, when the Prophet had spoken in the two former verses of the extreme badnesse of the times he liued in, see what vse he makes of it, therefore will I looke vntounto the Lord, I will wait vponupon the God of my saluation; My God will heare me, Mich. 7. 7. the worse the places are thou liuest in, the more diligently shouldest thou giuegive thy selfe to reading, and hearing, and prayer. Obadia liuing in Ahabs house made vse of Gods Prophets in priuate, 1. King. 18. 4. And Daniel, while he liued in the Court of Darius was giuen much to secret prayer, Dan. 6. 10. They that liue now in such like places, and giuegive themselues neuer the more to praying or reading, declare plainely they hauehave no care of their soules.

3. The third duty is, that the worse the times are and places we be in, the more carefull we should be to preserue others from the common infection. Ministers must so much the more vehemently reproue sin, by how much the more common it growes to be in the place where they liue. Titus 1. 12. The Cretians are alwaies lyars, euill beasts, &c. It is Vitium gentis. Therefore vers. 13. rebuke them sharply, that they may be sound in the Faith. Parents and Masters should do in such times, as Ioshua did, he resolued thus with himselfe, but as for me, and my house we will serue the Lord, Iosh. 24. 15. So one Christian should the rather stirre vp another, as they that feared God did, Mal. 3. 16.

The third and the last Vse of the Doctrine is for comfort and encouragement of the godly, that are eueryevery where hated for nothing so much as for Use 3.this, that they will not be content to do as their neighbours do, they thinke it strange that yee run not with them into the same excesse of riot, speaking euill of you, 1. Pet. 4. 4. and (good soules) they are oft ready to faint, and giuegive ouer an holy course euen for this; as euen Elia himselfe was, 1. King. 19. 10. because they are alone. I will therefore giuegive vntounto such some encouragements out of Gods Word, to confirme and comfort them against this temptation:

1. Remember the Commandement of God so oft giuen to his people in his word, to separate themselues from the world, and be vnlike to them. The Lord instructed me that I should not walke in the way of this people, saying, Say not yee a confederacy to all them to whom this people shall say, A confederacy, Esay 8. 11, 12. Come out from among them, and be ye separate, saith the Lord, and touch no vncleane thing, and I will receiue you, and will be a Father vntounto you, and yee shall be my sonnes and daughters saith the Lord Almighty, 2. Cor. 6. 17, 18.

p. 4312. Remember the necessity that lieth vponupon thee, that thou must do otherwise than they do, or thou must perish. Better it is to go to heauen alone, and with the ill will of all thy neighbours than to go to Hell with company, and with the louelove of all men. Indeed you should desire their louelove, and to hauehave peace with them so far as is possible, and as in you lieth, but no further, Rom. 12. 18.

3. This is not thy case alone, but hath euer beene the condition of the godly, to go thus alone, and to be hated for it, if yee were of the world, the world would louelove his owne; but because yee are not of the world, but I hauehave chosen you out of the world, therefore the world hateth you, Iohn 15. 19.

4. Consider that thou art not alone; but besides those, that thou maist see by the eye of faith (God, and his Angels, and all the faithfull that liue already in glory, who are all of thy side, Heb. 12. 22. 24. In respect of whom, thou maist say, as 2. King. 6. 16. They that be with vsus, are more than they that be with them) you shall also find, if you looke abroad, and come into such assemblies as this, that thou hast a great number, euen in this world, that are of thy minde. And thou shouldest esteeme more of the louelove of one godly man, than of the hatred of a thousand such as scorne thee.

5. The fewer that thou hast to go with thee, and the more enemies thou findest for this, the surer thou maist be, that thy heart is vpright, and the more praise shalt thou hauehave with God, Noah was a iust man, and perfect in his generation, Gen. 6. 9. And that was the thing that highly-commended him vntounto God. Come thou and all thy house into the Arke, for thee hauehave I seene righteous before me in this generation, Gen. 7. 1. I know thy workes, and where thou dwellest, euen where Satans seat is, and thou holdest fast my Name, and hast not denyed my faith, euen in those dayes wherein Antipas was my faithfull Martyr, who was slaine among you, where Satan dwelleth, Reu. 2. 13.

6. Thy liuing among so many and bad neighbours, shall not hurt thee, if God hauehave called thee to it, the woman which hath a husband that beleeueth not, if he be pleased to liue with her, let her not leaue him; for the vnbeleeuing husband is sanctified by the wife, &c. 1. Cor. 7. 13, 14. but aduantage thee exceedingly. For first, it will make thee so much the more watchfull ouer thy waies, ought yee not to walke in the feare of our God, because of the reproach of the heathen our 1.enemies? Neh. 5. 9. Secondly, it will increase thy zeale, Lots zeale and piety was much increased by liuing in Sodome, 2. Pet. 2. 7, 8. Thirdly, if thou so liue 2.amongst them as thou oughtest, it shall much encrease thy glory. God hath 3.promised that the faithfull shall be a blessing where they are, Gen. 12. 3. And what knowest thou, whether God hath placed thee there to that end thou maist win thy neighbour? Who knoweth (saith Mordecay to Ester) whether thou art come to the kingdome, for such a time as this, Est. 4. 14. what knowest thou O wife, whether thou shalt saue thy husband? and how knowest thou O man whether thou shalt saue thy wife? 1. Cor. 7. 16. Labour so to liue, as thou maist stop their mouth, and win them also, as the Apostle exhorteth all the faithfull that liued among the Gentiles, and Christian women that had vnbeleeuing husbands to doe, 1. Pet. 2. 12. and 3. 1.