CVIII LECTVRES UPON THE FOVRTH OF IOHN PREACHED At ASHEY-DELAZOVCH in Leicester-shire By that Late Faithfull and Worthy Minister of Iesus Christ. ARTHVR HILDERSAM The second Edition corrected and much enlarged by the Author 2. Tim. 3. ver 16 17. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse That the man of God may be perfect thorowly furnished vnto euery good worke LONDON Printed by George Miller for Edward Brewster and are to be sold in Pauls Church-yard at the signe of the Bible MDCXXXII TO THE RIGHT HONORABLE HENRIE EARLE OF HVNTINGDON LORD HASTINGS HVNGERFORD BOTTREAVX MOLINS and MOYLES Lord Lieutenant of the Counties of LEICESTER and RVFLAND my very singular good LORD RIGHT HONOVRABLE THese Lectures which I haue for so many yeares kept by me and refused to let them see the light as iudging them both vnworthy in themselues to be brought into publike view and altogether needlesse also though they had beene much better in an age that doth so abound with all variety of excellent gifts both for preaching and writing I am now at length though the importunity of sundry that thinke better of them then my selfe could euer doe enforced to giue way that they may be published And this I haue done the more willingly that I might haue opportunity by this Dedication of them to giue publike testimony vnto the world of my duty and thankefulnesse vnto your Honour and vnto your Noble House vnto whom next vnder God I doe owe whatsoeuer poore abilities he hath beene pleased to giue vnto me for the seruice of his Church For as that noble Vncle of yours whom his wisedome and seruiceablenesse to his Prince and Country euen with the great neglect of his owne estate and family and specially his zealous care to promote the Gospell of Christ did make much more honourable then the noblenesse of this great birth could possibly doe did first maintaine me in the Vniuersity and after brought me to the exercise of my ministry in this place so haue I beene by the fauour and bounty of your noble Grandfather and of your Honour continued here now more then forty yeares And vnto your honour especially aboue all other men is thankes due for whatsoeuer benefit may redound to the Church by these Lectures because of that incouragement I did receiue from your Lordship in the preaching of them not only by your honourable beneficence in maintaining of me and confirming that vnto me which by the bounty of your noble Ancestors I did enioy but by that worthy example also you gaue vnto all my Auditory in your constant and diligent frequenting of them Which as you would neuer haue done if you had not liked them well or if you had heard any thing taught in them that did disagree with the Doctrine of our Church or that had any way tended vnto schisme or faction so haue you made me the more bold euen in this respect humbly to commend the patronage of them vnto your Honour Now the Lord of Lords who hath already made you truly honourable not by your Progenitors onely but by many noble endowments bestowed vpon your selfe and hath promised also to honour them that honour him continue and multiply all his graces and blessings vpon your Lordship and vpon your family to the increase of your present and euerlasting comfort through IESVS CHRIST So prayeth still Ashby-Delazouch Iune the first 16◅8 Your Honours to all duty and seruice euer most obliged ARTHVR HILDERSAM TO THE GODLY READER WHETHER MINISTER OR PRIVATE CHRISTIAN THis Booke which now at the length the good hand of God hath put into thy hand to reade deserueth a name in this kinde of writing to speake freely and at once what I truly iudge like one of the chiefe of Dauids Worthies not amongst the thirty but amongst the first three In reading most of the best Bookes extant the studious Reader is wont to select and transcribe the pith of such Notes as stand like Lights or Goades or Nailes in the body of the discourse and in the Spirit of the Writer But in this Booke to tell you what I find I find such variety of choice matter running throughout euery Veine of each discourse herein handled and carried along with such strength of sound and deepe Iudgement and with such Life and Power of an heauenly Spirit and withall expressed in such pithy and pregnant words of wisdome that I knew not what to select and what to omit vnlesse I should haue transcribed the whole Booke In the Authors manner of handling this Scripture Ministers shall obserue a double excellency i. e. An exemplary Patterne of Preaching in the euidence of the Spirit The euidence of the Spirit is shewen in discouering the hidden Treasures of the Graces of the Spirit partly breathing in the Scriptures which he either handleth of purpose or alledgeth occasionally partly flowing out of the abundance of the good treasure of his owne heart Both which manifested to the conscience of the Hearer do shine like a light in a darke place and do discouer both God to the Soule and the Soule in his owne feeling vnto God so that the Soule discerning the presence and Power of God is ready to cry out like Iacob Doubtlesse God is in this place this is no other but the Word of Life this is the gate of heauen Againe Ministers may further obserue in this Treatise an exemplary Patterne of reading and studying the Scriptures so as thereby to make a man of God perfect to euery worke of his Ministry For this Treatise euidenceth that this Author in reading the Scriptures hath so diligently pondered and searched out the true sence of the Holy Ghost and hath so wisely digested the knowledge and wisdome of the Scriptures to the clearing of euery Common-place and Doctrine of Religion that whether he speake to Explication or Application of any Text He fitly and fully amplifieth and presseth all from Scripture-grounds that you may at once both adore the perfection of God in the Scriptures making the Man of God perfect vnto euery good work and may also admire the dexterity and skill of a Scribe taught vnto the kingdome of God and bringing out of his treasure things both new and old When Schollers furnish themselues with store of other writers besides the Scriptures and being little conuersant in the Scriptures doe draw the Scriptures to the Authors whom they most affect and not their A◅thors to the Scriptures their Diuinity prooueth but Humanity and their Ministry speaketh to the braine but not to the conscience of the Hearer But he that diggeth all the Treasures of his knowledge and the grounds of Religion out of the Scriptures and maketh vse of other authors not for ostentatiō of himself nor for the ground of his faith nor for the principall ornament of his Ministry but for the better searching out of the deepe wisedome of the Scriptures such an
as Rom. 16. 18. They that are such serue not our Lord Iesus Christ but their owne belly And thus much for the first point 2. The second point wherein I told you the truth of this Doctrine may appeare is this That there is no truth which the naturall man receiues but he turnes and applies to his carnall aduantage he reades and heares onely in hope to find contentment to his flesh The most holy and wholsome parts of Gods truth he vnderstandeth carnally and applies to the feeding of his owne humour and contentment of his flesh This is the onely vse thaâ—… they make of all that they heare and read that they may sinne with more contentment and quiet of mind Euen as the spider that gathereth poyson of euery flower Unto them that are defiled and vnbelieuing is nothing pure but their minds and consciences are defiled Tit. 1. 15. Whensoeuer they come to heare Gods Word they bring with them an Idoll in their heart some corruption or other and whatsoeuer they read or heare they turne to the seruice of their owne Idoll Ezek. 14. 1 3. These men haue set vp their Idoll in their hearts and put the stumbling block of their iniquity before their face Yea it is certaine that many wicked men receiue not that confirmation that quiet and contentment to their heart in their sinne by any thing in the world as they do by the blessed and holy Word of God Such there were in the Apostles dayes Rom. 3. 8. who did affirme that the Apostles said Let vs do euill that good may come of it They wrest the Scriptures saith the Apostle 2. Pet. 3. 16. to their owne destruction They turne the grace of our God into lasciuiousnesse saith another Apostle Iude 4. Thus most men peruert these most comfortable Doctrines that are taught in sundry places in the holy Scripture as that in Mat. 24 24 that it is not possible for the elect to be deceiued or to perish And that in Rom. 4. 5. To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse And that Rom. 6. 14. Ye are not vnder the Law but vnder grace And that 1. Ioh. 2. 1 2. If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world And that sentence wherewith we begin our Lyturgie which though not in the same words yet in sense and effect is deliuered by the Prophet Ezek. 18. 21 22. At what time soeuer a sinner doth repent him of his sinnes from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. And this is also the cause why they will heare and conferre with and moue questions to the best Preachers of the Word because they are in hope to get some what from them that they may make to serue for their purpose and if they can it will quiet and comfort them more then the speeches or iudgements of an hundred other men It is true indeed they loue the corruptest teachers best the good fellow Priest Mic. 2. 11. If a man walking in the spirit and falshood do lie saying I will prophecie vnto thee of wine and of strong drinke he shall euen be the Prophet of this people But yet they will not onely heare such but the best also in hope to heare from them somewhat that may serue their turne These are like Balaam that when God had giuen him his answer Num. 22. 12. yet out of this hope he waited still for another answer verse 19 20. So Ahab 1. King 22. 16. had wont oft to send for Michaia and to charge him to speake nothing but the truth why so It would haue comforted him more to haue gotten somewhat from Michaia for his turne then from all the foure hundred Prophets besides Thus you see then this second point confirmed which I obserued to you concerning the affection that a naturall man beares vnto the Word Now as this is a fearefull sinne so two things are to be obserued concerning the dangerous estate of these men 1. That in all the places where the Scripture speakes of them there the Holy Ghost sets a black marke vpon them and speakes of them as of Reprobates the Apostle Paul speaking of such as peruerted the Word and Doctrine that he taught whose damnation is past saith he Rom. 3. 8. And Peter speaking of them that wrested the Scriptures saith 2. Pet. 3. 16. that they did it to their owne destruction And Iude saith of them that turned the grace of God the doctrine of Saluation by Gods free grace onely into lasciuiousnesse that they were of old ordained vnto this condemnation Iude 4. 2. That the Lord hath threatned to feed these men in their humour so as such men do neuer lightly read or heare but somwhat they find that may serue their turne To Ahab that was vnwilling to be faithfully taught and acquainted with the will of God but willing to be flattered and deceiued God sent a lying spirit with efficacy of terrour Thou shalt perswade him saith the Lord 1. King 22. 22. And preuaile also go forth and do so And of euery one that hauing set vp his Idoll in his heart came vnto the Prophet the Lord saith Ezek. 14. 4. That he himselfe would answer that man according to the multitude of his idols 3. The third point The naturall man will be ready to forsake and renounce any truth that he hath seemeâ—… to haue beene best grounded in and to haue receiued with greatest comfort when once it becomes an occasion of losse or trouble to him in the world while peace and prosperity lasts he may seeme to like the Gospell and euery truth of it as well as any man but if he cannot professe it without interrupting his peace he is ready to renounce it See the proofe of this in the hearer of the Word that is resembled to the stony ground Mat. 13. 20. 21. He heareth the word and anon with ioy receiueth it but when tribulation or persecution ariseth because of the word by and by he is offended And in that rich man that had seemed for a time full of zeale and deuotion towards Christ Mar. 10. 17. 22. Of these the Apostle saith that because they are enemies to the Crosse of Christ and mind earthly things therefore their belly is their God and their end damnation Philip. 3. 18 19. 1. To teach vs how to iudge of others that make profession of Religion and shew loue to the Word Praise God when thou seest any how lewd soeuer they haue beene to do so and hope the best and fret not nor like worse of our assemblies and Religion for this as the Pharisees did of Christ because the Publicans resorted to him Luke 15. 2. But yet build not too much vpon this as if that
16. 30. And 3. there was a place which the high Priest might onely enter into and that but once a yeare and that is called the Holy of holies the holiest place of all Heb. 9. 3. Now since the death of Christ there is no place of the world holier then other No nation is holy as the Land of Canaan was no towne as Ierusalem no place where God is worshipped as the Temple was Prayer is as auaileable with God in one place as in another 1. Priuate prayer is so For 1. Cor. 1. 2. Paul describes the faithfull to be such as call vpon God in euery place 2. Publike prayer is so 1. Tim. 2. 8. I will that men pray euery where 3. Generally the whole worship of God is so Matth. 18. 2. Wheresoeuer two or three are gathered together in my name c. And this the Lord foretold to his Prophets as a singular priuiledge that should come to the Church in the daies of the Gospell Zeph. 2. 11. Euery man in all the parts of the heathen shall worship God from his owne place Mal. 1. 11. In euery place from the rising of the Sun to the going downe thereof incense shall be offered vnto my name and a pure offering incense and offering are named as the seruice that was peculiar vnto the Temple Esay 19. 19. In that day shall the Altar of the Lord be in the midst of Egypt and a pillar by the border thereof And if this priuiledge was vouchsafed to Egypt which of all nations had most of all prouoked God how much more to other nations To make this truth the more euident to the world As the vaile of the Temple did rend immediatly vpon Christs death so within forty yeares after when by the Apostles Ministry this Doctrine was sufficiently manifested to the world the Temple and Cittie was vtterly subuerted and ouerthrowne according to the Prophecie of Christ Luke 19. 44. They shall make thee euen with the ground and not leaue in thee a stone vpon a stone And as Daniel Chap. 9. 26. Long before prophecied that the Romanes should destroy both the Cittie and the Sanctuarie The Reasons of this great alteration and change why this great difference that was in places before is now quite taken away why Ierusalem and the Temple lost all that holinesse that was in them before are principally foure 1. Because by Christs comming and specially by his death all that was fulfilled that was signified by the Temple For the Temple was but a type and shaddow of Christs humanity as our Sauiour himselfe witnesseth Iohn 2. 21. And the proportion stands in two points 1. As the Lord dwelt in the Temple and his glory sensibly appeared in it 1. Kings 8. 11. So all the fulnesse of the God-head did dwell bodily and personally in Christ Col. 〈◊〉 9. 2. As no sacrifice was acceptable to God vnlesse it were offered in the Temple So none of our prayers and spirituall sacrifices are acceptable vnto God vnlesse they be offered vp to God in Christ 1. Pet. 2. 5. So that it is necessary that when the body was come the shadow should cease 2. Since Christs death all difference of persons is taken away and all nations are as acceptable to God as the Iewes were Acts 10. 34 35. Of a truth I perceiue God is no accepter of persons but in euery nation he that feareth God and worketh righteousnesse is accepted of him Gal. 3. 28. For there is neither Iew nor Grecian bond nor free male nor female for ye are all one in Christ. And therefore all difference of places must needs also be taken away For this difference of places was as a partition-wall betweene the Iewes and all the Gentiles Ephes. 2. 14 15. He is our peace which hath made of both one and hath broken the stop of the partition-wall in abrogating through his flesh the hatred the law of commandement which standeth in ordinances 3. The grieuous sinnes whereby Ierusalem and the Temple were defiled caused God to destroy and prophane it and of the most holy and honourable place to make it the most miserable and abhominable of all the places of the world For the prophanation of the Temple our Sauiour tells them they should see Matth. 24. 15. the abhomination of desolation that is an abominable desolation stand in the holy place And for the destruction of it it was such as neuer the like happened to any place According as the Lord said Ier. 26. 9. I will make this place as Shilo and this Cittie a curse to all the inhabitants of the earth So miserable a destruction that our Sauiour saith they should cry Luke 23. 30. to the mountaines fall on vs and to the hills couer vs. And this is reckoned to be the cause of it Matth. 23. 37 38. Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thee How often would I haue gathered thy children together as the Hen gathereth her chickens vnder her wings and ye would not Behold your habitation shall bee left vnto you desolate 4. The Lord hath not since the destruction of the Temple and Cittie of Ierusalem sanctified any other place in the world or consecrated it to a more holy vse then the rest and it is Gods institution and Word onely that can make any thing or any place holy euery creature and ordinance of God is sanctified by the Word of God and prayer 1. Tim. 4. 5. Nothing can be sanctified but by the Word and prayer The Sabbath is an holier day then all the rest because the Lord by his institution sanctified it Exod. 20. 11. The Water in Baptisme is holy because the Lord in his Word hath consecrated it to that holy vse God sanctifieth and cleanseth vs with the washing of water by the word Ephes. 5. 26. The Bread and Wine in the Lords Supper are holy because the Lord appointed them to bee vsed in that holy action hee tooke Bread and Wine and after hee had blessed them by his prayer and thankesgiuing vsed them in this holy action as signes of his Body and Blood and Seales of the new Couenant Matth. 26. 26 27. Luke 22. The Vse of this Doctrine is threefold 1. To reprooue sundry superstitions of the Papists and of ignorant persons that haue by tradition receiued it from the Papists 1. Their going on pilgrimage to the holy Land as they call it and to other places which by reason of some reliques of Saints that are said to be there are accounted more holy then any other places This is counted a chiefe worke of piety and deuotion among them Fiue Reasons there are against this superstition 1. Nothing can make a place or ought else holy but the ordinance and institution of God as we haue heard 2. Of all places Ierusalem doth now worst deserue the name of the holy Land For Numb 35. 33. blood defiles the Land and in it was the blood of
then said yee shall not adde vnto the word which I command you neither shall yee diminish ought from it Deut. 4. 2. but now they giue a perfect direction to the whole Church that shall be to the end of the world It is said that the whole houshold of God is built vpon the foundation of the Apostles and Prophets Ephes. 2. 20. Yea the Apostles are called the foundations of the new Ierusalem Apoc. 21. 14. 3. That had additions made to it in euery age to this neuer shall be any Therefore the Apostle Iohn who liued to see all the bookes of the New Testament written and the whole body of the Canonicall Scripture perfected and to giue his testimony to them all concludes his booke of the Reuelation which is the last of them all and of the same and no more diuine authority then all the rest and so sets his seale to the whole Canon I testifie vnto euery man that heareth the words of the prophecy of this booke If any man shall adde vnto these things God shall add vnto him the plagues that are written in this booke Reu. 22. 18. Therefore the Apostle obserues this difference betwixt the former times and the times of Christ Hebrewes 1. 1 2. At sundry times and in diuers manners God spake in old time to our fathers by the Prophets in these last daies hee hath-spoken to vs by his Sonne 1. We haue a more excellent and perfect teacher giuen vs then they had they had the Prophets we haue the Sonne of God himselfe 2. Then God reuealed his will at sundry times now all at once In which respect also thirdly it is to be marked that he calls that time wherein Christ and the Apostles liued the last dayes as Acts 2. 17. 1. Pet. 1. 20. And the ends of the world 1. Cor. 10. 11. Why are they called so so many 100. yeares so many ages before the worlds end Surely because there shall be no more alteration made in Religion the will of God shall be no further reuealed then it was then there shall be no more additions made to that which Christ hath taught vnto his Church The Reasons of this Doctrine are three 1. It is a part of Christs Mediatorship and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church so Peter interprets and applies that place of Moses to be meant of Christ For Moses truely said vnto the Fathers a Prophet shall the Lord your God raise vp vnto you of your brethren like vnto me him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. yea he is called the onely Doctour and teacher of his Church Matth. 23. 8. 10. One is your Doctour to wit Christ. 2. There was no want of ability in him to reueale the whole will of his Father to the Church For Iohn 1. 18. Hee is in the bosome of his Father and knew all his secrets and Col. 2. 3. In him are hid all the treasures of wisedome and knowledge 3. There was no want of faithfulnesse in him he was faithfull in his office as Moses Hebrewes 3. 2. yea more faithfull then Moses Heb. 3. 5 6. This Doctrine serues for the improouing and conuincing of three errors First Of the Papists that deny the perfection of the Scriptures and still adde traditions and vnwritten verities vnto them Christ hath taught vs all things and whatsoeuer he taught vs he taught it in his owne life time and in the daies of the Apostles And whatsoeuer he taught in his owne person is contained in the Scriptures Luke 24. 27. 45. Whatsoeuer the Apostles taught is contained in the Scriptures Acts 26. 22. The Scriptures before Christ and his Apostles had put the last hand vnto them and reuealed all the will of God were perfect and sufficient to keepe men from damnation Luke 16. 29. To make them wise to saluation 2. Tim. 3. 15. so as the Church then needed no traditions nor indeed might receiue any how can they then be vnperfect now The second error to be improoued by this Doctrine is of them that make too light account of sundry things that Christ taught by the Apostles iudging them temporary and abrogating them at their pleasure and esteeme the direction that God gaue to his Church vnder the Law in matters of his seruice more cleere and perfect then that which he hath giuen to his Church vnder the Gospell and that more is left to the power and discretion of the Church now then was then They grant that then nothing was to be done without Gods particular direction neither by the Church According to all that I shew thee after the patterne of the Tabernacle and the patterne of all the instruments thereof euen so shall yee make it Exod. 25. 9. neither by the Magistrate Dauid not as a King but as a man of God a Prophet commanded the courses of the Priests c. 2. Chron. 8. 14. And of the Musitians that were imployed in the Temple it is said that it was done according to the commandement of Dauid and of Gad the Kings Seer and Nathan the Prophet for so was the commandement of the Lord by his Prophets 2. Chron. 29. 25. but now they say there is more liberty giuen to the Church then was in those daies But this conceit is euidently ouerthrowne by this Doctrine We haue heard that Christ hath taught vs all things that concerne Gods worship indeed not expresly euery thing that belongs to the circumstances of Gods worship no more did he vnder the Law no expresse direction was giuen for the houre when the morning and euening sacrifice should be kept for setting vp the Synagogues or Pulpits for the forme of buriall and marriage but he hath giuen vs rules to direct vs in all these things and those more cleere and certaine and sufficient to resolue vs in all our doubts and to decide all controuersies that may arise about them then they had vnder the Law The third error is theirs that hold and put holinesse in sundry superstitious customes touching buriall fasting c. for which they haue no warrant but the tradition of their fathers as the Apostle speakes of many other vanities 1. Pet. 1. 18. The second Vse is for reproofe of them that are ignorant in these daies of the Gospell when all things are so cleerely and fully reuealed that the simplest person which with an honest heart shall vse the meanes of knowledge God hath giuen may attaine to a greater measure of knowledge of these daies it is prophecyed that the earth shall bee filled with the knowledge of God as the waters that couer the sea Esay 11. 9. If then God vnder the Law did so much abhorre ignorance in the Minister Hos. 4. 6. in the people Esay 27. 11. how much more in vs now if he required then that all should be instructed before they came to
had him among them for they receiued such confirmation in their Faith by that which they heard from him as they professe to the woman that the light they receiued from her was nothing to that they had gotten by hearing of him By her speech they were brought to beleeue that he was a Prophet but by hearing of him they were well assured that he was more than a Prophet euen the Sauiour of the world The foure verses diuide themselues into two parts For the Euangelist setteth downe First the beginnings of the faith and conuersion of the Samaritans verse 39 40. Secondly their encrease and proceedings therein verse 41 42. In the beginning of their faith he obserueth three things First the cause and meanes whereby it was wrought Secondly the effect and fruit whereby it shewed and manifested it selfe verse 40. Thirdly the respect Christ had vnto them when he saw it in them The meanes whereby these beginnings of faith were wrought in them was that which they had heard the woman say of him And what was that they heard the woman testifie that is protest and affirme with great earnestnesse and affection as Iesus being troubled in spirit testified and said that is spoke it with great earnestnesse and vehemency of affection verily verily I say vnto you that one of you shall betray me Ioh. 13. 21. that he had told her all things that euer she did How this is to be vnderstood we heard when I spake of verse 29. He had told her sundry things that were so secret viz. that she had had fiue husbands and that now she liued in whoredome that by that she knew well he was able to tell her all that euer she did and therefore out of the aboundance of her affection in an Hyperbole and excessiue kinde of speech she said and testified that he had told her all that euer she did which they had reason to giue credit to because out of her zeale and desire to doe them good she was so willing to publish her own disgrace And this speech of the woman whereas one would haue thought it might haue made them affraid to come vnto Christ lest he should haue told them also all their secret sins yet God so prepared their hearts wrought so with them that this was that that brought them to beleeue and to come vnto him For by this they vnderstood he must needs be a Prophet at the least and because the Church had now bin long without any Prophet and they knew by the Scriptures that about this time the Messias was to come they were induced to beleeue that this was indeed the Messias The effect and fruit whereby these beginnings of their faith did shew and declare themselues are set downe vers 40. When they were come to him they besought him that he would tarry with them So soone as they were come to him euen before they had heard him themselues that it may appeare to be a fruit of that faith which the womans speech had wrought in them they earnestly inuite him to come to their City and to tarry with them And this they did partly to shew their loue and respect vnto him in giuing him entertainement and chiefly out of that desire they had to be instructed by him and to be further confirmed in that faith which was already begun in them The respect Christ had vnto them when he discerned these beginnings of faith in them is set downe in the last words of verse 40. for he yeelded to their request and abode with them two daies And this shall suffice to be spoken for the interpretation of this Text Now let vs come to those Doctrines that the Holy Ghost intendeth to teach vs from this example First then we must obserue here how easie of beliefe these Samaritans were first vpon the speech of one poore woman many of them beleeued in Christ. She told them he had made knowne to her all that euer she had done she told them this in a very earnest manner she appealeth to their conscience whether this could be any other than Christ she desired them to go with her vnto him and hereupon many of them beleeued and went out vnto him to inuite him vnto their City Secondly the Holy Ghost commendeth them for this and our Sauiour giueth that approbation vnto them in this and sheweth that respect vnto them for it as we shall scarce reade he did the like vnto any other And from thence we haue this Doctrine to learne That it is a great grace of God and signe of election in any to be tractable and teachable easily drawne to receiue and beleeue the truth of God ready to yeeld vnto it when it is once reuealed vnto him True it is that men may be too credulous and light of beliefe it is noted for the property of a silly man to belieue euery thing he heareth the simple beleeueth euery word Pro. 14. 15. They should not be so simple as in the matters that concerne their soules to receiue ought vpon the credit of any man how good soeuer he be no nor vpon the credit of a whole Church but they ought in this case to try before they trust to examine that that is taught them by the holy Scriptures whosoeuer hath bin their Teacher So it is said of those worthy Christians at Beraea that they examined diligently the Doctrine euen of Paul and Barnabas they examined their Doctrine by the Scriptures and are commended for it Acts 17. 11. Yea we haue a straight commandement for this take heed what yee heare Mar. 4. 24. proue all things 1. Thess. 5. 21. But yet when once the truth is reuealed to them they ought to yeeld presently vnto it to receiue it with all readinesse So it is said of those worthy hearers Acts 17. 11. that they receiued the word with all readinesse of minde This readinesse consisteth in foure points 1. When we goe to heare or reade Gods Word we should goe with an open heart willing to learne whatsoeuer God shall be pleased to teach vs. This minde was in Cornelius Act. 10. 33. we are all heere present before God to heare all things that are commanded thee of God This is made a note of the true subiects of Christ Esay 32 3. The eyes of the seeing shall not bee shut and the eares of them that heare shall hearken As if he should say Whatsoeuer they see they shall willingly see and whatsoeuer they heare they shall willingly heare We should euen be glad to vnderstand and learne whatsoeuer God shall be pleased to teach Acts 2. 41. The faithfull are called such as gladly receiued the Word 2. When we go to heare or reade Gods Word we should goe with a full resolution that when he shall reueale his will vnto vs we will obey it This resolution was in the Church he will teach vs of his waies and we will walke in his paths Esay 2. 3. This minde was in Dauid Psal.
that his mercy endureth for euer 2. We are weake and vnable to resist the least tentation much lesse those mighty enemies that we haue to encounter with and therefore Christ bids vs Mat. 26. 41. Watch and pray that yee enter not into temptation We might for any strength that is in vs fall quite away from God euery day But the Lord our God is strong and of power sufficient to keepe that that is committed vnto him 2. Tim. 1. 12. I suffer and am not ashamed for I know in whom I haue beleeued and I am perswaded that hee is able to keepe that that I haue committed vnto him vntill that day Wee are kept saith Peter 1. Pet. 1. 5. by the power of God through Faith vnto Saluation This reason our Sauiour giues for the perseuerance of the faithfull Iohn 10. 28 29. They shall neuer perish neither shall any plucke them out of mine hand my Father which gaue them mee is greater than all and none is able to plucke them out of my Fathers hand This is that that keepes the Faithfull from falling irrecouerably Psal. 37. 24. Though he fall hee shall not be cast off for the Lord putteth vnder his hand 3. We do enough euery day to deserue that God should take his holy spirit from vs and cast vs off for euer But though we deserue no better Christ hath deserued that God should continue his grace and fauour towards vs vnto the end and this is that that is sealed and confirmed to vs in the Lords Supper yea he continually pleades this merit of his for vs before his Father and makes intercession for vs. The cause why Peter though he fell fearefully yet could not fall totally nor finally was that Prayer that Christ made for him Luke 22. 31 32. Now looke what prayer Christ made for Peter he made for all the faithfull as is plaine Iohn 17. 20. neither pray I for these alone but for them also which shall beleeue on me through their word And this is a chiefe part of that prayer he makes for them verse 11. Holy Father keepe them in thy Name euen them that thou hast giuen me and verse 15. I pray not that thou wouldst take them out of the world but that thou keepe them from that euill one And that prayer was but the summe of that intercession that he makes for vs continually at the right hand of his Father Heb. 7. 25. He is able perfectly to saue such as come to God by him seeing hee euer liueth to make intercession for them And therefore to conclude seeing the Faithfull haue such a rocke to build their assurance vpon what maruell is it though they be so fully assured and vndoubtedly perswaded of their saluation Lecture the seuentie fiue December 11. 1610. IOHN IIII. XLII IT followeth now that we proceede to the Vse that is to be made of the former Doctrine for it is certainely a Doctrine of great vse And in teaching you the vse of this Doctrine I might first apply it to the confutation of the Papists who directly contradict this Doctrine which hath beene so clearely and euidently confirmed vnto you by the holy Scriptures But that I hold not to be so needefull or profitable in this place specially because in confuting the errour of the Papists in this point I should but repeate what I haue already taught in the confirmation of the Doctrine I will therefore make but three Vses of this Doctrine whereof the first shall be for Exhortation the second for Reproofe the third for Comfort First if a man may in this life grow so certainely and vndoubtedly assured of Gods fauour and of his eternall saluation we are all to bee exhorted by all meanes to seeke for this certainetie 1. Many thinke they haue faith that yet are not nor euer were certaine of their saluation haue no assurance from God what hee meanes to doe with them what shall become of them after this life but goe blundring on in an vncertaine opinion or wauering hope of Gods fauour and rest in that neuer seeking for any certainety 2. Some that are possessed with the spirit of bondage and often vexed with terrible doubts and feares about this matter yet will neuer set their hearts to seeke for this certainety 3. Some that haue felt in themselues this comfortable assurance and now through their folly haue lost it yet seeke not to recouer it as if it were a matter of no worth Well we are I say to be exhorted to vse all good meanes to be deliuered from the spirit of bondage and not to rest in an vncertaine opinion or wauering hope but to seeke to haue this assurance if we haue lost it labour to recouer it if we haue it take heed we lose it not Cause not the light of his countenance to fall as Iob speakes of himselfe in another case Iob 29. 24. Heb. 10. 35. Cast not away your confidence This is the exhortation of the Apostle 2. Pet. 1. 10. Giue diligence to make your calling and election sure for if yee do these things yee shall neuer be moued As if he should say This certainety may be attained vnto if ye be diligent If we hold any land or lease we will spare no paines nor cost to make it as sure as we can specially if we haue euer an aduersary that contends with vs about it how much more doth it stand vs vpon to make this certaine This is a matter we can neuer make too sure Paul prayeth for all the faithfull Col. 2. 2. That their hearts may be comforted in all riches of the full assurance of vnderstanding And Verse 7. That they may bee rooted and built in Christ and stablished in the Faith abounding therein with thankesgiuing And for the Ephesians he prayeth Ephes. 3. 17 18 19. That being rooted and grounded in the assurance of Gods loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ which passeth all knowledge that they might bee filled with all fulnesse of God Mee thinkes I should not neede to vse reasons to perswade and moue you to seeke for this assurance yet because we haue all so great neede to be stirred vpto this duty I will giue you a few First it would free the heart from all slauish feare that vexeth and disquieteth it and worke a maruellous quietnesse and holy security in it Psalme 46. 1 2 3. God is our hope and strength therefore will we not feare though the earth be moued though the mountaines fall into the midst of the sea c. Rom. 8. 31. If God be on our side who can be against vs And without this we can haue no true quietnesse of minde specially in the time of extreme danger Secondly it would make our hearts maruellously comfortable and chearefull in euery estate 1. Pet. 1. 8. You beleeue and reioyce with ioy vnspeakeable In prosperity it would
one belieueth what he teacheth not by an humane Credulity from his Author but by a diuine faith from the Word and because he belieueth he therefore speaketh and speaking from faith in his owne heart he speaketh much more powerfully vnto the begetting and strengthening of faith in the Hearer The priuate Christian in the diligent suruey of this Treatise shall obserue liuely decyphered the scornefull vanity of corrupt Nature the lothsomenesse and desperate danger of sin the wonderfull power of Gods Grace in the conuersion of a sinner the tryall of a mans own deceitfull heart the amiable life of Gods grace in the regenerate the comfortable benefit of afflictions sundry sweet consolations of a troubled spirit the vanity of Popery the necessity of a faithfull Ministry the beauty of Gods Ordinances holily administred and the resolution of sundry cases of conscience fitting these times and all deliuered with such euidence of Scripture-light and Christian experience that the hearts of the godly Readers will at once blesse God who hath giuen such gifts to men and blesse the Writer who hauing spent the strength of his yeares in a faithfull and fruitfull Ministry to the great comfort and succour of many Ministers and people far and neare round about him doth now at last adorne his hoarie head with this Crowne of glory to bring forth his workes to more publike Light now more at the last then at the first My hearts desire is that God would adde yet many daies more to the Authors life and support him still both in body and spirit to bring to light many other such monuments of his fruitfull labours not only that elaborate Commentary vpon the 51. Psalme but likewise such Sermons or Treatises or Letters touching cases of Conscience as haply haue lyenby him these many yeares Why should any Talent lye buried in a Napkin or candle lye hid vnder a bushell which being set on a candlesticke might giue light to all that are in the house Such Opuscula little Treatises as himselfe would hardly acknowledge vnder his owne Name might be of speciall vse and much esteeme with others Witnesse those questions and Answers wherein he hath comprized the doctrine of the Lords Supper which though without his Name they be annexed to a little Treatise of the like Argument set forth by a godly learned Diuine M. William Bradshaw yet haue they beene of singular good vse to many poore soules for their worthy preparation to that Ordinance And in very deed they do more fully furnish a Christian to that whole spirituall Duty then any other in any language that I know in so small a compasse yea and that one Letter of his to a Gentlewoman against the separation which without his consent a separatist printed and refuted hath so strongly and clearely conuinced the iniquity of that way that I could not but acknowledge in it both the wisedome of God and the weakenesse of the separatist His wisdome in bringing to light such a beame of the Light of his truth by the hand of an aduersary against the Authors mind and the weakenesse of the other to aduance the hand of his aduersary to giue himselfe and his cause such a deadly wound in open view as neither himselfe nor all his associates can be able to heale In which respect I conceiue it was that the industrious Doctor Willet in his Dedicatory Epistle to CHRISTS Colledge before his harmony vpon the first of Samuel stileth this our Author Schismaticorum quivulgò Brownistae Malleum the Hammer of Schismatiques whom they commonly call Brownists Now the God of all grace prosper the workes of his seruants to those good ends himselfe hath appointed and they haue aimedat the glory of his owne great Name in the edification and saluation of his people in Christ. So I take leaue and rest desirous to prouoke my selfe and thee to a thankfull and fruitfull vse of such mercies The vnworthiest of the least of Gods Mercies and Seruants I. C. A Table of some principall Points that are handled in these Lectures Abstinence See Fasting Admonition See Reproofe Adoption A. NO man can worship God aright till he haue the Spirit of Adoption and can conceiue of God as of his louing Father pag. 182 Foure notes to try whether we do indeed know God to be our Father pag 183. Adoration Worship See Reuerence The whole worship of God is called Adoration pag. 111. Admiring of men It is folly and sin to admire any man much pag 40. Affection He that hath an vpright heart serues God with affection pag. 480. No seruice pleaseth God that is not done with feeling and affection pag. 198 199. Naturall Affection See Parents Afflâ—…ction In it owne nature it is a curse neither is it a signe of Gods loue to all pag. 394. The greatest may not hope to be exempted from it pag. 388. All men should prepare for it and how 389 It is greatly profitable and necessary for Gods Elect pag. 394. It is no signe of Gods wrath but of his loue rather pag. 398. We may be sure God will doe vs good by it and remoue it when it hath wrought kindly on vs and support vs in it and giue a comfortable end vnto it pag 399. It is a signe of election to profit by it and the contrary of reprobation pag 401. In euery affection we should take notice that God is angry with vs pag. 402. Sixe degrees of Gods proceeding in sanctifying affâ—…ctions to vs which may be so many notes to try whether our affâ—…ctions be san-ctified pag. 40â—… 40â—… Extremity of it will make vs vnfit both to profit by the Word and to pray pag. 433 Alacrity See Cheerefulnesse Antiquity How far forth it is to bee regarded in the matter of Religion pag 141. It is dangerous to ascribe too much to it 144 Our Religion is most antient 145. The popish plea touching the antiquity of theirs is most vaine and insufficient ibid. Apostacie See Perseuerance How farre forth the good things that haue beene in a man may be lost â—…0 51. A dangerous thing to fall from grace or to decay in it 54. Two chiefe causes of it ibid. Comfort for the faithfull that liue in times of generall Apostacie 430 431. Apostles Christ hath taught his Church the whole will of his Father by them 207. Apparell See Attire Appearance of euill is to be auoided 86. Application Ministers must apply the Word and hearers must endure it 373 374. Assemblies See Church-Assemblies Assurance of saluation See Certainty of saluation Attention All should attend diligently at the hearing of the Word 125. 134. 135. Meanes to keepe our hearts attentiue from wandring in prayer c. 198. Attire Modesty in attire required of Christians 87. Authority The wicked are apt to abuse the authoriâ—…y and credit of holy men to the disgrace of Gods truth 35 273. This honour is due to Christ alone to be belieued in matter of Doctrine vpon his bare Word 149. Nothing is to be
may want and begge and famish before they die For though the Lord in infinite bounty do bestow those blessings on wicked men in great abundance Psal. 145. 9. yet can no wicked man be assured of sufficient food and raiment for him and his because he hath no promise for it nay the contrary they haue cause to looke for Thirdly But if thou be assured that thou art one to whom these promises do belong then 1. Know that God doth this to humble thee Deut. 8. 2. and labour to find out thy sinne and to make peace with God Lam. 3. 39. 2. Know that God is able to helpe thee either by inclining the hearts of the rich hard though they be to shew compassion on thee yea such as of all other thou hadst least hope to receiue reliefe from he can make Esau kinde to Iacob Gen. 33. 15. and the Egyptians bountifull to Israel Exod. 12. 36. 3. If he giue thee no better meanes then thou hast yet he can make them stretch out and suffice thee Daniel and his fellowes that did eate nothing but pulse and dranke nothing but water were fatter and fairer then all the children that did eate the Kings meat Dan. 1. 12 13. A little that the righteous man hath is better then the riches of many a wicked man saith Dauid Psa. 37. 16. But will God work miracles now Yes surely rather then his promise should faile that he hath made to his people Is my hand shortened saith the Lord Esa. 50. 2. This resolue vpon 2. Chro. 16. 9. The eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect toward him And of this also Mark 9. 23. All things are possible to him that belieueth And therefore be thou confident with Iob Chap. 13. 15. Though he slay me yet will I trust in him and with the three nobles to die rather then to helpe thy selfe by vnlawfull meanes Dan. 3. 13. Lecture the eight March 21. 1608. IOHN IIII. XII IT remaineth now that we proceed to the second reason she giueth against the speech of Christ and that is set downe in this Verse she could not vnderstand or belieue that Christ could giue her any other water that was better then the water of that Well because Iacob gaue them that Well and it was the best water he could giue for it was the same that himselfe and his children and cattell did drinke of and she thought it was not possible that he could be a greater or better man then Iacob or be able to giue a better water then he was able to giue Art thou greater then our father Iacob saith she Now for the better vnderstanding of these words that so we may receiue instruction and profit by them three errours are to be obserued in this reason the woman vseth For 1. Iacob gaue not that Well to the Samaritans but he gaue both it and that part of the country where it stood to his sonne Ioseph as the Euangelist hath said ver 5. They and their ancestors were placed in that country by Shalmaneser the King of Ashur and not by Iacob as you shall see 2. King 17. 24. 2. Iacob was not their father neither according to the flesh for you shall read who were the ancestors of whom the Samaritans were descended 2. King 17. 24. nor according to the spirit for in this case those onely were to be accounted the children of Iacob that were of Iacobs religion and walked in his steps Psal. 24. 6. This is Iacob Iohn 8. 39. If ye were Abrahams children ye would do the works of Abraham But so did not the Samaritans for Iacob neuer worshipped any Idoll nor Image nor would suffer any in his family to doe it as ye shall find Gen. 35. 2. But the Samaritans worshipped many false gods 2. Kings 17. 29 30. and Images verse 41. 3. Admit Iacob had beene their father and had giuen them that Well yet was Christ able to giue her better water then that which Iacob gaue to his children And though Iacob were of great authority and credit in the Church for his faith and piety yet was it great ignorance and infidelity in her to preferre him before or match him with Christ or to alleadge his authority to the discrediting of that which Christ had said for the grace Iacob had he had it from Christ and he was but a seruant Christ was his Lord Heb. 3. 5 6. The Doctrine then that we are to learne from this reason and argument that the woman vseth against the speech of Christ is this That the credit of good and holy men is oft abused by the ignorant and wicked to the discredit of Gods truth This woman alleadgeth not against Christ the credit and authority of any of her neighbours or of their true ancestors but Iacob is the man whom she setteth against Christ. Yea the more holy and vertuous that Iacob was the stronger she takes her argument to be against Christ. I will not trouble you with many proofes Take the example of the Iewes in Christs time and you shall find proofe enough of this doctrine The worthiest men that euer liued in the Church and such as would haue counted it their happines to haue liued in that time when God was manifested in the flesh as our Sauiour teacheth vs Luke 10. 34. They were euer the men whose name and credit was set in opposition against Christ. The Iewes oft aduance the credit of Abraham and Moses and the Prophets as if they had beene admirers of their vertues when they saw that they might thereby discredit Christ and his Doctrine Iohn 8. 53. Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy selfe and Iohn 9. 28. 29. Be thou his Disciple we are Moses Disciples but this man we know not from whence he is Was Abraham indeed or Moses or the Prophets on their side against Christ or were they indeed the true children of Abraham or of the Prophets Nothing lesse but if any of them had beene liuing they would haue beene as bitter enemies to them as they were to Christ and this our Sauiour often telleth them of Ye seeke to kill me saith he Ioh. 8. 40. a man that hath told you the truth which you haue heard of God this did not Abraham And Ioh. 5. 45. There is one that accuseth you euen Moses in whom ye trust And Mat. 23. 30. He taxeth them for grosse hypocrisie because they said that if they had been in the daies of their fathers they would not haue been partakers with them in the bloud of the Prophets The reasons why they did so and why all wicked men haue beene so apt to abuse the name and authority of the most holy and worthy seruants of God are principally two 1. To gaine credit to themselues with the people For they know that all men
that we may truely say that though we our selues are bound to account the corruption that remaineth in vs an intolerable burden which we must be continually humbled for and groane vnder and striue to lessen and desire to be eased of as the Apostle did Rom. 7. 24. because our most holy and heauenly Father is grieued and offended by it and because it is euer budding and bringing forth in vs such fruits as are most bitter vnto vs and breed vs much woe yet the infinite wisedome and power and goodnesse of our God maketh this a great benefit to vs that we are not in this life perfectly regenerated but that the Lord suffers sinne to dwell in vs so long as we abide in this tabernacle If any man shall demand of me the reasons of this Doctrine the cause why the Lord should thus loue his Elect and be so partiall towards them that though he hates sinne in all and hates the Reprobate and damnes them for their sinne yet he hates not his Elect for their sinnes but loues them euen before there is any grace in them at all euen before they haue repented of their sinnes I can giue no other reason of it but his own good will and pleasure onely he hath mercy on whom he will haue mery saith the Apostle Rom. 9. 18. and Ephes. 1. 11. He worketh all things after the counsell of his owne will And in this it becommeth euery mortall man to rest without inquiry any further and to say with the holy Apostle Rom. 9. 21 22. Hath not the Potter power ouer the clay What if God will doe thus 2. The respect God hath to the Sonne of his loue to whom he gaue them before the world was He hath chosen vs in him saith the Apostle Ephes. 1. 4. before the foundation of the world and verse 6. He hath made vs accepted in his beloued Now of this Doctrine I may say as the Prophet doth in another case Esay 28. 9. To whom shall we teach this Doctrine Who is fit to heare and receiue it The Apostle speakes of some that stumble at the Word 1. Pet. 2. 8. and such there haue euer beene in the Church But there is no part of the Word no truth of God that so many doe stumble at as at this Doctrine of the infinite mercy of God vnto sinners For where shall we finde a man almost that doth not abuse this Doctrine to the incouraging of himselfe to sin and to the hardening of his heart against all checke of conscience for sin yet must this doctrine so cleerely and plentifully deliuered in the holy Scripture and tending so much to the comfort of Gods people be taught though there be neuer so many wicked men that will take hurt by it The childrens bread must not be kept from them because of the dogges that will be ready to snatch it out of our hands when we breake it to them Yet before I giue the children their bread and apply this Doctrine to them vnto whom it onely belongeth I will endeauour to driue away the dogges by shewing that the profane and impenitent sinner that turnes Gods grace into wantonnesse and encourageth himselfe to sinne by the knowledge of Gods mercy hath nothing to doe with this Doctrine nor any cause at all to take comfort in it For 1. All this that is spoken in the Word of Gods mercy belongs onely to the Elect which are therfore called Uessels of mercy not to the Reprobates which are called Vessels of wrath Rom. 9. 22. 23. If thou say I may be one of Gods Elect too I answer thou mayest indeed but till thou knowest thy selfe to be so and canst finde the markes of Election in thy selfe thou canst take no comfort in this Doctrine Therefore euery where in Scripture this mercy of God is restrained to them that feare him the Scripture euery where teacheth that none else haue cause to glory in it or trust to it Psal. 118. 4. Let them that feare the Lord now say that his mercy endureth for euer And 115. 11. Ye that feare the Lord trust in the Lord. 2. This is noted by the Holy Ghost to be a fearefull signe of reprobation and that thou shalt neuer tast of Gods mercy because thou stumblest and takest occasion of being more wicked euen from the pure and holy Word of God and from the doctrine of his mercy 1. Pet. 2. 8. 3. This God whose mercy thou so much gloryest in and the doctrine of whose mercy thou dost so much abuse and Christ Iesus through whom thou trustest to finde him so mercifull will appeare vnto thee one day so terrible as thou shalt cry to the hils and rocks to fall vpon thee to hide thee from his presence Apoc. 6. 15 16. Yea this shall increase thy horrour at that day that thou hast sinned against so mercifull a God and when thou shalt discerne that he that is so infinite in mercy toward others yea haply toward such as were more notorious sinners then thy selfe hath no mercy for thee at all Luk. 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Iacob and all the Prophets in the Kingdome of God and you your selues thrust out But to let them passe and to apply this Doctrine to such as to whom indeed it onely belongeth First it serueth for the vnspeakeable comfort of all such as can finde in themselues the assured tokens that they are the Elect of God And indeed this Doctrine is to such the foundation of all true comfort If thy sinne cannot hurt thee nothing can hurt thee neither prosperity nor aduersity life nor death the world nor the diuell For as sinne is the sting of death 1. Cor. 15. 56. So is it of euery other thing that thou hast cause to feare Now if thou be Gods Elect thou mayest be thus secure that though thy sins may make thee subiect to many a correction and scourge in this life yet shall they neuer bee able to separate thee from the loue of God or hinder thy eternall happinesse Euery man therefore that desireth to enioy this comfort must labour to make his election certaine to himselfe and that shall he doe by making his effectuall calling certaine to himselfe 2. Pet. 1. 10. And this is an argument of an effectuall calling when hee findes that through Gods grace he is able vnfainedly to repent of all his sinnes that is so to grieue for offending God by them that he can hate and forsake them For this grace of vnfained repentance is giuen to none but them that are of the Israel of God the Elect of God Acts 5. 31. And the departing from iniquity is made a certaine note of Election 2. Timothie 2. 19. So that if thou finde thy selfe able through Gods grace to repent of thy sinnes there is no cause thou shouldest feare damnation for thy sins or the losse of Gods fauour For if
verse 20. See another proofe of it in the example of the hearers Neh. 8. 5. When Ezra opened the booke to reade the Scriptures all the people stood vp But when they heard the Sermons they were wont to sit Ezek. 33. 31. My people sit before thee and heare thy words If you aske what reason there is for this seeing 1. The people of God doe out of doubt receiue more profit and comfort by the Word preached then by the Word read faith comes by hearing saith the Apostle Rom. 10. 17. and 1. Cor. 1. 21. it hath pleased God by the foolishnesse of preaching to saue such as doe belieue 2. God workes more mightily by the preaching of the Word then by the Word read When Paul saith Rom. 1. 16. That the Gospell is the power of God vnto saluation what meaneth he by the Gospell surely the preaching of the Gospell as appeares vers 15. I answer that though this be so yet is the Word read in it selfe of farre greater excellency authority and certainety then the Sermon of any Preacher in the world For 1. It comes more immediatly from God all Scripture is giuen by inspiration of God 2. Tim. 3. 16. And though it be translated by men yet is there in it farre lesse mixture of humane ignorance and infirmity then in preaching While the Word is read we are sure we heare God speaking vnto vs and that it is the truth that we heare But not alwaies so when man preacheth for the best man is subiect to errour Rom. 3. 4. and 1. Cor. 13. 9. We know in part and prophecie in part 2. The Word that is read is the foundation of all Sermons and the very Touch-stone whereby they are to be tried To that which we heare read simple and absolute obedience is due without any question made of the truth and certaintie of it so is it not to that we heare preached further then we finde it agreable to the written Word Acts 17. 11. They of Berea are commended for examining that which the Apostles themselues did teach And a commandement is giuen vs 1. Thess. 5. 11. to prooue that we heare and comparing that with verse 20. it is plaine that in doing so we shew no contempt to our Teachers So you see the custome of our Churches in sitting bare while the Word is read is grounded vpon good reason and warrant from the Word of God and such as it well becomes euery one of Gods people to conforme themselues vnto 4. I haue beene long in directing what outward behauiour should bee in these three exercises In the three following I will be the briefer In singing of Psalmes though we should respect the matter more then the Tune or Musicke and vse the Tune onely as a meanes to stirre vp and encrease good meditations and affections in our soules Col. 3. 16. Teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs Yet is there for the reuerence of this part of Gods worship due respect also to be had of keeping the Tune And as they shew contempt to the ordinance of God that sit mute and ioyne not with the Congregation in it so doe they also that by not keeping the Tune doe disturbe and breede confusion in the Congregation It is said of those that sung in the Temple that they sung as if they had beene all but one man making one sound to be heard in praising the Lord. 2. Chron. 5. 13. 5. In the time that either of the Sacraments are administred we haue partly learned how we should behaue our selues by that which we haue already heard For in the administration of both the Sacraments the greatest part of the time is spent in prayer and in reading of the Word and in singing of Psalmes But besides all this that hath beene said this one direction is peculiar to the Sacraments that we must vse the helpe of our eye and behold that which is done in the Administration of the Sacraments we must be hold when the Water is applied the Bread broken the Wine powred out and giuen In the other parts of Gods seruice the Lord teacheth and helpeth our edification by the vse of our eare in this by the vse of our eye also In which respect also the Sacrament is called a visible word When Moses tooke the bloud of the Sacrifice and sprinkled it vpon the people he bad them behold the bloud of the couenant which the Lord made with them Exod. 24. 8. 6. When the blessing is pronounced by the Minister of Christ at the end of Gods publike worship and dismissing the Congregation The people in reuerence to the Lord whose blessing they are to receiue thereby should stand vp When Salomon who in that was more then a King blessed the Congregation of Israell it is precisely noted by the Holy Ghost that the gesture the people vsed while Salomon gaue the blessing was standing 1. King 8. 14. 2. Chron. 6. 〈◊〉 and all the Congregation of Israell did stand Thus haue I finished the first Vse of this Doctrine touching the outward reuerence due to the Sanctuary and giuen you directions out of Gods Word how yoâ—… should carrie your selues in his publike worship Lecture the eight and twentieth October 10. 1609. IT remaines now that I come to the second Vse and that is for reproofe of such as beare no reuerence but shew open contempt to the publike worship of God And I finde three principall faults in this kind 1. The neglect that is had of the place it selfe where our Church assemblies are kept I meane of our Churches and Temples 2. The refusing to be present and to ioyne with the assembly in Gods worship 3. The vnreuerent behauiour and contempt that is done to Gods worship by them that vse to bee present at it 1. It is a sinne and contempt done to Gods publike worship when our Churches are spoiled and defaced The Prophet complaining of the enemies of Gods people Psalme 74. 10. that they did blaspheme Gods name that they blasphemed and reproched the Lord verse 18. he giues this for one reason of it verse 8. that they burnt vp the Synagognes of God Yea it is a sinne and contempt done to Gods worship when there is not care had that they be decently and comely kept and maintained I haue already granted that it hath beene the folly and superstition of the Papists to thinke that their Temples could neuer be for the building and furniture stately and glorious enough And if any shall obiect for their superstition the glorie and statelinesse of Salomons Temple I answer the comparison and proportion will not hold betweene that Temple and ours but betweene the Synagogues that the Iewes had and our Churches By reason of three notable differences that are as I then shewed you betweene the Temple at Ierusalem and our Temples yet may we truely say that as superstition made the Papists too carefull and bountifull so prophanesse and
possible for man by reason and by light of nature to conceiue nay indeed the whole doctrine of the Gospell is so we speake the wisedome in a mystery saith the Apostle 1. Cor. 2. 7. and 1. Tim. 3. 16. Great is the mystery of godlines yea the more a man excelleth in naturall reason and vnderstanding the more vnable shall he be to conceiue them Rom. 8. 17. The wisedome of the flesh is enmitie to God It is God onely that by the supernaturall light of his Spirit reuealeth these things Matth. 16. 17. And God will reueale it to none but to those that are meeke and humble to none that haue such high conceit of themselues and attribute so much to their owne reason Psal. 25. 9. the meeke will he teach his way 3. The curious hearer that disdaines that Ministry as vnlearned and of no worth that brings no other authority nor other testimonies but the testimony of the Word of God and yet it is euident this was the course that the Prophets and Apostles yea and Christ himselfe tooke in their Ministry 2. The Scripture is sufficient to euery purpose that concernes the Ministry euen to make men wise vnto saluation to teach to conuince to reprooue to exhort and euen to make the man of God the Minister of God perfect thoroughly furnished vnto euery good worke that he hath to do in the whole exercise of his ministry 2. Tim. 3. 15 16 17. 3. There is no such certainetie in any other testimonie as the conscience can relye vpon because euery man is subiect to error Rom. 3. 4. 4. The carelesse hearer that neuer examines what he heares but receiues euery thing vpon the credit of such as teach him It is the commandement of Christ Marke 4. 24. Take heed what you heare And it is too much readinesse in receiuing that that is taught vs if wee receiue it before we haue examined it Acts 17 11. It is said to be a propertiâ—…â—…f a foole to beleeue euery thing Pro. 14. 15. Yea it is noted for the misery of a naturall man that like a beast he is carryed away as hee is lead 2. Cor. 12. 2. Three benefits Christians should finde in this if they would examine by the word whatsoeuer they heare and labour to see the ground of it in the Scripture before they receiue it 1. They should grow to certaintie in that they hold when their faith shall stand not in the wisedome of men but of the power of God as the Apostle speaketh 1. Cor. 2. 5. so cannot the other 2. They would perseuere and hold fast that they haue learned Matth. 13. 44. When he had withdrawne himselfe and examined the treasure he sold all for it Contrarily he that incontinently and ouer-hastily receiued the Word was soone gone Matth. 13. 21. 3. They would obey and make conscience of the practise of that they know so cannot the other when the Apostle speaketh of the obedience of the Thessalonians and of the power his Ministry had in their hearts and liues he giues this for the reason of it 1. Thess. 2. 13. that they receiued the Word of God which they heard of him not as the word of man but as it was indeed the Word of God which also did worke effectually in them that beleeued For then would the Doctrine be mighty in operation when it is once found to be well grounded vpon the Word of which it is said Heb. 4. 12. that it is liuely and mighty in operation Lecture the three and thirtieth Nouember 28. 1609. THe last day we heard that this verse containeth the first part of Christs answer to the question that this Woman propounded to him and that it consisteth of two parts 1. An asseueration whereby he confirmeth the Doctrine that he was to teach her in these words Woman beleeue mee 2. The Doctrine it selfe in these words The houre commeth c. The asseueration we finished the last day it remaineth now we come to the Doctrine it selfe The words I interpreted the last day to you and told you the meaning of them was this that the time was then at hand namely the time of his Passion when all that did desire to worship God aright as this Woman did should not stand more addicted vnto or put more holinesse in Mount Gerizim or Ierusalem either then in any other place So that the Doctrine we are to learne from these words is this That this is one benefit we haue by the death of our Sauiour that now all religious difference of places is taken away no one place is holier then another Before I confirme this Doctrine I will cleere it from an obiection that may be made against it If all difference of places be taken away then it seemes a man may serue God in his shop or chamber as well as in the Church I answer 1. Our Sauiour compares not priuate places with publike but publike with publike priuate with priuate 2. It is true indeed there is more respect to be had and more good to be receiued by the seruice that is done to God in the Church then by that that is done in any priuate house For the Apostle speakes of this as of a fearefull sin and step vnto the vnpardonable sinne to forsake the assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 25. 26. But that that makes the seruice we doe to God there better then that we can do to him in houses is not the place or any holinesse in it but the assembly with which we ioyne 1. In the publike assembly we haue the help of the Ministry of the Word and Sacraments the vse whereof is to inflame and kindle deuotion in our hearts did not our hearts burne within vs while hee talked with vs and while he opened to vs the Scriptures say the Disciples Luke 24. 32. and to conuey Gods Spirit and grace into vs and is therefore called the ministration of the spirit 2. Cor. 3. 8. 2. We haue the example of the zeale and deuotion and cheerefulnesse of other of Gods seruants with whom we ioyne which is of great force to correct our owne sluggishnesse and drowsinesse and to quicken Gods graces in vs Your zeale prouoked many saith Paul 2. Cor. 9. 2. And Dauid professeth that he receiued much good by beholding the forwardnesse of the rest of Gods people in frequenting the house of God Psae 122. 1 2. And I doubt not but very many wicked men haue found in their own experience that as it is said of Saul when he came among the Prophets though he came euen with euill minde yet another heart was giuen him the Spirit of God came vpon him also and he became like one of them 1. SaÌ„ 19. 23 24. So these men in the assembly of Gods people by beholding the reuerent attention and deuotion of others haue found many good motions wrought in themselues 3. There is much more force in the prayers wherein many of Gods seruants ioyne together
all the Prophets and of Christ himselfe shed Matth. 23. 37. 3. The reliques of Saints which they pretend doe make those places holier are notoriously knowne to be counterfeit 4. If the true bodies of the Saints were indeed there yet ought not such religious respect to be had to those places for them For for this cause the place where Moses was buried euen vnder the Law when some places were holier then other was so carefully concealed least the people of God should giue religious respect vnto it Deut. 34. 6. Yea Michael stroue and disputed with the diuell about this point Iude 9. 5. It is Iudaisme and a deniall of Christ to be come to hold that one place is holier then another as is euident by this Text. 2. The second superstition of Papists reprooued by this Doctrine is this that they put more holinesse in some places of buriall then in others For they hold that it is more beneficiall to the dead to be buried in the Church-yard then out of it and in the Church more then in the Church-yard and in the Chancell more then in the Church and neere the high Altar more then in any other place of the Chancell and that vpon this conceit that these places are consecrated and hallowed that they are holier then other places are 1. I doe not deny but a Christian may lawfully desire to be buried in the place where the rest of the faithfull are buried 2. There may be more ciuill honour done to some Christians then to others euen in the place of their buriall it was an honour lawfully done vnto Hezekiah that he was buried in the chiefest of the Sepulchers of the sonnes of Dauid 2. Chron. 32. 33. But to put any holinesse in this thing or to thinke the place where one is buried can any way tend to the benefit of the dead that is grosse superstition that is most vnlawfull 3. The third superstition condemned by this Doctrine is this that they hold priuat prayer made in a Church more auaileable because the Church say they is a more holy place then any other Whereas it is euident by that hath beene said that our houses and chambers are in themselues as holy places as the Churches are 2. That for priuate and secret prayer they are fitter places then any Church When thou prayest enter into thy closet and when thou hast shut the dore pray to thy father which is in secret Matth. 6. 6. 4. The fourth superstition condemned by this Doctrine is that they put holinesse and Religion euen in the situation of their Temples and placing of their bodies in prayer For the Temple say they should be built towards the East and we should worship towards the East Whereas it is not religiously materiall which way our Churches stand or which way we turne our selues in prayer so our hearts be lifted vp and directed to our Father which is in heauen Yet if any part of Heauen bee more vnfit for vs to turne our faces towards in prayer then other the East is the vnfittest Because we finde Idolaters blamed for doing so Ezekiel 8. 16. Which we cannot finde noted of any other part 2. Though the matter it selfe bee of small moment yet to put holinesse in it is a great sinne as is euident by that bitter inuectiue our Sauiour maketh against the Pharisees and Iewes for the holinesse they put in washing of hands and cups and such like things Marke 7. 6. 9. The second Vse of this Doctrine is to exhort vs that sith we haue learned that this is one chiefe priuiledge we haue by Christs death that all religious difference of places is taken away and our nation now is as holy as Canaan our townes as Ierusalem our houses as the Temple we should therefore make vse of this priuiledge in seruing God not in our Temples onely but in our houses also in establishing the exercises of Religion in our families and vsing them there constantly and conscionably We reade of Abraham that wheresoeuer he pitched his tent he was wont to erect an Altar vnto God Gen. 12. 8. and 13. 18. And many Christians are said to haue had Churches in their houses Rom. 16. 5. Col. 4. 15. Philemon 2. Vnder the Law they were wont to dedicate their houses and consecrate them to God before they dwelt in them Deut. 20. 5. Psal. 30. in titulo Though this were done then with sundry ceremonies which are now abolished yet the equitie remaines and we also should dedicate our houses vnto God and that can we doe no better way then this 2. Sam. 6. 11. God blessed the house of Obed-edom while the Arke was entertained in it And how can this choose but bring a blessing from God vpon our dwellings if he were serued constantly in them Contrarily Ier. 10. 25. There is a Propheticall imprecation against those families wherein no prayer is vsed The third Vse of this Doctrine is to teach vs that such is the seuerity of God against sinne that he will not onely plague them that commit it but curse the very place where it hath beene committed Ierusalem and the House of God may be an example to all places in the world in this point For what places in the world had so many priuiledges as Ierusalem and the Temple there Of which it is said 2. Chron. 7. 16. I haue now chosen and sanctified this place that my name may bee there for euer and mine eyes and mine heart shall bee there perpetually And Lam. 4. 12. The Kings of the earth and all the inhabitants of the world would not haue belieued that the aduersarie and the enemie should haue entred into the gates of Ierusalem and yet behold how the sinnes committed therein made it the most accursed place in the world It is a speciall blessing oft promised to the godly that their habitation and dwelling shall prosper Pro. 3. 33. That he will make the habitation of their righteousnesse prosperous Iob 8. 6. Yea that they shall know and feele that peace shall be in their Tabernacles Iob 5. 24. And about them and their houses and all that they haue God keepes such a fence as Sathan cannot hurt them Iob 1. 10. It is the protection of God alone that keepes our houses from the calamities of fire within and lightning from heauen and from the annoyance and molestation of euill spirits and other iudgements On the other side it is certaine the curse of God is vpon the habitation of the wicked Pro. 3. 33. and 14. 11. the house of the wicked shall bee ouerthrowne Sinne defiles the house where it is committed and brings Gods curse on it the houses vpon whose roofes Idolatry had beene committed shall bee set on fire saith the Lord Ier. 32. 29. The curse shall enter into the house of the thiefe and of him that sweareth falsly and it shall remaine in the midst of it and it shall consume it with the timber thereof and the
Nation so vnlikely to receiue the Gospell as they Rom. 11. 8. God hath giuen them the spirit of slumber c. vnto this day No people vnder heauen doe beare so bitter hatred to Christ and the Gospell as they doe daily in their Synagogues they blaspheme and curse Christ. 3. Neuer was there any Nation so vnlikely that God should shew this mercy vnto as the Iewes For what people euer did beare so euident markes of Gods wrath and indignation as they haue done What people was euer so like to be a people that God hath hated and accursed and reiected as they Which makes the Apostle to say 1. Thess 2. 16. Wrath is come vpon them to the vttermost These things considered we may wonder that the Lord should euer vouchsafe them that honour as to make them his stewards to put them in trust with the keeping of all his treasure and with the dispensing of it to his whole family but specially we may wonder that euer the Lord should now shew them that mercy againe to become his people No maruell though the Apostle calls this a mysterie Rom. 11. 25. Well hath the Lord reuealed to vs any reason of this why he should thus farre forth honour this nation yes surely 1. They haue thus reiected the Gospell not of meere malice but ignorantly out of a blinde zeale And now brethren I woâ—…e that through ignorance ye did it as did also your fathers Acts 3. 17. In persecuting the faithfull they thought they did God seruice Iohn 16. 2. They had in them the zeale of God euen then Rom. 10. 2. 2. The purity and life of Religion which they shall discerne in the Gentiles shall be a meanes to draw them as the Idolatry and other sinnes of Christians hath beene the meanes to harden them thus long Saluation is come vnto the Gentiles for to prouoke them to iealousie that through your mercy they also may obtaine mercy Rom. 11. 11. 31. But thirdly the chiefe Reason is that ancient and vnchangeable loue which God did beare to their fathers Abraham Isaac and Iacob and the Couenant he had made with them With Abraham the Lord had made this euerlasting Couenant Gen. 17. 7. and 22. 18. In thy seede shall all the nations of the earth be blessed This Couenant made with their fathers is oft alledged for the reason why God shewed such mercy vnto this Nation I will remember my Couenant with Iacob and also my Couenant with Isaac and also my Couenant with Abraham will I remember and will remember the land Leuit. 26. 42. And Ezek. 16. 60. Neuerthelesse I will remember my Couenant with thee in the daies of thy youth and I will establish vnto thee an euer lasting Couenant And this is alledged by the Apostle for the onely reason why they were trusted with Gods Oracles Rom. 3. 3. What if some of them did not beleeue shall their vnbeliefe make the faith of God without effect And why notwithstanding the fearefull Apostacie wherein now they lye God will shew mercy to them againe and make them his people Rom. 11. 16. If the first fruits be holy so is the whole lumpe if the roote be holy so are the branches The Vse of this Doctrine is 1. To conuince the Religion of the Papists Who though they do apishly and superstitiously imitate the Iewes in those things which God hath forbidden them to imitate them in for all their pompeous seruice and ceremonies are vsed in imitation of the Iewes and it is euident that God hath long since abrogated that ceremoniall worship Ioh. 4. 21. 23. the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father But the true worshippers shall worship the Father in spirit and in truth yea he hath condemned the vse of it Behold I Paul say vnto you that if ye be circumcised Christ shall profit you nothing Gal. 5. 2. yet do they deny that honour to the Church of the Iewes which our Sauiour here hath giuen vnto it For 1. They receiue sundry bookes for the Old Testament which the Church of the Iewes neuer acknowledged Whereas all the Scripture of the Old Testament is called their Law all the Oracles of the euer-liuing and iust God in the Old Testament were committed to them and they faithfully kept them to Christs time or else Christ or the Apostles would haue taxed them for this rather then for any other corruptions yea to this very day they do keepe them truely and faithfully insomuch as though their Rabines haue giuen very many false and blasphemous interpretations and glosses yet they cannot be charged in any of their writings to haue corrupted the Text by adding one word or letter vnto it or by taking or diminishing one word or letter from it 2. They hold Rome to be the mother Church vnto all the world to which all other Churches are to conforme themselues and from which they are to receiue direction whereas we haue heard that honour belongeth onely to the Church of Ierusalem 3. They haue very many things in their Religion which they hold for matters of saluation their whole Hierarchy and many Doctrines also that they teach which neuer came from the Church of the Iewes Whereas it is very euident and certaine that though they can pretend neuer so great antiquity for any thing they hold if they cannot proue it was taught and receiued in the Church of the Iewes it cannot be of God To teach vs how to stand affected to the people and Nation of the Iewes 1. We should obserue and wonder at the fearefull iudgement of God vpon that Nation not onely in that slauery bondage and contempt they haue liued in for these sixteene hundreth yeeres but specially in that strange obstinacy and hardnesse of heart that hath beene thus long vpon them For if God haue thus dealt with that people for their sinne and contempt of his Gospell which of all people in the world he loued best and had most obliged himselfe vnto how can we hope to escape if we sin as they haue done This vse the Apostle makes Rom. 11. 21. if God spared not the naturall branches take heed least he also spare not thee 2. We should obserue and wonder at the truth and mercy of God who for his promise sake hath so strangely preserued that Nation and people all this while insomuch as they remaine at this day an exceeding great people 3. We may not hate their name and Nation but loue them and pray for them and vse all meanes to further their conuersion Sundry forcible Reasons there be to mooue vs vnto this 1. The affection that Gods good and godly seruants yea Christ himselfe did beare vnto this people not withstanding their sin and obstinacy See Pauls affection to them his hearts desire and prayer to God for Israel was that they might be saued Rom. 10. 1. and 9. 2 3. he had great heauinesse and continuall sorrow in his
saith he Matth. 11. 19. yea he was wont to take the benefit of Gods creatures not of such onely as serue for mans necessity but of such also as God hath giuen vs for our delight It was noted of him by his carping enemies that he was wont to drinke wine Luke 7. 34. And it is said of him twice that he suffered his feet to be annointed with very precious oyntment Luke 7. 38. and Iohn 12. 3. 5. neither refused he to goe to feasts when he was bidden no not vpon the Sabbath day Luke 14. 1. And for his Disciples we know there was offence taken at him because he did not teach them to fast Luke 5. 33. Why then doth he forbeare his meate at this time surely because he would not let slip a notable occasion and opportunity of winning soules to God which he knew was now to be offered vnto him Hee had another matter in hand which he calls his meat which he did as earnestly desire as any hungry man can desire meat and which he knew would delight refresh and comfort him as much as any meat can doe him that stands most in need of it and that was to winne and conuert soules vnto God Why but may some say he might haue eaten somewhat in the meane while in the space wherein the woman was going to fetch her neighbours and they in comming out of the City vnto him So that his eating of somewhat need haue beene no hinderance to that good worke he so much desired to do but a furtherance rather vnto it I answer it is true he might haue done so but his heart was so taken vp either in secret prayer to God for them or in meditation of that he was to teach them when they should come or with the ioyfull expectation of their comming and of the good he knew he should haue occasion to doe as it made him quite to forget all hunger and thirst Now that we may receiue our instruction from this notable example of our Sauiours zeale which is here set forth for our imitation let vs obserue these three points in it 1. That he is so carefull to take the occasion and opportunity that is here offered of inlarging his Fathers Kingdome that though he was hungry he neglects his meat for it 2. That he calls this his meate to doe the will of his Father in instructing and conuerting of men 3. That though he had time to eate without any hinderance vnto that worke yet the care he had of this businesse and ioy he conceiued in the expectation of the good hee was to doe made him forget his hunger And from hence this Doctrine will arise for our instruction That he that will be a true Disciple of Christ must be zealous in the Lords businesse zealous in seruing God and seeking to honour him It is not sufficient to a mans comfort that he hath professed the truth serued God in his calling done the duties God hath required of him vnlesse he haue done it with a zealous heart and earnest affection This is required of vs that would approoue our selues to God in preaching of his Word Apollos is commended for this Acts 18. 25. that being feruent in the spirit hee taught diligently the things of the Lord This is required in them that heare the Word Luke 24. 32. Did not our hearts burne within vs when hee opened to vs the Scriptures This is required of them that would pray with comfort Iames 5. 16. The effectuall feruent prayer of a righteous man auaileth much This is required in euery part of that seruice that we doe vnto God we must be Rom. 12. 11. Feruent in spirit seruing the Lord. Yea this is in generall required of vs in our whole profession and practise of Religion Tit. 2. 14 Christ gaue himselfe for vs to purifie to himselfe a peculiar people zealous of good workes Therefore it is noted to the praise of Iehosaphat that hee lift vp his heart to the waies of the Lord 2. Chron. 17. 6. And of Hezechia it is said that in all the workes he began for the seruice of the house of God to seeke his god hee did it with all his heart and prospered 2. Chron. 31. 31. And of Iosiah that he turned to the Lord with all his heart and with all his soule and with all his might 2. King 23. 25. They maintained and held out the profession and practise of Gods pure Religion with great zeale and earnestnesse of affection The Reasons and grounds of the Doctrine are principally three 1. Euery one that lookes to be saued by Christ must be a follower of Christ He that saith he abideth in him saith the Apostle 1. Iohn 2. 6. must himselfe walke also euen as he walked The best euidence that we can haue that we remaine in him is when we are conformed vnto his example and by his spirit made like vnto him 2. The Lord cannot abide such as serue him without zeale This is plaine by that speech of Christ to the Laodiceans Reu. 3. 16. 1. He professeth that he liketh not so ill of him that is cold that is an Idolater or a worldling a man of no Religion as he doth of the Christian that is lukewarme 2. That he will spue such a one out of his mouth yea he threatneth the Church of Ephesus that because she had lost her first loue her zeale that once she had he would come against her shortly and remooue her candlesticke if she did not repent and amend this fault Reu. 2. 5. 3. The Spirit of God is said to be like vnto fire in all them that haue receiued it and from thence comes that speech quench not the spirit 1. Thess. 5. 19. And all that are regenerated by the Spirit of Christ are said to be baptized with the Holy Ghost and with fire Matth. 3. 11. and where fire is there must needes be some heate The Vse of this Doctrine is 1. To conuince a great error in iudgement that is common in the world We see this is held as a perfect definition of a good Protestant that he is a man found in iudgement and in the knowledge of the truth but not forward nor zealous either in the profession or practise of it yea it is counted the wisedome of a Christian and euen of a Minister too to be a moderate man in Religion not forward nor hot nor zealous in it Whereas we haue heard that such as are regenerate and haue Gods Spirit cannot be without this heate and zeale 2. That in Gods account neither Papist nor Turke is in so bad an estate in some respect as the Gospeller is that is void of zeale 3. That God hath threatned to depriue them of the Gospell that professe it without zealous loue vnto it 2. To exhort vs to examine our selues well whether there be any true zeale in vs yea or no that if we want it we may be humbled and seeke
profitable for him to doe as Christ heere willeth his Disciples viz. lift vp his eyes and behold the regions that is consider the estate and condition of his people and seeke to take particular knowledge of the estate of euery one of his people as Paul did who taught them at Ephesus from house to house Acts 20. 20. and warned euery one of them verse 31. And this will make him diligent and carefull to teach them if he haue any bowels in him This wrought compassion towards the people in our Sauiour Matth 9. 36. When he saw the multitudes that they were as sheepe scattered abroad hauing no shepheard he was mooued with compassion towards them The sixtie one Lecture August 7. 1610. IOHN IIII. XXXVI IT followeth that we proceed now vnto the second argument that our Sauiour vseth to moue his Disciples to zeale in their ministry which is set downe in this verse and that is taken from the reward and comfort they shall be sure to receiue if they be faithfull and painefull in their ministry For our Sauiour continuing the comparison which he had begun in the former verse giueth here three notable encouragements from the example of the haruest-man 1. The haruest man thinketh not much of his toyle and labour because he knoweth he is sure to receiue wages yea better wages and better cheare for haruest-worke than for any other worke in husbandry All men are wont to be liberally minded toward their haruest folke and it is noted for a signe of a cruell and vnmercifull man at that time when God bestoweth his blessings on him with a liberall hand to be hard and miserable toward them by whose seruice and labour hee receiueth them They that tread their winepresses suffer thirst saith Ioh speaking of the cruell oppressour Iob. 24. 11. And Iames 5. 4. Behold the hire of the labourers which haue reaped your fields which is of you kept backe by fraud cryeth and the cryes of them which reaped are entred into the eares of the Lord of hosts And if men be wont to respect their haruest-folke so much then surely saith our Sauiour here my Father will not suffer you that are his haruest-folke to want He that reapeth receiueth wages he that gaineth a soule to God shall be sure to be well rewarded 2. The haruest-man is encouraged to do his worke much more chearefully when the corne that he reapeth is good without weeds heauie in the sheafe and good for the yeeld though it be not his own corne though he receiue no more wages for reaping it than he should doe if it were bad yet doth he his worke farre more chearefully in a plentifull haruest when the corne is good and will yeeld good encrease and profit vnto the owner Yea in such a case when the corne is such as the reaper may fill his hand and the gleaner his lap they that passe by will reioyce and will be ready to encourage the reapers and say The blessing of the Lord be vpon you wee blesse you in the Name of the Lord Psal. 129. 7 8. Now saith our Sauiour the fruit that you shall gather which are the Lords reapers is another manner of graine and fruit than they worke for farre more excellent in nature more durable such as yeeldeth farre greater profit and comfort to the owner of it Whosoeuer reapeth the Lords corne gaineth soules to God shall not only be sure to receiue good wages but gathereth fruit vnto eternall life The fruit of his labours the grace that by his Ministry is wrought in the hearts of men shall neuer perish but endure vnto euerlasting life And therefore saith he it is a shame for you if you take not paines if you doe not your worke dililigently and carefully 3. The haruest-man is encouraged to do his worke to toile and labour in it chearefully because he knowes that when haruest is done they shall haue mirth and ioy he and all his fellow seruants shall be merry together not onely those that haue reaped with him but euen those that did sowe the corne which they haue now reaped shall reioyce as well as they when by the plentifull haruest they shall discerne that their paines and labours they tooke was not lost but hath prospered so well And this custome of making merry and reioycing after haruest we shall finde it hath beene very ancient Esay 9. 3. They haue reioyced before thee according to the ioy in haruest Yea the Lord hath commanded and enioyned his people a publike and solemne reioycing and ordained that the feast of Tabernacles should at this time be kept to that end Deut. 16. 1â—… 14. Thou shalt obserue the feast of the Tabernacles seuen dayes when thou hast gathered in thy corne and thy wine and thou shalt reioyce in this feast thou thy sonne thy daughter thy seruant And verse 15. Thou shalt in any case bee glad Now saith our Sauiour here to his Disciples no haruest-man can haue so great encouragement to his labour in this respect as you may haue for when your worke is done you shall haue great and vnspeakcable ioy yea this shall encrease your ioy you and the Prophets that haue laboured before you in this worke of the Lord and sowed what you shall reape shall meet and make merry together And thus haue I shewed you the meaning and purpose of our Sauiour in these words The principall Doctrine that the Holy Ghost intendeth to teach vs in them is this That the faithfull Minister that laboureth to win soules to God shall be sure to be well rewarded how ill soeuer the vnthankfull world reward him God will certainely reward him For the proofe of the Doctrine obserue it in these two points First that euen in this life while they are doing their worke the Lord hath care to prouide well and liberally for them that they may want nothing while they are doing his worke as the husbandman doth for his haruest-men Secondly that when they haue done their worke the Lord vseth to giue them better wages a greater reward than other of his seruants as the husbandman also doth to his haruest-men The first of these two points if we iudge of it by sense and reason we shall hardly be able to conceiue how it can be true for no kinde of men hath euer seemed to be more neglected of God in this life than the faithfull Minister For the Prophets we know what Stephen saith Which of the Prophets haue not your fathers persecuted And Iames 5. 10. Take my brethren the Prophets who haue spoken in the Name of the Lord for an example of suffering affliction and of patience And for the Apostles hearken what Paul saith 1. Cor. 4. 9. I thinke saith he God hath set forth vs as men appointed vnto death we are made a gazing stocke to the world to Angels and men And verse 11. We suffer hunger and thirst and are buffeted and haue no certaine dwelling place But if we will looke
yet this comparison holdeth betweene the Prophets and all the Ministers of the Gospell they were sowers and we are reapers This is plaine by another speech of Christ Matth. 11. 11. for there hauing preferred Iohn Baptist before all the Prophets and that in this respect among others because he gained more to God by his Ministrie than any of them had done as appeareth Verse 12. From the time of Iohn Baptist hitherto the Kingdome of heauen suffereth violence he addeth in the latter end of that 11. verse Notwithstanding he that is least in the Kingdome of heauen that is in the new estate of the Church is not in respect of his person and gifts but of his Ministry greater than Iohn Baptist. Hitherto belong those prophesies that in the dayes of the Gospell the Church should so increase Esay 54. 2 3. Enlarge thy tents for thou shalt encre ase on the right hand and on the left and that knowledge should then abound Esay 11. 9. and sanctification also after those daies the daies of the Gospell he meaneth saith the Lord I will put my law in their inward parts and write it in their hearts Ier. 31. 33. Nay the Lord neuer sendeth any faithfull Minister to a people but he vseth to make his Ministry fruitfull vnto some the sower neuer goeth forth to sowe but he meets with foure sorts of ground whereof the one is good as our Sauiour teacheth vs in that Parable Matth. 13. 3 8. Yea this is made a note of an able Minister of the New Testament 2. Cor. 3. 6. he is a Minister not of the letter onely but of the spirit The Reasons of this Doctrine are three 1. All things that concerne our saluation are more clearely taught and more fully in the Ministry of the Gospell than they were vnder the Law This is plaine Colos. 1. 26. where the Apostle calleth the Gospell a mystery which had beene hidden since the world began and from all ages but now is made manifest to all his Saints 2. The mercy of God and his free grace is more fully made knowne and offered vnto men in the Ministrie of the Gospell than it was vnder the Law This reason the Apostie giueth the grace of God that bringeth saluation hath appeared vnto all men Tit. 2. 11. 3. The Spirit of God which onely maketh the Word of God effectuall in the heart of man is much more plentifully bestowed since the time of Christs Ascension than euer it was before This is plaine Iohn 7. 39. The Holy Ghost was not yet giuen because Iesus was not yet glorified This Doctrine serueth for the Vse and profit both of vs that are Gods Ministers and for all you that are Gods people First we that are Ministers are to be exhorted by this Doctrine that we labour to be fruitfull and profitable in our Ministry Seeke not wealth or ease or credit but fruit Labour to finde that thy Ministry hath done good that it hath beene effectuall to the conuersion of some This made Paul so earnestly desirous to see the Romanes that he might haue some fruit among them also as he had among the other Gentiles Rom. 1. 13. Foure Reasons may be giuen to mooue vs to this care 1. God hath placed vs in this calling and giuen vs the gifts we haue to this end euen for the perfecting of the Saints and for the edifying of the body of Christ Ephes. 4. 8. 12. the manifestation of the spirit is giuen to euery man to profit withall 1. Cor. 12. 7. 2. Euery man should count it his misery to be vnprofitable it is noted for a great part of the misery of our estate by nature that we are altogether vnprofitable Rom. 3. 12. how much more a Minister Matthew 21. 30. cast yee the vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth 3. Nothing will yeeld vs that comfort in life or death as this not all the wealth we haue gathered nor the credit and applause we haue had 1. Thess. 2. 19. they whom he had won to God were his hope and ioy and crowne of reioycing 4. This is the chiefe thing that will assure vs that God hath indeed called vs to be Ministers of his Gospell and approueth of our Ministry when we are fruitfull when the porter the Holy Ghost appeareth vnto vs and giueth entrance to our Ministry into the hearts of the people Iohn 10. 3. as we know he did to Pauls Ministry into the heart of Lydia Act. 16. 14. We haue heard all the Ministers of the New Testament are reapers The seruants to whom God committed his talents if they were good and faithfull seruants gained somewhat to their Master Matth. 25. 23. Thus Paul approoueth himselfe to be an able Minister of the Gospell the Corinthians that were conuerted by his Ministry were his letters of commendation written in his heart yeilding him much inward comfort and assurance of his calling and also knowne and read of all men such an euidence of his calling as was apparant vnto all men 2. Cor. 3. 2. this he calls the very seale of his Apostleship 1. Cor. 9 2 Now seeing this is so necessary I will giue some few rules out of Gods Word which if we follow we shall be sure to reape fruit of our labours 1. We must be diligent and painefull both in study and in preaching giue attendance to reading to exhortation to doctrine neglect not the gift that is in thee but both by diligence in study and in preaching labour to stirre it vp and increase it saith the Apostle vnto Timothy 1. Tim. 4. 13 14. 2. When we teach we must labour to teach that not wherein our selues may shew most learning or eloquence but which may be most profitable and of vse to them we teach speake thou the things which become sound wholesome doctrine Tit. 2. 1. and the things that he would haue Titus to affirme constantly and to insist vpon in his Ministry are the things that are good and profitable vnto men Tit. 3. 8. 3. Striue to teach in that manner as may most profit thy hearers Marke 4. 33. Christ preached so as they were able to heare This was Pauls minde though he excelled all the flaunting preachers at Corinth in the tongues yet he professed that in the Church he had rather speake fiue words to the capacity and edification of others then ten thousand words in an vnknowne tongue 1. Cor. 14. 18 19. Hitherto belongeth that exhortation preach the Word reprooue rebuke exhort that is apply thy doctrine alwaies to the present estate and condition of thy hearers 2. Tim. 4. 2. 4. Take heed to thy life that thou do nothing to hinder the fruit of thy labours take heed vnto thy selfe and vnto the doctrine 1. Tim. 4. 16. And 1. Cor. 9. 15. it were better for me to die then that any man should make my glorying void that is rather then that any man should be able to obiect ought
of the great successe his Ministry had among them at his first comming vnto them Gal. 4. 13 14 15. So the Holy Ghost speaking of the first Sermons that Paul and Barnabas preached to the Gentiles at Antioch saith Acts 13. 48. that at the hearing of them as many as were ordained to eternall life among them beleeued These Cautions being premised we shall yet finde the Doctrine to be most true That euen among the Elect themselues there is great difference to be obserued in their receiuing and profiting by the meanes of their first Conuersion vnto God See the proofe and confirmation of this Doctrine in three seuerall points 1. A man may be the Elect Childe of God and be a fruitlesse hearer of some good Preachers and yet profit by some other The Ministry of Iohn the Baptist was a very holy and powerfull Ministry and the whole drift of it was to draw men to beleeue in Christ and yet many of Gods Elect that had heard him could not be conuerted by him to the Faith which yet afterward when they came to be hearers of Christ himselfe became true Beleeuers and said Iohn did no miracle but all things that Iohn spake of this man were true And many belieued on him there Iohn 10. 41 42. So it is euident that many of those fiue thousand that were conuerted by two Sermons that Peter made Acts 4. 4. had heard Christ himselfe preach sundry times as is plaine by Luk. 19. 48. and 21. 38. where it is said that at Christs preaching in the Temple immediatly before his Passion all the people resorted daily to him to heare him yet could not be conuerted by him By stronger and more excellent means they could not be conuerted and yet were conuerted by weaker means 2. A man may be a fruitlesse Hearer a long time euen of that Ministry that God hath ordained to conuert him by and yet afterward profit by it With many of his Elect the Lord hath beene faine to stand long at the doore and knocke as he speaketh Reuel 3. 20. before he could get entrance into their hearts to continue the meanes long vnto them before they haue profited by them Many of Gods children haue beene like young Samuel 1. Sam. 3. 10 the Lord hath called them oft by the Ministry of his Word before they could answer him or once discerne that it was he that spake vnto them There hath beene many a one that hath beene a hearer a long time before he hath beene wonne vnto God yea that hath heard the same Preacher many a time without all fruit by whose Ministry at the last he hath beene conuerted vnto God There were many of Gods Elect that heard that powerfull Sermon of Peter mentioned Acts 2. and profited not by it which yet hearing him at another time were conuerted by him for those two thousand that we reade were added to the Church in Ierusalem Acts 4. 4. and that by his Ministry as may appeare Acts 3. 12. 48. had certainely heard that Sermon and seene also the fruit of it as is plaine by that we reade Act. 2. 5 6. for the multitude of them that were in Ierusalem heard that Sermon 3. A man may be the Elect childe of God though he can receiue no good by the most powerfull and fruitfull Ministry till God haue prepared him by humbling him greatly through fore affliction Paul himselfe may be a notable example for this It is not to be doubted but that he liuing in Ierusalem while all the Apostles continued there for he was brought vp in that City at the feet of Gamaliel Acts 22. 3. and there he gaue consent to the death of Steuen Acts 8. 1. and there hee began to persecute the Saints Act. 26. 10 11. and the Church did so flourish there did heare the Apostles preach sometimes and heard Steuen dispute with the Libertines and Cyrenians Acts 6. 9. and yet till God by his mighty hand had humbled him all this did him no good at all The Reasons and grounds of this Doctrine are principally three 1. The Elect of God haue no better hearts by nature than the worst of all the Reprobate haue Till God be pleased to call them to open their eares and incline their hearts they are euery whit as backeward and vntoward as the worst they are by nature the children of wrath euen as others Ephes 2 3. 2. The Conuersion of Gods Elect depends wholly vpon the free pleasure and will of Almighty God and not vpon any thing that is in man himselfe The Winde bloweth saith our Sauiour Iohn 3. 8. where it listeth and when it listeth also so is euery one that is borâ—…e of God Of his owne will saith the Apostle Iames 1. 18. begat he vs with the word of Truth 3. The Lord hath herein had respect vnto his owne glory Which this way is better seene and manifested than otherwise it could be for if all the Elect should profit by euery good Minister of God or if they should profit presently so soone as euer they doe enioy the meanes of grace certainely the glory of this mighty worke of God would be ascribed either to the meanes or vnto some good inclination that is in our owne hearts and not to the Lord himselfe onely This Doctrine we may make good Vse of both towards our selues and towards others also First let no man abuse this Doctrine vnto Presumption and say I may be Gods Elect child though Ineuer receiued good yet by any Sermon in my life But let euery man account it a fearefull signe and a iust cause of trembling if God haue giuen him good meanes of grace and he hath enioyed them long euen such meanes as he hath seene many others haue receiued great good by and yet he cannot profit by them he cannot beleeue and obey the truth For 1. It is no small sinne to neglect or not to receiue good by the meanes of grace If it were our Sauiour would not haue spoken of it as he did Matth. 10. 15. Uerily I say vnto you it shall be more tolerable for the Land of Sodome and Gomorrah in the day of Iudgement than for that City 2. If a man do wittingly neglect to regard and obey the meanes of grace presently so soone as God offereth them vnto him while it is called to day he is in danger to be giuen vp of God vnto hardnesse of heart Heb. 〈◊〉 13. 3. Though it be not alwaies as we haue heard in the Doctrine yet it is for the most part a signe of a man that God hath not ordained to life but determined to destroy to enioy long excellent meanes of Conuersion and Repentance and to receiue no good by them as I shewed you euen now out of Ioh. 8. 47. and 2. Chron. 25. 16. And as is also plaine by that speech the Lord vseth Pro. 1. 24. 28 29. because I haue called and yee refused I haue stretched out my hand and no man
whatsoeuer the Scribes and Pharisees sitting in Moses chaire that is teaching the Doctrine of Moses did bid them to doe though they themselues were most wicked men much lesse may the small infirmities of a godly Minister priuiledge the people to make light account of his wholesome Doctrine Paul reioyceth that Christ was preached euen by those that preached him with an intent to adde affliction to his bands Phil 1. 18. which he would neuer haue done if the grosse sinnes of the Minister much lesse if his small infirmities had force to make the holy Doctrine he deliuered vnauaileable to the comfort of Gods people The infirmities of Gods seruants shall not hinder the fruit of their Ministry nor cause God to withhold his blessing from it This is plaine in the example of Ionah whose Ministry became effectuall to the conuersion of the Niniuites Ionah 3. 4 5. though he himselfe had many and strange infirmities Ion. 1. 2. 5. and 4. 1. 4. Lastly it makes much for your benefit that God teacheth you not by Angels nor by men of Angelicall perfection but by poore weake men that are sinners as well as you for by this meanes we are able to teach you with more feeling experience and compassion than otherwise we could doe This is that which the Apostle teacheth concerning the High Priest vnder the Law Heb. 5. 2. Hee was able sufficiently to haue compassion on them that were ignorant and that were out of the way because that he also was compassed with infirmitie So that we see the infirmities we discerne in Gods Ministers are no iust cause why we should despise or contemne their Ministry 3. The third corruption which causeth men to contemne the Ministers of God specially their owne Pastours is curiosity and desire of nouelty because men cannot esteeme of those blessings that they haue long enioyed but still desire variety and change men are apt to grow weary of their owne Minister be their gifts neuer so good and to preferre a stranger before him though his gifts bee farre inferiour to their owne The remedies I will giue you against this corruption are these three 1. The people of God owe most reuerence and loue to their owne Pastours specially if they be such as in whose Ministry they haue already found the blessing of God and cooperating of his Spirit to such I say they owe more respect than to any other though their gifts be greater 1. Thess. 5. 12 13. Now I beseech you brethren know them that labour among you and are ouer you in the Lord and admonish you and haue them in singular loue That was the cause why the Apostle was so carefull to commend to the people of God their own Pastours as Tychicus to the Ephesians 6. 21. Epaphroditus to the Philippians 2. 25 26. Epaphras to the Colossians 1. 7. and 4. 12 13. Therefore also Gods seruants may without any presumption challenge a more speciall respect from their owne people than from any other as Samuel saith to Saul 1. Sam. 15. 1. The Lord sent mee to annoint thee King ouer his people now therefore obey the voice of the word of the Lord. So Paul to the Corinthians 1. Epist. 4. 15. Though ye haue ten thousand instructers in Christ yet ye haue not many fathers 2. The people of God may receiue much more good and expect a greater blessing from God by hearing constantly one and the same man than by hearing now one and then another For this in a speciall sort is Gods ordinance that euery flocke should haue a Pastour of their owne on whom they may depend and whom they may heare constantly 1. Pet. 5. 2. Feed the flocke of Christ that dependeth vpon you Acts 14. 23. They ordained them Elders in euery Congregation 3. Lastly there is no iust occasion giuen to any to loath or be weary of the Ministry of any of Gods faithfull seruants how oft or how long soeuer they haue heard them For though they heare the same men they shall not heare the same things but they shall haue variety and choice enough euen at their owne table if their Minister be a faithfull steward Matth. 13. 52. He bringeth forth out of his store-house things both new and old Cant. 7. 13. In our gates are all sweet things both new and old Eccles. 12. 9 10. The good Preacher searcheth forth and prepareth many Parables he seeketh to finde out pleasant words and an vpright writing Yea though he teach but the same things that thou hast often heard yet if thou wert such a Hearer as were renewed in the spirit of thy minde thou wouldest finde small cause to complaine Behold it is a wearinesse Mal. 1. 13. For as they that haue Gods spirit when they giue God praises euen for those blessings which they haue long enioyed and oft praised God for doe yet sing as it were a new song Reu. 14. 3. so doe they when they heare the same things they haue oft heard alwaies finde some new increase eyther of knowledge or of holy affections so as they heare it alwaies as a new Doctrine The fourth and last corruption that alienates the heart of Gods people from his faithfull Ministers specially from their owne Pastours is felfe-loue and desire to be flattered and soothed vp in their sinnes Their owne Pastour that knoweth them dealeth they thinke too particularly in his Ministry in all his Doctrines and Reproofes he pointeth at them The Remedies against this corruption are these foure 1. To consider that the Minister should desire to haue that knowledge of all his hearers that he may be able to speake as particularly to euery one as is possible Ier. 6. 27. I haue set thee in a Watch-tower among my people that thou mayst know and try their waies Though he may not make priuate faults publike or so touch the sinne as he note and disgrace the person yet he may apply his reproofes particularly so as the party himselfe that is guilty may know and feele himselfe touched with the reproofe Thus dealt Nathan with Dauid 2. Sam. 12. 7. Yea he ought to be as particular as he can in his Ministry it is the life and excellency of Preaching We must in preaching ayme as directly as we can at him whom we desire to profit Our Doctrine must be as a garment fitted for the body it is made for a garment that is fit for euery body is fit for no body Paul saith of himselfe Col 1. 26. that in his preaching he laboured to admonish euery man to teach euery man to present euery man perfect in Christ Iesus 2. It may well be that our ministry may touch your sinnes particularly and hit vpon the very secret thoughts that are in your hearts and vpon the words you haue spoken in your priuy Chambers though we our selues know no such matter by you For the Word is a searcher and discouerer of the secrets of the heart as the Lord himselfe is Heb. 4. 12. and compared
were a kinde of Sacramentall food to the people that did eate of them Therefore they were commanded to haue both on the first day of the Feast and on the last day also an holy assembly Exod. 12. 16. And we shall finde that Gods people then had no ordinary Church-assembly that was so publike and solemne as the Passeouer yea not so onely but they were enioyned besides the ordinary morning and euening sacrifice to offer sacrifices vnto the Lord vpon euery one of those seuen dayes Numb 28. 23 24. whereby also it appeareth that it was a chargeable seruice that God required of them And yet this is more plaine by that that is written Deut. 16. 16 17. where they are charged that no man come to this Feast empty-handed without bringing somewhat with him to giue and offer vnto the Lord. The third and last thing to be obserued is that the Galileans vsed to go to this holy Feast first though it were so chargeable secondly though it were kept at Ierusalem so farre from them thirdly though they had also Church-assemblies to go vnto in their Synagogues at home euery Sabbath day as it is plaine Luke 4. 16. 31. fourthly though at this time both the Priests that were to celebrate the Passeouer were very corrupt euer mortall enemies to Christ Matth. 21. 45 46. and the Temple it selfe also was greatly polluted and made euen a den of thieues Matth. 21. 13. fiftly and lastly though these Galileans were a rude and base people and in that respect contemptible to those Iewes whom they should meet at Ierusalem Iohn 7. 52. Art thou also of Galile search and looke for out of Galile ariseth no Prophet yet they went also vnto the Feast and the Holy Ghost commendeth them here for it The Doctrine then that ariseth from this example is this That the publike and most solemne Church-assemblies are greatly to be esteemed and diligently to be frequented by all Gods people Now because the proofe that my Text yeeldeth to this Doctrine is taken from example I will insist onely vpon this kinde of proofe because as wee naturally vse to regard examples more than precepts so the examples of Gods people commended by the Holy Ghost are euery whit of as great force as any Commandementâ—…s Prouerbs 2. 20. Walke in the way of good men and keepe the way of the righteous See therefore the proofe of this in three sorts of examples First such as haue beene poore and in that respect might best haue beene excused Luke 2. 41. The parents of Christ though they were poore and dwelt farre from Ierusalem and the one of them not bound by expresse Law to doe it yet went euery yeare to Ierusalem to the Passeouer the most solemne Church-assembly that Gods people had in those dayes Behold a witnesse against them that pretend pouerty for their excuse in this case Secondly in such as haue beene men of the greatest measure of knowledge and grace and in that respect one would haue thought had had no need to haue gone to them but might haue serued God as well at home And here wee haue the example both of the Apostles after Christs ascension Luke 24. 53. who were continually in the Temple and of the Primitiue Church Acts 2. 46. who continued daily with one accord in the Temple And of our blessed Sauiour himselfe whose custome was to go to the Synagogue euery Sabbath day Luke 4. 16. and who did constantly go to Ierusalem to euery Passeouer Iohn 2. 13. And here are witnesses against them that pretend they haue no need they can get no good by going to them Thirdly such as were great persons and therefore might haue disdained to sort themselues and ioyne with the base multitude in Gods seruice And here wee haue both Hezekiah the King who resolued so soone as euer hee was recouered to goe vp to the house of the Lord Esay 38. 22. and specially Dauid Psalme 26. 8. O Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And Psal. 84. 12. O Lord of hosts how amiable are thy Tabernacles my soule longeth yea and fainteth for the Courts of the Lord. And these are witnesses against them who out of affectation of state vse to haue the Communion in their houses and think it a disparagement to ioyne with the base multitude in the seruice of God The Reasons why the Church-assemblies are so much to be regarded are foure 1 In respect of the exercises of Religion that are vsed in them I meane the Ministry of the Word and Sacraments the prayers and praises that are offered vp vnto God for in them Gods people find more sweetnesse than in any thing in the world besides Of this the Prophet speaketh Esay 25. 6. In this mountaine shall the Lord of hosts make to all people a feast of fat things a feast of fined wines of fat things full of marrow of wines fined and purified Indeed euery man cannot finde such sweetnesse in these things he is a happy man that can sauour and relish these dainties but so those whom I haue mentioned did and euery one that is regenerate is able to do so in some measure Psal. 65. 4. Blessed is the man whom thou choosest and causest to come to thee he shall dwell in thy courts and we shall be satisfied with the pleasures of thine house euen of thine holy Temple 2 In respect of the fellowship and presence of Gods people that assemble there for as euery godly man loueth all such as feare God Psalme 15. 4. and delighteth in their company Psalme 119. 63. I am a companion to all them that feare thee and keepe thy precepts so doth he take most comfort in their company when they meet together in the Church assemblies to serue God It shall be a great part of our happinesse in the life to come to meet together with all the faithfull and to stand in the assembly of the righteous as may appeare by that obtestation of the Apostle We beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together vnto him 2 Thessal 2. 1. and by that speech also of the Prophet Sinners shall not stand in the congregation of the righteous Psalme 1. 5. And some resemblance and taste of that comfort we haue in our meeting together with Gods people in the Church-assemblies here Hebr. 10. 25. Not forsaking the assembling together that we haue among our selues For there is great force euen in the presence and fellowship of Gods people both to confirme and nourish and increase grace in vs As iron sharpneth iron so a man sharpneth the countenance of his friend Pro. 27. 17. And when the brethren met Paul at Appij Forum he praised God and tooke courage it was a great comfort and reuiuing of his spirit to meet with them Act. 28. 15. First because of the helpe we receiue by their example and the grace that is in them