Dauid also professeth he would goe to Gods House in the multitude of his mercies and in his feare he would worship towards his holy Temple Psal. 5. 7. All things that are done in the Congregation should be done to edifying 1. Cor. 14. 26. We should so carrie our selues as our good example herein may edifie and stirre vp reuerence in others and not so as we may grieue and giue offence to others The third generall rule is this We must come all to the beginning of Gods publike worship and tarrie till all be done See this Zach. 8. 21. And the inhabitants of one Cittie shall goe to another saying let vs goe speedily to pray before the Lord and to seeke the Lord of Hosts I will goe also Ezek. 46. 10. The Prince shall goe in when they goe in and when they goe forth they shall goe forth together Yea It is the duty of Gods people in reuerence of his publike worship to be here before the beginning It becomes them to waite for the Minister of God and not to let him waite for them The conuersion of the Gentiles is noted by this signe that they shall so loue the word of Christ that they shall waite for his Law Esay 42. 4. And to such hearers is the blessing promised Prouerbs 8. 34. Blessed is the man that heareth me watching daily at my gates and giuing attendance at the posts of my doores It is said of Cornelius and yet he was a great man and a Captaine that when he had sent for Peter he called together his kinsfolke and speciall friends before Peter came and waited for him Acts 10. 24. And for tarrying till the end we haue a notable example Luk. 1. 21. Though the publike worship that Zachary the Priest performed were not such as the people could make that vse of as our people may make of euery thing that the Minister vseth in our assemblies and though Zachary tarried much longer then ordinary yet they waited till he had done and would not away till he had dismissed them and giuen them the blessing The reasons of this are two 1. There is nothing done in our assemblies but all may receiue profit by 1. By the confession of sinnes and all other prayers vsed in the congregation a man may receiue more profit and comfort then by any other That is the reason why the Apostles euen after the Ascension of Christ when the typicall honour of the Temple was abolished and it had no more holinesse in it then our Temples haue were so delighted to goe to the Temple to pray at the times of publike prayer Acts 3. 1. and 22. 17. And all the Godly women at Philippi euen with perill of their liues were wont euery Sabboth to meet together onely for prayer Acts 16. 13. 2. By hearing of the Word read in the congregation all may profit as you may see Deut. 31. 12 13. Thou shalt read this law before all Israel in their hearing that they may heare and that they may learne to feare the Lord your God and obserue to doe all the words of this law 3. By hearing the Word preached euen by the meanest Minister of Christ all may profit if the fault be not in themselues Iames 1. 21. It is able to saue our soules 1. Cor. 14. 21. Ye may all prophecie one by one that all may learne and may haue comfort 4. The singing Psalmes in the congregation furthers the fruit of the Word in the hearts of all the hearers When the Apostle exhorteth the faithfull that they would let the word of Christ dwell in them richly in all wisedome Colos. 3. 16. he tells them that to that end they should teach and admonish one another in Psalmes and hymnes and spirituall songs 5. All the faithfull may receiue benefit by the Sacrament of the Lords Supper 1. Cor. 10. 16. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the Communion of the body of Christ 6. By being present at the administration of Baptisme all may receiue profiâ—… for thereby we are put in minde of the Couenant that God made with vs in our Baptisme and the benefit that was sealed to vs by it that which is said by the Apostle Rom. 4. 11. of Circumcision may be said likewise of baptisme that is come into the roome of it it is a seale of the righteousnesse which is by faith And we are also thereby put in minde of the Couenant we made with God in our Baptisme whereof it is good we be oft put in minde as appeares by the care Ioshuah had to set vp a great stone by the Sanctuary to keepe in the remembrance of the people the Couenant they had made with God Iosh. 24. 26. 27. Thereby also we performe a duty of loue to the infant and his parents and to doe good in this kind especially we should not forget for with such sacrifices and fruits of our loue God is well pleased Heb. 13. 16. 7. By the blessing pronounced by Gods Minister all may receiue good When Aaron and his sonnes should blesse the people the Lord saith they should put his name vpon the children of Israel and he would blesse them Num. 6. 27. When the Priest and the Leuites blessed the people 2. Chron. 30. 27. it is said Their cry was heard and their prayer came vp to heauen his holy habitation 2. Though we could receiue no profit by the exercises vsed in our assemblies yet we must be present at them all to doe our homage vnto God and shew the reuerent respect we haue to his ordinances for there is nothing done in Gods publike worship among vs but it is done by the institution and ordinance and commandement of the Lord. 1. It is his ordinance that whensoeuer the congregation assembleth there should be all sorts and kinds of prayer vsed yea this is a chiefe duty to be performed in our assemblies 1. Tim. 2. 1 2. I exhort therefore that first of all supplications prayers intercessions and giuing of thankes be made for all men For Kings and for all that are in authority c. 2. It is his ordinance that in our publike assemblies the Word should be read Deut. 31. 11 12. When all Israel is come to appeare before the Lord thy God in the place which hee shall choose thou shalt reade this law before all Israel in their hearing Gather the people together men women and children and thy stranger that is within thy gates that they may heare and that they may learne and feare the Lord your God and obserue to doe all the words of this law And it is plaine by that place Acts 13. 15. compared with Acts 15. 21. that it was the custome of the Iewes while they continued to be the true Church and people of God to read the Law and the Prophets the whole Canonicall Scripture in all their Synagogues euery Sabboth
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
against the truth You that haue to deale with families and flocks wonder not at that blockishnesse and want of capacity memory and care that you find in them Wonder rather that there be so many that do loue and embrace the truth indeed Certainly they haue more cause to wonder at vs then we at them as the Apostle saith they doe They thinke it strange saith he 1. Pet. 4. 4. that you run not with them to the same excesse of riot for they do but their kind whereas it is contrary to nature that any of vs should desire or loue or obey the Gospell which is an incredible and a great mystery 1. Tim. 3. 16. Yea the conuersion of a sinner is the greatest miracle that euer God wrought This changing of our nature is as great a miracle as the changing of the nature of the Wolfe and Leopard so as to make them lie with the lambe and kid Esa. 11. 6. Or the making of a Camell to go through the eye of a needle as our Sauiour speaketh Luke 18. 25. For a man to liue in the world and to be kept vnspotted of the world is as great a miracle as that the three noble Iewes should be in the fiery fornace and not be consumed by it Dan. 3. 27. 2. Oh pity them and pray for them be not vncharitably affected toward them but doe what thou canst to helpe them Remember the compassion and helpe that God commandeth thee to yeeld to the very beast of thy brother that is in misery and needeth thy helpe Exod. 23. 5. Yea doe it with meeknesse and gentlenesse as the Apostle chargeth thee 2. Tim. 2. 25. 26. and Titus 3. 2. 3. And seeing thou hearest that they are euen by nature so vnable and so vnwilling also to receiue any good this way therefore do thou for them as the friends of him that had the palsie did Mar. 2. 3. 4. Seeing of themselues they cannot come to Christ nor to the meanes of grace vse then that credit thou hast with them to draw them to it The third Vse is for our selues 1. Be perswaded of the necessity of the ministery of the Word which is the meanes whereby God hath ordained to shew his power in the conuersion of man Rom. 1. 16. Yea of a constant and ordinary Ministry of a plaine Ministry forasmuch as there remaineth in the best of vs so much blindnesse and peruersnesse of nature 2. Comfort thy selfe euen in thy desires to the Word and means of grace and in thy weake obedience if it be sincere and praise God for it for thou hast not this by nature but by grace thou hast attained to that that very few in the world nay in the true Church haue attained vnto Lecture the seuenth March 14. 1608. IOHN IIII. XI XII IT followeth now that we consider of those reasons that she brings as they lie in order And first in this that she cannot belieue that which Christ said because she saw no meanes he had to performe that which she spake of We learne That there is this infidelity and corruption in the nature of man as not to giue any further credit to any thing the Lord hath said then he can see likely meanes how it may be performed 1. While God giues him meanes he will seeme full of faith 2. While he may haue the meanes he is so full of faith that he will make no reckoning of the meanes but relie wholly vpon God as Sathan would haue had Christ to do Mat. 4. 6. 3. But when he can see no meanes or no likely meanes then let God say what he will and protest and sweare too yet he cannot belieue him We shall find this true both in the promises that concerne this life and in the promises that concerne a better life also For the first see the experience of this corruption not in those only that we call Infidels but in Gods own people euen in the whole people of Israel whom the Lord cals his son and his first borne Exo. 4. 22. Though they had had so many and so wonderfull demonstrations of Gods truth and power yet still when they saw no meanes of helpe they could neuer belieue Gods promises Insomuch as the Lord complaines of them Num. 14. 11. How long will this people prouoke me how long will it be yer they belieue me for all the signes which I haue shewed amongst them So Psal. 78. 40. How oft did they prouoke him in the wildernes and grieue him in the desart and ver 41. Yea they returned and tempted God and limited the holy One of Israel Yea Moses and Aaron the chiefe Guides and Captaines of them though they went not so farre in infidelity and rebellion as the multitude yet did they also bewray this corruption See this in Moses alone The people among whom I am saith he Num. 11. 21. 22. are six hundred thousand footmen and thou hast said I will giue them flesh that they may eat a whole moneth Shall the flocks and the heards be slaine for them to suffice them Or shall all the fish of the sea be gathered together for them to suffice them See it also in Moses and Aaron both The Lord told them he would giue water to suffice all that people and their cattell also out of a rocke this they could not belieue for though they seemed to belieue in yeelding so presently to the Lords commandement herein yet the Lord himselfe chargeth them that they did not belieue Num. 20. 12. Another example we haue for this in Sarah for she hearing the promise God had made to her husband concerning a sonne God would giue to him by her she laughed at it Gen. 18. 12. which was as if she should haue said That is a iest indeed 2. The like we shall see in the promises that concerne a better life The chiefe cause why men haue reiected them hath beene this because the means God hath promised to worke them by are most vnlikely That by Christs death we should come to life by his extreame shame and dishonour we should come to glory that by the warres and combats with Sathan and the wrath of God which he indured we should be brought to peace and quietnes euerlasting that by his stripes and wounds we should be healed as the Prophet speakes Esa. 53. 5. This seemeth vtterly incredible and impossible to the naturall man In which respect the Apostle saith 1. Cor. 1. 23. That the preaching of Christ crucified was to the Iewes a stumbling block and to the Greeks foolishnes That the preaching of the Gospell without all shew of humane learning which so few esteemed of that were of any estimation for wisdome and authority in the world the foolishnes of preaching should be the only and ordinary means to bring men to grace that would not downe with them that could they neuer be perswaded of as the Apostle sheweth vs 1. Cor. 1. 18. 23. That such kind of Preachers
gifts of God as accompany an effectuall calling are without repentance Euery good and perfect gift saith the Apostle I am 1. 17. and what he meanes by the perfect gift hee expounds verse 18. viz. the grace of regeneration is from aboue and commeth downe from the Father of lights in whom is no variablenesse neither shadâ—…w of changing Though wee be wonderfully vnconstant and changeable yet is there not so much as a shadow of changeablenesse in the Lord in this case Insomuch as we may conclude this first reason with the words of the Psalmist in Psalme 118. 2 3 4. Let Israel now say that his mercy endureth for euer Let the house of Aaron now say that his mercy endureth for euer Let them now that feare the Lord say that his mercy endureth for euer 2. The power that is in God to performe what hee hath promised 1. Peter 1. 5. Wee are kept by the power of God through faith vnto saluation And this reason our Sauiour giueth in Iohn 10. 28. They shall neuer perish neither shall any plucke them out of my hands verse 29. My Father which gaue them me is greater then all and no man is able to plucke them out of my Fathers hands For any strength that is in vs alas we might fall quite away euery day considering the temptations that wee are subiect to but this power of God is that that keepes vs from falling irrecouerably Psal. 37. 24. Though hee fall hee shall not bee cast off for the Lord putteth vnder his hand Wee our selues are apt enough alas to lose that grace wee haue receiued but the power of God preserueth vs and the weaker we are the more is Gods power glorified in preseruing vs. To which purpose that may bee applyed 2. Cor. 4. 7. But wee haue this treasure in earthen vessels that the excellency of the power may bee of God and not of vs and 2. Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakenesse 3. The prayer and continuall intercession that Christ maketh for vs. For as he prayed for Peter and that was the cause why he though he fell grieuously yet he lost not all grace Luke 22. 31 32. so he hath prayed for all the faithfull 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 principall part of the prayer that he made for them verse 11. Keepe them in thy name euen them whom thou hast giuen mee verse 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill And this intercession is continuall Heb. 7. 28. Hee is able perfectly to saue such as come to God by him seeing he euer liueth to make intercession for them And these are the Reasons why though we fall we cannot loose quite that grace that we haue receiued The Vse that this Doctrine serueth vnto is 1. To worke in vs a loue and desire of grace and the meanes of grace In worldly things we loue certainties and perpetuities therefore though there be more vse of ready money for the present yet men rather desire land then money Behold there is no certainty nor durablenesse in any blessing but this Our Sauiour cals all the profits of this life another mans goods because we haue no certainty but they may we know not how soone be taken from vs and bestowed on another but grace he cals our owne Luke 16. 12. Therefore nothing but grace onely can be called durable riches Prou. 8. 18. Therefore our Sauiour saith Ioh. 6. 27. Labour not for the meate which perisheth but for the meate which endureth vnto euerlasting life Indeed if it were true as the Papists and some others say that grace may be lost there were the lesse cause to desire it for what inward peace or ioy could wee haue in this case without certainety but this ministers vnspeakeable comfort to the soule that when we once know we haue grace we may be sure we shall neuer loose it And as I said this should make vs in loue with grace so should it with the meanes of grace euen the ministery of the Word which is called the ministration of the spirit 2. Cor. 3. 8. We reade of the foolish Virgins when they came to their fellowes to aske some oyle they receiued this answer Matth. 25. 9. Goe yee to them that sell and buy for your selues Behold we are they that fell this oyle there is no man here so void of grace but may conceiue assured hope to obtaine it if he can submit himselfe as he ought to the meanes of grace Esay 55. 3. Heare and your soules shall liue And therefore if God shall begin now or at any time to touch and draw thine heart struggle not against this worke of his as many doe Heb. 3. 7 8. To day if ye will heare his voice harden not your hearts as in the prouocation in the day of temptation in the wildernesse Stand not our against God but yeeld thy selfe and say to him as Cant. 1. 4. Draw me and we will runne after thee 2. To exhort euery man to try the good things that are in him whether they be of nature or grace This duty we are oft exhorted to 2. Cor. 13. 5. examine your selues saith he whether ye be in the faith proue your selues especially when we are to renew our Couenant with God in the Sacrament 1. Cor. 11. 29. To perswade thee to this duty Consider 1. There may be good things in a naturall man Say not with thy selfe I haue some good things in me and therefore I haue the Spirit of God because the Scripture saith of them that are meere naturall men that of them there is not one that doth good no not one Rom. 3. 12. that we are not sufficient of our selues to thinke a good thought 2. Cor. 3. 5. And the Apostle saith of himselfe that he knew that in him that is in his flesh in his vnregeneratc part and so farre forth as he was a naturall man there dwelleth no good thing Rom. 7. 18. Deceiue not thy selfe by the mis-vnderstanding of these places For though it be true that no naturall man can doe any thing that is truely good pleasing vnto God a corrupt tree cannot bring forth good fruit saith our Sauiour Matth. 7. 18. yet may there be in a meere naturall and carnall man such things as are naturally and in themselues good things and commanded of God I tell thee there may be good things in a naturall man who besides the corruption of nature hath also some remnants of Gods Image in him Euery man that commeth into the world hath some light in him Iohn 1. 9. Euery man is made after the similitude of God Iam. 3. 9. 2. It will yeeld thee vnspeakeable comfort if thou canst finde by due triall that thou hast indeed receiued the Spirit of God Gal. 6.
1. That serues to make men onely without excuse and cannot bring them vnto saluation Rom. 1. 20. But this is all-sufficient to make men wise vnto saluation 2. Tim. 3. 15. and therefore is called saluation heere and Iam. 1. 21. it is said to be able to saue the soule Secondly that light is as a dimme light that knowledge is darke and obscure and vncertaine notwithstanding this knowledge they haue of him by his creatures and the light of nature men haue many strange conceits of God and know not what to thinke of him Rom. 1. 21. Though they knew God yet they became vaine in their imaginations and their foolish hearts were full of darkenesse But the Word reuealeth God vnto vs so cleerely and so certainely that the simplest may know him Psal. 19. 7. The testimony of the Lord is sure and giueth wisedome to the simple Thirdly the knowledge of God that is gotten by the creatures hath no power to change and reforme the heart Rom. 1. 21. When they knew God they glorified him not as God neither were thankefull but the knowledge of God that is gotten by the Word hath power to conuert the soule Psalm 19. 7. Fourthly the knowledge of God that is gotten by other meanes brings no comfort nor ioy to the soule but worketh in it rather a slauish feare of him Eccl. 1. 14. I haue seene all the workes that are done vnder the sunne and behold all is vanity and vexation of spirit and verse 18. in much wisdome there is much griefe and he that increaseth knowledge increaseth sorrow but the knowledge of God wee attaine to by the Word reioyceth the heart so as the better we know him the more comfort we haue in him Psal. 19. 8. 10. So that you see now the first branch of the Doctrine confirmed vnto you that no man can know God aright know him to his comfort know him to his saluation but by his Word The second branch of the Doctrine shall bee made as plaine vnto you that no man can worship God aright but by the direction of his Word No seruice can please God but that that is done by direction and in obedience to his Word When the Lord had forbidden his people to serue him as the Cananites had done he adds Deut. 12. 32. Whatsoeuer I command you take heed you doe it thou shalt adde nothing thereto nor take ought there-from that is doe neither more nor lesse in my seruice then I haue appointed Say that we doe that in his seruice which he hath not forbidden yet if he hath not commanded it we highly offend him as is plaine in the case of Nadab and Abihn They offered strange fire before the Lord which hee commanded them not and there went out fire from the Lord and deuoured them Leuit. 10. 1 2. When the Tabernacle was to bee built Moses though a wise and holy man was not to bee trusted with any thing but straitly charged Heb. 8. 5. See said hee that thou make all things according to the patterne shewed to thee in the Mount This charge was foure times repeated Exod. 25. 9. 40. and 26. 30. and 27. 28. And it is said when all was done Exod. 39. 43. Moses beheld that they had done all in euery point as the Lord commanded and hee blessed them So when mention is made that Salomon set the courses of the Priests and singers and of the Porters for the House of God least we should thinke he did it of his owne head his warrant is set downe and it s expresly said For so was the commandement of Dauid the man of God 2. Chron. 8. 14. And yet more plainely 2. Chron 29. 25. When Hezekiah appointed the Leuites to vse in the Church of God Cymbals and Viols and Harps least we should thinke he tooke vpon him to appoint any thing in Gods seruice it s said Hee did it according to the commandement of Dauid and Gad the Kings seer and Nathan the Prophet For the commandement was by the hand of the Lord and by the hand of his Prophets See how precise God would haue vs to bee in sticking close to the direction of his Word in the matter of his worship Yea it is certaine when we doe him any seruice that he hath not appointed vs in his Word we serue not him but we serue an Idol This is plaine here in the example of the Samaritans they intended to worship the true God 2. Kings 17. 32. Ezra 4. 2. And yet it is said they did not worship the true God 2 King 17. 34. What did they worship then surely an Idoll of their owne braine They worshipped they knew not what Why so Because they made not the Word the rule of their worship but the custome of the countrey 2. King 17. 34. 40. Yea while men thinke they serue the Lord they serue the diuell if the worship they doe to God be not grounded vpon his Word This is plaine in three examples 1. It is certaine the Gentiles as they had some knowledge of the true God Rom. 1. 21. so in all their superstitions they intended to worship him For so Paul tells the Athenians hee preached no other God to them but the same whom they did worship Acts 17. 23. Yet it is said of them 1. Cor. 10. 20. They worshipped diuells and not God Why because they worshipped him ignorantly and not according to his Word Acts 17. 23. they serue the vnknowne god 2. Aaron and the Israelites intended to worship the true God in the similitude of the golden Calfe as is plaine Psal. 106. 20. They changed their glory into the similitude of an Oxe that eateth grasse And Nehem. 9 â—…8 This is the God said they that brought thee out of the land of Egypt and Exod. 32. 5. Aaron made an Altar before it and proclaimed To morrow shall bee an Holyday to IEHOVAH And yet the Lord for this chargeth them that they had offered a burnt offering to the diuell Leuit. 17. 7. Why Because they were turned out of the way that he had commanded them They swerued from the direction of his Word Exod. 32. 8. they haue turned quickly out of the way which I commanded 3. The tenne Tribes intended to worship the true God when they erected the two calues euen the same God that was worshipped at Ierusalem 1. Kings 22. 28. Behold O Israel thy gods that is the similitude of thy gods that brought thee out of the land of Egypt And yet the Holy Ghost saith they serued the diuell 2. Chron. 11. 15. He ordained him Priests for the high places and for the diuells and for the calues that hee made And why Because they worshipped him not according to his Word 2. Chron. 15. 3. Israel hath beene without the true God Why Because without a Priest to teach and without the Law The Reasons of the Doctrine are these 1. For the first branch No man knowes the Father but the Sonne and hee to whom the
men after them such as the Apostles were poore Fishermen of Galilee such as were commonly esteemed ignorant and vnlearned men Acts 4. 13 3. Such a kinde of preaching as is plaine and without all ostentation and shew of humane gifts as the Apostle protesteth his was 1. Cor. 2. 4. his speech and his preaching was not with the entising words of mans wisedome 2. Yea we shall finde he hath beene wont to worke more mightily by very weake and vnlikely meanes then by such as haue beene farre more excellent and likely to doe good As he fed fiue thousand with fiue loaues and yet twelue baskets full of the fragments remained Matth. 14. 17. 21. and but foure thousand with seuen loaues and yet but seuen baskets of fragments remained Matth. 15. 36. 38. And this poore woman preuailed more with a great company of Samaritans then either Mary or the two Disciples could doe with the eleuen Apostles Marke 16. 11 13. Yea she drew more to Christ at one time then we reade either the twelue Apostles that were sent forth to preach Matth. 10. Or the seuenty Disciples that were sent forth to preach Luke 10. Or Iohn the Baptist did at any one time Ioshua though a person farre inferiour to Moses in gifts and but his seruant yet was his gouernement blessed farre aboue Moses and the people much better in his time then they had beene in the dayes of Moses Insomuch as he in his age giues that testimonie of them Iosh. 23. 8. that they had stucke fast to the Lord euen to that day And there were many more conuerted by the Ministry of the Apostles then by Christ himselfe yea many that despised him while himselfe preached by their Ministry were conuerted to him Iohn 8. 28. When yee haue lift vp the Sonne of man then shall yee know that I am he 3. Yea we shall finde that God hath beene wont to prepare such of his seruants as by whom he hath intended to do greatest good to his Church by making them see how weake and insufficient they haue beene and by bringing them to a base conceit of themselues So dealt he with Moses Exod. 4. 10. with Esay Esay 6. 5. with Ieremy Chap. 1. 6. and with Paul 1. Cor. 2. 3. and 2. Cor. 2. 16. Would you know the reason why God giues the meanes to some and denyeth them to others more worthy then they why he blesseth the meanes to some and not to others why he vseth to worke by such weake meanes and more by them oft then by stronger Surely the reason is this that his glory might the more appeare in them whom he doth saue For if all should haue the meanes of grace or if all should profit by them that haue them Gods mercy should not so much be magnified in the conuersion of the Elect or if the Lord should vse to worke by strong meanes onely the glory of the worke would be ascribed to the meanes and not vnto him whereas now the whole praise redounds to the Lord himselfe 2. Cor. 4. 7. The excellency of the power is of God and not of vs. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise 1. To perswade all men if they want the meanes to seeke to God for them yea to perswade vs that haue the meanes to pray for them that want the meanes and cannot feele their owne want nor pray for themselues for 1. There is no hope God will saue men without meanes Rom. 10. 14. How can they beleeue vnlesse they heare 2. It is the Lord onely that withholdeth the meanes from them and who onely must giue them the meanes whoeuer be the instrument Matth. 9. 38. He is the Lord of the haruest and he only must send forth labourers into his haruest 3. Why doth he withhold the meanes because he hath no respect to them nor care of their saluation Act. 17. 30. The times of this ignorance God regarded not If men were perswaded of this they would not liue vnder a dumbe Ministry themselues yea they would pitty them more that doe 2. To persuade such as enioy the means yea the best meanes not to rest in this or to thinke it sufficient that they frequent the meanes but to seeke earnestly to God both before they come and after for his blessing and to carry themselues with that reuerence and deuotion while they are in the vse of the meanes as they may approoue themselues to him for 1. The best Ministry shall neuer doe thee good vnlesse the Lord worke with it as the water of Bethesda though it had vertue in it to heale all infirmities yet it cured none vntill the Lord had sent his Angell to stirre the water Iohn 5. 4. so though the Ministry of the Word haue a great vertue in it and be able to saue our soules Iam. 1. 21. yet can it conuert none vnlesse the Lord worke with it 1. Cor. 3. 7. Neither is he that planteth any thing nor hee that watereth but God that giueth the increase 2. If it doe thee no good it will doe thee hurt 2. Cor. 2. 16. It is a sauour of death where it is not a sauour of life 3. The true cause as thou hast heard why thou profitest not is because the Lord fauoureth thee not the Lord hath no respect vnto thee those whom the Lord loueth shall profit by the meanes yea by very weake meanes Thou hast enioyed great and excellent meanes a long time and canst not profit by them Consider the true cause of it Iohn 8. 47. Yee therefore heare not that is profitably for they all heard because ye are not of God If men were perswaded of this they would be troubled for their great vnprofitablenesse they would be more earnest with God for his blessing vpon his ordinance 3. To admonish Christians not to despise the Ministry of the meanest of Gods seruants but to reuerence Gods ordinance euen in the weakest Ministry I speake not this to countenance and iustifie the Ministry of euery one that taketh vpon him to preach or to tye Gods people to rest vpon them For I know well 1. There be many that runne before they bee sent Ier. 23. 2â—… 2. It were as intollerable bondage and tyranny to binde Gods people to rest vpon the Ministry of such as cannot instruct them as it were to compell infants to abide with such nurses as haue neither sucke nor food to giue them I dare not condemne such Christians as hauing Pastours in the places where they liue of meaner gifts do desire so they do without open breach or contempt of the Churches order to enioy the Ministry of such as haue better gifts and sometimes do leaue their owne to heare the other so they do it without contempt of their own Pastours and without scandall and offence to thâ—…mand their people Because 1. That though sundry of the hearers not of the Scribes and Pharisees onely but of Iohn
fret to see Gods Church grow and increase See this humour also in the wretched Pharisees the peoples zeale in following Christ vexed them and was the chiefe cause of their practises against him Marke 11. 18. They sought how they might destroy him for they feared him because all the people were astonied at his doctrine The second Vse shall be to resolue vs in a case of conscience that concerneth many of you what we are to thinke of the people that goe from their owne Pastours to heare others This I had occasion to speake of not long since but I was not well vnderstood then by some and therefore intend now to deliuer my minde more fully and plainely for the resoluing of this doubt And to this purpose somewhat must be said First to the people that vse to leaue their owne Pastours 2. To the Pastours that are so left by their people To the people I say 1. If thy owne Pastour be a man whose gift is approoued by Gods Church and one who is conscionable in his place and of vnblameable life though his gifts be farre inferiour to some others yet take heed thou leaue him not at any time with contempt of his Ministrie And then thou contemnest his Ministry when thou speakest or thinkest thus in thy heart alas he is no body a good honest man but he hath no gifts I cannot profit by him Marke the reasons why you may not doe this 1. A man may be a true Minister though his gifts be farre inferiour to many others Matth. 25. 15. The Lord gaue to one of his seruants fiue Talents to another but two to another but one The Apostle vseth this as a reason to perswade all the members of the Church to vnity that they of meaner gifts might not enuy them that had better nor they of better gifts despise them that had meaner Ephesians 4. 7. To euery one of vs is giuen grace according to the measure of the gift of Christ. 2. If thy Pastour be a true Minister of Christ and can preach the Gospell in any true measure thou art bound to loue him and reuerence him and thanke God for him By this reason Paul commendeth Timothy to the Church of Corinth 1. Cor. 16. 10. If he come to you let him be without feare take heed you wrong him not disgrace him not for hee worketh the worke of the Lord euen as I doe as well as I. This is that the Apostle speaketh 1. Thess. 5. 13. Haue them in singular loue for their workes sake and Rom. 10. 15. If he bring to vs the glad tidings of peace the glad tidings of good things his feet must be beautifull in our eyes On the other side the contempt done to the Ministry of the meanest of Gods seruants reacheth vnto Christ himselfe Luke 10. 16. hee that despiseth you despiseth mee 3. If thy Pastour be a true Minister of Christ and haue receiued a gift then doubtlesse thou mayst profit by him if the fault be not in thy selfe 1. Cor. 12. 7. The manifestation of the spirit is giuen to euery man to profit withall and yee may all prophesy one by one that all may learne and all may bee comforted 1. Cor. 14. 3â—… The best Christian that is may profit by the meanest of Gods seruants Paul professeth this was one cause why he so earnestly desired to come to the Romanes that he might receiue some good some increase of faith euen from them Rom. 1. 12. And I am perswaded there is neuer a Minister that is of the most excellent gifts if he haue a godly heart but he can truely say he neuer heard any faithfull Minister in his life that was so meane but he could discerne some gift in him that was wanting in himselfe and could receiue some profit by him 4. The fruit and profit that is to be receiued from the Ministry depends not onely nor chiefly vpon the gifts of the man that preacheth but vpon the blessing that God is pleased to giue vnto his owne ordinance Who then is Paul and who is Apollo but Ministers by whom yee beleeued euen as the Lord gaue to euery man I haue planted Apollo watered but God gaue the increase So then neither is he that planted any thing nor he that watereth but God that giueth the increase Now he that planteth and hee that watereth are one 1. Corinthians 3. 5 6 7 8. And God doth oft giue a greater blessing to weaker then to stronger meanes as wee haue heard not long since So that thou must depend vpon God for his blessing on his ordinance rather then vpon the gifts of the teacher And consider the fault may be rather in thy selfe then in thy teacher that thou canst not profit And indeed how is it possible thou shouldest profit by his Ministry if thou come with preiudice without any reuerence and delight vnto it and doest scarse acknowledge Gods ordinance in it nor euer seeke to God for his blessing vpon it Secondly no Christian may vsually and ordinarily leaue his owne Pastour who is so qualified as in the beginning of the first caution is set downe to heare another of better gifts for 1. As it is the ordinance of God that euery Pastour should haue his own flocke to attend and take heed vnto the Apostles ordained Elders in euery congregation Act. 14. 23. neither is that excuse of some ought worth that they are not tyed to one Parish but Ministers of the Church of England so as wheresoeuer they are they cannot iustly be called non-residents from their flocke so is it Gods ordinance that euery one of Gods people should haue a Pastour of his owne to depend vpon 1. Pet. 5. 3. Now he cannot be said to depend vpon his Pastors Ministry that doth ordinarily and vsually leaue it and goe to another 2. It is also Gods ordinance as it is agreeable to good order that Christians should be distinguished and sorted into Congregations according to their dwellings that they that dwell next together should be of the same Congregation and from hence the name Paroichia first came This may appeare by the generall equity of that rule God is not the author of confusion but of peace as in all Churches of the Saints and let all things be done decently and in order 1 Cor. 14. 33. 40. and specially by that we reade that Paul left Titus in Creta to ordaine Elders in euery city they that liued together in the same towne should be vnder the charge of the same Elder Tit. 1. 5. He onely maketh right vse of the benefit of hearing such as haue more excellent gifts then his owne Pastour as learneth thereby to like his owne Pastour the better and to profit more by him The excellent gifts God hath bestowed on others in this case may fitly be resembled vnto Physicke They vse Physicke well and are blessed in the vse of it whose appetite is amended and who are by it made able to relish
mercy toward his Church Christ in his great triumph ouer Sathan and all the enemies of our saluation when hee ascended vp on high and led captiuity captiue gaue gifts vnto men in this great variety To some he gaue the gifts fit for Apostles to some for Prophets to some for Euangelists to some for Pastours to some for Teachers Ephes. 48 11. Secondly this was necessary in respect of the seuerall dispositions of Gods people for as it is with the bodies of men all like not the same meate and therefore God in his goodnesse hath prouided such variety of his creatures to serue euery appetite So for some this mans gift is fittest others will profit more by anothers gift yea the same man may for knowledge profit best by one mans gift for memory by ano thers for conscience and affections by a third man Iohn had one gift meete for the disposition of some kinde of men and our Sauiour a very diuerse gift from his yet more meete for the disposition of some kinde of men Matth. 11. 17 19. Thirdly the Lord hath done this for the increase of loue and vnity among his seruants that we might see the need we haue one of another euen of euery one of Gods seruants and so might loue and esteeme of all accordingly 1. Cor. 12. 21. The eye cannot say to the hand I haue no neede of thee nor the head againe to the feete I haue no neeede of you So that to conclude this first reason If Christians were as they should be it would be a great benefit to them to heare if it were possible all Gods seruants It was so to the first and Primitiue Church of Ierusalem when all the Apostles and sundry other worthy men did exercise their Ministry at Ierusalem the faithfull did greatly profit in knowledge and grace by the great variety of Gods gifts in his seruants as it appeares by many testimonies the Holy Ghost giueth of them Acts 2. 42 46. and 4. 32 37. We might see iust cause if the fault were not in our selues to praise God for his great bounty in bestowing such plenty and variety of his gifts and we might also receiue good by euery one whether Paul or Apollo or Cephas all are yours 1. Cor. 3. 22. But this that God hath giuen for so great a benefit most men through their corruption haue turned to a great mischiefe It were a great benefit to some if they neuer had heard any but their own Pastours for by hearing men of other gifts which they better affect they grow to a loathing of the gifts of their own Pastour and of all other men but this shall doubtlesse tend to their further condemnation if they profit not but receiue hurt by this great variety of gifts God hath bestowed vpon his seruants as is plaine by that exprobration our Sauiour vseth against the Iewes that profited neither by Iohns ministry nor by his Luke 7. 31 35. Secondly euen where there is apparant inequalitie of gifts to be discerned yet no one should be so admired as that others should be despised For first a man may be a faithfull Minister sent and approued of God and yet his gift farre inferiour to other of his fellow-seruants euen he that receiued but two talents and gained but other two with them had the commendation of a faithfull seruant as well as he that receiued fiue and gained fiue Matth. 25. 22 23. Secondly the Word of God should be esteemed and receiued not for his sake that bringeth it but for his sake that sendeth it euen the Scribes and Pharisees so long as they sate in Moses chaire and taught nothing but the Doctrine of Moses were to be respected in that which they taught though they were most wicked men Matth. 23 2 3. And the contempt that is done to the Ministry of the meanest whom Christ sendeth is done to him Hee that receiueth whomsoeuer I send receiueth me Ioh. 13. 20. and he that despiseth him despiseth Christ Luk. 10. 16. Thirdly thou maist profit by him that hath the least gift if the fault be not in thy selfe Euery gift that the meanest of Gods seruants hath is giuen him for the profit of the Church 1. Cor. 12. 7. Yee may all prophecy one by one that all may learne and all may bee comforted 1. Cor. 14. 31. for thy profit dependeth not so much on the gifts of the teacher as on Gods blessing it is God that giueth the increase 1. Cor. 3. 7. and who can tell whose Ministry he will blesse most the winde bloweth where it listeth Iohn 3. 8. And he oft worketh most mightily by the weakest meanes my strength is made perfect in weaknesse saith he 2. Cor. 12. 9. And that which is said of the workes of mercy Eccl. 11. 6. In the morning sow thy seed and in the euening withhold not thine hand for thou knowest not whether shall prosper either this or that may fitly be alluded to in this case heare one of Gods seruants as well as another at one time as well as at another for thou knowest not whose Ministry it is what Sermon it is that God will please to worke most within thy heart and make most effectuall to doe thee good THE SIXTIE SEVENTH LECTVRE ON SEPTEMBER XXV MDCX. IOH. IIII. XXXIX XL. And many of the Samaritans of that City beleeued on him for the saying of the Woman which testified He told mee all that euer I did So when the Samaritans were come vnto him they besought him that he would tarry with them and he abode there two daies WE haue already heard in the eight former verses what speech passed betweene Christ and his Apostles after the woman of Samaria was gone from him to call her neighbours And therein we haue heard that our Sauiour so soone as she was gone from him did foresee what successe she would haue and what a number of her neighbours she would draw vnto him The expectation of their comming filled his heart with such ioy and desire of their saluation that he forgat his hunger and the faintnesse of his body yea he vseth it as a reason to stir vp his Disciples to zeale and diligence because they should by and by see by the great number of the Samaritans that would flocke vnto him that Gods people were now prepared to receiue the Gospell In these words and the two verses following the Euangelist declareth how that was indeed fulfilled that our Sauiour did foresee and speake of for many of the Samaritans come to him and bring with them hearts well prepared to receiue good by him They beleeued in him before they came to him vpon that which the woman had spoken of him they came to him with a desire to be instructed by him and therefore they entreate him to make some abode with them and when they had preuailed with him so far as that he was content to lodge with them two daies they made good vse of him while they
abundance of all earthly blessings that he would giue vnto his people he addeth And I will satiate the soules of the Priests with fatnesse and my people shall bee satisfied with goodnesse saith the Lord Ier. 31. 12. 14. 3. That of all thefts and oppressions this is the most dangerous and damnable when men by fraud or violence withhold that which is due to the Ministers of God will a man rob God yet yee haue robbed mee But yee say wherein haue we robbed thee In tithes and offerings Yee are cursed with a curse for yee haue robbed me euen this whole nation Mal. 3. 8 9. 3. For comfort to such as are Patrons to good Ministers as relieue and countenance them no good worke you can doe will giue that assurance of Gods blessing in outward things as this I haue heard it oft said of some that their bounty vnto Ministers did vndo them but I could neuer heare it proued I doubt not but such might fall into decay for Gods promises for earthly blessings are all with this condition so far as shall be good for them but this doubtlesse was not the cause of it Marke the promise of God Honour the Lord with thy substance and with the first fruits of all thine increase so shall thy barnes be filled with plenty and thy presses shall burst out with new wine Pro. 3. 9. 10. Bring yee all the tithes into the storehouse that there may bee meate in mine house and prooue mee now herewith saith the Lord of hosts if I will not open to you the windowes of heauen and powre you out a blessing that there shall not be roome enough to receiue it And I will rebuke the deuourer for your sake c. And all nations shall call you blessed for yee shall bee a delightsome land saith the Lord of hosts Mal. 3. 10 11 12. Obserue also the experimennt of this in sundry examples who were greatly blessed of God for this the widow of Sarepta for prouiding for Elia 1. Kings 17. 15. the Shunamite for prouiding for Elisha 2. King 17. 30. Ebedmelech for the kindnesse he shewed to Ieremy Ier. 39. 17. Yea in temporall things euen wicked men haue bin blessed of God for this Rehoboam and his Kingdome were so for harbouring and entertaining the faithfull Leuites 2. Chron. 11. 17. Secondly if you doe this with a good heart and shew this loue and respect vnto them euen for their workes sake it will yeeld you great assurance of a better reward also euen of spirituall and eternall blessings Hee that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Matth. 10. 41. That Nehemiah knew this well appeares by his prayer when he had taken order that the Priests and Leuites might be plentifully prouided for Remember mee O my God saith he concerning this and wipe not out the good deeds that I haue done for the house of my God and for the offices thereof Neh. 13. 14. And Paul assures the Philippians that the kindnesse they shewed to him in ministring vnto his necessities was a fruit that would abound vnto their account when the day of their account should come it would be abundantly rewarded Phil. 4. 17. Lecture the sixty ninth October 16. 1610. IOHN IIII. XL. IT remaineth now that we proceed to the second end and respect they had in beseeching him to tarry with them and that was as appeareth plainely by the two verses following that they might be instructed by him they inuited him to tarry not only that they might shew kindnesse to him but that they might receiue good from him Yea this was the chiefe respect they had in beseeching him so earnestly that he would tarry with them 1. They vnfainedly desired to be instructed by him 2. They fully purposed to belieue and obey his Doctrine From thence we haue this Doctrine to learne That this is the chiefe way whereby men are to shew their loue and respect to the Prophets of God when they make vse of their gifts and seeke to be directed by them when they receiue and obey their Doctrine This shall be proued in the example of such as the Holy Ghost hath commended for their loue and respect they haue borne to Gods Prophets and Ministers We reade of great reuerence that Cornelius shewed to Peter Act. 10. 25. He went out to meet him and fell downe at his feet and doubtlesse the rest of his entertainement was answerable But the best entertainement he gaue him and that wherein he shewed most reuerent respect vnto him is mentioned vers 33. We are all here present before God to heare all things that are commanded thee of God We reade of certaine women that shewed exceeding loue to Christ 1. They ministred to him of their substance Luk. 8. 8. 2. They forsooke him not in his troubles but followed him to the very Crosse as they went shewed their affection in weeping and lamenting for him Luk. 23. 27. 3. They continued all the time of his Passion beholding him and being eye and eare-witnesses of all that he endured and spake Mat. 27. 55. 4. When he was dead their affection toward him dyed not but they obserued the place where he was buried and went and prepared oyntments to embalme his body Luk. 23. 56. But were these the only waies whereby they shewed their loue and respect vnto him No they made vse of his Ministry Mat. 27. 55. They had followed him from Galile to Ierusalem in his last iourney when he tooke more paines in preaching as I shewed you not long since than he had done before in so much time all his life long yea as it will appeare to them that well weigh the speech of the Euangelist Luk. 8. 1. they made vse of his gifts not only publikely but priuately also Before the multitude assembled and Christ began his Sermon to them these women the Twelue were with him Yea only they indeed may be said to receiue Gods Prophets and to giue them that entertainment that is due vnto them who make vse of their Ministry will be directed by them and obey their Doctrine Paul is earnest with the Corinthians that they would receiue him 2. Cor. 7. 2. Receiue vs we haue done wrong to no man we haue consumed no man we haue defrauded no man His meaning was not to craue of them kindnes in any outward entertainment for he was not among them nor purposed to go shortly to them but onely he desireth them to obey his Doctrine Matth. 10. 14. Whosoeuer shall not receiue you nor heare your words when you depart out of that house or city shake off the dust of your feet It may be the Apostles might come into many a towne that would giue them good entertainment for their miracles which they wrought and into many a house that would receiue and welcome them for kinred sake but such receiue you not saith our Sauiour vnlesse they heare and obey your Doctrine
a seale and an earnest-penny 2. Cor. 1. 22. And well may it secure a man because he that knowes he hath it may be sure he shall neuer lose it it 's an immortall seede 1. Pet. 1. 23. it endures for euer Psal. 19. 9. Obiect No doubt but he that hath the Spirit of God to witnesse to his conscience that he is Gods childe may indeed be certaine of it but who can be assured that he hath the Spirit of God How easie is it for a man to be deceiued in this seeing 1. The heart is so deceitfull Ier. 17 9. 2 There be many remnants of Gods Image in a naturall man that may seeme to be the fruits of the Spirit And 3. There be many common gifts of the Spirit which an Hypocrite and Reprobate may haue Answ. I answer iâ—… is true indeed and therefore the faithfull are oft called vpon to examine themselves 1. Cor. 11. 28. and proue the good things that are in them Gal. 6. 4. But yet this I say that he that hath the Spirit of God may certainely and vndoubtedly know that he hath it and as the Spirit is giuen vs to witnesse to our spirits that we are Gods children so like a good witnesse he speakes so euidently and plainely that he that hath him may know and discerne his voice and plainely vnderstand what he saith Hezechia knew he had walked before God in truth and with a perfect heart and had done that which was good in his sight Esay 38. 3. and Peter knew well that he loued Christ vnfainedly aboue all things Iohn 21. 17. and Paul could say he was assured he had a good conscience in all things Heb. 13. 18. And least any should say these were extraordinary men may all that haue the Spirit be so certaine they haue it as were these three I will therefore shew you that this is the case of all them that haue Gods Spirit not of some rare and extraordinary persons onely The Apostle speakes thus not in his owne name onely but in the name of all the faithfull 1. Iohn 5. 19. We know that we are of God that is borne of God Yea they that haue receiued the Spirit haue beene so certaine of the vprightnesse of their hearts that no opposition of men or Sathan nor any affliction could driue them from it For this we haue a notable example in Iob Iob 27. 5 6. God forbid that I should iustifie you vntill I dye I will neuer take away mine innocency from my selfe I will keepe â—…y righteousnesse and will not forsake it mine heart shall not reprooue me all my daies 3. The third Reason why he that hath Faith may be so certaine of his saluation is because the hope and assurance he hath of his perseuerance to the end is grounded wholly vpon God not vpon any thing that is in himselfe 1. Pet. 〈◊〉 2. Peter saith of the faithfull that their faith and hope is in God The maine argument against the certainety of saluation is the vncertainety of perseuerance Now I haue shewed you in the proofe of the Doctrine that the faithfull may bee certaine of their perseuerance vnto the end Psal. 1â—… 8. 8. The Lord will pâ—…rfect that which concerneth me Phil. 1. 6. Being confident of this very thing that hâ—…e which hath begunne a good Worke in you will performe it vntill the day of Iesus Christ. Vpon what ground will you say is this certainety built Surely not vpon any thing that is in vs for we are exceeding variable and apt to fall and when we had our saluation in our owne keeping though wee were then farre stronger than now we are we lost it quickly But now our state in Christ is in this respect better than it was in Adam we cannot now lose it because it is not in our own keeping our assurance of perseuerance is grounded wholly vpon God If we looke vpon our selues we see cause of feare and doubting but if we looke vp to God we shall finde cause enough of assurance Psal. 61. 2 3. Leade me vnto the Rocke that is higher than I for thou hast beene a shelter for me and a strong Tower 2. Tim. 2. 19. The foundation of God is sure This Rocke how sure it is you shall see in three points 1. We are maruellous vnconstant and fickle in our loue to God and good things we are apt quickly to turne out of the good way Iudg. 2. 19. but God is constant and vnchangeable in his loue I haue loued thee with an euerlasting loue Ier. 31. 3. The decree and counsell of God is vnchangeable I am the Lord I change not Mal. 3. 6. From hence the faithfull man reasoneth thus By his spirit which I know he hath giuen me I am sure God elected and loued me in Christ before all worlds for he neuer bestowed iustifying faith on any but on such so many as were ordained vnto eternall life belieued and none but they Acts 13. 48. therefore true faith is called the faith of Gods Elect Tit. 1. 1. he neuer called any to the loue and obedience of his truth but such whom he did predestinate them he also called Rom. 8 30. Therefore I am sure that how vnconstant and vnchangeable how prone soeuer I am to fall yet I shall neuer fall finally for he is constant in him is no variablenesse neither shadow of changing Iames 1. 17. His decree is immutable it is not possible that any whom he hath elected should perish if it were possible they shall deceiue the very elect Matth. 24. 24. his loue that he hath borne to any in Christ is vnchangeable hauing loued his own which were in the world he loued them to the end Iohn 13. 2. For his loue was free not occasioned by any goodnesse he foresaw would be in vs but the cause of it was his owne good pleasure onely Ephes. 1. 5. At that time when he did perfectly foresee how ignorant weake vntoward vnconstant vngracious we would be yet euen then he set his loue vpon vs and what should then alter or alienate his affection from vs Therefore God speakes thus of his loue to his Elect Ieremie 31. 3. I haue loued thee with an euerlasting loue therefore in mercy haue I drawne thee Esay 54. 10. My kindnesse shall not depart from thee saith the Lord that hath mercy on thee Esay 64. 5. In those is continuance and wee shall bee saued When God hath once drawne a man by his spirit to the faith and obedience of his truth he may then be sure he hath loued him with an euerlasting and vnchangeable loue Rom. 11. 29. The gifts and calling of God are without Repentance Vpon this Dauid grounded his comfort and assurance Psalme 25. 6. Remember Lord thy tender mercies and louing kindnesse for they haue beene for euer And thus he stirres vp all Gods people to doe Psalme 118. 2 3 4. Let Israel and the house of Aaron and they that feare the Lord now say
beene done to his Ministers in the example of foure Kings of Iuda which in the beginning of their reigne had beene worthy and excellent Princes and neuer prospered after they had done contempt and dishonour to Gods Prophets The first of these was Asa 2. Chron. 16. Hanani the Prophet came to him and deliuered faithfully a message from the Lord and it is said verse 10. Asa was wroth with the Seer and put him into prison But looke what followed to the end of verse 12. and you shall see he neuer prospered after The next of these Kings was Ioash 2. Chron. 24. Zachary the Prophet the sonne of Iehoiadah the Kings Cousin-Germane deliuereth faithfully a sharpe message from the Lord Ioash commands him to be stoned for it verse 21. But see Uerse 25. what an end he came to shortly after and obserue that though he had many other sinnes yet the Holy Ghost saith this was the sinne that brought that ruine vpon him The third of these Kings was Amaziah 2. Chron. 25. 16. A Prophet came to him in the Name of the Lord and plainly reprooued him Amaziah reiecteth him with great disdaine Haue they made thee the Kings Counsellour Sir must you direct me and tell me what I haue to doe then he putteth him to silence But marke what followed the Prophet telleth him plainely he knew God had determined to destroy him because he had done that And so it fell out indeed verse 27. he was murdered by treason The fourth and last of these Kings was Uzziah 2. Chron. 26. he would needes out of the pride of his heart take vpon him to incroach vpon the Priests office the Priests withstood him verse 19. he was cruelly angry as the word signifieth with the Priests raging against them and threatning them but what followed euen that which the Priests told him verse 18. Thou shalt haue no honour from the Lord God The thing he respected was his honour forsooth it was not for his honour to be ruled by the Priests but what honour got he by it First hee was smitten immediately while he was raging against the Priests with a Leprosie and the Leprosie rose in his very forehead verse 19. Secondly verse 21. He was a Leper to the day of his death and dwelt as a Leper in an house apart because he was cut off from the house of the Lord. Thirdly verse 23. After his death they buried him apart though in the same field from his Ancestors for they said He is a Leper The Reasons of the Doctrine are these 1. In respect of their gifts there is an honour due to the true Prophets and Ministers of God It is a barbarous thing not to reuerence and honour learning and Gods gifts wheresoeuer we discerne them Pro. 13. 15. Good vnderstanding maketh a man acceptable And Eccles. 8. 1. The wisedome of a man maketh his face to shine And aboue all gifts and learning this deserueth most honour when a man hath a gift to diuide the Word aright rightly to interpret the Scriptures and to apply them to the vse of Gods Church When the Apostle had said 1 Cor. 12. 31. Desire you the best gifts he commeth to tell them which are the best gifts and hauing shewed in generall Chap. 13. that no gifts are ought worth to a mans owne comfort vnlesse they be vsed in loue and care to profit others he addeth Chap. 14. 1. Follow after loue and couet spirituall gifts but rather that yee may prophesie And verse 5. I would that you all spake with strange languages but rather that ye prophesied for greater is he that prophesiâ—…th than he that speaketh with tongues 2. In respect of their worke and office that they are employed in honour is due vnto them For how meane and base soeuer we are yet is our office great and honourable Luke 1. 15. Hee shall bee great in the sight of the Lord. Wee are the Messengers of the Lord of Hosts â—…al 2. 7. Wee are Embassadours for Christ 1. Cor. 5. 20. Yea we are his Messengers and Em bassadours in matters concerning the soule the precious soule of man not in matters of this life but in the matters of God Heb. 5. 1. The Priest was taken from among men and ordained for men in things pertaining to God You cannot haue the meanes of saluation the Word and Sacraments but from vs. 1. Cor 4. 1. Let a man so esteeme of vs as of the Ministers of Christ and Disposers of the Mysteries of God Yea you cannot haue sauing knowledge nor faith nor regeneration nor eternall life without vs ordinarily Rom. 10. 14. How can they beleeue in him of whom they haue not heard And how can they heare without a Preacher Ioh. â—…0 23. To vs the keyes of the Kingdome of Heauen are committed And though it be certaine that God hath respect to the Prayers of the meanest of the faithfull and it may fall out that many a priuate Christian hath also a better gifâ—… in prayer than many a good Minister yet hath the Lord more respect to the prayers of his Prophets and Ministers than to any other and they are more effectuall to the comfort of Gods people Gen. 20. 7. He is a Prophet and hee shall pray for thee Iames 5. 14. Moses and Aaron were among his Priests and Samuel among such as call vpon his Name these called vpon the Lord and hee heard them Psal. 99. 6. So it is said 2. Chron. 30. 27. that at the end of the solemne passeouer that was kept by Hezekiah The Priests and the Leuites arose and blessed the People and their voice was heard and their Prayer came vp to heauen to his holy Habitation In respect of all this that I haue said concerning the office and function of the Minister the Apostle telleth the Corinthians there was no proportion betweene that they could giue to their Ministers and that they receiued from them 2. Cor. 9. 11. If we haue sowen vnto you spirituall things is it a great thing that we reape your carnall things Yea more than that he tells Philemon verse 19. that he did owe to him euen his owne selfe And so much may euery faithfull Minister say to so many as haue beene conuerted to God by his Ministry The third Reason why the Lord maketh such account of the honour of his Prophets and is so highly displeased with the indignities that are done vnto them is because men cannot honour nor esteeme of their Doctrine and Message vnlesse they honour and esteeme of them The contempt done to them reacheth to the holy things they are employed in and to the Lord himselfe It is not possible for a man to loue the Word but he must loue and honour the Ministers of it How beautifull are the feet of them that preach the Gospell of peace Rom. 10. 15. Yee haue acknowledged vs in part that we are your reioycing 2. Cor. 1. 14. Nay it is not possible for any man to loue
Law The third and last meane we are to vse to maintaine our honour and estimation in the hearts of Gods people is to make our selues an example and patterne to them in all the duties of holinesse toward God and righteousnesse toward men and to shew care of this not in our selues onely but in all that are of our family also This direction is giuen Tit. 1. 6. Hee must be vnreproueable and not so onely but his children also must be faithfull not scandalous for riot neither disobedient See the great force that this hath to gaine reuerence to our Persons and Ministry in two examples 1. Tim. 4. 12. Let no man despise thy youth but bee vnto them that beleeue an example in word in conuersation in loue in spirit in faith and in purenesse The other is in Iohn Baptist see what honour the holinesse of his life did gaine him with all men Mar. 6. 20. Herod reuerenced Iohn because hee knew him to bee a iust man and an holy Insomuch as though he did hate him for his faithfulnesse and persecuted him to the death yet he did it against his conscience and that was the cause why it was after such a vexation and torment vnto him When he heard of the fame of Iesus he thought straight of Iohn Baptist Mar. 6. 14. Iohn Baptist is risen from the dead And 6. 16. When Herod heard it hee said It is Iohn whom I beheaded As if he should say This will neuer out of my Conscience that he was a good man and a iust and I hated him for his faithfulnesse I troubled and persecuted him On the other side had we all the meanes in the world to make vs great yet if our selues make not conscience of the things we teach others yea if we be not carefull to put all iniquitie farre from our Tabernacles we shall grow contemptible and vile for the mouth of the Lord hath spoken it See two plaine proofes of this the one is Esay 43. 27 28. Thy Teachers haue transgressed against me therefore haue I prophaned the Rulers of my Sanctuary The other place for this is 1. Sam. 2. 30. in the example of Eli he was himselfe vnreprouable but because he had not that care he should haue had of his family but suffered his children to runne to riot to the great scandall of the Church the Lord threatneth to bring great contempt vpon him and thereupon giueth this generall Rule Them that honour me I will honour and they that despise me mine Ordinances my Word my worship shall be despised A sentence worthy to be oft thought vpon by vs specially that are Ministers and not by vs only but by all men as being spoken by him that is able to make his word good that is able to poure contempt euen vpon Princes 1. Sam. 2. 30. Them that honour me I will honour and they that despise me shall be despised Lecture the eightie Februarie 12. 1610. IOHN IIII. XLIIII IT remaineth now that we proceed to the second Vse this Doctrine serueth vnto The Vse therefore that the people of God are to make of this Doctrine is this That for as much as 1. Our Sauiour here noteth it for a great sinne in all such as cannot honour a Prophet if he be their owne Country-man and that 2. Christ for this cause refused to teach at Nazareth and that 3. They can receiue no profit by the Doctrine of their Teachers if vpon any pretence they despise their persons and that 4. The chiefe cause why men refuse to giue due respect vnto their owne Prophets are those foure faults which I spake of in the Reason of this Doctrine That therefore all the faithfull would take heede of and labour to arme themselues against these foure corruptions which are in the nature of euery one of vs and which if we take not good heed vnto we shall neuer be able to yeeld that honour that is due to the Ordinance of God in the Ministry of his seruants I will therefore speake of all these foure corruptions particularly and giue you remedies against them out of the Word of God The first of these foure corruptions as we haue heard is Pride We disdaine to be directed and reproued by such as we know to be no better men than our selues specially if we know them to be our inferiours men of baser or meaner estate in the world than our selues For we are apt to thinke that euery Preacher that with any plainenesse and power admonisheth and reprooueth our sins seekes to vsurpe authority and to reigne as a Lord or Pope ouer vs to hold our heads vnder his girdle and that we can by no meanes endure Hereupon it is that you shall seldome heare any fall out with a faithfull Minister but they will be ready to vpbraid him with the meanes of his estate and to charge him with pride that he being no better a man should take so much vpon him though in no other thing he shew himselfe proud but in the plainenesse of his Ministry only Thus did the Sodomites reiect the most humble admonition of Lot Gen. 19. 9. Hee is come alone as a stranger and shall he iudge and rule Thus did Corah with his Company reiect the Ministry of Moses and Aaron though Moses were the meekest man vpon earth Num. 16. 3. Ye take too much vpon you wherefore lift ye your selues aboue the Congregation of the Lord Now there be foure excellent remedies giuen vs in Gods Word against this corruption 1. To consider it is no pride nor presumption in the Minister of Christ how meane a person soeuer he be in worldly respects to vrge all men to yeeld obedience to the Word to reproue the sins of any man yea to do this plainely and boldly as one hauing authority for he hath a commission and calling from God to do this Tit. 2. 15. These things speake and exhort and rebuke with all authority see that no man despise thee Yea we are bound to doe this vpon paine of Gods Curse Ier. 1. 17. Speake vnto them all that I command thee bee not affraid of their faces lest I destroy thee before them Why should any then count it pride in vs to doe that that we haue so good a warrant to doe and that God hath so straightly charged vs to doe 2. The second remedy against this pride is to consider that the message is to be regarded not according to the worth of him that bringeth it but of him from whom it commeth looke not in the ministry of the Word to the meanenesse and basenesse of the messenger but to the Maiesty of him that hath sent him to speake to thee in his Name 2. Cor. 5. 20. Now then we are Embassadours for Christ we pray you we teach you exhort you reproue you in Christs stead When thy heart beginneth to rise at any thing thou hearest taught and vrged vpon thy conscience out of Gods Word say as Ioseph did Gen. 50. 19. Am not
I gather thee Esa. 14. 7. that the faithfull haue found most true in their owne experience And shall we receiue good at the hand of God and so much good as we haue done and shall we not receiue euill shall we not patiently beare a little affliction Iob 2. 10. The fift consideration is this That God will surely support vs in all afflictions and lay no more vpon vs than he will giue vs strength to beare That place of the Apostle is well knowne 1 Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue measure This is one maine difference betwixt the afflictions of the reprobate and the elect in them God hath no respect to their strength but makes them euen mad and desperate with his iudgements They shall drinke and be moued and be mad Ier. 25. 16. They gnawed their tongues for paine and blasph med the God of heauen because of their paines Reu. 16. 10 11. but it is contrary with the godly I will correct thee in measure saith the Lord Ier. 30. 11. The principall thing that troubles Gods children in affliction is the feare of this That they shall not be able to abide and en dure it if it be extreme if it be long But against this feare comfort thy selfe in this consideration Indeed it may be the Lord will so presse thee with afflictions that he will cause thy weaknesse to appeare to thee more than euer it did The best haue bewrayed gâ—…eat weaknesse in extreme affliction But be thou sure the more thy weaknesse appeares the more will his power appeare in supporting and strengthening thee A very comfortable place we haue for this in 2 Cor. 12. 8 9. For this thing I besought the Lord thrice that it might depart from me And be said vnto me My grace is sufficient for thee for my power is made perfect through weakenesse Very gladly therefore will I reioyce rather in my infirmities that the power of Christ may dwell in me On this Dauid stayed himselfe Psal 62. 2. Yet he is my strength and my defence therefore I shall not much be moued as if he should say Somewhat I may be moued but much I shall not Psal 37. 24. Though he fall he shall not be cast off for the Lord putteth vnder his hand 2 Cor. 4. 89. We are afflicted on euery side yet are we not in distresse in pouerty but not ouercome of pouerty we are persecuted but not forsaken cast downe but perish not Looke which of his seruants God hath been pleased to exercise with his greatest crosses to them he hath been wont to giue the greatest measure of strength that they might be able to beare them As Abraham Iob Dauid Paul And so may euery one of the faithfull be assured he will like wise deale with them The sixt and last thing that may make vs patient and comfortable in affliction is the consideration of the blessed end that God hath been euer wont to make of the afflictions of his seruants When they haue endured any great fight in affliction he hath euer vsed to bestow some speciall fauour or other vpon them as it were in liew and recompence of their affliction that they haue endured as Princes vse to do on them that haue vndergone any gâ—…eat losse or danger in their seruice When God hath visited his seruants with any sore affliction he hath neuer been wont to depart without leauing a blessing behind him as he did when he had wrestled with Iacob Gen. 32. 28 29. yea proportionable to the measure of the affliction hath the blessing beene wont to be They that haue had the bitterest crosses haue receiued the sweetest comforts 1 He blesseth them with temporall blessings sometimes and maketh their estate better after it than it was before I will visit vpon her the dayes of Baalim that is all the time of that extreme affliction which I brought vpon her for that grieuous sinne wherein she burnt incense vnto them c. therefore behold I will allure her and bring her into the wildernesse and speake comfortably vnto her And I will giue her her vineyards from thence and the valley of Achor for a doore of hope and she shall sing there c. Hos. 2. 13 15. For your shame you shall haue double and for confusion they shall reioyce in their pertion therefore in their land they shall possesse the double Esa. 61. 7. Iames 5. 11. Ye haue heard of the patience of Iob and haue knowne what end the Lord made And what was that Iob 42. 10. The Lord turned the captiuity of Iob and gaue him twice so much as he had before Iocl 2. 25 26. I will restore to you the eares that the Locust hath eaten and the Canker-worme and the Caterpillar c. and ye shall eat in plenty and be satisfied In respect of this proportion the Lord vseth to keep Moses prayeth Psal. 90. 15. Comfort vs according to the dayes that thou hast afflicted vs and according to the yeares that we haue seene euill 2 Sometimes God giues an increase of spirituall comforts and grace Esa. 30. 20 21. When the Lord hath giuen you the bread of aduersitie and the water of affliction thy Teachers shall be no more kept backe but thine eyes shall see thy Teachers and thine eare shall heare a word behind thee saying This is the way walke ye in it when thou turnest to the right hand and when thou turnest to the left This Paul speakes in his owne experience 2 Cor. 1. 5. As the sufferings of Christ abound in vs so our consolation aboundeth through Christ. Yea he assureth the faithfull of the same in a very confident manner Verse 7. And our hope is stedfast concerning you in as much as we know that as ye are made partakers of the sufferings so shall you be also of the consolation In all thy afflictions therfore think of this blessing wait for it and comfort thy selfe in the expectation of it This is that that kept Dauid from fainting in his affliction Psal. 71. 20. 21. Thou hast shewed me great troubles and aduersities but thou wilt reuiue me and wilt come againe and take me vp from the depth of the earth thou wilt increase mine honour and returne and comfort me Lecture the eighty seuen Aprill 9. 1611. IOHN IIII. XLVII THe last day I came to the Vse that was to be made of the Doctrine touching the profitablenesse of affliction and shewed you that it serued First to teach vs to beare afflictions patiently and comfortably Secondly to examine and iudge of our estate by the profits and benefits we make of our afflictions The former of these we handled the last day and now are we to proceed to the second For if affliction be so profitable as we haue heard to all Gods Elect then may euery one of vs iudge of his owne estate by the profit we haue receiued by our affliction To haue affliction is no
12 14 When God called to weeping and mourning to baldnesse and sackcloth and behold ioy and gladnesse eating flesh and drinking wine eating and drinking for tomorrow we shall die Surely this iniquity shall not be purged from you till ye die saith the Lord of hosts And surely if euery affliction be a signe that God is displeased with vs it becomes the child of God to be humbled by euery affliction though not in respect of the crosse it selfe which happily is common and such as many haue had and done well enough yet in respect of the Lord and his displeasure from whence it comes Heare the rod and who hath appointed it Micah 6. 9. For is it a small matter to haue the Lords frownes and displeasure Amos 3. 6. Shall a trumpet be blowne in a City and the people not be affraid or shall there be euill in a City and the Lord hath not done it When Moses was a suitor for his sister Miriam he receiued this answer from the Lord Numb 12. 14. If her father had spit in her face should she not haue beene ashamed seuen dayes as if he should say How much more should she be humbled and ashamed when I haue shewed my selfe to be offended with her For this we haue a notable example in Iob 1. 20. who though he was so holy and righteous a man and though he could say Blessed be the Name of the Lord for all his afflictions yet when he considered all this came of God he thought neither of the Sabeans nor Caldeans the fire nor the winde but he considered The Lord had giuen and the Lord had taken Then Iob arose and rent his garment and shaued his head and fell downe vpon the ground and worshipped and the Holy Ghost saith Verse 22. In all this Iob did not sin And if Iob did thus humble himselfe when Gods hand was vpon him what man is there whom it will not well become to do so On the other side this is noted to be the disposition of the wicked to whom affliction is not sanctified that it doth not humble them at all Ier. 5. 3. Thou hast stricken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction And this is the cause why God is constrained to bring strange and more grieuous iudgements vpon vs because we will not feele nor be moued with ordinary corrections If ye walke contrary vnto me and will not hearken vnto me for all this I will bring seuen times moe plagues vpon you according to your sinnes Leuit. 26. 21. The third note wherby we are to try whether our affliction be sanctified vnto vs is this If it cause vs to search our wayes and to enquire into the cause of that displeasure God hath conceaued against vs we must enquire into the cause it is to no purpose to be sorry and humbled for our affliction vnlesse we do this Euery man must desire to know the cause of his affliction Euery man must know the plague of his owne heart find out the cause of the plague in his owne heart 1 Kings 8. 38. and say with Ier. 2. 17. Hast thou not procured this vnto thy selfe in that thou hast forsaken the Lord thy God when he led thee by the way This was the course God directed Ioshua to when he was humbled because the Lord had shewed himselfe to be angry with the Congregation of Israel Iosh. 7. 10 11. Wherefore lyest thou vpon thy face Israel hath sinned Search and finde out the man that hath prouoked mee to anger For this we must rest resolued of That mans sinne is euer the cause of Gods anger Esay 57. 17. For his wicked couetousnesse I was angry with him and haue smitten him And 64. 5. Behold thou art angry for we haue sinned And therefore it is to no purpose for a man to grieue and vexe himselfe in his affliction if he rest there he shall neuer haue ease till he can finde out the cause of it in himselfe Ier. 30. 15. Why cryest thou for thine affliction thy sorrow is incurable for the multitude of thine iniquities As in a wound that hath some point of a sword or bullet or such like thing in the bottome of it till that be found there can be no hope of cure Lam. 3. 39 40. Wherefore then is the liuing man sorrowfull man suffereth for his sinne let vs search and try our wayes Let no man say Tush that cannot be the cause of my affliction though I be a sinner yet I am no worse than other men I am no such notorious sinner God seeth thou thinkest too well of thy selfe and he hath therefore afflicted thee to make thee looke more narrowly vnto thy owne wayes Be thou assured of this that he cannot wrong thee And say Psal. 119. 75. I know that thy iudgements are right and that thou hast afflicted me iustly And therefore if at the first view thou canst not finde out the cause search better yea pray the Lord to helpe thee in this search as he did Iob 10. 2. Shew me wherefore thou contendest with me and 13. 23. Shew me my rebellion and my sinne For this we haue a notable example in Dauid 2 Sam. 21. 1. When there was a famine in the land Dauid asked counsaile of the Lord. The meaning is as appeares plainly by the Lords answer he enquired into the cause of that famine The contrary is obserued as a note of a desperate sinner that contemneth Gods chastisements and receiues no profit by them Ier. 8. 6. No man said what haue I done And Ezek. 16. 43. I haue brought thy way vpon thine owne head yet hast thou not had consideration of thy abominations The fourth note is If it haue made vs carefull to make our peace with God For this we haue a notable example Numb 16. 46. Moses said to Aaron take the censer and put fire therein from off the Altar and put incense therein and go quickly vnto the Congregation and make an attonement for them for there iâ—… wrath gone out from the Lord the plague is begun This is that the Lord lookes for at our hands in all our crosses and the chiefe end he aimes at in afflicting his children is to cause them to seeke him more diligently and to get better assurance of his fauour Esa. 27. 5. Will he apprehend that is take notice of and acknowledge my strength that he may make peace with me and be at one with me And we shall find three wayes whereby the faithfull haue sought peace with the Lord in this case First by acknowledging freely vnto him their sin and so iustifying him in his iudgements as Dauid did Psal. 32. 5. Then I acknowledged my sin vnto thee neither hid I mine iniquity for I said I will confesse against my selfe my wickednesse to the Lord and thou forgauest the punishment of my sin Iob 33. 27 28. Secondly by praying earnestly vnto God and seeking assurance
prayer thou finde the comfort and peace of thy conscience encreased thou art well enough though thou obtaine not that thou askedst Yea this is the most comfortable answer of all that God vseth to giue to the prayers of his seruants By this as by the fire which he was wont to send from heauen to consume the sacrifice 2. Chron. 7. 1. he doth testifie that he is well pleased with the prayers of his seruants And this kinde of answer the godly seldome faile of Psal. 35. 13. I humbled my selfe with fasting and my prayer was turned into mine owne bosome This answer Dauid receiued euen whilst he was praying Psal. 6. 8 9. Away from me all yee workers of iniquity marke what case he was in before from verse 1. to 7. for the Lord hath heard the voice of my weeping the Lord hath heard my petitions the Lord will receiue my prayer This the Apostle speakes of as a thing the faithfull may be sure of whensoeuer they pray aright in euery thing by prayer and supplication with thankesgiuing let your request be made knowne vnto God and the peace of God which passeth all vnderstanding shall keepe your hearts and mindes through Christ Iesus Phil. 4. 6 7. The fourth comfort against this temptation is this If the Lord doe for a time with-hold not only the thing thou prayedst for but this answer also yet be thou assured he doth it for thy good he doth it for one of those three ends thou heardest of in the doctrine And if thou canst finde that the Lords delayes haue had those effects in thee they haue humbled thee they haue approued thy faith and obedience they haue increased thy desire and estimation of his fauour thou art a happy man The Lord in granting our requests respects not so much our words as the meaning of his spirit in our prayers Rom 8. 27. A fift comfort against this tentation is this That till the appointed time come till God see it good to giue thee either the thing thou askest or that sweet peace and comfort of conscience that I spake of he will certainely giue thee strength to abide this triall This is the thing thou most fearest and complainest of thou feelest thy selfe ready to faint and giue ouer but be of good comfort though he let thee feele thy weakenesse and how vnable thou art to stand or goe alone yet as the Nurse that dandles the Childe he holds thee and will not let thee fall Thus Dauid speakes of himselfe in the time of a most grieuous temptation Psal. 73. 22 23. I was as a beast before thee yet was I alwaies with thee thou hast holden me by my right hand Thus though God refused to hearken to Paul in causing the messenger of Sathan to depart from him though he prayed thrice for it yet did he heare and answer his prayer 2. Cor. 12. 9. He said vnto me My grace is sufficient for thee for my power is made perfect through weakenesse And this may be a certaine argument to a man that God hath heard and receiued his prayer though he doe delay to grant his request when Gods grace makes a man able to continue in prayer and to hold out though it be with much paine and discomfort For this comes not of our selues but is a singular gift of God This is plainely proued Psal. 10. 17. Lord thou hast heard the desire of the poore thou wilt prepare their heart thou wilt cause thine eare to heare And this testimony euery true beleeuer may be sure to finde in himselfe euen when to his owne feeling he hath least grace the spirit of God will helpe and sustaine his infirmity Rom. 8. 26. Therefore to conclude this first Vse I will say to them whom God exerciseth with this tentation that which the Apostle doth to them that suffer persecution for righteousnesse sake and feare they shall not be able to hold out 1. Pet. 4. 19. Let them commit their soules to God in well doing as vnto a faithfull Creator The second Vse of this doctrine is to exhort all Gods people that they would labour so to pray as they may haue assurance to be heard when they pray for these comforts belong not to all but to such as pray aright It hath bin wont to be a matter of greatest discomfort to Gods people as we haue heard when they haue prayed and could not finde any audience with God be not silent vnto me lest if thou be silent to mee I become like them that goe downe into the pit Psal. 28. 〈◊〉 Therefore should we both marke well what we haue prayed for and obserue what entertainement we finde when we goe to our Father listen and hearken what answer we receiue from him Dauid prayes oft for an answer in thy faithfulnesse consider me Psal. 143. 1. As he that is a suiter to the King or any great man when he hath deliuered his petition will be diligent to enquire what the King saith to it so should we doe Psal. 8â—… 8. I will hearken what the Lord God will say for he will speake peace c. Two benefits we should receiue by it 1. It would worke in vs a great increase of comfort and assurance of Gods fauour of thankefulnesse and loue to God if we might perceiue that he had respect to our prayers whensoeuer we called vpon him so did it in Dauid as we shall finde in many places of the Psalmes Psal. 6. 8 9. and 28. 6. and 66. 19 20. and 61. 4 5. and 116. 1 4. 2. If by obseruing we shall finde that he hath had no respect to our prayers it would humble and driue vs to search into the cause of it and so inforce vs to make peace with him Foure things there are required in him that would so pray as he may haue assurance to finde audience and to receiue a good answer from God 1. The man himselfe must be in Gods fauour and know himselfe to be reconciled vnto God in Christ the Lord had respect to Abel and to his offering first to Abel and then to his offering Gen. 4. 4. 2. He must bring a heart that hath vnfainedly repented of all knowne sinnes and resolued to doe the will of God in all things If I regard iniquity in mine heart the Lord will not heare mee Psal. 66. 18. we know that God heareth not sinners Ioh. 9. 31. If thou wilt not hearken to God thou canst haue no hope that he will heare thee as he cryed and they would not heare so they cryed and I would not heare saith the Lord of hoasts Zach. 7. 13. 3. He must take heed the things he prayeth for be such as God hath in his Word warranted him to aske this is the confidence that we haue in him that if we aske any thing according to his will he heareth vs 1. Iohn 5. 14. 4. He must not pray coldly nor drowsily but feruently I will pray and cry aloud and he shall heare my
voice not for the loudnesse of his voice but for the feruency of his spirit that made him cry so loud Psal. 55. 17. The effectuall seruent prayer of arighteous man auaileth much Iames 5. 16. Lecture the eightie nine Iune 11. 1611. IOHN IIII. XL VIII L. IT followeth now to consider why and for what fault our Sauiour thus rebuketh this Ruler And we shall finde that his sinne that he rebuked him for was his infidelity Except yee see signes and wonders yee will not beleeue As if he should say I can doe thee no good except thou hadst Faith but you neither thou nor thy nation haue any true faith you do not beleeue me to be Christ the Sauiour of the world as the Samaritans of Sychar did nay which is worse you will not beleeue you are obstinate in your infidelity God hath sufficiently by his Word and by the Ministry of Iohn Baptist manifested me to be the Messiah but that will not serue your turne you will not beleeue except you haue miracles to confirme it yea I haue already by many miracles declared my selfe euidently to be the Sonne of God which also you haue heard of but that will not serue your turne neither vnlesse you may see with your own eyes yee will not beleeue Nay you haue at least many of you seene my miracles your selues yet will not that serue neither but vnlesse you may see signes and wonders that is miracles of all sorts many miracles yee will not beleeue So that we haue in this reproofe that our Sauiour giues to this great man foure principall points to be obserued First that the infidelity of the Iewes is the onely sinne that Christ here reproueth in them that alone had power to restraine him from yeelding to this Ruler that helpe that he desired of him when he besought him to come downe and heale his sonne Christ returnes him this answer You beleeue not you haue no faith As if he should say I can doe you no good vnlesse you did beleeue in me Secondly the argument whereby Christ conuinceth the Iewes of infidelity and proues them to haue no true faith which is this because except they might see signes and wonders they could not be lieue Thirdly that Christ aggrauateth the infidelity of the Iewes by their obstinacy in it Except ye see signes and wonders ye will not belieue Fourthly that though this was the sinne not of this Ruler only but of all the Iewes common to him with his whole Nation yet Christ counts that no excuse to his sinne but checks and rebukes him for it neuerthelesse nay he so speakes of it as it may appeare he hated this sinne the more because it was vitium gentis and he dislikes him the more and iudged him the more vnworthy to receiue helpe from him because he and his nation were guilty of this sinne Therefore purposing to check him the more sharply speaking to him alone he speaks in words of the second person plurall Except ye see c. Now of these foure points we will speake in order And first in that Christ speaks here of infidelity as the chiefe sinne of the Iewes as of that that did most prouoke God against them that that did stop the streame of Gods mercy and as it were dis-enable Christ from doing the good that he desired This Doctrine doth arise for our instruction That no sinne offends God so much as infidelity when men will not belieue his Word no sinne is such a barre to all Gods mercies as this See the proofe of this Doctrine both in the examples of wicked men and of Gods deare children For the wicked we haue two famous examples in the Old Testament and two other in the New The first is in the Israelites that perished in the wildernesse Many grieuous sinnes they were guilty of but none prouoked God to wrath so much none were such barres to Gods mercy towards them as their infidelity When the Lord had said he would giue them such abundance of flesh as they should haue enough to eat Num. 11. 18 20. Not one or two dayes or fiue or ten dayes or twenty dayes but for a whole moneth together they said among themselues Can God prepare a table in the wildernesse Can he prepare flesh for his people Psal. 78. 19 20. They did not as it may seeme by the acknowledgement they made Vers. 20. absolutely deny that that God had said as many now adayes will doe but onely made a question and doubt of it but marke what followed Psal. 78 21. Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel Why what was the cause He had told vs before in the beginning of the 21. Verse But because he would haue vs in any case marke this well he repeats it againe in the 22. Uerse because they belieued not in God and trusted not in his helpe And whereas God did sweare vnto their fathers that he would giue the Land of Canaan to them and their seed after them Deut. 1. 8. we shall find that there were but two onely Caleb and Ioshua of all those that came out of the Land of Egypt that entred into it What was the cause Surely they had many sinnes they sinned in Idolatry they sinned in Whoredome and many other wayes but of all other sinnes that that most prouoked God that that barred them out of the promised Land was their Vnbeliefe as the Apostle plainly affirmes Heb. 3. 19. So we see they could not enter in because of Vnbeliefe The other example we haue of this kinde in the Old Testament is of a Prince of Israel a great man vnder Ioram the King of whom we read 2 King 7. when he had heard Elisha whom he knew to be the Lords Prophet and to speake from the mouth of the Lord say in the time of a great famine To morrow this time a measure of fine flowre shall be sold for a sheckle and two measures of barley for a sheckle in the gate of Saâ—…aria 2 King 7. 1. The Prince did not absolutely contradict that which the Prophet had said in the Name of the Lord as many now adayes will do but onely doubted of it and made a question of it Though the Lord said he should make windowes in the heauen could this come to passe 2 Kings 7. 2. But marke what followed The Prophet in Gods Name threatned he should see it for the increase of his misery but he should not eat thereof Verse 2. and so indeed it came to passe for he died a strange and base death for the people trode vpon him in the gate and be died Ver. 20. The examples we haue of this kind in the New Testament are two First the men of Nazaret of whom we read that though Christ desired out of the loue he bare to the place of his education to do good among them yet he could do no great works there Mar. 6. 5.