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
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
Nation so vnlikely to receiue the Gospell as they Rom. 11. 8. God hath giuen them the spirit of slumber c. vnto this day No people vnder heauen doe beare so bitter hatred to Christ and the Gospell as they doe daily in their Synagogues they blaspheme and curse Christ. 3. Neuer was there any Nation so vnlikely that God should shew this mercy vnto as the Iewes For what people euer did beare so euident markes of Gods wrath and indignation as they haue done What people was euer so like to be a people that God hath hated and accursed and reiected as they Which makes the Apostle to say 1. Thess 2. 16. Wrath is come vpon them to the vttermost These things considered we may wonder that the Lord should euer vouchsafe them that honour as to make them his stewards to put them in trust with the keeping of all his treasure and with the dispensing of it to his whole family but specially we may wonder that euer the Lord should now shew them that mercy againe to become his people No maruell though the Apostle calls this a mysterie Rom. 11. 25. Well hath the Lord reuealed to vs any reason of this why he should thus farre forth honour this nation yes surely 1. They haue thus reiected the Gospell not of meere malice but ignorantly out of a blinde zeale And now brethren I woâ—…e that through ignorance ye did it as did also your fathers Acts 3. 17. In persecuting the faithfull they thought they did God seruice Iohn 16. 2. They had in them the zeale of God euen then Rom. 10. 2. 2. The purity and life of Religion which they shall discerne in the Gentiles shall be a meanes to draw them as the Idolatry and other sinnes of Christians hath beene the meanes to harden them thus long Saluation is come vnto the Gentiles for to prouoke them to iealousie that through your mercy they also may obtaine mercy Rom. 11. 11. 31. But thirdly the chiefe Reason is that ancient and vnchangeable loue which God did beare to their fathers Abraham Isaac and Iacob and the Couenant he had made with them With Abraham the Lord had made this euerlasting Couenant Gen. 17. 7. and 22. 18. In thy seede shall all the nations of the earth be blessed This Couenant made with their fathers is oft alledged for the reason why God shewed such mercy vnto this Nation I will remember my Couenant with Iacob and also my Couenant with Isaac and also my Couenant with Abraham will I remember and will remember the land Leuit. 26. 42. And Ezek. 16. 60. Neuerthelesse I will remember my Couenant with thee in the daies of thy youth and I will establish vnto thee an euer lasting Couenant And this is alledged by the Apostle for the onely reason why they were trusted with Gods Oracles Rom. 3. 3. What if some of them did not beleeue shall their vnbeliefe make the faith of God without effect And why notwithstanding the fearefull Apostacie wherein now they lye God will shew mercy to them againe and make them his people Rom. 11. 16. If the first fruits be holy so is the whole lumpe if the roote be holy so are the branches The Vse of this Doctrine is 1. To conuince the Religion of the Papists Who though they do apishly and superstitiously imitate the Iewes in those things which God hath forbidden them to imitate them in for all their pompeous seruice and ceremonies are vsed in imitation of the Iewes and it is euident that God hath long since abrogated that ceremoniall worship Ioh. 4. 21. 23. the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father But the true worshippers shall worship the Father in spirit and in truth yea he hath condemned the vse of it Behold I Paul say vnto you that if ye be circumcised Christ shall profit you nothing Gal. 5. 2. yet do they deny that honour to the Church of the Iewes which our Sauiour here hath giuen vnto it For 1. They receiue sundry bookes for the Old Testament which the Church of the Iewes neuer acknowledged Whereas all the Scripture of the Old Testament is called their Law all the Oracles of the euer-liuing and iust God in the Old Testament were committed to them and they faithfully kept them to Christs time or else Christ or the Apostles would haue taxed them for this rather then for any other corruptions yea to this very day they do keepe them truely and faithfully insomuch as though their Rabines haue giuen very many false and blasphemous interpretations and glosses yet they cannot be charged in any of their writings to haue corrupted the Text by adding one word or letter vnto it or by taking or diminishing one word or letter from it 2. They hold Rome to be the mother Church vnto all the world to which all other Churches are to conforme themselues and from which they are to receiue direction whereas we haue heard that honour belongeth onely to the Church of Ierusalem 3. They haue very many things in their Religion which they hold for matters of saluation their whole Hierarchy and many Doctrines also that they teach which neuer came from the Church of the Iewes Whereas it is very euident and certaine that though they can pretend neuer so great antiquity for any thing they hold if they cannot proue it was taught and receiued in the Church of the Iewes it cannot be of God To teach vs how to stand affected to the people and Nation of the Iewes 1. We should obserue and wonder at the fearefull iudgement of God vpon that Nation not onely in that slauery bondage and contempt they haue liued in for these sixteene hundreth yeeres but specially in that strange obstinacy and hardnesse of heart that hath beene thus long vpon them For if God haue thus dealt with that people for their sinne and contempt of his Gospell which of all people in the world he loued best and had most obliged himselfe vnto how can we hope to escape if we sin as they haue done This vse the Apostle makes Rom. 11. 21. if God spared not the naturall branches take heed least he also spare not thee 2. We should obserue and wonder at the truth and mercy of God who for his promise sake hath so strangely preserued that Nation and people all this while insomuch as they remaine at this day an exceeding great people 3. We may not hate their name and Nation but loue them and pray for them and vse all meanes to further their conuersion Sundry forcible Reasons there be to mooue vs vnto this 1. The affection that Gods good and godly seruants yea Christ himselfe did beare vnto this people not withstanding their sin and obstinacy See Pauls affection to them his hearts desire and prayer to God for Israel was that they might be saued Rom. 10. 1. and 9. 2 3. he had great heauinesse and continuall sorrow in his
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
in the example of that Publican Luk. 18. 14. When they haue cast themselues lowest the Lord hath lifted them vp highest this way Humble your selues in the sight of the Lord and he shall lift you vp Iam. 4. 10. The more humble and poore we are the fitter we are to trust in God I will leaue in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord Zeph. 3. 12. The last meanes to maintaine this comfortable assurance of our saluation is to make continuall obseruation of the experiments of Gods fauour we daily receiue and of the vndoubted fruits of Gods grace we finde in our selues for experience breeds hope Rom. 5. 4. So saith Dauid Psal. 71. 5 6. Thou art my hope O Lord God thou art my trust from my youth my praise shall bee alwaies of thee 2. Cor. 1. 10. Who deliuered vs from so great a death and doth deliuer vs in whom we trust that hereafter hee will deliuer vs. And for obseruing the fruits of Gods grace in our selues see what stead it stood Iob in Chap. 29. and 30. and Gal. 6. 4. Let euery man prooue his owne worke and then shall he haue reioycing in himselfe alone and not in another And thus much for the first Vse Lecture the seuentie sixe December 18. 1610. IOHN IIII. XLII THe second Vse of this Doctrine is for the examination and tryall of that confidence and assurance we seeme to haue of Gods fauour and of our owne saluation For it is certaine that many a man hath had a false peace and perswasion of Gods fauour and of his owne saluation 1. Cor. 10. 12. A man may thinke he stands that doth not To most wicked men God saith Ier. 3. 4. Didst thou not still cry vnto me Thou art my father and the guide of my youth Micah 3. 11. Yet they will leane vpon God and say Is not the Lord among vs no euill can come to vs Yea they count them beasts that make any doubt of this they wonder to see Gods children so full of doubts and feares and conclude from thence That either they haue beene notable hypocrites and more notorious sinners than other men or else that they are madde and franticke And for one that Sathan hath ouerthrowne by desperation there are twenty whom he hath ouerthrowne with this false assurance We are therefore to be exhorted to examine our assurance Pro. 8. 26. Hee that trusteth in his owne heart is a foole For as the true assurance of Gods fauour is a comfortable thing so is a false peace and assurance one of the most grieuous iudgements that can befall a man Esay 29. 9 10. When he had said Stay your selues and wonder he addes this to bee the iudgement they should wonder at The Lord hath couered you with a spirit of slumber and hath shut vp your eyes Of the two it were better for a man to be vexed with continuall doubts and feares than to be lulled asleepe with such an assurance For besides that it keepes a man from seeking to God it will not hold but faile him when he shall haue most need of it Iob 11. 20. Their refuge shall perish and their hope shall be sorrow of minde As the Apostle saith of true confidence Heb. 10. 35. Cast not away your confidence which hath great recompence of reward So may I say on the contrary side to wicked men Cast away this your confidence for it shall haue no recompence of reward I will therefore giue you some notes whereby you may try whether the assurance you haue of Gods fauour and the peace you finde in your selues be from faith or from presumption 1. From the time when first we came vnto this assurance They that haue this false assurance haue had it from their Mothers wombe they were neuer of other minde they were neuer troubled with any feares or doubts this way But the faithfull can say there was a time when they had the spirit of bondage in themselues which wrought much feare and after that had soundly humbled them then they came to this comfortable assurance This is the ordinary way yee haue not receiued the spirit of bondage againe to feare but yee haue receiued the spirit of adoption whereby wee cry Abba Father Rom. 8. 15. 2. From the meanes whereby it was wrought in vs. For the assurance that the faithfull haue was first wrought in them by the Ministry of the Word and is thereby daily increased I create the fruit of the lips peace peace Esay 57. 19. They that haue this false assurance neuer found comfort in the Word neuer cared for it nay if any thing euer interrupt their peace it is that the seldomer they heare it the more quiet they are in their minde Apoc. 11. 10. These two Prophets vexed them that dwelt on the earth 3. From the grounds whereupon our assurance is founded and built For their assurance that haue this false peace is grounded 1. Eyther vpon Gods temporall blessings Hos. 12. 8. I am become rich I haue found me out substance in all my labours they shall finde none iniquitie in mee that were sin Or 2. Vpon a generall perswasion of Gods goodnesse and Christs merits Ieremie 3. 5. Will hee keepe his anger for euer Will he reserue it to the end Matth. 7. 2â—… Not euery one that saith Lord Lord. Or 3. Vpon some ciuill vertues that they discerne in themselues which many other doe want as that proud Pharisee did God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican Luke 18. 11. Whereas the faithfull as you haue heard in the Doctrine ground their assurance vpon Gods Word vpon the Testimony of Gods Spirit vpon the Vnchangeablenesse of Gods Loue and All-sufficiency that is in him to keepe that that is committed to him 4. From the measure of this assurance For the faithfull haue not this assurance so perfect but they are oft troubled with doubts and feares Gal. 9. 17. The flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to another They finde cause to cry as Marke 9. 24. Lord I beleeue helpe mine vnbeleefe But they that haue this false assurance are most confident and neuer haue any doubts Luke 11. 21. When the strong man armed keepes his pallace the things that hee possesseth are in peace 5. The fift and last difference is from the effects and fruits of this assurance For in the naturall man his assurance of Gods fauour workes no change at all in his life makes him neuer the better He hath no more feare to offend God because of this no more care to please him He can commit very hainous sinnes and neuer be troubled with them they neuer interrupt the peace of his conscience Psal. 64. 4. They shoote in secret at the perfect suddenly doe they shoot at him and feare not Yea his very assurance
that he pretends he hath of Gods fauour emboldneth him to sin Ieremie 3. 4 5. Didst thou not still cry to me Thou art my Father c. but thou doest euill euen more and more They are wicked therefore can they haue no true peace there is no peace saith my God to the wicked Esay 57. 21. But on the other side the true assurance that Gods Spirit workes in the faithfull makes them carefull to please God fearefull to offend him Psalme 26. 3. Thy louing kindnesse is before mine eyes therefore haue I walked in thy truth Psal. 119. 166. Lord I haue trusted in thy saluation and haue done all'thy comman dements 1. Iohn 3. 3. Euery one that hath this hope in him purgeth himselfe euen as hee is pure And indeed none can haue any true trust in God but such as feare him Psalme 115. 11. Yee that feare the Lord trust in the Lord. For God vseth not to speake peace to any but to his Saints and such as he doth withall by his grace restraine that they turne not againe vnto folly Ps. 85. 8. The third Vse of the former Doctrine is for the comfort of such as doe vnfainedly feare God and haue sometimes had an vndoubted assurance of their saluation and haue now lost the feeling of it This hath beene the case of many of Gods seruants and may be the case of euery one of vs. You know the Church complaines of this I sought him whom my soule loueth I sought him but I found him not Cant. 3. 1. And how oft doth Dauid complaine That his soule cleaued to the dust Psal. 119. 25. That is melted for heauinesse verse 28. That his spirit was in perplexity and his heart within was amazed Psal. 143. 4. Lord why doest thou reiect my soule and hidest thy face from mee Psal. 88. 14. Hee said in his haste hee was cast out of Gods sight Psal. 31. 22. Yea secondly sometimes he continued in this estate a great while together Psal. 13. 1. How long wilt thou forget me O Lord how long wilt thou hide face from me Psal. 119. 82. Mine eyes faile for thy promise saying When wilt thou comfort me And thirdly he had these fits oftentimes also Psal 88. 16. From my youth I suffer thy terrours Seeing therefore the dearest of Gods children doe oft lose this comfortable assurance and when they haue lost it are so apt to conclude against themselues that they were neuer in the state of grace they neuer had true faith I will therefore giue you fiue Rules for the comfort of such as are thus distressed 1. The first is to search out the speciall sinne that hath depriued thee of this comfort and repent of it This Rule is prescribed why is liuing man sorrowfull Let vs search and trie our waies and turne againe vnto the Lord Lam. 3. 39 40. Thus did Dauid recouer his comfort when I kept silence my bones waxed old through my roaring all the day long and I acknowledged my sin vnto thee c. and thou forgauest the iniquity of my sinne Psalme 32. 3 4. 5. 2. To call to minde the grace that in former times thou hast felt in thy selfe whatfaith and feeling and comfort in prayer what care of a good conscience thou art sure thou hast had in thee heretofore for from thence thou mayest boldly conclude That there is grace in thee still though thou canst not now feele it the gifts and calling of God are without repentance Rom. 11. 29. This rule Dauid followed when he had lost his feeling of Gods fauour and grace Psal. 77. 5 6. Then I considered the daies of old and the yeares of ancient time I called to my remembrance my songs in the night And 143. 5. Yet doe I remember the time past 3. To search thine owne heart diligently and thou shalt obserue euen when thou art at the worst certaine notes of grace in thee Now there is no Christian but when he is at the worst and hath least feeling of his Faith and of the certainety of his saluation but if he would looke into himselfe he should finde these graces in himselfe 1. That hee yeelds not to his infidelity but striues against it and grieues vnfainedly that he hath lost the assurance of Gods fauour Psalme 77. 2. His soule refused comfort Uerse 3. His spirit was full of anguish Verse 10. And I said this is my death 2. That he desires aboue all things and seekes vnfainedly and earnestly to recouer his feeling of Gods fauour againe Cant. 3. 1 2 3. The Spouse sought her Beloued in her bed verse 1. about in the City by the streets and by the open places verse 2. enquired of the Watchmen for her Beloued verse 3. So saith David of himselfe when his spirit was in perplexity within him Psalme 143. 6. I stretched forth mine hands vnto thee my soule desireth after thee as the thirsty Land 3. That though he haue no feeling of Gods loue to him yet he loues God and desireth to please and honour him is affraid to doe any thing that might offend him Psalme 44. 18 19. Our heart is not turned backe neither haue our steps declined from thy way though thou hast smitten vs downe to the place of Dragons and couered vs with the shadow of death Now if any one of these graces be in thee thou maist be sure thou art aliue As if we discerne in one that by many likelihoods seemeth to be dead that he eyther breatheth or moueth or heareth we are sure there is life in him So is it in this case And euery Christian is bound in the affliction of his conscience to take notice of that grace that is in him as well as of that corruption that is in him that he may be as well thankfull to God for the one as he is humbled for the other 1. Thess 5. 18. In all things giue thankes for this is the will of God in Christ Iesus toward you This rule Dauid followed Psalme 77. 6. I communed with mine owne heart and my spirit searched diligently 4. Vse the benefit of their aduice that can better iudge of thine estate than thou thy selfe for the present canst This rule the Apostle prescribeth Is any sicke among you Let him send for the Elders of the Church and let them pray ouer him And the prayer of faith shall saue the sicke and the Lord shall raise him vp and if hee haue committed sinnes they shall be sorgiuen him Confesse your faults one to another and pray one for another Iames 5. 14 15 16. and this course the Church tooke when by her secret and priuate endeauours in her bed by night she could not finde her beloued she went out into the streets of the City among her godly acquaintance for their helpe and when that would not serue she sought helpe of the watchmen and Ministers of the Church Cant. 3. 2 3. 5. Lastly rest assured that though thou haue for the present lost it yet thou
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
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