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.
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
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
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
Congregation according to Christs ordinance or 2. When a family is of it selfe a competent and distinct Congregation and such as vseth to ioyne together in all parts of Gods publike worship without offence to Church-gouernement For so we reade of Baptisme administred in Cornelius house Acts 10. 44. 47. and the Communion in a chamber at Trâ—…as Acts 20. 8. But the most solemne and publike and best frequented assemblies of Gods people are much fitter places for Gods publike worship then any priuate Chappell 's or Chambers and to be preferred before them And for any through nicenesse or idlenesse or out of disdaine to ioyne with the base multitude to neglect the Church-assemblies and to rest in their domesticall deuotions is a great sinne See what account the godly made of the publike assembly and what an aduenture they made for it and that euen in such a duty as they might haue performed in priuate namely in prayer Acts 16. 13. Nay see what account our Sauiour himselfe made of the publike assembly Luke 4. 16. his custome was euen before he was a Preacher to frequent the Synagogue euery Sabboth day Three Reasons there be why all men should preferre the worship that is done in most publike assemblies before that that is done in more priuate places 1. The respect of our owne good for we may looke for a greater blessing from God vpon his ordinances in the publike assemblies then in more priuate meetings Euen to our Church assemblies that may be applyed that we reade Psal. 87. 2. The Lord loues the gates of Zion aboue all the habitations of Iacob Matth. 7. 7. Prayer is compared to seeking of a thing that is lost and to knocking at a gate we desire to enter into And when many seeke a thing there is more hope of finding it when many knocke at heauen gates they will be the better heard Therefore when Gods people haue shewed more then ordinary desire to preuaile with God in their prayers they haue shewed more then ordinary care that the assemblies might be as publike as might be Ioel 2. 15. Blow the trumpet in Zion sanctifie a fast call a solemne assembly verse 16. Gather the people assemble the children c. as if he should say leaue none out Iehosaphat 2. Chron. 20. 3. proclaimed a fast throughout all Iudah verse 13. All Iudah stood before the Lord with their young ones wiues and children and Iudg. 20. 20. Then all the children of Israel went vp and all the people came also into the House of God and till then they preuailed not That is the reason also why Hezechias was so carefull to gather such a solemne assembly to keepe the Passeouer 2. Chron. 30. 1 2. 2. The respect we should haue to the good of others for we may much benefit others by our good example Dauid professed he receiued much good by beholding the forwardnesse of his people in going to the House of God Psal. 122. 1 2. How much more good will the example of great men doe of the multitude when they are such diligent frequenters of Gods worship That is the reason why the Lord would haue the Prince not onely to ioyne with Gods people in his seruice but to be in the midst of them that they might all see him Ezek. 46. 10. It is said that the scaffold Salomon made for himselfe in the Temple was in the midst of the Court so as all the people might see him 2. Chron. 6. 12 13. And of King Ioash it is said that so soone as euer Athalia came into the Temple she saw the King stand by the piliar as the manner was 2. King 11. 14. So it is also said of Iosia 2. King 23. 3. By which three examples it is plaine that the Kings seate was so set in the Temple that all might see him there 3. The respect we should haue to the honour of God for the more publike the assembly is wherein we worship God the more publike is the profession which we make of the homage and duty that we owe vnto him Therefore it is required Psalme 29. 12. of great men to worship the Lord in the Sanctuary that so they might giue vnto the Lord the glory due vnto his name That is the reason why Dauid vowed he would giue thankes to the Lord in a great Congregation and praise him among much people Psalm 35. 18. And Hezekiah resolued to goe vp to the House of the Lord the third day so soone as euer he was recouered 2. Kings 20. 8. And Dauid professed that it had beene one of the chiefe comforts he had in the world that he had beene wont to goe with the multitude to leade them to the House of God Psalme 42. 4. Lecture the nine and twentieth October 17. 1609. THe third sort that offend in refusing to be present at Gods publike worship are such as make no conscience to come to the beginning of it and to stay to the end of it I condemne not all that sometimes come after the beginning nor all that sometimes goe out before the end but them that do this ordinarily them that make no conscience of this I condemne nay the Doctrine that I haue taught you out of Gods Word concerning the outward reuerence that we owe to Gods publike worship condemneth such And because I see many of them that haue most knowledge and are forwardest professours offend this way I will manifest the sin of these men in three seuerall respects and considerations 1. They sinne against themselues and they hinder themselues of the profit they might receiue by the worship of God For as he that is away from any part of the Sermon shall profit the lesse by that which he doth heare if he come after it is begun or goe away before it be ended So is there no one part of Gods seruice not the confession not the prayers not the Psalme not the blessing but it concernes euery one and euen one may receiue edification by it as I prooued to you at large not long since Besides it would be a great helpe to mens profiting by Gods seruice if they would not rush suddenly into it out of their worldly businesse or worldly and prophane talke but come so into Gods House that they may haue some time to set their hearts in tune and lay aside all worldly thoughts before Gods seruice doe begin This is that that was signified by that ceremony which God inioyned Moses Exod. 3. 5. Put off thy shooes for the place whereon thou standest is holy ground The promise that is made to our prayers runnes thus Iob 11. 13. If thou prepare thine heart and stretch out thine hands vnto him the stretching out of our hands or of our voice either is to little purpose if our heart be not prepared first If we could say before euery part of Gods seruice as Dauid did Psal. 57. 7. My heart is prepared O my God my heart is prepared I will
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
the persecution which rose about Stephen trauelled as farre as Phenice and Cyprus and Antioch preaching the Word to none but vnto the Iewes onely Yea Paul and Barnabas though they went vnto the Heathen Gal. 2. 9. yet in euery place where they came they first offered their Ministry and preached vnto them Acts 13. 5. and 14. 1. and 17. 1 2 17. and 18. 4. And if they had not reiected it it had neuer beene preached to the Gentiles Acts 13. 46. It was necessary that the Word of God should first haue beene spoken to you but seeing yee put it from you loe we turne to the Gentiles Rom. 11. 11. Through their fall saluation commeth to the Gentiles and verse 28. Concerning the Gospell they are enemies for your sake The poore the maimed the halt and the blinde had neuer beene admitted to the feast if the guests that were first bidden and for whom the feast was prepared had not refused to come Luke 14. 21. 2. As the Gospell was first offered to them so though many of them reiected it yet they were the first that imbraced it The first Church that euer receiued the Gospel the Doctrine the Sacraments the discipline of the New Testament was the Church of the Iewes it is the power of God vnto saluation to euery one that beleeueth to the Iew first Rom. 1. 16. yea you shall not finde any one place where the Apostles preached with so great successe and increase of the Church as they did at Ierusalem and among the Iewes Acts 2. 41. 44. 3. All the Churches of the Gentiles conformed themselues vnto the Church of the Iewes and esteemed the Church at Ierusalem as the mother Church and gaue speciall honour and respect vnto it To the Church at Ierusalem as to the mother Church and chiefe Church in all the world other Churches were wont to resort for their direction and for the deciding of such controuersies as did arise amongst them Acts 15. 2. So when Agabus had signified to the Church at Antioch what a dearth would come vpon the whole world Acts 11. 28. The Disciples determined to send reliefe to the brethren in Iudea verse 29. Why to them rather then to any other Surely because of the chiefe respect they knew was due to that Church aboue all others See the like care in the brethren of Macedonia and Achaia Rom. 15. 26. And marke the reason that is giuen verse 27. Their debters they are Why so because they receiued the Word and worship of God from them 4. Yea all the Churches of the Gentiles receiued the Gospell from the Church of Ierusalem and were deriued from that Church For euen as the Lord had foretold by his Prophets Psal. 110. 2. The Lord shall send the rod of thy power out of Zion And Esay 2. 3. The Law shall goe from Zion and the word of the Lord from Ierusalem so was it fulfilled For as the Apostles that conuerted the Gentiles were all Iewes so in Ierusalem they receiued the gift of the Holy Ghost whereby they were fitted to instruct the Gentiles Acts 1. 4. And it is expresly noted that from Ierusalem they all went that first carried the light of the Gospell to the Gentiles Acts 8. 4 5. and 11. 19 20. 5. All the Gentiles that beleeued ioyned themselues to the Church of the Iewes and became members of it Thus it was prophesied that they should doe by Noah Iapheth should dwell in the tents of Sem Gen 9. 27. And by Ezekiel Ezek. 16. 61. Thou shalt receiue thy sisters Sodome and Samaria vnder which two are comprehended all the Gentiles thine elder and thy younger and I will giue them to thee for daughters And by Zacharia Ten men shall take hold out of all languagues of the nations euen shall take hold of the skirt of him that is a Iew saying Wee will goe with you for we haue heard that God is with you Zach. 8. 23. This Paul saith was fulfilled Rom. 11. 17. Thou being a wild Oliue art grafted in amongst them and verse 24. Thou art contrary to nature grafted into a good Oliue tree 3. Before the second comming of Christ the Iewes shall be conuerted and become a most famous Church againe and they shall bee the meanes of the saluation of all the Elect that shall remaine to be conuerted among the Gentiles This Doctrine the Apostle plainely teacheth Rom. 11. 25 26. I would not brethren that ye should bee ignorant of this mystery that blindnesse in part is happened to Israel vntill the fulnesse of the Gentiles bee come in and so all Israel shall be saued c. 1. Obstinacy is in part come vpon Israel not a totall nor finall obstinacy 2. Till the fullnesse of the Gentiles be come in 3. And so all Israel shall be saued 4. He calls this a mystery because no man can conceiue how it should be 5. He would not haue the Gentiles ignorant of it And when once they shall thus haue receiued the Gospell againe then shall saluation againe be deriued from them vnto the Gentiles they shall be a meanes of the conuerting such of the Gentiles as shall remaine to be conuerted and such as were before conuerted they shall draw to greater purity and zeale then euer they had before This the Apostle teacheth if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulnesse If the casting away of them bee the reconciling of the world what shall the reconciling of them bee but life from the dead Rom. 11. 12 15. This is that which is foretold Esay 60. 3. The Gentiles shall walke in thy light and Kings at the brightnesse of thy rising vp and verse 5. The forces of the Gentiles shall come vnto thee And the Apostle Iohn speaking of this new Ierusalem saith Apoc. 21. 24. The people that are saued shall walke in the light of it and the Kings of the earth shall bring their glory and honour vnto it You see then this Doctrine confirmed vnto you that in all these three seuerall ages as it were and conditions of the Church saluation hath heretofore and shall hereafter euer come from the Iewes and from them it hath beene and shall be deriued vnto the Gentiles Now the reason why God vouchsafeth this honour to that Nation is to be considered and surely if we consider well of the matter wee may wonder at it For 1. Neuer was there any Nation vpon earth more vnworthy of this honour then the Iewes neuer any that did more prouoke God specially since the comming of Christ in the flesh They both killed the Lord Iesus and their owne Prophets and haue persecuted vs and they please not God and are contrary to all men Forbidding vs to speake to the Gentiles that they might bee saued to fill vp their sinnes alway for the wrath is come vpon them to the vttermost 1. Thess. 2. 15 16. 2. Neuer was there any
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
which seemes to be the cause of the meeting together vnto prayer of those good women we read of Acts 16. 13. As a little spark will keep heat while it is on the hearth with the rest of the fire but pluck it from the rest and it will die straight so hath experience proued it to be in this case Secondly because they know that the more of Gods people meet and ioyne together the more publike and solemne the assembly is the more acceptable will their seruice be vnto God and the more auaileable to their comfort And that is the reason why when Gods people haue shewed more than ordinary desire to preuaile with God in prayer they haue shewed more than ordinary care to assemble as many of them together as possibly they could Ioel 2. 15 16. Blow a trumpet in Zion sanctifie a fast call a solemne assembly gather the Elders assemble the children let the Bridegroome go sorth of his chamber and the Bride out of her Bride-chamber as if he should say Leaue none out That was the reason why Hezekiah was so carefull to gather together such a solemne assembly to the Passeouer 2 Chron. 30. 1. 5. 3 The third reason is the promise that God hath made of his speciall first Presence secondly Protection and thirdly Blessing to the publike assemblies more than to any other people vpon the earth First in respect of this speciall presence of God the Prophet calleth Sion the habitation of Gods house and the place where his honour dwelleth Psalme 26. 8. In this respect also the place of Gods publike Worshippe is called the face of God Psalme 105. 4. Seeke the Lord and his strength seeke his face continually And Cain could complaine when hee was banished from his fathers house the onely place where Gods publike Worshippe was to be had then that hee should bee hid from Gods face Genes 4. 14. and Verse 16. Hee â—…t out from the presence of the Lord. And least we should thinke this wâ—… peculiar to the Temple or Tabernacle or place of Gods ceremonial or ship which had indeed some priuiledges aboue our Temples you shall find that this is spoken also of the Synagogues Psalme 83. 12. They also are called the Habitations of God Yea to our assemblies also is this promise made as well as to theirs Matthew 18. 20. Where two or three are gathered together in my Name there am I in the midst of them Reuelation 2. 1. Christ walkes in the midst of the seuen golden Candlestickes Secondly Now for the promise of speciall protection it is certaine that the Church-assemblies where God is purely worshipped according to his Word are meanes to preserue such as doe frequent them and the places where they are kept from many iudgements that would otherwise fall vpon them This was figured by that Ceremony The wals of the Temple were carued round about with figures of Cherubins 1 Kings 6. 29. And this we haue partly found in our owne experience both in the preseruation of our Land in generall from forraigne inuasion and domestique treasons and in the safety sundry Congregations haue enioyed And we should certainly find it more than we do if our infidelity and other our grieuous sinnes hindered it not See the promise for this Esay 33. 20 21. Looke vpon Sion the City of our solemne Feasts thine eyes shall see Ierusalem a quiet habitation a Tabernacle that cannot be remoued and the stakes thereof can neuer be taken away neither shall any of the cords thereof be broken for surely the mighty Lord will be vnto vs a place of floods and broad riuers whereby shall passe no ship with oares neither shall great ship passe thereby This is alledged for one reason why Dauid did so esteeme of Gods Tabernacles Psalme 84. 11. For the Lord God is the sunne and shield vnto vs. and 27. 5. For in time of trouble he shall hide vs in his pauilion In this respect they that are separated from the Church-assemblies are said to be deliuered vp to Sathan vnto his power and will as men that are vnder Gods protection no longer 1 Corinth 5. 5. Thirdly and lastly in speaking of the Promise of a speciall blessing that God hath made vnto the Church-assemblies I will not stand vpon the temporall blessings that God hath promised to such as do loue and frequent them which yet Dauid maketh one reason of his loue to Gods Tabernacles Psalme 84. 11. No good thing will he with-hold from them that walke vprightly And certainly if men with vpright hearts do frequent them they shall be sure of Gods blessing in outward things euen the rather for this But this is the speciall blessing I will desire you to obserue That God hath promised to giue a greater blessing to that seruice that is done to him at Church than to that that is done in any other place The same Prayers you may vse at home that are vsed there the same Psalmes you may sing the same Word you may read and meditate of and haue it also expounded to you yea the same Sacraments you may haue vpon necessity administred to you in your chambers and parlours that are administred there but you may not expect that blessing vpon any of these Ordinances of God in any place as you may finde in the Church assemblies This Dauid alleadgeth for another chiefe reason why he so esteemed Gods Tabernacles Psalme 84. 11. The Lord will giue grace and glory And 133. 3. For there in Sion orin the place where Brethren dwell euen together ioyne together in Gods worship The Lord appointed the blessing and life for euer The fourth and last Reason that should mooue vs to esteeme the Church-assemblies and frequent them diligently is for profession sake Say that neither the exercises of Religion that are vsed there nor the fellowshippe of Gods people which we may enioy there nor the speciall presence protection and blessing of God that may be found there could mooue vs to esteeme of them yet this should mooue vs. The best way we haue to professe our Religion our Homage and Obedience to God our loue and thankfulnesse to him for his mercies is to frequent diligently the publike and most solemne Assemblies of his Church So the Lord hauing in the former Verse forbidden his People the profession of a false religion Leuit. 26. 2. prescribeth them two things whereby they should professe themselues to be of the true Religion Ye shall keepâ—…â—…y Sabbaths and reuerence my Sanctuary And Psal. 29. 1 〈◊〉 exhorting great men to professe their homage and subiection vnto the Lord he telleth them this is the best way to do it And speaking how he himselfe will professe his thankfulnesse to God for all his mercies he saith Psal. 35. 18. I will giue thankes to thee in a great Congregation I will praise thee among much people The vse of this Doctrine is first for exhortation secondly for reproofe And the exhortation concerneth first our selues secondly a
as well at home as at Church they can pray and read good Books out of which they may learne more then they shall do at Church But such I would haue to consider Psal. 87. 2. The Lord loueth the gates of Sion more than all the dwellings of Iacob And the example of Dauid who though he could serue God as well in priuate as any of these and had also with him in his banishment both a Prophet 1 Sam. 22. 5. and a Priest 1 Sam. 23. 9. yet did he for all that long for the publike worship and bewailed greatly the want of it Psal. 84. 1. 3. Of those that though they do not absent themselues from the Church as the foure sorts I haue mentioned yet do separate themselues from the Church-assemblies in some parts of the publike worship Three sorts specially are reproued by this doctrine 1 They that seldome or neuer receiue the Sacrament which is of all other the most solemne part of Gods publike worship and in frequenting whereof all the faithfull both vnder the Law and Gospell haue shewed most zeale as in this Text and the other Examples mentioned in this doctrine we haue shewed 2 They that care not to come to the beginning of Gods publike worship and to tarry till the end 3 Such as being present either sit as dumbe persons when the Congregation singeth or are downe on their knees at their priuate prayers when the rest of the Congregation are hearing Gods Word or by their sitting when the rest of the Congregation kneeleth or standeth at prayer do openly professe a separation from the Congregation in that duty THE EIGHTIE THIRD LECTVRE ON MARCH V. MDCX. IOHN IIII. XLVI XLVII So Iesus came againe into Cana of Galile wher he made the water wine And there was a certaine noble man whose sonne was sicke at Capernaum When he heard that Iesus was come out of Iudea into Galile he went vnto him and besought him that he would come downe and heale his sonne for he was at the point of death IN the three former Verses we haue heard of our Sauiours returne out of Iudea into Galile In these that I haue now read is set downe the first miracle that he wrought there after his returne And in this History foure principall things are to be obserued First the occasion of the miracle Verse 46 47. Secondly the manner how this miracle was wrought Verse 48. 50. Thirdly the fruit and effect of this miracle Verse 51. 53. Fourthly the conclusion of the History Verse 54. In the occasion of the miracle which is set downe in the two first Verses three things are obserued by the Euangelist First that Christ came into Cana Verse 46. Secondly that a certaine Ruler had his sonne sick at Capernaum Verse 46. yea so sick that he was euen ready to die Verse 47. Thirdly that this Ruler hearing of Christs returne out of Iudea into Galile came to him to Cana and besought him to go down to Capernaum to heale his sonne Verse 47. Now for the first many Interpreters haue coniectured that the reason why Christ returning into Galile went first to Cana was this That he might confirme them of Cana in the Faith that was begun in them by the miracle he had wrought there at the wedding because in this place that miracle is mentioned But there is no good ground for that coniecture for first we cannot find that any in Cana receiued good by that miracle but the contrary rather Iohn 2. 11. This beginning of miracles did Iesus in Cana a towne of Galile and shewed forth his glory and his Disciples belieued in him intimating that none else did so Secondly the reason of his comming to Cana now might well be this that comming out of Iudea into Galile through Samaria and of purpose leauing Nazaret Cana was the next towne in his way as will appeare to any that shall looke in the Mapp of Iudea Thirdly the reason why the miracle is here mentioned might well be this to distinguish it from another towne of that name which was also in Galile in the tribe of Asher vpon the coasts of Tyre and Sidon of which we read Iosh. 19. 28. and where the faithfull Cananite of whom we read Matth. 15. 22. did dwell But why then will you say is his comming into Galile mentioned here by the Euangelist Surely to declare the occasion that was offered vnto Christ of doing this miracle So soone as euer he was come into Galile while he was at Cana the first towne that he abode in the Ruler dwelling at Capernaum which was about fifteene of our miles from Cana hearing of his being there came vnto him And this is the first thing that is obserued in the occasion of the miracle which we will thus passe ouer The second is that a certaine Ruler had his sonne sicke at Capernaum He is called in the originall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the vulgar Latine that translateth it regulus a petty King seemeth to haue read it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one belonging to the King To what King will you say Surely not to Caesar of whom the high Priests said Iohn 19. 15. We haue no King but Caesar for the officers that Caesar appointed to gouerne vnder him were vsually Gentiles but this was a Iew as appeareth by Christs speech to him Uerse 48. He was then an officer to Herod Obiect Why but that Herod that liued now Herod Antipas sonne to Herod the first that liued when Christ was borne was no King for after the death of Herod the Great the Emperour to preuent rebellion diuided the Kingdome of Herod into foure parts betweene the three sonnes that Herod had left and gaue two parts to Archelaus his eldest sonne and the other two to Philip and Herod two of his younger sonnes Herods part was Galile and he is therefore called Tetrarch of Galile Luke 3. 1. that is one that had the gouernment of a fourth part of the Kingdome namely of Galile Answ. The answer is that though he were but Tetrarch yet both the people generally that were vnder his gouernment did call him King and in Galile he did rule as a King and his authority was euery whit as great as his fathers had been And therefore also the Euangelist Matthew that Chap. 14. 1. calleth him Herod the Tetrarch Uers. 9. calleth him King Well then this Ruler this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an officer of King Herod yea as the Syriacke which is the most ancient translation of the new Testament hath it he was the Kings Deputy one that ruled the Country vnder the King or in the Kings absence A great man he was as may further also appeare by the great family he kept Verse 53. and by this that sundry of his seruants came forth to meet him to bring him tidings of his sonnes recouery Verse 51. yet this great man hath his sonne sick yea sick vnto death which to such a man
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
heart is thus to respect the Lord in euery thing he grieues and striues against his corruption and this with God is accepted for the deed if there be first a willing minde it is accepted 2. Cor. 8. 12. Lecture the hundred and fourth October 8. 1611. IOHN IIII. L. LEt vs now come to the second note of difference that is to be obserued in the manner of doing good duties The regenerate man performes the good duties he doth with his heart This we shall finde made a property of true obedience and the note of a sound conuersion Rom. 6. 17. God bee thanked that yee haue beene the seruants of sin but yee haue obeyed from the heart the forme of Doctrine whereinto yee haue beene deliuered He is the same inwardly and in his heart which he maketh shew of yea he hath more goodnesse within him than he can make shew of out of the good treasure of his heart he bringeth forth good things Matth. 12. 35. For the chiefe and most proper seate of grace is the heart and therefore the regenerate part is called the inner man Rom. 7. 22. In his dealings with men a man may know the soundnesse of his regeneration by this note Psalme 15. 2. He walketh vprightly and worketh righteousnesse and speaketh the truth from his heart Colos. 3. 23. Whatsoeuer ye doe doe it from the heart as to the Lord and not to men as if he should say Else ye serue not God in any thing ye doe So in the workes of mercy Esay 58. 18. If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light rise in obscurity and thy darkenesse be as the noone day But specially in the duties of Gods worship a man may know the soundnesse of his regeneration by this note when he hath a care to doe that which he doth from the heart he makes outward profession of good things but his chiefe care is to be religious within He makes conscience also of 〈◊〉 thoughts cleanse me from my secret faults Psalme 19. 14. He is most troubled with his inward corruptions as Paul was O wretched man that I am who shall deliuer me from the body of this death Rom. 7. 24. Psal. 84. 5. Blessed is the man in whose heart are thy waies He knowes well that if the heart be reformed it will be easie to reforme the words and workes Matthew 23. 26. Thou blinde Pharisee cleanse first the inside of the cup and platter that the outside of them may bee cleane also Mal. 2. 16. Keepe your selues in your spirit and transgresse not So also in the particular duties of Gods worship it may giue a man assurance of his regeneration when a mans care is to performe them with his heart Euery one of vs in preaching must be able to say with Paul Romanes 1. 9. I serue God in my spirit in the Gospell of his Sonne And euery one of you in hearing must feele that in you that Lidia did Acts 16. 14. The Lord opened her heart that shee attended to the things that Paul speake And wee all when wee pray must bee able to pray as Paul speakes Ephesians 6. 18. With all manner of prayer and supplication in the spirit And when wee sing Psalmes Wee must make mâ—…lody to the Lord in our hearts Colossians 3. 16. As if hee should say The Lord regards no melody but that True it is there is many a regenerate man that findes much want of this inward truth of heart in the profession and practice of Religion and there is much hypocrisie in the heart of the best man that liues That which the Apostle speakes of Christ 1. Peter 2. 22. Who did no sinne neither was there guile found in his mouth is proper to Christ and could neuer truely be spoken of any meere man Let God bee true and euery man a lyar Romanes 3. 4. But yet this euery regenerate man shall finde in himselfe and may comfort himselfe in it First that this is a matter of griefe and humbling to him when at any time he hath felt this hypocrisie in himselfe and hath had his heart away in any outward seruice he hath done vnto God Secondly that ordinarily his care and vnfained desire hath beene in euery duty he hath done to God to doe it with his heart and so could neuer hypocrite nor naturall man say No hypocrite or naturall man hath his care to serue God with his heart eyther first in duties to men they doe as the Prophet speakes with flattering lips and with a double heart doe they speake Psalme 12. 2. secondly and in duties to God they are as they are described thou art neere in their mouth but farre from their reines Ieremie 12. 2. they draw neere to God with their mouth and with their lips they doe honour him but haue remoued their hearts far from him Esay 29. 13. The third note of difference is this That the regenerate man performes the duties that he doth out of loue to God yea out of such a loue as growes from Faith euen from the assurance he hath of Gods loue to him in Christ. True it is he feareth Gods iudgements passe the time of your soiourning heere with feare 1. Pet. 1. 17. and hee is partly mooued vnto obedience by the feare of Gods iudgements and ought so to be Eccles. 12. 13. Feare God and keepe his commandements And we finde by experience that many a good heart is subiect euen to this feare Psal. 119. 120. My flesh trembleth for feare of thee and I am affraid of thy iudgements Yea the Lord sees it very profitable and necessary for them that they should thus bee made acquainted with his terrours the flesh and vnregenerate part would hardly bee kept in any obedience without this curbe nor would bee forward to any good duties without this spurre 2. Corinthians 7. 1. Finish your sanctification in the feare of God Yet is this a sure note of difference betweene euery hypocrite or naturall man and him that is truely regenerate The regenerate mans obedience growes chiefly from a loue to God yea from such a loue as growes from Faith You shall see cleare proofe for both these branches Euery regenerate man loues the Lord. This is oft made the title of Gods seruants they are called such as loue him Psalme 5. 11. Let them that loue thy Name reioyce in thee and 69. 32. The seede of his seruants shall inherit Zion and they that loue his Name shall dwell therein And 119. 132. Looke vpon me and bee mercifull vnto me as thou vsest to doe to them that loue thy Name Rom. 8. 28. All things worke together for good to them that loue him 1. Corinthians 2. 9. Eye hath not seene nor eare heard neither hath it entred into the heart of man the things which God hath prepared for them that loue him Iames 1. 12. When hee is tryed hee shall receiue the Crowne of life which the Lord