Gods Word Yet because many are of that mind I will in few words endeauour to shew them the danger of this ignorance 1. He that wanteth the knowledge of Gods Word can neither haue true patience nor comfort nor hope in any affliction Rom. 15. 4. Through patience and comfort of the Scripture men come to true hope Experience teacheth this that all ignorant men like to Foelix Act. 24. 25. are apt to tremble when once the conscience is awakened at the very thought of death and iudgement That made Dauid say Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law As if he should say it is a great happinesse for a man that is in affliction to haue vnderstanding and to be instructed by the Lord in the knowledge of his Word 2. He that wanteth the knowledge of Gods Word is still in the power and dominion of Sathan as is plaine by that speech of Christ vnto Paul Act. 26. 18. I send thee saith he to turne them from darknesse to light and from the power of Satan vnto God In which respect also Satan is called Eph. 6. 12. the Ruler of the darknesse of this world Satan leadeth such whither he will 2. Tim. 2. 25. 26. And as the Prouerbe is the blind swalloweth many a flie so certainly such swallow many a great sin without any scruple or remorse for it 3. He that wanteth the knowledge of Gods Word can neuer go to heauen but must needs perish eternally God brings all to heauen by knowledge he wil haue all men to be saued saith the Apostle 1. Tim. 2. 4. and to come vnto the knowledge of the truth God hath said none that want knowledge shall come there My people perish for want of knowledge saith the Lord Hos. 4. 6. Yea God hath sworne it They haue not knowne my wayes saith the Lord Psal. 95. 10. 11. Unto whom I sware in my wrath that they should not enter into my rest But because men haue many figge-leaues to couer their shame in this point and many conceits whereby they blesse themselues against all that may be said against them for their ignorance I will shew you how the Holy Ghost in the Word driues them by all their shifts and thrusts them out of their starting holes 1. One blesseth himselfe in this that though he haue no Scripture-learning yet he is iust in all his dealings with men and leadeth as honest and vnblameable a life as the best Yea but the Scripture saith thou must ioyne to thy vertue knowledge or it is nothing worth 2. Pet. 1. 5. 2. Another in this that he hath more then so he hath not onely ciuill honesty to commend him to men but he vseth also to pray and shew deuotion toward God yea but the Scripture saith thy prayer can doe thee no good while thou art void of the desire of knowledge it is but the sacrifice of fooles Eccl 5. 1. Pro. 28. 9. He that turneth away his eare from hearing the law euen his prayer shall be abominable 3. Another in this that he thanks God he hath a good mind a good meaning and intent to please God as good and as vpright an heart toward God as the best but the Scripture saith the man that wants knowledge cannot haue a good mind nor a good meaning Pro. 19. 2. Without knowledge the mind is not good The Scripture teacheth vs that vprightnesse of heart and knowledge are inseparable there can be no vprightnesse of heart where there is no knowledge their good meanings and intentions will not bring any to heauen The true Religion and way to heauen is called the way of vnderstanding Pro. 96. 4. Another blesseth himselfe in this that yet this is his comfort that Christ died for sinners and he trusts to be saued by Christ though he care not for the meanes of knowledge he saith with them 1. Cor. 1. 12. I am neither of Paul nor Apollo nor Cephas I depend not on nor care for any Ministery I am of Christ. But the Scripture saith that no man can say that he is in Christ till he haue knowledge Ioh. 12. 46. I am come a light into the world that whosoeuer belieueth in me should not abide in darknesse No man can be iustified by Christ or obtaine any benefit by him that is void of knowledge By his knowledge shall my righteous seruant iustifie many saith the Lord Esa. 53. 11. 5. Another ignorant man comforteth himselfe in this that yet God is mercifull and he trusteth to be saued through Gods mercy But the Scripture saith none shall haue benefit by Gods mercy that is void of knowledge Oh continue thy louing kindnesse to them that know thee saith Dauid Psal. 36. 10. Esa. 27. 11. It is a people of no vnderstanding therefore he that made them will not haue mercy on them 6. Another in this that he hopes God will not looke that he should haue this knowledge of the Scripture for he through his education and age is vnlearned and simple and vnable to learne But the Scripture saith He that is skilfull and wise enough in the things of this life and can vnderstand and beare away other things as ballads and foolish songs and yet is too weakeheaded to conceiue in any measure of the Word of God shall neuer be excused by his simplicity before God He that is wise to do euill but to do good hath no knowledge as the Lord complaineth Ier. 4. 22. Yea how simple soeuer thou art if thou hadst the feare of God and an honest heart thou mightest attaine to the knowledge of the Word for in this very point the Scripture hath an excellency aboue all other learning Pro. 1. 4. Psal. 119. 130. It giues vnderstanding to the simple If this beso how miserable is the state of the most of the people in all places of the land Surely such as if we had the same mind in vs that was in Christ it would make our bowels to yearne within vs as his did Mat. 9. 36. For first they are extremely ignorant and it may be said of them as Acts 17. 23. They worship an vnknowne God they worship the true God ignorantly Examine them and aske whether they know themselues to be sinners they will answer in generall it may be all men are sinners But try them in particular and you shall find that they know not what sinne is they know not any commandement which they haue broken Ask them whether they be assured that they shall be saued their answer will be no none can be sure but they hope well Aske them how they hope to be saued some will answer by their good deeds others by Gods mercy Tell them that God is iust as well as mercifull and aske them how they hope to haue his iustice satisfied their answer will be they cannot tell they are not learned Aske them what Christ is their answer will be a man I trow if
the professors of Gods truth that they heare nothing they talke of nothing so willingly as they do of the faults of others euen of their brethren Psal. 50. 20. Thou sittest and speakest against thy brother c. There is no talke that men will sit so long at and so willingly as this Pro. 18. 8. The words of a tale-bearer are as flatteries and they goe downe to the bowels of the belly O if the Lord should so gladly pry into all the faults of his seruants as we that are fellow-fellow-seruants do into the infirmities one of another who were able to abide it Psal. 130. 3. If thou O Lord shalt streightly marke iniquities O Lord who shall stand Let vs therefore in this also shew our selues the children of our heauenly father that as he doth vnwillingly see the faults of his children hee hath not beheld iniquity in Iacob Num. 23. 21. and passeth by many of their transgressions Micah 7. 18. so let vs learne to do Let vs be loth to see and heare of the infirmities of Gods seruants Thirdly thou must take heed that when his infirmities and faults be such as thou canst not choose but take notice of then that thou despise him not nor reiect him for his infirmities not for errour in iudgement Let not him that eateth despise him that eateth not and let him that eateth not iudge him that eateth Why doest thou iudge thy brother or why doest thou set at nought thy brother Rom. 14. 3. 10. not for infirmities and slips in his life and conuersation Mat. 18. 10. See that yee despise not one of these little ones Where our Sauiour cals the faithfull so neither in respect of their stature as verse 2. nor in respect of their pouerty and contemptible estate in the world but in respect of their many errours and infirmities as is plaine by the comparison he vseth vers 12. It is not lawfull to despise so little and meane a Christian as through his errours and falls is like vnto a stray and lost sheepe And marke our Sauiours reason for this vers 10. Because God despiseth them not but makes great account of them and hath appointed his Angels to guard and attend them yea vers 11. he sent his Sonne into the world chiefly for their sakes therefore must we take heed we despise them not Now it is certaine that many offend this way that take themselues to be right good Christians they that pretend great loue and respect to good men and euen to all them that feare God yet will be found to be despisers of these little ones This will appeare euidently in three things First by the aptnesse that is in Christians to iudge one another If any differ from them in iudgement but euen in the controuersies of our Church about matters of ceremony If we discerne in any professor neuer so little frowardnesse or vnthankfulnesse or pride or such like corruption though both the one and the other do professe the feare of God not in word only but in their whole conuersation straight we are apt to conclude surely he is but a carnall man he is but an hypocrite there is no soundnesse or sincerity of heart in him Now this is a plaine despising of Christs little ones When the Apostle had said Rom. 14. 34. Let not him that eateth despise him that eateth not he adds presently And let not him that eateth not iudge him that eateth for God hath receiued him Who art thou that condemnest another mans seruant he standeth or falleth to his owne master The second signe of this is the aptnesse that is in Christians to estrange themselues one from another in affection in countenance in society for euery small infirmity they discerne one in another This is also a plaine despising of Christs little ones and a spice of that foule sin that the Prophet notes in the hypocrites of his time Esay 65. 5. Which say Stand apart come not neare mee for I am holier then thou Of our Sauiour we reade that though his kinsfolkes and all the company that met at the wedding in Cana of Galile were addicted to the superstitious purifications of the Iewes yet did not he for that their errour in iudgement and practice shunne their company and society Iohn 2. 6. And of the first Christians in the Primitiue Church it is said Acts 2. 42. that as they did ioyne together in the Apostles Doctrine and fellowship and breaking of bread and prayers so they were not strange one to another but maintained a sweet fellowship and society together vers 46. They did eate their meate together with gladnesse and singlenesse of heart And so should we doubtlesse do vpon the same ground Certainly they that are of the same minde in all substantiall points of Religion and are enliued and guided by the same spirit of grace ought not to be strange one vnto another Not loue onely but brotherly kindnesse is required of vs one toward another 2. Peter 1. 7. A third signe of this is the generall neglect of all meanes to reclaime or strengthen a weake brother we are apt to obserue euery fault in a weake brother to dislike him for it to speake of it also to others but neither by prayer to God nor by brotherly admonition will we seeke to reclaime him This is a plaine despising of Christs little ones count him not as an enemie but admonish him as a brother 2. Thess. 3 15. we count him not as a brother but as an enemy whom we refuse to admonish Now because this is so generall a fault and such a fault as greatly hindreth not only the loue that should be among vs and the comfort that Christians might finde in their mutuall society but also the growth of grace and religion in the Church I will therefore shew you out of Gods Word by what meanes euery one of vs may master and sudue this corruption in our selues The first is the consideration of the commandement of God whereby we are so oft and straightly charged to shew our loue and tender respect to Christs little ones We know it is oft made a certaine note of one that is in the state of grace when he can loue the brethren when he can loue a Christian because he is a Christian and he that loueth not his brother abideth in death 1. Iohn 3. 14. Now this is no certaine argument that we loue the brethren when we can loue and esteeme such as excell in grace for so farre forth many a wicked man hath loued Gods seruants Herod himselfe reuerenced and esteemed of Iohn Mar. 6. 20. but therein appeares the truth of our loue when we can loue such a one as we know to be a brother though wee doe see sundry faults and infirmities in him The louing of all the Saints is oft noted for an argument of this true loue Ephes. 1. 15. Col. 1. 4. Phil. 1. 5. Marke therefore how oft we are charged with this respect to
art thou cast downe O my soule and why art thou disquieted within me True it is that euery Christian man hath in himselfe cause enough of sorrow and he ought to mourne not onely for euery euill action that he hath committed through infirmity but euen for the wants and corruptions that he espieth in his best works for so did Paul euen for this cause O wretched man that I am saith he Rom. 7. 24. Yea he is onely an happy man he onely shall find true comfort that is able so to mourne Mat. 5. 4. yet hath he not so much cause of sorrow in himselfe as he hath to reioyce in the Lord yea it is a greater sinne not to reioyce in Gods goodnesse than not to mourne for his owne corruption Therefore it is very well worth the obseruing how often and with what earnestnesse this duty is enioyned the faithfull by the Lord Be glad in the Lord and reioyce ye righteous and shout for ioy all ye that are vpright in heart Psal. 32. 11. Finally my brethren reioyce in the Lord Phil. 3. 1. Reioyce in the Lord alwaies and againe I say reioyce Phil. 4. 4. Reioyce euermore 1 Thess. 5. 16. To conclude therefore this first encouragement I would haue these men to consider First they dispraise the Lord their Master much by being so heauy and vncomfortable As the King that Nehemiah serued could not abide to see his seruants sad Neh. 2. 1. no more can the Lord he delighteth in the peace and comfort of his seruants Psal. 35. 27. and is much offended with them if they serue him not with ioyfulnesse and with a good heart considering how bountifull and good a Master he is Deut. 28. 47. Secondly that they discredit their Masters seruice and do what lieth in them to alienate mens hearts from the liking of it And indeed what one thing causeth naturall men more to dislike Religion than this whereas God maketh this the onely priuiledge of his seruants and that that should greatly commend his seruice vnto men Esa. 65. 13 14. that when others shall be ashamed and cry and howle his seruants shall reioyce and sing The second encouragement that this Doctrine yeeldeth to the godly is this It may make them willing and desirous to serue the Lord to the vttermost of their endeauour and euen to thrust and enforce themselues gladly to doe him any seruice The most men we see do flie Gods seruice and count it more base and painfull than any bondage and drudgerie in the world as the Israelites did esteeme the house of God to be an house of greater bondage and misery than Egypt it selfe Were it not better for vs to returne into Egypt say they Numb 14. 3. Yea we shall find that Gods owne children haue oft times no heart at all to do him that seruice that he requireth but are ready to shift it off as Ionah did Ion. 1. 2 3. and the chiefe thing that alienateth mans heart from religious duties is this That men find they cannot performe them in that manner that God requireth and therefore they haue no heart to do any thing at all It was the excuse that the vnprofitable seruant made for his idlenesse and doing nothing in his Masters seruice I knew thee that thou art a hard man saith he Matth. 25. 24. And indeed if the Lord our God were so hard and strict a Master as would accept of no seruice vnlesse it were done in all points according to his commandement and would beare with no frailties and infirmities in his seruants what mortall man could serue him with any comfort and delight True it is and it cannot be denied that that to the naturall man it is vtterly impossible to doe that seruice God requireth That which our Sauiour speakes of the couetous man may be said also of the voluptuous proud malicious and ignorant man Luke 18. 25. It is easier for a Camell to go thorow the eye of a needle than for him to enter into the Kingdome of God Yea it is certaine that euen to the regenerate man Gods seruice is painefull and full of difficulty This we shall find said of the first degree of it viz. the forsaking of our selues and of all knowne sinnes If any man will come after me let him deny himselfe and take vp his crosse daily and follow me Luke 9. 23. Resist not euill but whosoeuer shall smite thee on the right cheek turne to him the other also and is any man will sue thee at the law and take away thy coat let him haue thy cloake also Mat. 5. 29 30. And the like may be said of euery spirituall duty To say a prayer is an easie thing but no man can pray aright without great striuing and labour Lift vp thy prayer Esa. 37. 4. Unto thee O Lord do I lift vp my soule Psal. 25. 1. Striue together with me in your prayers to God for me Rom. 15. 30. To sit at a Sermon an houre is an easie thing but to heare as we ought to heare is a painfull thing to incline our eare and to apply our heart Pro. 2. 2. And in a word to make a profession of Religion as most men do hath no hardnesse in it but the whole course of his life that is a Christian indeed and not in shew onely is called by our Sauiour a striuing to enter in at the strait gate Luke 13. 24. But yet if we knew well the disposition of this Master whom we serue and in what manner he requireth seruice of vs we would confesse that his seruice hath neither any impossibility nor hardnesse in it at all but we would acknowledge that to be most true which both our Sauiour and the Apostle speake of Mat. 11. 30. My yoke is easie and my burden is light 1 Ioh. 5 3 His commandements are not grieuous Yea we would account his seruice the most perfect freedome and esteeme it to be the greatest happinesse in the world to be admitted vnto it That which the Queene of Sheba spake of Salomons seruants may much more fitly be spoken of them that serue the Lord 1 Reg. 10. 8. Happy are thy men and happy are these seruants which stand continually before thee When God first established his Worship vnder the Law the people did so striue who should be most forward in seruing him euen to the parting with of their goods by contributing to his Tabernacle as that Moses was faine by solemne proclamation to stay them Exod. 36. 6. And in the first times of the Gospell men were so forward in offering themselues to serue God in the worke of the Ministry though that calling was then subiect to much more hardnesse and danger than now it is and women also were so forward in offering themselues to serue him in the office of Church-Widowes which you know required much base and painfull seruice that the Apostle was faine to giue charge not to admit all that so offred themselues but such onely
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
apprehension as a consuming fire as the Apostle speaketh Heb. 12. 29. He neuer thinketh seriously of him and of his appearing before him but he is troubled and ready to say with them Esa. 33. 14. Who among vs shall dwell with the deuouring fire the Spirit of God and nothing but it like water allayeth this heat cooleth and refresheth the soule of man for by it the loue of God is shed abroad in our hearts as the Apostle speaketh Rom. 5. 5. and the bloud of Christ is effectually applied and sprinkled vpon the conscience Secondly whereas before a man be regenerate he is like vnto the dropsie man in a continuall thirst or like him that hath the disease which is called the dogs hunger neuer satisfied neuer contented the Spirit of God like water quencheth this thirst and satisfieth the soule of man by it the hungry soule is filled with good things as the blessed Virgin speaketh Luk. 1. 53. by it the soule is satisfied as with marrow and fatnesse As Dauid speaketh Psal. 63. 3. This by the assurance that it giueth to the heart of the fauour of God in Christ worketh that contentment in it as it makes a man able to say as Iacob did when he heard that Ioseph was aliue Gen. 45. 28. It is enough He that hath once receiued the spirit of grace which is the pledge and earnest of our eternall inheritance will be able out of full contentednesse of mind to glory with Dauid Psal. 16. 6. The lines are fallen to me in pleasant places yea I haue a goodly heritage And whereas nothing so much hindereth the tranquillity of our minds as the immoderate desire of worldly things the Spirit of God slaketh that thirst and vnsatiable desire and teacheth vs to be contented with a little A little wealth a little pleasure a little credit will content vs when we haue this spirit Therefore when Paul had said that Godlines with contentment that is which alwaies maketh a man content with his owne estate is great gaine 1 Tim. 6. 6. he tels vs immediately how meane a state a man will be content with if he be godly indeed if we haue food and raiment saith he v. 8. So that he that hath the spirit of grace vseth not these earthly things with that thirst and greedy appetite that other men doe but with more sobriety and indifferency of mind Vsing but not ouer-using them 1. Cor. 7. 31. vsing them so as he can want them if need be I may do all things saith Paul 1 Cor. 6. 12. but I will not be brought vnder the power of any thing and Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content I know how to be abased c. Thirdly whereas a man before he be regenerate is filthy and vncleane his words vncleane Mat. 15. 18 his best actions vncleane Pro. 15. 5. but his heart especially more filthy then any sinke Ier. 17. 9. yea so filthy that as he that was vncleane vnder the Law made euery thing he touched vncleane Num. 19. 22. yea though the thing were otherwise holy Hag. 2. 14. so is it in this case Tit. 1. 15. Vnto them that are defiled and vnbelieuing is nothing pure And thus filthy is the vnregenerate man not in the Lords eyes onely as the Lord speaketh Zach. 11. 8. My soule loathed them and in the eyes of euery good man Pro. 29. 27. An vniust man is an abomination to the iust but euen in his owne eyes also when God shall be pleased to open them Insomuch as the man that taketh most pride in himselfe if the Lord should lay him naked to himselfe would loath and abhorre himselfe as Iob saith he did Iob. 42. 6. If the Lord should break vp that sink that is in him he would not be able to abide himselfe as in that fearefull example of Iudas Mat. 27. 4 5. we may plainely see Now where the Spirit of God commeth it like water cleanseth all things it makes the heart cleane the tongue cleane the whole man cleane The feare of the Lord is cleane saith Dauid Psal. 19. 9. and Ezek. 36. that which is said vers 25. I will powre cleane water vpon you and you shall be cleane is thus expounded vers 26. 27. A new heart will I giue you and a new spirit will I put within you I will put my spirit within you and cause you to walke in my statutes The Spirit of God is this cleane water that maketh vs cleane Fourthly whereas a man before his regeneration is as barren and vnfruitfull as any desert and thereunto compared Esa. 32. 15. 16. yea as vnable to do speake or moue to any thing that is good as a dead man is Eph. 2. 1. Altogether vnprofitable not one that doth good no not one as the Apostle speaketh Rom. 3. 12. Where the Spirit of God comes like water it makes the heart fruitfull vnto God it maketh our desart like Eden and our wildernesse like to the garden of the Lord as the Prophet speakes Esa. 51. 3. Insomuch as though euery one that hath the Spirit of God be not in the like measure fruitfull for in the good ground the seed brings forth in some but thirty in some sixty in some an hundred fold Mar. 4. 8. yet euery one is fruitfull in some measure yea able to bring forth his owne fruit in due season as the Prophet speaketh Psal. 1. 3. Able not onely to wish well and haue good motions but to speake and do well also He that was lame before shall leape as an Hart and the tongue of him that was dumbe before shall sing Esa. 35. 6. yea the Spirit of God makes him that hath it able euen in the time of heat of persecution to continue fruitfull as the tree planted by the waters that spreadeth out her roots by the riuer which shall not see when heat commeth but her leafe shall be greene and shall not be carefull in the yeare of drought neither cease from yeelding fruit Ier. 17. 8. This Doctrine serueth for a touch-stone for euery one to try himselfe by we all professe that we are baptized and so washed with this water euen borne again of water and of the holy Ghost Ioh. 3. 5. without which we shall be as much the better for our outward Baptisme as the wicked Egyptians were by the Red Sea which was a type of it 1 Co. 10. 2. that which was the means of safety and escape vnto Gods people was a meanes of vtter perdition vnto them Neh. 9. 11 and as they are for the Lords Supper that receiue it vnworthily He that eateth and drinketh vnworthily eateth and drinketh damnation vnto himselfe saith the Apostle 1 Corinth 11. 29. We professe we haue the Spirit of God and indeed our case is most miserable without it If any man haue not the Spirit of Christ he is none of his Rom. 8. 9. Let vs try our selues by this Doctrine
that we may truely say that though we our selues are bound to account the corruption that remaineth in vs an intolerable burden which we must be continually humbled for and groane vnder and striue to lessen and desire to be eased of as the Apostle did Rom. 7. 24. because our most holy and heauenly Father is grieued and offended by it and because it is euer budding and bringing forth in vs such fruits as are most bitter vnto vs and breed vs much woe yet the infinite wisedome and power and goodnesse of our God maketh this a great benefit to vs that we are not in this life perfectly regenerated but that the Lord suffers sinne to dwell in vs so long as we abide in this tabernacle If any man shall demand of me the reasons of this Doctrine the cause why the Lord should thus loue his Elect and be so partiall towards them that though he hates sinne in all and hates the Reprobate and damnes them for their sinne yet he hates not his Elect for their sinnes but loues them euen before there is any grace in them at all euen before they haue repented of their sinnes I can giue no other reason of it but his own good will and pleasure onely he hath mercy on whom he will haue mery saith the Apostle Rom. 9. 18. and Ephes. 1. 11. He worketh all things after the counsell of his owne will And in this it becommeth euery mortall man to rest without inquiry any further and to say with the holy Apostle Rom. 9. 21 22. Hath not the Potter power ouer the clay What if God will doe thus 2. The respect God hath to the Sonne of his loue to whom he gaue them before the world was He hath chosen vs in him saith the Apostle Ephes. 1. 4. before the foundation of the world and verse 6. He hath made vs accepted in his beloued Now of this Doctrine I may say as the Prophet doth in another case Esay 28. 9. To whom shall we teach this Doctrine Who is fit to heare and receiue it The Apostle speakes of some that stumble at the Word 1. Pet. 2. 8. and such there haue euer beene in the Church But there is no part of the Word no truth of God that so many doe stumble at as at this Doctrine of the infinite mercy of God vnto sinners For where shall we finde a man almost that doth not abuse this Doctrine to the incouraging of himselfe to sin and to the hardening of his heart against all checke of conscience for sin yet must this doctrine so cleerely and plentifully deliuered in the holy Scripture and tending so much to the comfort of Gods people be taught though there be neuer so many wicked men that will take hurt by it The childrens bread must not be kept from them because of the dogges that will be ready to snatch it out of our hands when we breake it to them Yet before I giue the children their bread and apply this Doctrine to them vnto whom it onely belongeth I will endeauour to driue away the dogges by shewing that the profane and impenitent sinner that turnes Gods grace into wantonnesse and encourageth himselfe to sinne by the knowledge of Gods mercy hath nothing to doe with this Doctrine nor any cause at all to take comfort in it For 1. All this that is spoken in the Word of Gods mercy belongs onely to the Elect which are therfore called Uessels of mercy not to the Reprobates which are called Vessels of wrath Rom. 9. 22. 23. If thou say I may be one of Gods Elect too I answer thou mayest indeed but till thou knowest thy selfe to be so and canst finde the markes of Election in thy selfe thou canst take no comfort in this Doctrine Therefore euery where in Scripture this mercy of God is restrained to them that feare him the Scripture euery where teacheth that none else haue cause to glory in it or trust to it Psal. 118. 4. Let them that feare the Lord now say that his mercy endureth for euer And 115. 11. Ye that feare the Lord trust in the Lord. 2. This is noted by the Holy Ghost to be a fearefull signe of reprobation and that thou shalt neuer tast of Gods mercy because thou stumblest and takest occasion of being more wicked euen from the pure and holy Word of God and from the doctrine of his mercy 1. Pet. 2. 8. 3. This God whose mercy thou so much gloryest in and the doctrine of whose mercy thou dost so much abuse and Christ Iesus through whom thou trustest to finde him so mercifull will appeare vnto thee one day so terrible as thou shalt cry to the hils and rocks to fall vpon thee to hide thee from his presence Apoc. 6. 15 16. Yea this shall increase thy horrour at that day that thou hast sinned against so mercifull a God and when thou shalt discerne that he that is so infinite in mercy toward others yea haply toward such as were more notorious sinners then thy selfe hath no mercy for thee at all Luk. 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Iacob and all the Prophets in the Kingdome of God and you your selues thrust out But to let them passe and to apply this Doctrine to such as to whom indeed it onely belongeth First it serueth for the vnspeakeable comfort of all such as can finde in themselues the assured tokens that they are the Elect of God And indeed this Doctrine is to such the foundation of all true comfort If thy sinne cannot hurt thee nothing can hurt thee neither prosperity nor aduersity life nor death the world nor the diuell For as sinne is the sting of death 1. Cor. 15. 56. So is it of euery other thing that thou hast cause to feare Now if thou be Gods Elect thou mayest be thus secure that though thy sins may make thee subiect to many a correction and scourge in this life yet shall they neuer bee able to separate thee from the loue of God or hinder thy eternall happinesse Euery man therefore that desireth to enioy this comfort must labour to make his election certaine to himselfe and that shall he doe by making his effectuall calling certaine to himselfe 2. Pet. 1. 10. And this is an argument of an effectuall calling when hee findes that through Gods grace he is able vnfainedly to repent of all his sinnes that is so to grieue for offending God by them that he can hate and forsake them For this grace of vnfained repentance is giuen to none but them that are of the Israel of God the Elect of God Acts 5. 31. And the departing from iniquity is made a certaine note of Election 2. Timothie 2. 19. So that if thou finde thy selfe able through Gods grace to repent of thy sinnes there is no cause thou shouldest feare damnation for thy sins or the losse of Gods fauour For if
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
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
saith he Matth. 11. 19. yea he was wont to take the benefit of Gods creatures not of such onely as serue for mans necessity but of such also as God hath giuen vs for our delight It was noted of him by his carping enemies that he was wont to drinke wine Luke 7. 34. And it is said of him twice that he suffered his feet to be annointed with very precious oyntment Luke 7. 38. and Iohn 12. 3. 5. neither refused he to goe to feasts when he was bidden no not vpon the Sabbath day Luke 14. 1. And for his Disciples we know there was offence taken at him because he did not teach them to fast Luke 5. 33. Why then doth he forbeare his meate at this time surely because he would not let slip a notable occasion and opportunity of winning soules to God which he knew was now to be offered vnto him Hee had another matter in hand which he calls his meat which he did as earnestly desire as any hungry man can desire meat and which he knew would delight refresh and comfort him as much as any meat can doe him that stands most in need of it and that was to winne and conuert soules vnto God Why but may some say he might haue eaten somewhat in the meane while in the space wherein the woman was going to fetch her neighbours and they in comming out of the City vnto him So that his eating of somewhat need haue beene no hinderance to that good worke he so much desired to do but a furtherance rather vnto it I answer it is true he might haue done so but his heart was so taken vp either in secret prayer to God for them or in meditation of that he was to teach them when they should come or with the ioyfull expectation of their comming and of the good he knew he should haue occasion to doe as it made him quite to forget all hunger and thirst Now that we may receiue our instruction from this notable example of our Sauiours zeale which is here set forth for our imitation let vs obserue these three points in it 1. That he is so carefull to take the occasion and opportunity that is here offered of inlarging his Fathers Kingdome that though he was hungry he neglects his meat for it 2. That he calls this his meate to doe the will of his Father in instructing and conuerting of men 3. That though he had time to eate without any hinderance vnto that worke yet the care he had of this businesse and ioy he conceiued in the expectation of the good hee was to doe made him forget his hunger And from hence this Doctrine will arise for our instruction That he that will be a true Disciple of Christ must be zealous in the Lords businesse zealous in seruing God and seeking to honour him It is not sufficient to a mans comfort that he hath professed the truth serued God in his calling done the duties God hath required of him vnlesse he haue done it with a zealous heart and earnest affection This is required of vs that would approoue our selues to God in preaching of his Word Apollos is commended for this Acts 18. 25. that being feruent in the spirit hee taught diligently the things of the Lord This is required in them that heare the Word Luke 24. 32. Did not our hearts burne within vs when hee opened to vs the Scriptures This is required of them that would pray with comfort Iames 5. 16. The effectuall feruent prayer of a righteous man auaileth much This is required in euery part of that seruice that we doe vnto God we must be Rom. 12. 11. Feruent in spirit seruing the Lord. Yea this is in generall required of vs in our whole profession and practise of Religion Tit. 2. 14 Christ gaue himselfe for vs to purifie to himselfe a peculiar people zealous of good workes Therefore it is noted to the praise of Iehosaphat that hee lift vp his heart to the waies of the Lord 2. Chron. 17. 6. And of Hezechia it is said that in all the workes he began for the seruice of the house of God to seeke his god hee did it with all his heart and prospered 2. Chron. 31. 31. And of Iosiah that he turned to the Lord with all his heart and with all his soule and with all his might 2. King 23. 25. They maintained and held out the profession and practise of Gods pure Religion with great zeale and earnestnesse of affection The Reasons and grounds of the Doctrine are principally three 1. Euery one that lookes to be saued by Christ must be a follower of Christ He that saith he abideth in him saith the Apostle 1. Iohn 2. 6. must himselfe walke also euen as he walked The best euidence that we can haue that we remaine in him is when we are conformed vnto his example and by his spirit made like vnto him 2. The Lord cannot abide such as serue him without zeale This is plaine by that speech of Christ to the Laodiceans Reu. 3. 16. 1. He professeth that he liketh not so ill of him that is cold that is an Idolater or a worldling a man of no Religion as he doth of the Christian that is lukewarme 2. That he will spue such a one out of his mouth yea he threatneth the Church of Ephesus that because she had lost her first loue her zeale that once she had he would come against her shortly and remooue her candlesticke if she did not repent and amend this fault Reu. 2. 5. 3. The Spirit of God is said to be like vnto fire in all them that haue receiued it and from thence comes that speech quench not the spirit 1. Thess. 5. 19. And all that are regenerated by the Spirit of Christ are said to be baptized with the Holy Ghost and with fire Matth. 3. 11. and where fire is there must needes be some heate The Vse of this Doctrine is 1. To conuince a great error in iudgement that is common in the world We see this is held as a perfect definition of a good Protestant that he is a man found in iudgement and in the knowledge of the truth but not forward nor zealous either in the profession or practise of it yea it is counted the wisedome of a Christian and euen of a Minister too to be a moderate man in Religion not forward nor hot nor zealous in it Whereas we haue heard that such as are regenerate and haue Gods Spirit cannot be without this heate and zeale 2. That in Gods account neither Papist nor Turke is in so bad an estate in some respect as the Gospeller is that is void of zeale 3. That God hath threatned to depriue them of the Gospell that professe it without zealous loue vnto it 2. To exhort vs to examine our selues well whether there be any true zeale in vs yea or no that if we want it we may be humbled and seeke
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
I gather thee Esa. 14. 7. that the faithfull haue found most true in their owne experience And shall we receiue good at the hand of God and so much good as we haue done and shall we not receiue euill shall we not patiently beare a little affliction Iob 2. 10. The fift consideration is this That God will surely support vs in all afflictions and lay no more vpon vs than he will giue vs strength to beare That place of the Apostle is well knowne 1 Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue measure This is one maine difference betwixt the afflictions of the reprobate and the elect in them God hath no respect to their strength but makes them euen mad and desperate with his iudgements They shall drinke and be moued and be mad Ier. 25. 16. They gnawed their tongues for paine and blasph med the God of heauen because of their paines Reu. 16. 10 11. but it is contrary with the godly I will correct thee in measure saith the Lord Ier. 30. 11. The principall thing that troubles Gods children in affliction is the feare of this That they shall not be able to abide and en dure it if it be extreme if it be long But against this feare comfort thy selfe in this consideration Indeed it may be the Lord will so presse thee with afflictions that he will cause thy weaknesse to appeare to thee more than euer it did The best haue bewrayed gâ—…eat weaknesse in extreme affliction But be thou sure the more thy weaknesse appeares the more will his power appeare in supporting and strengthening thee A very comfortable place we haue for this in 2 Cor. 12. 8 9. For this thing I besought the Lord thrice that it might depart from me And be said vnto me My grace is sufficient for thee for my power is made perfect through weakenesse Very gladly therefore will I reioyce rather in my infirmities that the power of Christ may dwell in me On this Dauid stayed himselfe Psal 62. 2. Yet he is my strength and my defence therefore I shall not much be moued as if he should say Somewhat I may be moued but much I shall not Psal 37. 24. Though he fall he shall not be cast off for the Lord putteth vnder his hand 2 Cor. 4. 89. We are afflicted on euery side yet are we not in distresse in pouerty but not ouercome of pouerty we are persecuted but not forsaken cast downe but perish not Looke which of his seruants God hath been pleased to exercise with his greatest crosses to them he hath been wont to giue the greatest measure of strength that they might be able to beare them As Abraham Iob Dauid Paul And so may euery one of the faithfull be assured he will like wise deale with them The sixt and last thing that may make vs patient and comfortable in affliction is the consideration of the blessed end that God hath been euer wont to make of the afflictions of his seruants When they haue endured any great fight in affliction he hath euer vsed to bestow some speciall fauour or other vpon them as it were in liew and recompence of their affliction that they haue endured as Princes vse to do on them that haue vndergone any gâ—…eat losse or danger in their seruice When God hath visited his seruants with any sore affliction he hath neuer been wont to depart without leauing a blessing behind him as he did when he had wrestled with Iacob Gen. 32. 28 29. yea proportionable to the measure of the affliction hath the blessing beene wont to be They that haue had the bitterest crosses haue receiued the sweetest comforts 1 He blesseth them with temporall blessings sometimes and maketh their estate better after it than it was before I will visit vpon her the dayes of Baalim that is all the time of that extreme affliction which I brought vpon her for that grieuous sinne wherein she burnt incense vnto them c. therefore behold I will allure her and bring her into the wildernesse and speake comfortably vnto her And I will giue her her vineyards from thence and the valley of Achor for a doore of hope and she shall sing there c. Hos. 2. 13 15. For your shame you shall haue double and for confusion they shall reioyce in their pertion therefore in their land they shall possesse the double Esa. 61. 7. Iames 5. 11. Ye haue heard of the patience of Iob and haue knowne what end the Lord made And what was that Iob 42. 10. The Lord turned the captiuity of Iob and gaue him twice so much as he had before Iocl 2. 25 26. I will restore to you the eares that the Locust hath eaten and the Canker-worme and the Caterpillar c. and ye shall eat in plenty and be satisfied In respect of this proportion the Lord vseth to keep Moses prayeth Psal. 90. 15. Comfort vs according to the dayes that thou hast afflicted vs and according to the yeares that we haue seene euill 2 Sometimes God giues an increase of spirituall comforts and grace Esa. 30. 20 21. When the Lord hath giuen you the bread of aduersitie and the water of affliction thy Teachers shall be no more kept backe but thine eyes shall see thy Teachers and thine eare shall heare a word behind thee saying This is the way walke ye in it when thou turnest to the right hand and when thou turnest to the left This Paul speakes in his owne experience 2 Cor. 1. 5. As the sufferings of Christ abound in vs so our consolation aboundeth through Christ. Yea he assureth the faithfull of the same in a very confident manner Verse 7. And our hope is stedfast concerning you in as much as we know that as ye are made partakers of the sufferings so shall you be also of the consolation In all thy afflictions therfore think of this blessing wait for it and comfort thy selfe in the expectation of it This is that that kept Dauid from fainting in his affliction Psal. 71. 20. 21. Thou hast shewed me great troubles and aduersities but thou wilt reuiue me and wilt come againe and take me vp from the depth of the earth thou wilt increase mine honour and returne and comfort me Lecture the eighty seuen Aprill 9. 1611. IOHN IIII. XLVII THe last day I came to the Vse that was to be made of the Doctrine touching the profitablenesse of affliction and shewed you that it serued First to teach vs to beare afflictions patiently and comfortably Secondly to examine and iudge of our estate by the profits and benefits we make of our afflictions The former of these we handled the last day and now are we to proceed to the second For if affliction be so profitable as we haue heard to all Gods Elect then may euery one of vs iudge of his owne estate by the profit we haue receiued by our affliction To haue affliction is no