ioy such as may make thy heart glad and comfortable when thou shalt haue most need of comfort Thou must come to be one day in that case that Hezekiah was in labour that thou mayst haue that comfort that he then had when the message was brought him from God that he must die and not liue and he by examination of his owne heart and feruent prayer sought to prepare himselfe for death this was that that he found comfort in in that case remember now O Lord I beseech thee saith he Esay 38. 3. how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight The vprightnesse of his heart and constant care he had to please God in all his waies yeelded him comfort in that estate If thy conscience shall say in that day as Psal. 90. 9. All our daies are passed away in thy wrath If thou neuer hadst in thy life any good euidence of Gods speciall fauour Oh how great will thy misery then be 3. Flatter not thy selfe with this conceit that Christ died for thee and thou beleeuest in Christ for if thou haue not the Spirit of Christ thou art none of his Rom. 8. 9. 3. To encourage such as begin inwardly and vnfainedly to affect good things let not the scornes of others nor the difficulties thou findest in a good course discourage thee for thou shalt finde the sweetnesse of it one day That which Salomon saith of one may bee said of all good duties Thou shalt finde it after many daies Ecclesiastes 11. 1. and 1. Corinthians 15. 58. Bee yee stedfast vnmooueable alwaies abounding in the worke of the Lord for as much as you know that your labour is not in vaine in the Lord. 4. To reprooue such Christians as yeeld too much to the dumpishnesse and heauinesse of their owne hearts I doe not wish men that feare God to giue too much liberty to themselues in hunting after carnall ioy or the meanes thereof after recreations and keeping company with prophane men Of such mirth we may say as Eccl. 2. 2. I said of laughter it is mad and of mirth what doth it I know the best Christians haue oft-times iust cause to be sad 1. In respect of their owne sinnes 2. In respect of the state of the Church of God If I doe not remember Ierusalem let my tongue cleane to the roofe of my mouth if I preferre not Ierusalem aboue my chiefe ioy saith the Prophet Psal. 137. 6. But if such as are indeed in the state of grace and continue not in any one sinne wittingly which they haue not repented of doe not stirre vp themselues to bee ioyfull and comfortable they are in a great fault The Lord would haue such to be cheerefull Reioyce euermore saith the Apostle 1. Thess. 5. 16. and Philippians 4. 4. reioyce in the Lord alwaies and againe I say reioyce The Lord would haue such to be merry at worke and merry at meat Deut. 12. 18. Thou shalt reioyce before the Lord thy God in all that thou puttest thine hand vnto And if they be not cheerefull they offend much For first they sinne against God who delighteth most in the seruice that is done to him with cheerefulnesse and with a glad heart God loues as well a cheerefull worshipper as a cheerefull giuer 2. Corinthians 9. 7. That was the cause why Anna abstained from the sacrifice because she could not be cheerefull 1. Sam. 1. 7. Marke what account God makes of this Deut. 28. 47. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnsse of heart for the abundance of all things therefore shalt thou serue thine enemies in hunger and in thirst c. 2. They sinne against themselues both against their bodies in making them more vnseruiceable to their soules in any good duty Prou. 17. 22. A merry heart doth good like a medicine but a broken spirit dryeth vp the bones And against their soules in making them lesse able to resist Sathans tentations Neh. 8. 10. The ioy of the Lord is your streâ—…h 3. Against men in causing them to thinke very hardly of Religion as of that that will depriue a man of all the comfort of his life and cast him into continuall melancholy and doubts and sadnesse of heart Lecture the eleuenth Aprill 11. 1609. WE haue heard the last day that this verse containes in it a commendation of the water of life the Spirit of regeneration from two arguments viz. first from the efficacie and sufficiency of it it is able to quench the thirst of the soule and fully to satisfie and quiet it secondly from the durablenesse and perpetuity of it The first of these we finished the last day Now it remaines that wee come to the second From this then that our Sauiour saith here 1. Whosoeuer shall drinke of the water that he shall giue him shall neuer be more a thirst 2. That the water that he shall giue shall be in him that hath once receiued it a Well of water springing vp to euerlasting life We learne That hee that hath once truely receiued the Spirit of grace can neuer lose it Before I confirme this Doctrine to you I will first cleere the meaning of it vnto you For it may seeme an absurd and incredible Doctrine contrary to reason contrary to sense and experience to say that a man that is once regenerated and hath receiued grace can neuer lose it I will shew you therefore how farre forth we grant that a man may lose the good things he hath had 1. There be certaine gifts of the spirit that may be lost viz. outward gifts whereby men are fitted to the outward duties of their calling The Spirit of the Lord departed from Saul 1. Sam. 16. 14. But what was that Spirit of the Lord The spirit of prophesie 1. Sam. 10. 10. and the spirit of gouernement 1. Sam. 11. 6. but it is the spirit of Sanctification of which we say it cannot neuer be lost 2. There be certaine shewes of sanctification and reformation which are the fruits of nature and they may be lost A naturall man doth oft-times many good things 1. Out of a carnall respect to his credit that he might be well thought of so did the Pharisee and hypocrite pray and fast and giue almes Mat. 6. 2. 6. 15. 2. Somtimes out of a seruile feare of Gods wrath while he is vnder the whip yee shall haue him cease from sin speake many good words seeme very religious Psal. 78. 34. When he slew them then they sought him c. Now in these good things there is no durablenesse or constancie For all flesh is grasse 1 Pet. 1. 24. Whatsoeuer excellency is in it or comes from it hath no durablenesse in it But of true sanctification that comes of grace we affirme that it can neuer be lost 3. A man that hath onely tasted of this wateâ—…â—…f life and receiued certaine
particular which direct vs how to carry our selues in euery part of Gods publike worship And those I am now to deliuer vnto you let me intreat your attention and patience while I finish this doctrine the rather because it is not so pleasing I know vnto the eare as many other things that may be taught vnto you But 1. It is a truth Christ hath taught vs in his Word and whatsoeuer God is pleased to teach we must be content to heare For thus saith the Lord of Christ Ye shall heare him in all things whatsoeuer he shall say vnto you Acts 3. 22. 2. It is a truth naturally arising out of this Text and such as there be few places in Scripture from which it may be so fitly deliuered as from this 3. It is a truth of continuall vse and therefore we are bound to teach it I haue kept backe nothing that was profitable vnto you saith the Apostle Acts 20. 20. and if we be bound to teach it you are bound to heare it also 4. It is a truth you haue not oft heard and my desire is to speake so fully of it now that I may not need to teach it againe I told you the last day that there bee sixe duties of Gods worship vsed in our Assemblies and all of them by the ordinance and commandement of the Lord. For 1. We pray togeher 2. We heare the Word read 3. We heare the Word preached 4. We sing Psalmes 5. We haue both the Sacraments administred 6. We heare and receiue the blessing of God pronounced by his Minister Now the Word of God hath giuen vs particular direction how to carry our selues in euery one of these For prayer we finde three directions 1. We should if conueniently we may kneele at prayer The fittest gesture in prayer is kneeling because we haue no gesture in vse amongst vs so fit to expresse our humilitie by For this we haue a plaine commandement to vse it when we may Psal. 95. 6. Come let vs worship and fall downe and kneele before the Lord our maker So Paul taking his leaue of the Elders of Ephesus kneeled downe and prayed with them all Act. 20. 36. And so all the Christians at Tyrus accompanying Paul to the ship with their wiues and their children kneeled downe on the shore and prayed Acts 21. 5. Yea we haue the example of farre greater persons for this namely of Salomon 1. King 8. 54. And of one that was greater then Salomon euen out Sauiour himselfe Luke 22. 41. 2. They that cannot conueniently kneele should stand or at least doe as much reuerence with some other gesture and posture of their body as they can Some cannot conueniently kneele at prayer through age and other infirmities and we know God preferres mercy euen in this kind to our selues before sacrifice Matth. 12. 7. Some by reason of their Seates cannot kneele conueniently If the Minister should kneele at prayer in many Churches the people could not heare him no more could many of them doe if they should kneele downe themselues at his prayers And edification should bee more respected then gesture or any other thing that is but a matter of circumstance the Apostle blames the neglect of this as a chiefe fault in Gods publike worship 1. Cor. 14. 17. and professeth verse 19. that himselfe had a chiefe respect vnto this in all the parts of his Ministry and vers 26. giues this charge to the Church concerning euery thing that is to be done in the Church-assemblies Let all things bee done to edifying Such I say as cannot conueniently kneele should either by standing or by some other gesture shew as much bodily reuerence as they can For standing vp at prayer wee haue direction Nehemiah 9. 2. 5. Marke 11. 25. Luke 18. 13. And for the bodily reuerence that they should striue to shew that can neither kneele nor stand vp wee haue old and weake Iacobs example Gen. 47. 31. And Israel worshipped or adored towards the beds head If it be obiected that Dauid sate at prayer 2. Samuel 7. 18. I answer the word there vsed signifies as properly and vsually to remaine and abide in a place or at a thing as to sit as Genesis 27. 44. Leuiticus 14. 8. 1. Samuel 1. 22. and 20. 19. 2. Samuel 19. 32. in all which places the very same word is vsed in the originall tongue and must be vnderstood not of the gesture of sitting but of continuing and making some abode as all the best translators doe render it And so it is also to be taken and vnderstood there Dauid continued before the Lord. 3. All should with silence ioyne in heart with the Minister and in their vnderstanding and affection goe with him in his prayer and at the end of prayer witnesse their consent by saying Amen And that this is the part and duty of the people in publike prayer is euident both by the example and direction of the Word in these places 1. Chron. 16. 36. Nehemiah 8. 6. 1. Corinthians 14. 16. 2. At the hearing of the Word preached all must attend and hearken diligently and our whole carriage must bee such as may no way hinder but stirre vp and helpe our attention to that that is taught Acts 8. 6. The people gaue heed to those things which Philip spake with one accord And wee are commanded to hearken diligently Esay 55. 2 3. From day light till noone the eares of all the people were attentiue Nehemiah 8. 3. and Prouerbes 2. 2. cause thine eares to hearken Therefore it is noted to haue beene the vse of the people of God for the helpe of their attention to fasten their eyes vpon the Teacher Luke 4. 20. and to keepe their places Nehemiah 8. 7. So that to sleepe at Sermon or to talke or to suffer the eyes to wander here and there or to reade yea though it be on the Bible if wee hinder our attention thereby to that that is taught argueth want of reuerence and is a kind of contempt done to Gods Ordinance Iob speaking of the reuerence that men did beare to him saith Iob 29. 9. When hee spake the Princes stayed talke and layed their hand vpon their mouth and verse 21. vnto me men gaue eare and waited and held their tongue at my counsaile and ver 23. they waited for mee as for the raine In this respect writing and taking notes at Sermons because 1. It helpes to keepe the mind attentiue to that that is taught And 2. It helpes the memory is not vnfit how euer it be thought by some to be some hinderance to the words working vpon the affection in hearing 3. At the hearing of the Word read some further gesture and outward signification of reuerence is to be vsed then is required at the hearing of the Sermon See a proofe of this in the example of the Teacher Luke 4. 16. Our Sauiour when he read his Text stood vp to reade When he beganne his Sermon he sate downe
to vse as a reason of all our petitions Matth. 6. 13. For thine is the kingdome and the power and the glory for euer And in that of the Apostle Romanes 11. 36. For of him and through him and to him are all things to whom bee glory for euer Therefore saith he 2. Tim. 2. 20. In a great house there are not onely vessells of gold and of siluer but also of wood and of earth some to honour and some to dishonour The lewdest men are Gods vessells and such as he hath necessary vse of 2. The speciall and fatherly affection he beares to his children iâ—… Christ as there is no wise and good Father but how many how great or publike soeuer his affaires be in the midst of them all he will haue a speciall care of his own children haue them in speciall remembrance so is it with our heauenly Father the very haires of your head are numbred Mat. 10. 30. And he is the Sauiour or preseruer of all men specially of those that beleeue 1. Tim. 4. 10. The Vses of this Doctrine are of two sorts 1. More generall 2. More speciall The generall Vse is this Labour to be fully perswaded of this truth Iob 5. 27. Heare thou it and know it for thy good and to see and discerne this prouidence of God in all thy waies and in all things that haue befalne thee in the whole course of thy life in thy wealth and pouertie good and ill successes marriage children dwellings credit discredit health sickenesse life and death This is Salomons counsell Pro. 3. 6. In all thy waies acknowledge him Thus did Dauid Psal. 139. 3. Thou compassest my paths and my lying downe and art accustomed to all my waies And this will yeeld vnto a man many vnspeakeable comforts Some few of those many I will name vnto you and they shall serue for those more speciall vses I told you this Doctrine serued vnto 1. To perswade vs to the vse of prayer They that are assured God by his prouidence ordereth all things and the good successe of euery thing we take in hand depends vpon his prouidence must needs be carefull to commend the successe of euery thing they take in hand vnto God by prayer Our Sauiour teacheth vs to vse this as a reason why we begge all good things of God because his is the kingdome and the power Matth. 6. 13. When Abrahams seruant was to take a iourney he commends it to God by prayer Gen. 24. 12. When Nehemiah was to make a suit to the King his Master he commends it to God by prayer Neh. 1. 11. and 2. 4. When Christ was to feede the people he commends the creatures to Gods blessing by prayer Matth. 14. 19. Yea the Apostle saith that marriage and euery creature of God is sanctified to vs by the Word and prayer 1. Tim. 4 5. And on the contrary side the chiefe or onely cause why men neglect to pray is that men know not or beleeue not this Doctrine of Gods prouidence when Dauid had said that the foole saith in his heart there is no God Psalme 14. 1. he giue this for one reason to prooue it verse 4. they call not vpon the Lord. 2. It will free the heart from those cares wherewith it is wont to be disquieted and vexed about the successe and euent of things The time and successe of euery thing and action is appointed of God and depends wholly on his prouidence To euery thing there is a season appointed of God he meanes a time to euery purpose vnder the heauen as Salomon sheweth at large Eccles. 3. 1 8. And thereupon he inferreth verse 9. What profit hath he that worketh in that wherein he laboureth seeing things doe not depend only or principally vpon the labour or endeauour of any man It is therefore a vaine thing for men to disquiet themselues with care of the successe of things a man must do his duty inioyned him of God and with a quiet and cheerefull heart commit the successe vnto him alone Many haue no heart to doe good duties God calls them vnto because they can see no likelihood of good successe many vexe themselues with care and feare of that that may fall out hereafter He that truely is perswaded of Gods prouidence is free from this care when he hath done his duty and commended the matter to God by prayer he casts his care for the successe wholly vpon God to whom onely it belongs Be carefull for nothing saith the Apostle Phil. 4. 6. but in euery thing by prayer and supplication with thankesgiuing let your request bee made knowne vnto God Cast all your care vpon him for he careth for you 1. Pet. 5. 7. This is able to free our hearts from care concerning our children euen at the houre of death hast thou laboured to bring them them vp in Gods feare giuen them good education commended them to God cast thy care then vpon him 3. It will worke patience in all afflictions I was dumbe I opened not my mouth because thou didst it Psal. 39. 9. See a notable example for this 2. Sam. 16. 10. Who dare then say wherefore hast thou done so See the vse Iob makes of this in affliction Iob 1. 20. 22. 1. It kept him from charging God foolishly 2. It made him rent his garment shaue his head fall downe to the ground and worship God 3. It made him giue thankes this was much but no more then his duty 1. Thes. 5. 18. In all things giue thankes He knew that sith God the ordering of it it should tend to his good in the end 2. Sam. â—…6 12. It may be the Lord will looke vpon mine affliction and doe me good for his cursing this day 4. It workes security in the heart and quietnesse from all feare of wicked men and of Sathan himselfe And it is not possible that any who considers rightly how infinite dangers his life is subiect to how many witches how many vile men there be should be without continuall feare were it not for this For what is it that preserues vs from danger surely the Lords prouidence 1. He so ouer-rules their hearts for without him neither Sathan nor wicked men can mooue in him all liue and moue and haue their being Act. 17. 28. that they haue not so much as a will or desire to practise any mischiefe against vs Exod. 34. 24. No man shall desire thy Land 2. He watcheth and keepeth vs and our houses Behold he that keepeth Israel shall neither slumber nor sleepe The Lord is thy keeper Psal. 121 4 5. He watâ—…heth vs when we are asleepe and protecteth vs from many vnknowne dangers without any care or forecast of ours when Ioseph was asleepe he admonisheth him of the danger they were in Matth. 2. 13. This is that that Iob professeth that in the daies of his youth and prosperity Gods secret for so it is in the originall was vpon his tabernacle that is
and like their ordinary food the better but they who vse it so oft as that their stomacke is thereby ouerthrowne and they made vnable to feede on their ordinary foode abuse this good ordinance of God and finde not his blessing but his curse in it So doe many abuse this that they should vse as Physicke for their soule After they haue heard a while a man of excellent gifts they begin to distaste the Ministry of their ordinarie Pastours and can like of none profit by none vnlesse they be of rare and excellent gifts yea they become at length like vnto those who by accustoming themselues to drinke hot and strong waters bring their stomacke to that passe that they can finde no relish in any drinke or water be it neuer so hot or strong 3. He that leaueth his owne Pastour to heare another must be carefull to approoue his heart to God that he seeke nothing in it but sound edification onely he goeth to the other onely because he findeth he can profit in knowledge or faith or sanctification by him more then by his owne Pastour This caution will be found very necessary if wee consider the great want of iudgement that appeareth in Christians in the choise they make of their teachers and applause they giue vnto them Some admire and follow another rather then their owne Pastour because hee can make more ostentation of eloquence and reading and learning and such like humane gifts then their owne Pastour doth So the Corinthians preferred sundry teachers they had before Paul which makes him enter into these termes of comparison and commendation of his owne gifts I suppose I was not a whit behind the very chiefe Apostles But though I be rude in speech yet not in knowledge but wee haue beene throughly made manifest to you in all things 2. Cor. 11. 5 6. Some leaue their owne Pastour and goe to others onely for varieties sake Say their owne haue neuer so excellent gifts yet can they not like any one man long they haue itching eares and must haue an heape of teachers 2. Timothy 4. 3. Some preferre others before their owne Pastours onely because they shew more zeale in their voice and gesture and phrase of speech and manner of deliuery though haply the Doctrine it selfe be nothing so wholesome or powerfull or fit to edifie their conscience as the Doctrine of their owne Pastour is These though they be the best of the three sorts and pretend much loue and zeale yet we may wish to them more knowledge and iudgement as the Apostle doth I pray saith he that your loue may abound more and more in knowledge and in all iudgement Philippians 1. 9. Some dislike their owne Pastour because as hee knowes them better then a stranger so he vseth in his Ministry to meet oftner with them then a stranger can doe which is indeed a chiefe thing wherein the faithfulnesse of a Minister may be seene Preach the Word saith the Apostle bee instant in season and out of season reprooue rebuke exhort 2. Timothy 4. 3. and for this cause they hate him as Ahab did Eliah and Micaiah 〈◊〉 Kings 22. 8. and 2â—… 20. 4. When thou doest leaue thine owne Pastour and goe to another though thou doe it in vprightnesse of heart onely in a desire to edifie thy selfe yet must thou seeke to doe it with the consent and good leaue and liking of thine owne Pastour for 1. Thou must acknowledge that by Gods ordinance thou owâ—…st a duty to him as to thy superiour in the things that belong to thy soule Know them which labour among you and are ouer you in the Lord 〈◊〉 Thess 5. 1â—… 2. Thou art bound to seeke his comfort and to giue him all good incouragement that he may doe the worke of his Ministry with ioy and cheerefulnesse Heb. 13. 17. And these are the cautions which the hearer that would with comfort and Gods allowance leaue his owne Pastour to heare another must obserue Now to those Pastours that are thus left of their people three directions I haue to giue 1. If thou know any that out of a factious humour and in contempt of thy Ministry without a sincere respect to his edification doth leaue thee thou maist lawfully dislike and thinke ill of him and reprooâ—…e him sharply neither art thou bound to thinke well of him till he haue shewed himselfe penitent for this his offence if he turne againe to thee saying I repent thou shalt forgiue him Luk. 1â—… â—…4 2. Seeke to draw them backe vnto thee and to hold them by encreasing thy diligence in thy Ministry and labour to teach more profitably Follow that direction that is giuen Cause them to heare thee How shall that be Not by presenting them and troubling them but by searching forth and preparing many parables by seeking to finde out pleasant words and an vpright writing euen the words of truth as Salomon speaketh Eccles. 12. 9. that is Shew thy selfe painefull in study and carefull to come so prepared to the worke of thy Ministry that thou may teach soundly and profitably Hea ken to the exhortation Paul giueth to Timothy 1. Tim 〈◊〉 13. Giue attendance to reading first then to exhortation and doctrine As if he should say That thou maist be able to exhort and teach study hard Verse 14. Despise not the gift that is in thee as if he should say Suffer it not by idlenesse to decay but stirre it vp nourish and increase it Verse 15. These things exercise and giue thy self vnto them that it may bee seene how thou profitest among all men as if he should say Striue so to teach as it may appeare thy gifts encrease daily When the Apostle fore-telleth that in these latter times men should haue itching eares and should after their owne lusts get them an heape of Teachers 2. Timothy 4. 2 3. hee prescribeth to Timothy this remedy to cure it Preach the Word bee instant in season and out of season improoue rebuke exhort with all long-suffering and doctrine as if he should say Teach diligently teach zealously teach profitably vsing not onely doctrine but application grounding thy exhortations and reproofes substantially vpon sound doctrine Gods people in these daies are past children neither is it sufficient for a Minister to giue them that food that in it selfe is wholesome and good but they must giue them that food that is fit for their age and condition for some milke is fit food for some stronger meate 1. Corinthians 2. As it is a shame for a people that haue had good meanes of growth to be vnable to beare strong meate and to stand still in neede of milke Heb. 〈◊〉 12. so is it a great shame for a Teacher to haue nothing but milke to set before his people that are able to beare and stand in neede of strong meate Hee that in these daies would approoue himselfe to be a Scribe taught to the Kingdome of God fitted of God for
as he was is a greater crosse than the losse of many children to a meaner man And it well appeareth indeed in the Text that he was greatly afflicted with it The Doctrine then we learne here is this That no mans wealth or greatnesse in the world can free him from affliction This Rulers wealth nor his authority and honour in the Country nor his fauour with the King could keep off Gods hand either from his child or from his owne heart but his child is sick of a painfull and mortall disease and himselfe is maruellously troubled and afflicted with it Though men that are rich and of great estate in the world haue more means to keep themselues from many afflictions than others haue and from the sense of those afflictions which are vpon them yet can they not be exempted from Gods iudgements No doubt this Rulers child wanted no attendance no good diet no aduice and help of the Physitian and yet will not all serue the turne but he is sick vnto death And the Ruler himselfe wanted no means to put griefe from his heart company pleasures recreations c. yet is he as deeply wounded with this affliction as another man This is that that Salomon saith Riches auaile not in the day of wrath Pro. â—…1 4. They cannot fence a man from Gods strokes Yea it is certaine that oftentimes Gods plagues euen in this world light more heauily and fearefully vpon them than vpon other men Psal. 76. 12. He shall cut off the spirit of Princes he is terrible to the King of the earth And 82. 7. Ye shall die like men and fall like one of the Princes The Reasons of this are principally two First they are sinners as well as others and sin will bring misery Iob 5. 7. Man is borne saith Eliphaz to misery and trouble as the sparkes flie vpward that is euer since the fall it is as naturall for man to haue misery as for the the sparkes to flie vpward yea vsually vnlesse Gods grace preuent them they sinne with an higher hand and with more pride than other men That made the Prophet Prou. 30. 9. pray for a meane estate least saith he I be full and deny thee and say Who is the Lord And God delighteth to shew his power in abasing proud sinners 1 Peter 5. 5. He resisteth the proud Iob 40. 6 7. Cast abroad the indignation of thy wrath and behold euery one that is proud and abase him looke on euery one that is arrogant and bring him low as if he should say I do so It is no maruell therefore though they be plagued aboue other men Secondly they are vsually exempted from the censures of men The Lawes of men are like the Spiders webb these great Flyes will easily burst thorough them and as for the reproofs of Gods Word they will not endure them Ier. 5. 5. These haue altogether broken the yoke and burst the bonds And therefore it is necessary God should take them in hand For so the Lord hath said when men whom he hath giuen authority vnto to reproue and censure wicked men either dare not or will not do it When they hide their eyes and winke at him then will I saith the Lord set my face against that man and against his family and will cut him off Leuit. 20. 4. 5. The Vse of this Doctrine is first to warne vs that we suffer not any outward priuiledge we haue aboue others to puffe vp our hearts and make vs proud 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded and that they trust not in vncertaine riches Remember how God hateth pride If he see thee proud he can abase yea he will abase thee one way or other Thinke often of this that hee beholdeth euery one that is proud and abaseth him Iob 4. 11. Remember an example of it euen in Hezekiah who was the deare childe of God his heart was lifted vp therefore there was wrath vpon him and vpon Iuda and Ierusalem 2. Chron. 32. 25. First take heede of being proud against any man euen the poorest and basest of thy Neighbours to despise him because thou art richer than he better than he Pro. 17. 5. He that mocketh or despiseth a poore man reproacheth him that made him Deut. 17. 20. Euen the Kings heart must not bee lifted vp aboue his Brethren But 2. Specially take heede thy wealth c. make thee not proud against God to despise Religion as it did Uzzia 2. Chron. 26. 16. When hee was strong his heart was lifted vp to his destruction Know thou that humility is that which seasoneth all religious duties and maketh them sauoury to God Micah 6. 8. He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to walke humbly with thy God As if he should haue said God and thou can neuer walke together neuer agree together till thou haue an humble heart Know there is as great cause thou shouldest feare God and humble thy selfe before him reuerence Religion tremble at his Word as the meanest man that liueth vpon the earth and thou canst neuer shew too much humility toward God Dauid may serue as a notable example for this when he had shewed such zeale and ioy in bringing home and dancing before the Arke Michol his Wife a prophane Woman when she saw him despised him in her heart 2. Sam. 6. 16. as euery one that shall shew any zeale deuotion or reuerence to Religion now adaies shall be sure to meet with many a Michol but what said Dauid to her 2. Sam. 6. 22. I will yet be more vile than thus and will be low in mine owne sight And of the very same maide-seruants which thou hast spoken of shall I be had in honour The second Vse is to exhort all to prepare for affliction and to prouide for comfort against the euill day seeing no man may hope to be exempted from it Ephes. 6. 13. Prouide that yee may bee able to resist in the euill day To this end I will commend vnto you three Rules First to meditate and thinke oft of and looke for the euill day resolue with thy selfe thou must not liue alwaies in peace and health and prosperity but there will be a change there will come a time when thou shalt part with all thy dearest comforts there will come a time of trouble sicknesse aduersity if a man liue many yeares and reioyce in them all yet let him remember the daies of darkenesse for they shall be many Eccles. 11. 8. It was Dauids folly which we must all take heede of and he complaineth of Psal. 30. 6. In my prosperity I said I shall neuer be moued But it was his wisedome which we must all striue after which he mentioneth Psal. 39. 4 5. Lord let me know mine end and the measure of my daies what it is Let me know how
64. 6. All our righteousnesses saith the Church are like filthy clouts But doth God therefore reiect them No first he accepteth them and takes them in good part they are acceptable to God by Iesus Christ 1. Pet. 2. 5. secondly he delighteth and taketh great pleasure in them sweet is thy voice Cant. 2. 14. thirdly yea he will also reward them not onely in this life yet godlinesse hath promises euen of this life 1. Tim. 4. 8. but euen with the reward of the inheritance as the Apostle speaketh Col. 3. 24. When the dead shall be iudged he will giue reward not onely vnto his seruants the Prophets and to his Saints but to all that feare his Name both small and great Apoc. 11. 18. Thirdly and lastly he is so farre from reiecting his seruants for any their infirmities that of all other he hath most care of them that are most troubled with their infirmities he sheweth most tender respect vnto them In this respect it pleaseth the Lord to compare himselfe to a carefull and good shepheard that sheweth his care most of all towards those sheepe that are most weak and feeble in the slock Esay 40. 11. He shall feed his flocke like a shepheard he shall gather the lambs with his arme and carry them in his bosome and shall guide them that are with young And Ezek. 34. 16. I will seeke that which was lost and bring againe that that was driuen away and will binde vp that that was broken and will strengthen the weake In this respect it is said of Christ Mat. 12. 20. Abruised reede shall he not breake and smoaking flaxe shall he not quench See an experiment of this in those two Apostles which aboue all shewed most weaknesse of Faith Thomas and Peter and you shall finde Christ shewed more tender respect to them two than to all the rest For Peter Christ was most carefull that his resurrection should be reuealed vnto him Marke 16. 7. Yea 1. Cor. 15. 5. He was seene first of Cephas and then of the twelue yea to him specially he giues the commandement to feed his sheepe Ioh. 21. 15. And for Thomas see the care Christ had of him Iohn 20. 24 26. first he appeared againe to his Disciples when hee was among them and for his sake chiefly secondly he singles him out from the rest and giues him sensible helpes and meanes to confirme his Faith The Reasons of this Doctrine are principally two first the loue that the Lord beareth to our persons through Christ. Gen. 4. 4. God had respect to Abell and to his offering Through Christ God is become our father he beareth a fatherly affection to vs yea a farre more tender affection than any of vs that are parents can beare to our little ones yea a mother may forget to haue compassion vpon the sonne of her wombe yet will I not forget thee Esay 49. 15. And yet euen we that are euill stand thus affected to our little ones that we cannot loath them or neglect them for any out-breach or looking asquint or any other such like deformity yea many a thing which in another mans eye is a great blemish as the pocke-holes in the face or such like to vs seemeth none at all yea the weaker and more feeble any of our children are the more tender we are ouer them And this is much more so with the Lord toward his children Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on them that feare him Mal. 3. 17. I will spare them as one spareth his owne sonne that serueth him The second Reason is the respect the Lord hath to the worke of his owne spirit that dwelleth in his children and to the vprightnesse of their heart Psal. 51. 6. Behold thou louest truth in the inward affections therefore hast thou taught mee wisedome in the secret of my heart Vprightnesse of heart is the chiefe worke of Gods spirit therefore Dauid begs this so earnestly of God that he would renew a right spirit within him Psal. 51. 10. and describes the man whose iniquities God hath forgiuen to bee such a one as in whose spirit there is no guile Psal. 32. 2. Where God discerneth this he will beare with many other wants Though Asa had many foule faults yet is he for this commended Asa his heart was perfect with the Lord all his daies 1. Reg. 15. 14. But on the other side it is said of Amazia that though he had not so many faults as Asa but did in many things much better than he yet the Lord reiected him and made not that account of him as he did of weake Asa he did that which was right in the sight of the Lord but not with a perfect heart 2. Chro. 25. 2. The Vse of this Doctrine Before I can deliuer it I must labour to preuent the abuse of it For whereas this is the childrens bread many dogs and whelpes will be snatching at it many a wicked and vngracious man will be ready to abuse this Doctrine to the blessing of himselfe in his vngodly waies and say The best haue their faults God is not so seuere as to marke euery thing that is said or done amisse he will beare with the infirmities of his children my heart is good c. But to such I say they haue nothing to doe with this doctrine but first as of the godly I haue said that none of all their foulest sins shall euer be imputed to them so to thee I say that all euen the least sinne that euer thou committedst shall be laid to thy charge know thou that for all these things God will bring thee to iudgement Eccles. 11. 9. of euery idle word that such men shall speake they shall giue account at the day of Iudgement Matth. 12. 36. Secondly As the duties the godly haue performed euen those that haue beene most full of blemishes shall be accepted and rewarded so the very best things that euer thou didst are abominable to God and shall increase thy condemnation the sacrifice of the wicked is an abomination to the Lord Pro. 15. 8. Thirdly As the foulest sin that euer a godly man fell into was but his infirmity so the least offence that euer thou committedst is a reigning sin And because thou comfortest thy selfe so much in this that the godlyest haue their faults and thy sins are but thine infirmities I will shew thee sundry differences betweene the faults of the godly and thy sins betweene the infirmities of the one and the reigning sins of the other First Before the committing of it The regenerate man doth not commit any foule sinne with purpose and premeditation of heart but hee is ouertaken before he be aware and slippeth suddenly into it through the violence of tentation Thus Paul describeth the sinne of a regenerate man Gal. 6. 1. If any be fallen by occasion ouertaken with any fault So Dauid speakes of himselfe Psal. 39. 22.
as were qualified according to his direction 1 Tim. 3. 5. And surely if we knew our Masters disposition well we would all be as forward and desirous to thrust our selues into his seruice as they were for one houre that we haue been wont to spend in his seruice we would willingly spend three Yea the more time our calling would permit vs to spend in his seruice the happier would we count our selues according to that Psal. 84. 4. Blessed are they that dwell in thy house they will be alwaies praising thee Consider therefore and thinke oft for thy encouragement of the gracious disposition of thy Lord and Master and that in these foure points First he standeth not so much vpon our actions as vpon our affections though we be able to do very little yet if he discerne in vs an vnfained desire to do well he is ready to accept vs Is there be first a willing mind it is accepted 2 Cor. 8. 12. He accepteth the will as the deed Because Abraham was willing and ready to haue offered vp his son in sacrifice to God the Holy Ghost saith of him that he did offer him vp Heb. 11. 17. And for this cause Paul saith of Aquila and Priscilla that for his life they laid down their own necks Rom. 16. 4. Secondly he much more esteemeth of this vnfained desire of our heart to do better than if we could do any thing neuer so well when he seeth vs willing and sorry that we can do no better The Apostle praiseth the Macedonians for this that their will exceeded their ability 2 Cor. 8. 3. So doth he the Corinthians that they had begun before not onely to doe but also to be willing and forward a yeare agoe 2 Cor. 8. 10. Thirdly if he see our heart set and resolued to do his will in any duty he hath enioyned vs he will be ready to helpe vs and make that easie to vs which was full of difficulty and impossibility before Draw nigh to God and he will draw nigh to you Iam. 4. 8. Arise and be doing and the Lord shall be with thee 1 Chron. 22. 16. Deale couragiously and the Lord shall be with the good 2 Chro. 19. 11. Fourthly with how much the more labour and difficulty he findeth we haue serued him in any duty and by how many the more tentations and lets we haue striuen against in doing of it by so much the more acceptable shall our seruice be vnto him God is not vnrighteous to forget your worke and labour of loue Heb. 6. 10. And who would not be glad to serue such a Master The third and last encouragement that this Doctrine yeeldeth to the godly is this that it may cause them to sing at their worke and to take much comfort euen in the poorest seruice they are able to do vnto God A wonderfull thing it is to see how little ioy men take in good duties and the true cause of it is this that they are apt to doubt when they do any good duty they do it not well nor in that manner as they ought and if they espie any infi mitie and corruption of the flesh that mixeth it selfe with thâ—…â—…orke of the spirit in any good action they haue done though they haue striuen against it and grieued sor it they are straight apt to thinke that God will iudge of their worke according to that corruption and reiect it True it is and cannot be denied but that the godly may finde cause enough in themselues to be humbled euen for their best actions when they haue performed them and to cry with Nehemiah Remember O my God concerning this and spare me according to the greatnesse of thy mercy Neh. 13. 22. and they haue also cause of feare before they vndertake them nay it is not possible we should do any good duty well vnlesse we do it in feare None of vs can preach well vnlesse we vndertake this businesse with feare least we should not do it well and approue our selues to God in it Paul professeth of himselfe that he was in the exercise of his Ministry among the Corinthians with them in weakenesse and in feare and in much trembling 1 Cor. 2. 3. None of you can heare well vnlesse you come with feare and reuerence vnlesse ye be humbled at the Lords feet to receiue his word Deut. 33. 3. Paul praiseth the Corinthians for this and saith Titus ioyed much to see it in them that they receiued the doctrine and Ministry of Titus with feare and trembling 2 Cor. 7. 15. In a word we cannot pray or do any other religious duty well vnlesse we vndertake it in feare lest we should not performe it as we ought Serue the Lord with feare Psal. 2. 11. Let vs haue grace whereby we may serue God acceptably with reuerence and godly feare Heb. 12. 28. Nay we cannot conscionably and well performe any duty in our Christian conuersation vnlesse we do it in feare Seruants must obey their masters with feare and trembling Ephes. 6. 5. Yet as there must be in vs this feare rising from the apprehension of the Lords holinesse and our owne great insufficiency to do any good dutie so must there be in vs ioy and gladnesse of heart rising from the consideration of the Lords goodnesse and readinesse to take in good part the poore seruice we do vnto him There must be in vs in euery seruice we doe vnto God these two contrary affections feare in respect of our owne vnworthinesse and insufficiencie ioy and gladnesse of heart in respect of the gracious disposition of the Master whom we do seruice vnto This is that the Prophet meaneth Psal. 2. 11. Serue the Lord with feare and reioyce with trembling We should come with chearefull and glad hearts to his seruice Serue the Lord with gladnesse come before his presence with singing enter into his gates with thanksgiuing and into his courts with praise be thankefull vnto him and blesse his name For the Lord is good his mercy is euerlasting and his truth endureth vnto all generations Psal. 100. 2 4 5. and so should we depart from it And three Reasons there be may moue vs to do so 1 He will not straightly marke but passe by and pardon many infirmities in our seruice we do to him with vpright hearts Who is a God like vnto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for euer because he delighteth in mercy Mic. 7. 18. If thou Lord shouldest marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayest be feared I wait for the Lord my soule doth wait and I trust in his word Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption Psal. 130. 3 4 5 7. 2 He doth not exact of vs that we vtterly banish all corruption so as it may not dwell in vs
to another as is plaine verse 10. feruent in spirit seruing the Lord. And exhorting Seruants to their duties to Infidell Masters he saith Colos. 3. 24. Yee serue the Lord Christ. True it is an intent and desire to please God in that we doe is not sufficient to argue a sound and sanctified heart vnlesse it be guided by knowledge the wretched Iewes euen in contradicting and persecuting Christ and his Gospell had the zeale of God Rom. 10. 2. and without knowledge the minde and intent of a mans heart cannot bee good Pro. 19. 2. But yet this is a singular and certaine note of an vpright heart when in doing the duties which he knowes God in his Word hath commanded the intent of his heart is onely to please and honour God thereby and nothing else This is made the touch-stone to trie the sincerity and vprightnesse of the Magistrates heart by Psal. 101. 1. I will sing mercy and iudgement to thee O Lord will I sing As if he should say That shall be the marke that I will aime at in all that I do both in my works of mercy and of iustice also So Christ makes this the touch-stone to trie the vprightnesse of the Ministers heart by Iohn 7. 18. He that seeketh his glory that sent him the same is true and there is no vnrighteousnesse in him So Paul labouring to restraine the faithfull from condemning their brethren that differed from them in practise about indifferent things giues this reason Iudge them not for they do that they doe with an vpright heart How proues he that Why saith he Rom. 14. 6. he that obserueth the day obserueth it to the Lord and he that obserueth not the day obserueth it not to the Lord. He that eateth eateth to the Lord for he giueth God thankes and he that eateth not eateth not to the Lord and giueth God thankes Why but may some say how could he that obserued the day and abstained from eating do it to the Lord viz. to please and obey the Lord when the Lord now since the death of Christ required no such thing of him I answer he knew God had in his law required him to doe so and he knew not that God had abrogated that law This ignorance God passed by and had respect to this vprightnesse of his heart notwithstanding it In this respect of all workes those will yeeld a man greatest comfort and assurance of the vprightnesse of his heart wherein there is least danger of hauing any other respect but onely to the Lord as first of all liberality that which is shewed to the poore Eccles. 11. 1. Cast thy bread vpon the waters for thou shalt finde it after many daies Luke 14. 13 14. When thou makest a feast call the poore maimed lame blinde and thou shalt be blessed because they cannot recompense thee for thou shalt be recompensed at the resurrection of the iust So secondly of all loue and kindnesse that is the surest signe of grace which we shew to our enemies and to such Christians as are poore and in whom we see sundry infirmities Matth. 5. 44 45. I say vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you that you may bee that is may be knowne to be the children of your father which is in heauen and Mat. 10. 42. Whosoeuer shall giue to one of these little ones to drinke a cup of cold water only in the name of a Disciple verily I say vnto you he shall not lose his reward So thirdly of all duties of piety domesticall duties will yeeld a man more assurance of his sincerity than publique Psal. 101. 2. I will walke in my house with a perfect heart and secret more than domesticall Matth. 6. 6. But when thou prayest enter into thy chamber and when thou hast shut thy doore pray vnto thy father which seeth in secret and thy father that seeth in secret shall reward thee openly Zac. 12. 12 13. The land shall bewaile euery family apart the family of the house of Dauid Nathan Leui Shimei apart and their wiues apart O that the time would permit me to stand vpon the application of this point but I cannot doe it you must doe it your selues By this note trie thine own heart in all the duties thou performest to men in all the duties of thy calling but specially in the duties of Gods seruice aske thine owne heart that question which Christ asked Andrew and his fellow when they first followed him Iohn 1. 38. What seeke yee Dost thou that which thou dost in obedience to him is the intent and purpose of thy heart to please and honour him Surely the least duty thou dost so will yeeld thee both comfort and reward also Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for yee serue the Lord Christ. A man may doe the thing God would haue him doe and yet be plagued for it because he doth not serue the Lord in it Baasha is threatned for killing Ieroboam 1. Kings 16. 7. and yet it is said 1. Kings 14. 14. the Lord stirred him vp to do it he did execute and fulfill the Lords will And certainly so shall it be with many a Preacher and hearer they do the duties God would haue them do but they serue not God in them No naturall man can serue God in any good thing he doth his eye is not directed toward the Lord but he looks asquint hath by-respects to his credit or profit or pleasure or merit he seekes himselfe in euery thing he doth euen in the most religious duties Thus God chargeth the hypocrites Zach. 7. 5. When yee fasted and mourned in the fifth and seuenth moneth euen those seuenty yeares did yee fast vnto me euen vnto me He repeates this as if he should say This was that that was wanting in your Fasts Yea but you will say cannot a man haue any soundnesse of grace in his heart vnlesse he haue this sincere and single respect to God in euery thing that he doth This is a hard saying will many a poore Christian thinke I answer that the best cannot wholly free himselfe from selfe-loue and ouermuch respect to himselfe not onely in the duties of his calling but euen in Gods worship Yet this he hath First though in sundry particular actions he faile yet ordinarily and in the course of his life he hath this respect to God and this is a blessed signe of grace when our walking and our course of life and conuersation is not after the flesh but after the spirit Rom. 8. 1. Secondly in his minde he consents to this that he should thus doe and his conscience checks him if he do it not and euen in this Paul himselfe found great comfort that in his minde he serued the law of God Rom. 7. 25. Thirdly the desire and endeauour of his
countenance that inward griefe which cannot be hid but shewes it selfe in the countenance the heart is made better Eccles. 7. 3. but his Master liked it not he knew it would discontent his Master as appeares Vers. 2. he was sore afraid when his Master perceiued by his countenance that he was sad And though his Master were void of religion yet he held it his duty to giue contentment to him in this he did striue to be chearfull in his countenance alwaies when he came to attend him I haue now giuen you two examples for this I will giue you two precepts also and so come to the reasons The first is that the Apostle teacheth Eph. 6. 7. when he requires seruants to do that seruice that they do with good will he means not in those words to exempt them from duty and obligation as if he would say The seruice you do is done but of courtesie but though you do no more than in duty you are bound to do yet must you do it of loue and good will or it is nought worth in Gods sight So Tit. 2. 9. Let seruants be subiect to their Masters and please them in all things not answering againe And mark what kind of seruants they were of whom this duty was required the yoke that seruants did beare in those dayes was an iron yoke in comparison of that that seruants beare now For 1. They were vsually bond-men either won in battaile or bought with money and consequently they were 1. bound during life or at their Masters pleasure 2. they could refuse no drudgery they were put to 2. Their Masters were most of them Infidels and enemies to the Gospell And yet those seruants were bound to loue their Masters and to seek to please them in all things How much more are seruants now bound to do this whose yoke is farre more easie and tolerable The Reasons of the Doctrine are these First loue is the root of all duties we do performe to men neither can any be well done vnlesse it proceed from loue and where there is loue all duties will follow Rom. 13. 9 10. Euery Commandement is brieâ—…ty comprehended in this saying euen in this Thou shalt loue thy neighbour as thy selfe therefore loue is the fulfilling of the law There be sundry other duties the seruant owes to his master but all depend vpon this First he must be obedient vnto his Master Col. 3. 22. In all things saith the Apostle and to that end he must be subiect to him not answering againe Tit. 2. 9. els he cannot be obedient vnlesse he acknowledge himselfe to be vnder him and can take an angry and crosse word patiently yea though it be giuen without cause and to that end also he must honour and reuerence him in his heart They must count their Masters worthy of all honour 1 Tim. 96. else can he neuer be subiect to him nor beare his reproofe Secondly he must seek his masters profit Phile. 11. One simus had been an vnprofitable seruant but so soone as he was conuerted Paul giues his word for him that he would be profitable to his Master And to that end he must be faithfull and true Titus 2. 10. Not pickers but such as shew all good faithfulnesse to that end also they must be painfull and diligent in their places els though they be neuer so true they are vnprofitable Pro. 18. 9. He that is sâ—…othfull in his worke is euen the brother of him that is a great â—…aster But the seruant that loueth his Master will make conscience of all these duties and none but he Euery seruant is to esteeme his Master as a Father So Naamans seruant that saw no further than by the light of nature cals him 2 King 5. 13. And so the Lord himselfe in the fift Commandement termes all such as he hath made our superiours in any degree Exod. 20. 12. because from euery one of them the inferiour receiues some benefit as from a Father Because God hath made thy Master his instrument of thy maintenance thou receiuest from God by his hand either food and wages or food and knowledge in some trade whereby thou maist liue the better and be more profitable to the Common-wealth therefore thou art bound to loue him and owest duty vnto him The third Reason is in respect of God and his ordinance How vnworthy so euer the Master himselfe be of this loue yet because God hath set him ouer the seruant and will haue him to do it he must loue him This reason the Apostle giues Eph. 6. 6 7. The seruant must do his seruice of good will and loue because therein he serues Christ doth the will of God he serues the Lord and not men Col. 3. 23. they do it to the Lord and not to men and 1 Tim. 6. 1. Euery seruant must count his Master worthy of all honour First of all honour not of cap and knee onely c. but of loue and obedience Secondly euery Seruant must so esteeme of his Master euen those that had the worst Masters Thirdly he must count him worthy of all honour How can that be will you say if he be an idolater a filthy person or a drunkard Yes in respect of Gods ordinance because God will haue him to be honoured and loued he must do it though there be nothing in the man that deserues honour and loue Who will not giue honour to him whom the King will haue to be honoured how vnworthy soeuer he be otherwise Though Mordecai were in Hamans iudgement very base and one whom he hated extremely yet yee see how ready he was to giue honour to him when the King would haue him to do it Est. 6. 11. If God will haue vs to loue our deadly enemy that hath nothing in him to deserue loue but the contrary we must do it or we can haue no comfort in God Mat. 5. 44. This will greatly adorne and gaine credit to the profession of the Gospell and nothing more when men shall see it works this conscience in seruants that a seruant professing religion is more dutifull more carefull of his Masters comfort and profit than any other This reason the Apostle giues T it 2. 10. That they may adorne the Doctrine of God our Sauiour in all things and 1 Tim. 6. 1. That the name of God and his Doctrine be not euill spoken of And the credit of the Gospell is dearer to euery true Christian than his owne life The last reason is because how vnworthy or vnthankfull or vnable soeuer thy Master is yet if of conscience toward God thou do thy duty thus thou shalt be sure God will reward thee and so on the other side if thou do not thy duty thou shalt haue no reward Ephes. 6. 8. Know yee that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free First the Lord will reward thee in the life to come
belieued and receiued in religion vpon the credit and authority of any man 1â—…0 B. Baptisme It is both vnprofitable and hurtfull to the wicked 5. The whole congregation should continue together at the Administration of it 120. It should be administred in the publike assembly 12â—… Blessing The ecclesiasticall Blessing pronounced by the Minister is not to be neglected ibid. What behauiour is fittest for the people to vse then 126. Body Care is to be had euen of our body and of the body of our neighbour 256 257. The sin of them that by disorder ouer throw their health 258. God requires bodily seruice of vs as well as spirituall 189. 190. Christ in the daies of his flesh shewed his miraculous power most in curing the bodies of men 445. Brownists See Church Their sinne is great in separating from our Churches 1â—…7 C. Calling A man may be soundly religious and yet follow diligently his wordly Calling 238. Cautions for them that leaue the workes of their Calling to follow Sermons on the weeke daies 2â—…0 Calling how far it may be neglected ibid. Calling to the Ministry Wherein the inward calling doth principally consist 261. Catechising It is a profitable and necessary duty of the Minister 205. Censures of the Church The neglect of them towards scandalous sinners is a great contempt done to Gods Worship 132 133. Ceremonies Difference in iudgement about Ceremonies should not alienate the affections of brethren 301. 303. 30â—… Ceremoniall Law See Worship It was a carnall Worship 184 185. It was abrogated at Christs Passion 188. The Ceremonies were shadowes and we haue haue in our Worship the substance of that that was signified by them 186. 188. Popery exceeds iudaisme in Ceremonies and therein discouers much hypocrisie 197 198 Certainty in Religion The Elect and such as haue good hearts may attaine vnto it 140 212. 214. Meanes whereby we may attaine to it 140. Comfort for Gods people that complaine they want it 215. All men are bound to seeke for it 138. 141. They that haue historicall faith are certainely perswaded of whatsoeuer God hath reuealed in his Word 332. The faithfull are certaine that the Scripture is the Word of God and that it is God himselfe that speaketh to them in his Word 349. Certainty of saluation All the faithfull are not in the same measure certaine of their saluation 333. They that haue the greatest certainty are not without al doubts distrusts 333. 348. 349. Nor feele this certainty at all times 336. They that haue most assurance must yet liue in feare 334. Yet may the faithfull in this life be certaine of their saluation 334. 341. All are bound to seeke for this certainty 341. 342. The meanes wherby it may be obtained 343 The notes wherby true assurance may be discerned from that which is counterfeit 345 Comfort to the faithfull that complaine they want it 215 216. Cheerefulnesse Required in all the duties of Gods seruice 263 It is a sin in the faithfull to be vncheerefull â—…0 They haue iust cause to be cheerefull and to serue God willingly notwithstanding their infirmities 265 266. 461. Chambering See Dalliance Children They should seeke to requite their parents loue 391. Christ. He is the greatest gift that euer God gaue to man 11. How far He was abased for our sakes 12. Why he is called Christ and Messiah 200. 202. The benefit and merit of his death belongs not to all men 329. Yet is it necessary that the benefit men receiued by him should be expressed in most generall tearmes 330. Poore sinners should go boldly to him in all their distresses 450. We should not rest contented with any blessing till we haue Christ 14. Notes to know whether Christ be ours 15. He did constantly vse prayer and other parts of Gods worship and why 163 164. He is in the ministry of the Word to be offred vnto all in a most generall manner 330. Church Papists giue more credit to it then to the Word 150. 348. We may not separate from a true Church that enioyes the Word and professeth the Doctrine of saluation for the corruptions that are in it 165 166. 384 385. Yet may we not communicate with a true Church in any corruption 167. Euery man is bound to ioyne himselfe vnto and to be a member of the true Church 138 The profession of the true Doctrine of Christ is the only proper and certaine note of the true Church 167. How farre forth the testimony of the Church helpes to bring vs to faith 348 349. Church-Assemblies They are a meanes of our protection safety from all dangers 382. The most publike and solemne Church-Assemblies are greatly to be esteemed and frequented 129. 153. The sin of such as neglect them 128. The greatest are hound to carry themselues reuerently in them 117. Circumcision What it signified 180. Comfort To be found in Christ in all our distresses 450 No worldly thing can yeeld comfort to the distressed in minde 44 45. The Spirit of grace and regeneration is able to doe it abundantly and nothing else 46. They that feare God haue cause to be comfortable and vpon what grounds 90. Fine rules of comfort for such as are afflicted in minde 346 347. See Prayer Commonnesse of sin Sin is neuer the lesse dangerous to a man be-because it is generall 74. 384. How to carry our selues in euill times when foule sins grow common generall 428 429 It should trouble vs and cause vs to looke for some common calamity ibid. Company Haunting bad company argues a bad heart 87 What they should doe that liue in euill times and places 429. Common-Wealth The true causes why God spares our land though sin abound in it 429. Conference Cautions for them that conferre and moue questions of Religion 499 500. Confession The properties required to true confession 85. No man is bound to acknowledge all his sins to a priest 102. He that is truly penitent will be ready to acknowledge his sin euen vnto men when he is charged with it 103. It is profitable and necessary to confesse some sins euen vnto men dangerous to hide them 103 104. Conscience A good Conscience will breed vnspeakeable peace and ioy 437. 438. And assurance of a mans saluation 343. Constancie Constancie in obedience a good signe 481. Contentment Grace breeds Contentment 3. Controuersies Euery Christian is not bound to study controuersies nor to meddle with them 136. Yet some are 137. Conuersion No man by nature can doe any thing to helpe forward his owne conuersion 20. It is a miraculous worke of God 29. They that are truly religious will be carefull to wâ—…nne others to God 224. 235. Who are most charged and haue most opportunity to do good this way 236. Note of a true Conuert 239. True Conuerts shew great respect reuerence vnto their Ministers 215. Conuersion of man depends on Gods free grace 250. Foure things required in them that would win others to God 236. Priuate Christians
204. The knowledge euen of the vnregenerate if they belong to God is a great aduantage vnto them 205. Who know Christ lesse regard the world 238. Knowledge sanctified notes thereof 238 239. The benefit of such as desire knowledge 360. L. Liberty The true knowledge of our Christian libertie in the vse of things indifferent is a great helpe against vnnecessary heauinesse and sorrow 439 440. Lectures On the weeke day are lawfull ◅42 Loue. Loue of the regenerate 480. Loue of the people is true when they make vse of their Ministers gifts and will be direrected by them 319. To loue and countenance a Minister but not to heare him may procure a temporall reward but no sound comfort 321. M. Masters of families They should see that their whole family ioyne with them in Gods worship 123. How they should gaine loue and reuerence from their seruants 496. Matrimony Second marriages are lawfull 7◅ Though Marriage be not necessary for all for some it is 94. Meanes The Lord doth oft both prepare mē to grace confirme them in it by other meanes besides his word 417. Of grace not to bee despised because they seeme weake and contemptible 32. Both the giuing of them and the successe of them depends only on the good pleasure of God 250. 253. To sin against the meanes of grace greatly aggrauates sin 422. Melancholy Wee are bound to striue against the passion of it 434. The best meanes to preserue vs from the danger of it see sorrow Mercy of God The hainousest sins of the Elect hinders not God from calling them 95. He thinkes neuer the worse of them for their old sins after their conuersion 96. 97. He reiects not their seruices for the corruptions that cleaue to them 97 98. 192. He causeth their fow lest sins to turne to their great good ◅8 The knowledge of it tends greatly to the comfort of the faithfull 99. He will not reiect his children for their infirmities but is therein very tender and respectfull towards them 452. Foure things in the Lords gracious disposition that should mooue vs to serue him willingly 463. Mercifulnesse We should learne to be mercifull by the example of our heauenly Father 100. Ministers They must do the work of their calling with a willing mind 261. Their mutuall agreement loue will much further the Gospell 299. Yet are we not bound to agree with or like of all but we may lawfully discountenance and publikely reproue some Ministers 300. 301. The difference in iudgement or practise about the Ceremonies should not alienate the affections of godly Ministers one from another ◅01 303. He must bee diligent and carefull to teach profitably 367. He must be faithfull and wherein that consists 367. 368. His life must be exemplary for piety 368. They had need be godly men 215. They should encourage their people to moue their doubts to them 227. What they should do when the people leaue them to heare others 271. Faithfull ones need not feare want but shall be sure of good reward 8◅ His chiefe care should be to see fruit of his labours how he may do that 284 289 290. The best haue been apt to be discouraged by the badnesse of their hearers 294. They must not enuie but esteeme louingly and reuerently of their brothers 297. How far they should seeke to agree together and how that may be wrought 299. 305. The Minister to which a man belongs is not to be forsaken 269. Ministers that are faithfull shall be rewarded 283. A faithfull Minister need not be couetous for the things of this life nor feare the malice or subtiltie of enemies 284. Ministers must labour to be fruitfull 289. Ministers encouraged by peoples forwardnes 293. A man may be a faithfull Minister and approued of God though his gifts be far inferiour to other of his fellow-labourers 309. Ministers ought not to be daunted in the presence of any wicked in the exercise of their Ministry 294. Ministers ought to carry themselues so as that they may deserue respect from the people 316. Ministers are bound to teach the whole councell of God 317. Corruptions may be in the deliuery of the truth but the Word hath no corruption in it 317. A Minister may tell his people of the duty they owe him and yet not be proud 317. Their faults may bee publikely and sharply reproued 300 ◅1 There is an honour due to euery true Minister 360. 375. The Lord makes high account of the honour that is done to his faithfull Ministers and is highly displeased with the contempt and indignities done to them 359. This should not puffe him vp but humble him 361. Foure degrees of honour due to them 362. They haue for the most part least esteeme in their owne country and amongst them that are neerest to them in birth and acquaintance 364. How they may get and maintaine reuerence in the peoples hearts 367 368. They should striue to apply them particularly to their hearers 373. They haue authority to reprooue sin in any man 106. 360. They must not be discouraged at the vnfruitfulnesse of their labours 3◅8 The people looke for angelicall perfection in them 366. The faithfull one shall bee sure to haue both honour maintenance and fruit of his labours 375. Comfort for them against the contempt of their calling and persons 376. The fearefull estate of such as despise or doe any indignity to them 359. 360. 376. Men shew respect to their Ministers and comfort them when they make vse of their gifts in priuate 319. Conceitednesse is a cause they do not 222. The Priests had their houses neere the Temple for this end 221. Ministry of the Word See Meanes Great is the necessity of it 278 279. A sound Ministry is the strength of a State 279 This of the new Testament is far more fruitfull then that was vnder the law 287 288 289. A great mercy to teach vs by men rather then immediatly or by Angels 107 ◅42 It is the saluation of men and why it is so called 2◅7 168. How it becomes effectuall 169. Whom God intends to saue he giues the ministry of the Word vnto and grace to profit by it 305 306. God hath been wont to make it effectuall in as many as hee meanes to saue within a short time after they haue first enioyed it 324 325. God neuer giues it to any people but hee makes it effectuall to saue some 376. 289. The ministry of the new Testament in regard of the profitablenesse of it to win soules is far more excellent then that of the old 287 The ministy of the Prophets prepared men to receiue the ministry of the Gospell 287. They that esteeme of the message esteeme of the messenger 309. Ministry effectuall 28◅ Ministry of the Word of great necessity 278. Miracles The chiefe end of them was not to conuert men but to gaine credit to the Word in their hearts and make them willing to heare 37. New formes of Gods worship
and new functions were wont to bee confirmed by miracles 378. We need none now 378. Popish miracles are false and counterfeit 379. They are not done by the power of Christ 449 Christ shewed his power most in curing the bodies of men 445. 447. Sixe points obserued in these miraculous cures 446. Difference betweene Christs miracles and those of the Prophets Apostles 447 448 Multitude Faults that the common sort are especially addicted vnto 2â—…4 It is no safe thing to do as the most doe 427. Comfort for the godly that are scorned for their singularity because they will not doe as the most do 430. 431. N. Name A man is bound to haue care of his good name 86. Why Hebrew names are vsed in the new Testament and why we giue Hebrew names to our children 202. Nature See how void of all goodnesse and full of corruption euery naturall man is 26 28. How much goodnesse may bee in a naturall man 174. Nazaret Why our Sauiour did shun preaching in Nazaret aboue all other places 351 352. O. Obedience No seruice pleaseth God but that that is done in obedience to his Word 160. This is a certain note of an vpright heart 473 Seuen notes of sincere Obedience 474. Regenerate able to obey 473. Difference betwixt obedience of regenerate and other ibid. Others saluation to be sought 246. Obstinacie See hardnesse of heart This greatly aggrauates sin 422. Most men that liue in the Church sinne obstinately 424. Foure signes of a heart that is not hardened nor obstinate in sin 423. The fearefull state of the obstinate 423. P. Painting Painting of the face is vnlawfull 87. Papists They are like to the Samaritans in many things 36 37. They are Idolaters worship the diuell 163 Parents Great is their affection to their children 391. This should confirme vs in the assurance of Gods loue to his children 392. They must take heed of ouer louing their children and how wee may best doe them good 392. What respect is to bee had to the example of our parents in the matter of Religion 143. The hope and comfort Christian Parents may haue concerning their children 180. Their sinnes will bring Gods curse vpon their children and what sins chiefly 393. What a kind of seruice and solemnity it was 380. Patience The faithfull haue beene very patient in affliction and shewed it foure waies 398. The meanes to breed it in vs 398. 399. Peace of conscience It is a fruit of true faith 336. There is a false peace see presumption Euery affliction should driue vs to make peace with God and that three waies 404. Peace-offerings What they signified 187. People See Hearers Persecution None can be saued that is not willing to suffer and euen to die for the truth 139. To deride a Minister is to persecute him 28â—… Perseuerance The regenerate shall perseuere and are carefull so to do 481. He that is truly regenerate shall neuer fall fi nally nor totally yea he may be in this life certaine of it 339 341. Our chiefe care must be to be best at our end 274 275. Phisicke They sinne greatly that despise or neglect it 256 257. Pilgrimage Reasons against it 156. Pouertie The poore that are godly haue no cause to murmur or distrust God 33. The frequenting of religious exercises with an honest heart will begger no man 244. Prayer Helps to keepe the heart from wandring in it 198. Euery man must aske and cry for grace yea all whom God meaneth to saue shal do it 5 Obiection against the necessity of prayer an swered 5 6. All that can vnfainedly seeke to God for grace shall be sure to haue it 8. The weakest Christian should not be discouraged from prayer 9. Spirituall blessings rather to bee prayed for then temporall 9. Faith breeds boldnesse in prayer 336 337. God seemes oft to neglect the prayers of his people and that foure waies 407. Comfort for Gods people in this case 408 409 Labour to pray so as thou maist speed 411. Christ himselfe vsed much to pray 203. God delights greatly in the prayers of his people 193. Affliction driues the faithfull to it 3â—…6 Promises vpon which we should ground our faith in prayer 407. Three reasons why God seemes oft to neglect and reiect the prayers of his people 408. Signes whereby we may know God accepts our prayers though he grant not our Suit 410 411. We should inquire after the successe of our prayers 411 412. Properties requisite in the prayer that would speed well 412. Poore sinners should goe boldly to Christ for helpe in all their distresses 450. Preaching See Minisry A man may try his estate by the iudgement he hath to discerne of sound teaching 113 It is lawfull to keepe Lectures to frequent them euen on the weeke daies 243. Some are bound to goe to Sermons euen on the weeke day 242. Euen they that cannot should yet desire to do it 243. How to iudge of the best Preachers and Preaching 291. The necessity of it 278 279 280. Preparation We can do no duty of Gods seruice wel without it 487. It is a great and necessary helpe for our profiting by the Word 487. This preparation consists in sixe points 489. Thinke of the euill day prepare for it 488 Presumption Lewd men haue no cause to hope they shall repent and find mercy 82 83. They can haue no sound comfort in the knowledge of Gods mercy 99. 452. They are confident of their saluation and the notes wherby true faith may be discerned from this presumption 345. Pride Noe sin makes vs more odious to God 394. The greatest must beware they be not proud either against God or men 388. All men are strangly prone to this soule sin 295. Affliction is a singular meane to abate it 395 Prophanesse The sin of such as carry themselues prophanely in Gods publike worship 134 135. Profession We should all be willing and ready to make profession of our faith 349 350. Professours Poore men young men such as haue been formerly scandalous and women haue beene vsually most forward in Religion 222. This hath beene euer a great scandall to the Word and why 224. Preseruatiues against this scandall 225. Professours should striue to remooue this scandall and how they may do it 226. Prouidence God by his prouidence gouernes all things orders them for the good of his Elect 217. The knowledge of this is vsefull many waies 219. Psalmes It is fit they should be sung in the Congregation 121 122. How we should behaue our selues in singing them 126. Publike worship See Church-Assemblies It is necessary all should be present at euery part of it 121. 128. 129. To be preferred before any priuate 129 130. 153. All should come to the beginning and stay till the end of it 120. 131 132. Rules for reuerence in it see Reuerence All may profit by euery part of it and euery part of it hath good warrant in the Word 121. 122. The whole congregation
of the prayers and to grant the requests of his seruants Psal. 145. 19. He will fulfill the desire of them that feare him he also will heare their cry and will saue them specially the prayers they make for spirituall things The speech pleased the Lord that Salomon asked this thing 1. Kin. 3. 10. Luk. 11. 13. How much more shall your heauenly Father giue the holy Spirit to them that aske him as if he should say that is a gift which you may be sure to obtaine if you beg it and which is meet for your heauenly Father to giue Insomuch as the Lords manner hath beene to meet his seruants as it were in the mid-way whom he hath seene comming towards him this way and to preuent them Esa. 65. 24. Yea before they call I will answer and while they are yet speaking I will heare As the Father of the Prodigall did Luk. 15. 20. When he was yet a great way off he saw him and had compassion on him and ran c. 3. He that desireth grace must needs haue the spirit for this desire cannot come of nature Phil. 2. 13. It is God that worketh in you both to will and to do of his owne good pleasure Yea this is a singular grace Ye haue begun saith the Apostle 2 Cor. 8. 10 not onely to do but also to be willing making it a greater grace to be willing and desirous to do well then it is to do the thing that is good and thereupon inferreth verse 12. If there be first a willing mind a man is accepted according to that he hath and not according to that he hath not Yea this is almost all that the faithfull haue many times to comfort themselues withall that they find in themselues an vnfained desire to please God This was all that Nehemiah could say of himselfe and the rest of his brethren Neh. 1. 11. that they did desire to feare Gods name And the Church Esa. 26. 8. The desire of our soule is to thy name and to the remembrance of thy holinesse and Vers. 9. with my soule haue I desired thee in the night This was Pauls comfort Rom. 7. 18. To will is present with me They must needs be sure therefore of grace that haue an vnfeined desire of it for they haue it already No man can vnfainedly desire faith that hath not faith nor repentance that hath not repented c. This Doctrine serueth first for the comfort of such as mourne in Sion because of their great want of grace Their faith knowledge hatred of sinne c. are so weake that they cannot discerne them and therefore doubt they are not in the state of grace Let such for their comfort apply this doctrine to themselues Thou desirest nothing in the world more then Gods fauour and grace thou mournest for the want of it Be of good comfort God accepteth graciously of this vnfained desire Remember to thy comfort Christ will not quench the smoking flaxe Mat. 12. 20. Remember how he accepted the weake faith of that poore man Mar. 9. 24. the truth whereof appeared most in a desire to belieue They that can but sobbe vnto God vnfainedly haue the Spirit of prayer though they know not what to pray as they ought Rom. 8. 26. 27. This thy desire is a certaine signe thou art in the state of grace and that thou shalt increase in grace also To euery one that hath and by exercising it doth shew that he hath any measure of true grace shall be giuen saith our Sauiour Mat. 25. 29. and he shall haue abundance And though thou do not yet thou shalt be sure one day to find comfort according to that propheticall prayer of Dauid Psal. 40. 16. which also implieth a promise in it Let all those that seeke thee be glad and reioyce in thee For exhortation vnto two duties 1. That what grace soeuer any of vs want wherein we find our selues most weake and defectiue as who feeles not in himselfe many defects we should seeke with faith and confidence to draw it out of the walls of saluation as the Prophet speaketh Esa. 12. 3. by this bucket of hearty prayer 2. Be in thy prayers more earnest and plentifull for heauenly then for earthly blessings For first no prayer pleaseth God so well Secondly In no prayer thou canst haue so much assurance to preuaile 3. This is the readiest and surest way euen to obtaine earthly blessings if thou canst seeke heauenly first and more earnestly according to that promise Mat. 6. 33. First seeke the Kingdome of God and his righteousnesse and all these things shall be added vnto yon For the reproofe and terrour of vngodly men First Is there not so much in thee as vnfainedly to desire Gods grace and thine owne saluation then art thou certainly quite void of all grace and consequently in a most miserable estate For the smallest measure of true grace that can be in a man is to hunger after grace in the want thereof Secondly This discouereth the fearefull estate of all such as shall perish euerlastingly They must needs be all inexcusable that perish because they did not so much as desire saluation nay like prophane Esaus they contemned it The Lord would haue saued them and they would not as Christ complaineth of the Iewes Mat. 23. 37. Insomuch as in the day of the Lord the father shall not pitie his owne child that is damned nor the child his owne father but euen in this that shall be fulfilled in that day which the Prophet speaketh in another case Psal. 58. 10. The righteous shall reioyce when he seeth the vengeance But against all that hath beene said of this point it may be obiected that this is a hard and absurd Doctrine may any man be saued that will that desireth saluation is there any man so mad that would not be saued Doe we not read of Balaans Numb 23. 10. and of sundry others Mat. 7. 2â—… and 25. 11. Luke 13. 24. that haue desired to be saued and yet haue perished euerlastingly I answer it is true and I say further that if euery one that hath a kind of desire to be saued might come to heauen there would be but a few in hell But this I say also that none of all those haue missed of saluation or of sauing grace that haue desired it vnfainedly Fiue differences may be obserued betweene the desires of those men whose examples haue beene obiected and the desires of Gods children 1. They desire it not vnfainedly because they desire it not earnestly for they will take no paines to obtaine it nor vse the means with any diligence Pro. 13. 4. The sluggard lusteth but his soule hath nought and 21. 25. The desire of the slothfall slayeth him for his hands refuse to worke They will forgoe nothing for it The rich Ruler seemed earnestly to desire saluation Mar. 10. 17. but indeed he did not there were other things he
worship we doe not also adore and giue bodily worship vnto him and by the reuerent behauiour of our body testifie the inward submission and reuerence of our hearts vnto him though our soules therein were neuer so full of reuerence and deuotion yet doe we but serue him by the halues neither can our seruice be acceptable vnto him You shall heare this confirmed to you by the examples of Gods seruants that are commended to vs by the Holy Ghost See the conscience Gods people haue made of this in all the parts of Gods worship Obserue it in fiue points 1. In prayer when they euen in priuate haue prayed to God they haue beene wont to kneele For this we haue the example of Daniel Dan. 6. 10. and of our Sauiour himselfe Luke 22. 41. 2. When they haue giuen thanks though but in priuate they haue vsed adoration When Abrahams seruant perceiued that God had prospered his iourney so far forth as to bring him and guide him safely to Bethuells house presently he lifted vp his heart in thankfullnesse to God yet thought not that enough but Gen. 24. 26. The man bowed himselfe and worshipped the Lord. And as his successe increased so his thankefullnesse to God increased and so did the outward reuerence of his body also verse 52. When Abrahams seruant heard them giue consent that Rebecca might goe with them then he bowed himselfe to the very earth to the Lord. So Iacob being to giue thankes vnto God and vnable through weakenesse to stand or kneele yet in token of reuerence raised himselfe vp to his beds bead and being not able through feeblenesse to sit vpright he leaned and bore himselfe vpon his staffe and so adored God Gon. 47. 31. Heb. 11. 21. See the conscience the good old man made of this duty and the paines he tooke in it 3. When they haue taken an oath they haue beene wont to vse such gestures of their body as might stirre vp reuerence in their hearts Gen. 14. 22. Abraham when he sware he lift vp his hand to the Lord the most high Possessour of heauen and earth 4. When a message hath beene brought them immediatly from the Lord they haue beene wont in token of their reuerence to rise and stand vp Iudges 3. 20. When Ehud told Eglon that he had a message to doe to him from God presently Eglon rose out of his throne though he was a wicked man yet this he doubtlesse had learned from the custome and practice of Gods people So did Balaam likewise require Balaac the King to doe Num. 23. 18. Rise vp Balaac and heare Nehem. 8. 5. When Ezra opened the booke of the Law to reade all the people stood vp Rise vp yee women that bee at ease saith the Lord Esay 32. 9. heare my voice alluding doubtlesse in that speech to the holy custome vsed among Gods people at the first intimation giuen them of a message from God 5. Lastly in the publike and solemne worship of God specially they haue held themselues bound to shew this outward reuerence Psal. 29. 1 2. The Psalmist calls vpon great men to giue to God the glory due to his name and tels them how they may doe that adore him bow your selues to him in his glorious Sanctuâ—…y So Psal. 95. 6. Marke how many words the Prophet vseth to perswade to this when he calls men to the publike worship Come let vs adore and fall downe and kneele before the Lord our maker Therefore the reuerence to be done in Gods publike worship is made a chiefe meanes to preserue Religion and coupled with the obseruation of the Sabboth Leu. 19. 30. and 26. 2. Ye shall keepe my Sabboths and reuerence my Sanctuary The Reasons of this Doctrine are of two sorts Some concerne the outward reuerence to be vsed in all the parts of Gods worship whether priuate or publike some peculiarly concerne the publike solemne worship of God 1. The humility that befits euery one euen the greatest person to shew when he hath to do with God See this in Dauids speech to Michol 2. Sam. 6. 20. 22. when he danced before the Arke she scoffed at him he answers it was before the Lord and adds I will be more vile and I shall lose no honour by it It is no disparagement for the greatest to debase and humble himselfe to the very dust before the Lord nay we can neuer be humbled enough Behold now saith Abraham Gen. 18. 27. I haue taken vpon me to speake vnto the Lord which am but dust and ashes and indeed who are we euen the best of vs that we should presume to speake vnto God or to appeare before him It becomes all men to cast downe their crownes before him as the 24. Elders did Reu. 4. 10. Yea the holy Angels Esay 6. 2. couer their faces in his presence No seruice we can doe is pleasing to him vnlesse it proceed from an heart humbled in the sense of his high Maiesty and our owne vilenesse Psal. 2. 11. Serue the Lord with feare Mic. 6. 6. Wherewith shall I come before the Lord and bow my selfe before the high God Eccl. 5. 1. Be not rash with thy mouth neither let thine heart be hasty to vtter a matter before God for God is in the heauens and thou in the earth c. 2. Our bodies are the Lords as well as our soules and therefore he will be serued with the body also They are his by right of Creation Redemption Sanctification This Reason the Apostle giues yee are bought with a price therefore glorifie God in your body and in your spirit which are Gods 1. Cor. 6. 20. 3. That the humility and reuerent gesture of the body may helpe to humble and worke reuerence in the heart Our hearts are profane and stand in need of all good outward helpes to stirre vp deuotion in them That is a chiefe reason why it was vsed both by Daniell 6. 10. and Christ Luke 22. 41. euen in secret prayer and if they needed to doe so how much more doe wee 4. To professe and testifie the humility of the heart and reuerence of the soule Therefore is this put for the whole profession of our homage and obedience to God Vnto me euery knee shall bow Esay 45. 23. Because in matter of Gods seruice hypocrites are wont to pretend they haue as good hearts as the best the Lord is wont also to call so oft for the seruice of the body Let not sinne reigne in your mortall body Rom. 6. 12. and present your body as a liuing sacrifice holy acceptable vnto God Rom. 12. 1. and glorifie God in your body 1. Cor. 6. 20. The reasons of that outward reuerence that is to be vsed specially in the publike and solemne worship of God are three 1. The presence of Gods people There is a reuerence due from the greatest Prince to the meanest of Gods seruants his brother must not seeme vile vnto him no not then when
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
sing and giue praise doubtlesse we should finde more comfort and edification thereby then we doe 2. They sin against the Congregation and hinder the profit and edification of others One chiefe cause doubtlesse why so many offend this way is because they see such and such that are their betters and haue more knowledge then they vse to doe so In so much as let vs teach men their duty in this neuer so plainely out of Gods Word we shall neuer be able to reforme many till some of you giue better example When the people answered Ieremie so desperately the word that thou hast spoken vnto vs in the name of the Lord we will not heare it of thee Ier. 44. 16. The reason is giuen vers 17. that they had the example of their Fathers and Princes and husbands to iustifie that they did Besides many comming so late giue occasion of distraction and drawing away the minds of others from that part of Gods seruice that is in hand And this may seeme to be one reason why there is such a speciall charge giuen to the Prince aboue others that he shall neither come into Gods House after the people are assembled nor goe out before them Ezek. 46. 10. Because if he should come or goe by them while they are at any part of Gods seruice though it be while they are vpon their knees at prayer vnto God they would be readie to leaue the seruice of God and rise vp to doe reuerence to the Prince how vnfit soeuer it be for them to doe so 3. They sinne against the worship of God it selfe For as the forwardnesse in comming betimes to Gods seruice argueth our reuerence we beare to it and delight we take in it so our comming so late must needs argue the contrary 'T is noted for a property of Gods people that they came willingly at the time of the assembly Psal. 110. 3. And the Holy Ghost speakes it to the praise of Hezekiah 2. Chron. 29. 20. that vpon the day that he was to doe publike worship in the House of God he rose early Certainely by this example we should learne that they that cannot in a short time be ready to come to Gods House but haue much to doe in the morning they should rise earlier on the Sabbath and on such dayes of publike exercise then on other dayes 2. Chron. 29. 36. It is said to haue beene a great comfort to Hezekiah to see with what readinesse and forwardnesse the people came to the House of God And as that was so to him so on the contrary it is a iust cause of complaint and griefe to the godly to see the backwardnesse of the people now adayes in comming to Gods House Besides looke what part of Gods seruice we refuse to yeeld our presence to to that we doe a contempt and shew abase estimation we haue of it And in esteeming basely of the least part of Gods seruice vsed in the Congregation we shew contempt to God For there is nothing done in our assemblies but by his ordinance as I haue proued to you at large not long since So that I may conclude as 1. Thess. 4. 8. He that despiseth these things despiseth not man but God If any man shall say though this be a fault it is but a small fault and therefore it is no great matter though he vse it still notwithstanding all this I haue said against it I would wish him to consider these fiue points 1. That he that giues himselfe liberty wittingly and willingly to continue in the least sin hath obtained the pardon of no sin Iames 2. 10. He that keepes the whole Law and failes in one point is guilty of all 2. This is a sin against the first Table that immediatly concerneth God himselfe and therefore cannot be a small sin Matth. 22. 28. The first is called the first and great command ment 3. It is a publike and scandalous sinne and no sinnes that are publike and scandalous vnto others can be small sinnes The Lord giues this as a reason why he so sharpely punished Moses and Aaron for not belieuing his promise of giuing water out of the rocke because it was in the presence of the children of Israel that they shewed this infidelity Num. 20. 12. It was a publike and a scandalous sin 4. Though it seeme a small sinne to come after the beginning of Gods seruice and goe before it be ended yet the roote from whence this growes is a despising and an vnreuerent estimation of Gods ordinance as I haue already prooued and that is no small sinne The Lord when he would make knowne to Dauid the hainousnesse of his sinne calls him to the consideration of this bitter root from whence it grew 2. Sam. 12. 10. The sword shall neuer depart from thine house because thou hast despised mee and taken the wife of Vriah 5. Though this sin were small when you committed it of ignorance it cannot be small now it is thus reuealed to you by the Word to be a sin and you shall commit it against knowledge Iames 4. 17. To him that knoweth how to do well and doth it not to him it is a sin with a witnesse as we say 1. Sam. 15. 23. Rebellion is as the sinne of witchcraft and disobedience or repugnancy to the will of God is wickednesse and Idolatry 3. The third and last sin that I told you was to be reprooued by the Doctrine is the vnreuerent behauiour and contempt that is done to Gods worship by them that vse to be present at it Three sorts of people I find that are to be blamed in this kind 1. Such as admit to all the priuiledges of the Church them that are scandalously profane and wicked men 2. Such as ioyne with vs in Gods seruice and shew not the outward reuerence that becommeth them in it 3. Such as being present doe shew themselues openly prophane and contemners of Gods Sanctuary and seruice 1. It is a great contempt done to Gods publike worship when all without difference are admitted to the priuiledges of the Church as if they had equall interest in them with the people of God When such as are knowne to the Congregation to haue committed whoredome haue their children instantly admitted to Baptisme no necessity on the infants part requiring hast before themselues haue giuen satisfaction to the Congregation by their repentance when such as are knowne to the Congregation to be ignorant malicious vncleane vniust persons drunkards and blasphemers are admitted to the Table of the Lord when the House of God is made as a common Inne that receiues guests of all sorts to come into it and entertaines all alike The gates of Gods House are called the gates of righteousnesse none should presume to enter into them but such as in profession and endeauour are righteous men Psalme 118. 19. 20. Open yee vnto me saith Dauid the gates of righteousnesse that I may goe into them
Ministry of the Prophets and Leuites and Priests as we know that Dauid had both Nathan and Gad yet must he haue his Bible with him wheresoeuer he went and euery day read in it it shall be with him and he shall reade therein all the daies of his life Deut. 17 19 20. And marke the reasons there giuen for this that he may learne to feare the Lord his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted vp aboue his brethren and that he turne not aside from the Commandement c. It was Iobs comfort in his affliction that he could say he had esteemed Gods Word more then his appointed foode Iob 23. 12. More duely then he kept his meales did he tie himselfe to the reading and meditation of it Such then as will not get them Bibles haue money to spare many other waies vnnecessarily but none to spare to buy them Bibles out of doubt esteeme not of the Word as they ought to do Men count it their shame if they haue not furniture in their houses not onely for their necessity but euen for ornament and decencie or if they should come to Church in vndecent apparell but Christians should count it a greater shame to bee without a Bible in their house to come to Church without their Bibles I meane such as may conueniently enough bring them with them Nay say men haue Bibles yet if they reade not in them say they reade sometimes yet if they reade not constantly if they set not themselues times for this duty certainely they esteeme not of the excellencie and necessity of the Word as they ought they shall want that comfort in their affliction that Iob had How shall we escape Gods wrath for this wilfull negligence for this neglect of so great saluation Heb. 2. 3. I know Christians pretend for their excuse That 1. They can finde no time they haue no leisure But the true cause why they haue no leisure is that their hearts esteeme not of the necessity of this duty as they ought they take no delight in it they sauour it not if they did they could finde time to reade it oftener then they doe 2. That they cannot vnderstand it it is so darke that they cannot read it with delight But this will not excuse thee For 1. Many bookes of Scripture are plaine and easie 2. If the fault were not in thine own heart they would not seeme so difficult to thee Pro. 8. 9. They are plaine to him that vnderstandeth 3. Euen those places thou canst not vnderstand it is profitable for thee to reade and when thou shalt heare them interpreted in the Ministry of the Word it will be an aduantage to thee that thou hast read them before as we may see in that example When Christ was risen from the dead his Disciples remembred that hee had said this vnto them and they beleeued the Scripture and the word which Iesus had said Iohn 2. 22. 3. He that esteemes and loues the Word as he ought will reade it and heare it with great diligence desire and care to profit by it Hebrewes 2. 1. Wee ought diligently to take heed to the things which wee haue heard least at any time wee should let them slippe The Word as I told you is the field wherein the treasure of our saluation is hid but they that desire to finde this treasure must search for it Iohn 5. 39. To this end foure duties are inioyned by the Lord. 1. Before our hearing and reading wee must prepare our selues They that desire the sincere milke of the Word that they may grow thereby will first lay aside all their carnall and corrupt affections 1. Pet. 2. 1 2. 2. When wee haue heard or read it wee must meditate vpon it ponder and thinke of it that we may vnderstand it bee affected with it remember it and put it to vse Dauid makes this a note of a happie man Psal. 〈◊〉 2. And of himselfe he saith Psalm 119 15. I will meditate in thy precepts and consider thy waies and hee adds two fruits of it verse 16. 1. I will delight in thy statutes 2. I will not forget thy Word 3. Wee must delight to talke and conferre of it with others Deut. 6. 7. Thou shalt rehearse them continually to thy children and talke of them in thy house and by the way Iosh. 1. 8. This booke shall not depart out of thy mouth 4. We must cry to God by prayer that he would teach vs to profit by it As Dauid doth oft Psal. 119. 18. 33. They that heare and reade the Word ordinarily but without all care to profit by it neuer vse any preparation before neuer meditate nor thinke of it after take no delight to talke or conferre of it neuer pray that they may profit doubtlesse esteeme not nor loue the Word as they ought to doe 4. Hee that esteemes and loues the Word as he ought will make it the rule and guide of his life will be directed and guided by it yea will bee afraid to transgresse it Psal. 119. 24. Thy testimonies are my delight and my Counsellors He was wont to take nothing in hand but he would first aduise and consult with the Word Yea Psal. 119. 161. When Princes did persecute him without cause his heart he saith stood in awe of Gods Word He had rather haue them against him then to haue Gods Word against him It is noted for a property of Gods Elect to tremble at his Word Esay 66. 3. So that though a man heare and reade the Word neuer so ordinarily and say he professe great loue to it yet if he will not be ruled and reformed by it if he will liue as he list if he beare that mind that let the Lord forbeare to punish him though the Word be against him he cares not Certainely he loues not the Word nor esteemeth of it as he ought to doe The second Vse of this Doctrine is to teach vs to examine those good things that seeme to be in vs whether they be such as doe accompany saluation such as may giue a man any assurance of his saluation in the day of tryall the Apostle calls vpon the faithfull themselues to examine themselues 2. Corinth 13. 15. And Galat. 6. 4. Let euery man prooue his owne worke Here are two rules giuen vs in this Doctrine whereby we may be much helped in this case 1. The Word is the only worker of euery sauing grace we are borne againe of the incorruptible seed by the Word of God 1. Pet. 1. 23. There may be many good things in a naturall man Rom. 2. 14. A Gentile without the Law may doe the things contained in the Law 1. He may make conscience of many sins Luk. 18. 11. The Pharisee could say he was no extortioner no adulterer 2. He may doe the workes of iustice Luk 18. 12. The Pharisee could say he
condemnation If 〈◊〉 saith the Apostle 1. Pet. 4 11. let him speake as the oracles of God 〈◊〉 is vsually a slander Many will obiect against the Preacher thus I know he meant me yea he soâ—…spake as many in the Church knew hee meant me and what call you this but malice if he had loued me he would haue told me in priuate To these men I say 1. A Minister is not bound in reproouing sinne to beate the ayre but he may in his reproofes meane and intend to touch such as heare him yea it is his duty to bring his doctrine home as particularly as he can to the conscience of euery one that heares him like a good steward to giue vnto euery one his owne portion Luke 12. 42. 2. Admit he had spoken out of malice yet if he haue spoken nothing but vpon good warrant of Gods Word and thy heart be so disquieted by it surely thy case is fearefull Gods people haue euer beene wont to finde comfort in his Word euen in that part of it that hath most galled them by discouering to them their sinnes Let the righteous smite me saith Dauid Psal. 141. 5. it shall be a kindnesse and let him reprooue me it shall be as an excellent oyle And thy heart tells thee thou feelest no comfort in it but it vexeth thee so that were it not for such and such an alehouse where thou mayest finde company of thine owne minde that will take thy part in railing and scorning of the Preacher thou shouldst not know what to doe surely thy case is fearefull If thou hadst any grace in thy heart the Word of God would not be so bitter vnto thee Doe not my words saith the Lord Mic. 2. 7. doe good to him that walketh uprightly Doe they not doe him good at the heart do they not cheere and comfort him and because thou maist the better discerne of thine owne case in another mans person then in thine owne I will shew thee in a few examples what thy state is Cain was such a one as thou art for he because he could not be as well accepted as well thought on for his Religion as his brother was Gen. 4. 5. went away from Gods worship in a rage and hiâ—… countenance fell downe Ahab was such a one as thou art for he because Eliah and Micaiah dealt faithfully with him in their Ministry and effectually discouered to him his sins went neuer from their Ministry but with a discontented and vexed heart he counted them his enemies and hated them 1. King 21. â—…0 and 22. 8. The man that was possessed with a Legion of diuels was in thy case for he being in the Synagogue where Christ preached was tormented by his Ministry Luke 4. 33 34. Mar. 5. 79. Though Christ had not spoken to him in particular euer a word or once medled with him Finally the cursed Iewes that stoned blessed Stephen to death were in thy case for when they heard Stephen Acts 7. 54. They were cut to the heart and they gnashed vpon him with their teeth Lastly this serueth to discouer the sinne of such as are alwaies discontented with the length of the Sabbath and grudge that the Lord should haue one whole day in a weeke allowed vnto him That would haue the Sabbath day but foure houres long at the most euen no longer then the time is that is spent at Church vpon that day That say in their hearts as Amos 8. 5. When will the Sabbath be done that wee may set forth wheat making the Ephah small and the Shekell great and with them Mal. 1. 3. Behold what a wearines is it What a tedious thing is it to keepe a Sabbath for a whole day whereas God hath expresly commanded Exod 20. 10. That on the seuenth 〈◊〉 should doe no manner of worke but keepe it holy vnto him 〈◊〉 giuen sixe dayes to doe all that we haue to doe in and euen on the Sabbath on his owne seuenth part of the weeke allowed vs to doe workes of present necessity And what is the true cause why the Sabbath seemes to vs so long a day aboue any other Surely because we take no delight in it nor in the workes and duties of it we doe not call the Sabbath a delight as we ought to doe Esay 58. 1â—… The second Vse that this which we haue heard of the second property of 〈◊〉 zeale serueth vnto is to exhort all Gods seruants to striue against that vncheerefulnesse that they are so much subiect vnto and to labour to serue God with ioy and gladnesse of heart Say vnto thy soule as Dauid did Psal 42. 11. Why art thou so heauy O my soule and why art thou so disquieted within me Know thou that euen when thou hast most cause to be humbled and deiected in thy selfe through any affliction either outward or inward yet euen then thou art bound to striue against thy vncheerefulnesse when thou goest to doe any seruice vnto God euen in thy trembling thou shouldest reioyce Psal. 2. 11. Consider with thy selfe how great reason thou hast to doe so 1. No seruice pleaseth God so well as that which his people doe performe cheerefully and with ioy Deut. 28. 47 48. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnesse of heart for the abundance of all things therefore thou shalt serue thine enemies which the Lord shall send against thee 2. The Lord is not so strict and seuere as to reiect the seruice that with a good heart we doe vnto him for the infirmities and failings that he doth discerne in it but delights in it notwithstanding Let me heare thy voice for sweet is thy voice Cant. 2. 14. And this is a iust cause of encouragement to all that feare God not onely to doe seruice vnto him but to doe it cheerefully and with gladnesse of heart As for me saith Dauid Psal. 5. 7. I will come into thy house in the multitude of thy mercy and 130. 3. 4. If thou Lord shouldst marke iniquities O Lord who should stand But there is forgiuenesse with thee that thou maist be feared 3. Thou hast cause to doubt the soundnesse of thy heart if thou canst finde no sweetnesse nor comfort in Gods Word and worship for of the godly and vpright-hearted it is oft noted that the Word of God was sweeter to them then the hony or the hony combe Psalme 9. 10. That they reioyced because with an vpright heart they had offered willingly vnto the Lord 1. Chron. 29. 9. The righteous shall be glad in the Lord and shall trust in him and all the vpright in heart shall glory Psal. 64. 10. Lecture the eight and fiftieth Iuly 17. 1610. IOHN IIII. XXXII XXXIV FOlloweth the third Property of true zeale to be obserued in this example of our blessed Sauiour He that hath true zeale reioyceth in the zeale and forwardnesse of others For this was as we heard one cause that made our Sauiour to forget both hunger
duty that we must performe vnto others First for our selues We are to be exhorted that we would loue Church-meetings and delight more in them and be more thankfull to God for them than we haue hitherto been Labour for that affection that Dauid had Psal. 122. 1. I was glad when they said vnto me Let vs goe vnto the house of the Lord. Yea pray for the continuance of our solemne Assemblies both here and in other places of the Countrey This was also Dauids heart Psal. 122. 6. Pray for the peace of Ierusalem they shall prosper that loue thee And marke the Reasons Vers. 8 9. For my brethren and Companions sakes I will now say Peace be within thee Because of the house of the Lord our God I will seek thy good And therefore labour to walk worthy of this blessing and to profit by it For no enemy can put downe our meetings till God for our sinnes do put them downe Lam. 2. 6. He hath destroyed his Tabernacle as a garden he hath destroyed his Congregation Secondly concerning others there are two duties we are to be exhorted vnto 1. That euery one of you would call vpon his Neighbour and Friend and draw them to frequent the Church-assemblies When the Lord had prophesied Esay 2. 2. that vnder the dayes of the Gospell All nations should flow vnto the house of the Lord he addeth Vers. 3. that this should be the meane to draw so many to his house Many people shall go and say Come let vs go vp to the house of the Lord. 2. Masters of Families and Parents are to be exhorted that they would not think it sufficient to come to Church themselues but see that their children and seruants come also We should suffer none to attend vs in our owne house that will not attend and go with vs to Gods house Exod. 20. 10. Sonne Daughter Man Maid Stranger Iosh. 24. 15. I and my house will serue the Lord. Dauid speaketh of this as of one of the greatest comforts he had had vpon earth Psal. 42. 4. That he had gone with a multitude and led them into the house of God and Psal. 101. 7. There shall no deceitfull person dwell in mine house Sure he would much more haue said there shall no prophane contemner of Religion dwell in my house The second vse of the Doctrine is for reproofe And there be two sorts of men that are to be reproued by this Doctrine 1. Such as neglect the Church-assemblies in all the parts of Gods worship and seâ—…uice 2. Such as separate themselues from the Church-assemblies in some parts of Gods publike worship Of the first kind there are foure sorts 1. Such as separate from our Church-assemblies vpon pretence of the corruptions that are in them These are marked with a black coale by Iude vers 19. These be they who separate themselues sensuall hauing not the spirit But herein Christians must learne wisely to distinguish betweene such as are vniustly separated by others from the Church-assemblies and such as voluntarily separate themselues these deserue to be called Schismaticks and not the other Neither are they to be accounted Schismaticks as though they dare not be agents or practisers of any corruption that remaineth in the Church yet can beare and tolerate them as burdens without forsaking the Church for them To this first sort I will say no more but wish them well to weigh the examples of Gods seruants that haue been mentioned in this doctrine which frequented so diligently the publike worship of God vsed in Ierusalem when there were farre greater corruptions both in the Priests and people and worship it selfe than can be found in ours 2 Such as absent themselues from the Church-meetings out of respect they haue to their profit they must needs spend some Sabbaths in going to Faires they must go iournies on that day sometimes and make bargaines c. they cannot spare any time from the works of their calling to come to Lectures on the week day They cannot get their liuing they say by going to Church and when they do come to Church on the Sabbath they cannot bring their whole family with them they must leaue some behinde them to looke to their houses for feare of robbing These are like those Mal. 3. 14 that said It is iâ—… vaine to serue God and what profit is it that we haue kept his ordinances To these I say no more but this First if thou couldest come to the Church either on the Sabbath or week day with an vpright heart thou shouldest not need to feare that that would make thee poorer The Lord God would be a sunne and shield vnto thee no good thing would he with-hold from thee Psalme 84. 11. Secondly though thou may in sundry cases of necessity leaue some at home when thou commest to Church yet take heed thou pretend not necessity where none is For if thou dare leaue thy house empty when thou goest to a Faire or to haruest worke and canst trust God with keeping of it then and darest not do so on the Sabbath when thou commest to serue God be thou assured thy heart is naught and God will not hold thee innocent For God hath made a further promise to thee for keeping of thine house when thou leauest it vpon this occasion than at any other time Neither shall any man desire thy land when thou shalt goe to appeare before the Lord thy God thrice in a yeare Exod. 34. 24. 3 Such as though they haue nothing to do if their finger be sore or their head do butake will absent themselues I would haue such to remember the example of Hezechiah who in three dayes after he had been sick of a most painfull and mortall disease went into the Temple Esa. 38. 22. and the woman that on the Sabbath resorted to the Synagogue though she had had a spirit of infirmity eighteene yeares Luke 13. 10 11. And because the true cause of their absence is for that they find no comfort nor take any delight in our Church-exercises I would haue them to consider that there is no one more certaine signe of a dead heart void of all grace and sense of Gods loue than this not to be able to take any delight in his publike worship as may appeare by the contrary in these two places Psal. 84. 12. Dauid loued Gods Tabernacles so well because his heart and his flesh reioyced in the liuing God And 1 Pet. 2. 2 3. Such as haue tasted how sweet the Lord is will desire the sincere milke of the Word And know thou that as thou carest not for appearing in the Assemblies of the righteous in this life so hast thou cause to feare that thou shalt not stand in the Assembly of the righteous in the life to come Psal. 1. 5. when thou wilt esteeme better of them than now thou dost 4 Such as absent themselues vpon this pretence that they can serue God as well and spend their time
vndone if we should continue in it any time but the Lord seeth that it is very profitable and necessary for many of his seruants to be deepely humbled and that it is not good for them to be comforted too soone And what measure and continuance of sorrow is sufficient and good for vs he knoweth best This the Lord had respect vnto in refusing to grant Pauls request 2. Cor. 12. 7 8. he saw he would be in danger to be exalted and not be humbled enough if he should ease him of that affliction so soone as he desired The Lord doth this to trye and exercise the faith and obedience of his seruants that the same being found to be sincere it might yeeld them the more comfort He tries their obedience whether they will continue to seeke vnto him and call vpon him because they know he hath commanded them to doe it though they feele no comfort in it And he tryes their faith whether they will beleeue his promise and waite for the performance of it though he delay it long This Christ had respect vnto in those repulses he gaue to the poore woman of Canaan as appeares plainely Matth. 15. 28. O Woman great is thy faith bee it vnto thee as thou desirest The Lord doth this to make his seruants more feruent and importunate in prayer vnto him for his grace and fauour that so they may feele the more comfort in it and make more account of it when they haue recouered it As when a man hath obtained a thing by long suite and it hath cost him much he will esteeme of it the more and thinke himselfe the more beholding to him that granted it To this the Lord Iesus had respect in with-drawing himselfe so long from his deare Spouse Cant. 3. 1 4. She sought him first in her bed by night shee sought him but shee found him not secondly then she sought him in the Citie by the streets and open places she sought him but she found him not thirdly then she inquired of the Watch-men that went about the City Haue yee seene him whom my soule loueth At length when with so great paines and diligent seeking shee had found him she saith She tooke hold on him and left him not This is the fruit of extreame affliction to increase feruencie in prayer It was so in our Head Luke 22. 44. being in an Agony he prayed more earnestly And so it is in all his members likewise This Doctrine serueth principally for two Vses 1. For comfort 2. For exhortation First it serues to comfort such of Gods seruants as the Lord shall at any time deale in this manner with as he did here with this Ruler that in their affliction pray but obtaine not they pray long and often and receiue no comfort at all If this be thy case as it may be the case of any of vs be not discouraged faint not vnder this tentation cease not nor giue ouer to pray and seeke vnto God though he seeme to turne away from thee and to stop his eare yea to be angry with thee for it Consider it is thy duty to waite rest in the Lord and wait patiently for him Psal. 37. 7. I waited patiently for the Lord and he enclined vnto me and heard my crie Psal. 40. 1. But for thy comfort and encouragement obserue these fiue points 1. Thou art not the onely man with whom the Lord hath dealt thus but there haue beene many of his dearest children of whom thou canst make no doubt that they were highly in his fauour whom he hath beene wont to vse in this manner nay with whom he hath dealt farre more roughly than he doth with thee as I haue made it euident vnto thee in the proofe of the doctrine Nay there is scarce one of a thousand of Gods children but at one time or other in one degree or other they haue beene exercised with this tentation This consideration hath great force to comfort Gods children in this and all other their afflictions By this argument the Apostle comforteth the faithfull 1. Pet. 4. 12. Dearely beloued thinke it not strange concerning the fiery triall which is among you to proue you as though some strange thing were come vnto you and 5. 9. Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world 2. Bee thou fally assured that thou neuer calledst vpon him in truth and with an vpright heart nor askedst ought according to his will but hee heard thee and tooke it in good part and regarded thy prayer and will certainely grant thy request whatsoeuer he hath seemed to thee to doe To this end thinke oft of these promises Esay 30. 10. Hee will certainely haue mercy vpon thee at the voice of thy cry when he heareth thee he will answer Psal. 145. 18 19. The Lord is neare to all that call vpon him yea to all that call vpon him in truth Hee will fulfill the desire of them that feare him hee also will heare their cry and will saue them 1. Iohn 5. 14 15. This is the confidence that we haue in him that if we aske any thing according to his will he heareth vs. And if we know that he heare vs whatsoeuer we aske we know that we haue the petitions that wee desired Yea though thy prayer be vnperfect and weake yet remember that this promise is made to all Rom. 10. 12 13. He that is Lord ouer all is rich vnto all that call vpon him For whosoeuer shall call upon the Name of the Lord shall bee saued See the proofe of this in a prayer made in much infirmity when Dauid said in his hast and passion through the violence of his tentation that he was cut off from before the eyes of God that he was but a cast-away yet for all that God heard the voice of his supplications Psal. 31. 22. Yea be thou sure of this that he is much more ready to giue than thou canst be to aske 1. Pet. 3. 12. His eares are open as a kinde mother or nurse which vse to be so wakefull as they will heare the childe so soone as euer it begins to cry Dan. 5. 10. Feare not Daniel for from the first day that thou didst set thy heart to vnderstand and to humble thy selfe before thy God thy words were heard And Esay 65. 24. Yea before they call I will answer and while they speake I will heare This the faithfull haue gloried in Psal. 4. 3. and 17. 6. and 38. 15. This reason is of great force to encourage and hearten vs to perseuerance in prayer O thou that hearest prayer vnto thee shall all flesh come Psal. 65. 2. In the day of my trouble I will call vpon thee for thou wilt answer me Psal. 87. 7. 3. It may well be that God regards thy prayer and answers thee too though he doe not presently grant that that thou desirest of him If after thy
possibly be brought to a people in their case verse 6. 8 yet though first the message was so comfortable secondly the persons that brought it were such as they knew came immediately from God Exod. 4. 30 3â—… thirdly before when they brought them a message that was not altogether so full of comfort as this they receiued it and praised God for it Exod. 4. 31. yet now it is said Exod. 6. 9. they hearkened not vnto Moses they made no reckoning of any thing he had said And the reason is giuen for anguiâ—…h of spirit and for cruell bondage And this was not their case onely but it is the very naturall property and effect of extreme heauinesse to make the soule apt to refuse and reiect all comfort So is it said of Iacob when he thought Ioseph had beene slaine Gen. 37. 35. All his sonnes and his daughters rose vp to comfort him but he would not be comforted And Dauid complaines oft that in this case his soule refused comfort Psalmeâ—…7 â—…7 〈◊〉 Now for the second point The man that hath had the best gift in prayer shall be hardly able to make vse of it in this case Extremity of sorrow will make a man vnfit and vnable to lift vp hi heart to God in prayer in any comfortable manner True it is that first a man is best able to pray in affliction and sorrow if it be moderate Lâ—…rd in trouble haue they visited thee they powred out prayer when thy chastening was vpon them Esay 26. â—…6 Secondly no affliction can vtterly quench the spirit of prayer in the childe of God euen then when through extremity of anguish we know not what to pray for as we ought the spirit it selfe helpeth our infirmities and maketh intercession for the Saints according to the will of God And the Prophet saith that he cryâ—…d vnto God and sought him by prayer euen when his spirit was ouerwhelmed with sorrow when he was so troubled that he could not speake Psal. 77. 1 4. that he prayed in that case But he did it without comfort verse 3. I thought vpon God and was troubled I prayed and my spirit was fâ—…ll of angnish In which respect the man that is in extreme affliction is compared to a drunken man Esay 51. 21. Heare now thou miserable and drunken but not with wine And what good can a drunken man receiue by the Word O how can a drunken man pray The Vses of this Doctrine are foure First to perswade euery man to take heed of immoderate griefe and to fence his heart against excessiue sorrow specially for worldly things I doe not disswade you from all sorrow for I know that all sound Christians are giuen much to mourning Blessed are they that mourne Matth. 5. 4. Iohn 16. 20. Verily verily I say vnto you that yee shall weepe and lament and the world shall reioyce and yee shall sorrow And this exhortation must not be deliuered without caution in this secure age wherein men had more need to vse all their skill to moue men to mourning and lamentation And know therefore that first it is a signe and note of an vngracious heart for a man to abandon all sorrow and repose all his felicity in carnall ioy Luke 6. 25. Woe be to you that now laugh Eccles. 7. 6. The heart of the wise is in the house of mourning but the heart of fooles is in the house of mirth Secondly there be sundry cases wherein a man is bound to force his heart to griefe and sorrow as first for his sinnes when the faithfull looke vpon him whom they haue pierced by their sinnes they shall mourne for him as one mourneth for his onely sonne c. Zach. 12. 10. secondly for Gods corrections and tokens of his anger thou hast stricken them but they haue not grieued Ier. 5. 3. thirdly for the dishonour that is done to God by the sins of others Psal. 119. 136. Mine eyes gush out c. and fourthly for the miseries and afflictions of others Iob 30. 25. Did not I mourne for him that was in trouble was not my soule in heauinesse for the poore Thirdly know that sorrow is not alwaies hurtfull for a man but many times exceeding wholesome and profitable Eccles. 7. 4. It is better to goe into the house of mourning than into the house of feasting because this is the end of all men and the liuing shall lay it to his heart Yea verse 5. Anger is better than laughter for by a sad looke the heart is made better Though the griefe be such which a man conceiueth vpon this occasion that it euen troubles and disquiets the minde for that is meant by Anger in this place and in that also 1. Chron. 13. 11. Dauid was angry that the Lord had made a breach in Vzzah And though it be so great that he cannot hide it but make shew of it in the sadnesse of his countenance yet this will doe the heart good And of godly sorrow the Apostle saith 2. Cor. 7. 8. Though I made you sorry with my Letter yet doe I not repent It were a fond conceit for men to thinke that if they should giue place a little to godly sorrow it would bring them to despaire No no there is no such danger in it no it is the readiest and surest way to attaine to true and sound comfort Bee afflicted and mourne and weepe let your laughter be turned into mourning and your ioy into heauinesse Humble your selues in the fight of the Lord and he shall lift you vp Iam. 4. 9 10. But though this be so yet is this also the counsaile and exhortation of the Holy Ghost to moderate our sorrow and to take heede of that sorrow that is immoderate and excessiue There is a time to weepe and a time to laugh a time to mourne and a time to dance No man is bound to mourne continually to spend all his time in sorrow Eccles. 3 4. sufficient vnto the day is the euill thereof men should not giue way to vnnecessary sorrowes Matth. 6. 34. They that weepe should be as though they wept not they should so moderate their griefe as it may no way hinder them in any duty to God or man 1 Cor. 7. 30. yea euen of excessiue sorrow for sin 2. Cor. 2. 7. Ye ought to comfort him lest he be swallowed vp with ouer much heauinesse And this exhortation the Holy Ghost inforceth with sundry reasons 1. Immoderate sorrow and heauinesse of heart is a great curse of God Deut. 28. 65. The Lord shall giue thee a trembling heart and a sorrowfull minde And on the other side a cheerefull heart is spoken of as a great blessing Act. 14. 17. Filling our hearts with food and gladnesse 2. It is a great enemie to our health which God hath bound vs to haue care of Pro. 17. 22. A ioyfull heart causeth good health but a sorrowfull minde dryeth vp the bones Psal. 31. 10. My life is wasted with heauinesse
12. 13. and 20. 2. But for their foule sinnes we shall finde that Noah was neuer drunke but once nor Dauid committed adultery but once neither Peter returned euer againe to his Apostasie nor Paul to his persecution after they had once repented This is expresly said of Iudah after he truely saw his sinne hee knew Tamar againe no more Genesis 38. 26. Secondly it 's made a property of them that are in Christ Iesus in the state of grace that they walke not after the flesh Rom. 8 verse 1. Though they cannot kill or restraine all outward lusts yet they are made able to keepe them from reigning in them so as willingly to obey it in the lusts thereof as the Apostle speaketh Rom. 6. 12. but they by little and little at the least in the vnfained desire and endeuour of their hearts doe mortifie the deeds of the body by the spirit Rom. 8. 13. And it is a shrewd signe that it reignes when it hath once the body at command which made the Apostle say Let not sin reigne in your mortall bodies neither yeeld you your members as instruments of vnrightonsnes vnto sin Rom. 6. 12 13. On the other side he is called an enemy of God that Psal. 68. 21. goes on in sin And 2. Pet. 2. 19. its made a note of a gracelesse man when he cannot cease from fin The Reason is plaine because the vertue of Christs death is neuer separated from the merit of it When the merit of it is effectuall to iustification and pardon of sin then the vertue of it is effectuall to sanctification to the destroying of the power of sin when once the Lord hath sprinkled cleane water vpon vs and through the imputation of Christs sufferings and righteousnesse made vs cleane when he hath thereby cleansed vs from all the filthinesse of our sinnes then he will also giue vs a new heart and a new spirit he will put into vs he will take the stony heart out of vs and giue vs a heart of flesh Ezek. 36. 25 26. He so speakes peace vnto his people and to his Saints that they may not turne againe vnto folly Psal. 85. 8. Now the vnregenerate man continueth and walketh in sin yea like the dropsie man the more he sins the more he may one foule sin being as a shooing-horne to draw on another Lecture the ninetie eighth August 27. 1611. IOHN IIII. L. NOw hauing the last day preuented the mistaking and abuse of it it remaines that we proceed to the Vses that are to be made of this Doctrine and they are principally three The first is for instruction to teach vs that for as much as the Lord reiects none of his children for their infirmities but loues and esteemes of them neuerthelesse for their weakenesse Therefore we should learne not to despise or reiect any childe of God because of his infirmities for therein the perfection of a Christian shall appeare euen in following and striuing to be like his heauenly father Matth. 5. 45. And we are his children when we resemble him and are of his disposition be ye therefore followers of God as de are children Epes 5. 1. And will any of vs seeme to be holier than God to dislike sinners more than he doth That were grosse hypocrisie Obiect But you will say there is small consequence in this reason seeing they that are Gods children and vpright in heart are perfectly knowne to him so are they not to vs. If we knew who were Gods Elect and who had vpright hearts indeed we would hold our selues bound to loue and beare with all such notwithstanding many weakenesses that we discerned in them but we know the world is full of hypocrites that will make a good profession and yet haue but false hearts Answ. I answer that if a man professe the feare of God and his course of life be agreeable thereunto though he haue many frailties we are bound to esteeme him the childe of God Rom 8. 1. They are in Christ Iesus that walke not after the flesh And 1. Sam. 16. 7. Man iudgeth according to the outward appearance And though we may well be deceiued in this because mens hearts are deceitfull Ier. 17. 9. yet this is a safe and holy errour I may say Our iudgement though it be erroneous in this yet it is the iudgement of true charity and therefore such as God commands and we may haue comfort in 1. Cor. 13. 5. It thinketh not euill verse 7. It beleeueth all things it hopeth all things Now it cannot be denied but in many of these there be sundry infirmities in some error in iudgement in other much frowardnesse vnthankefulnesse pride nay in some foule faults and slips in their conuersation I say not that thou art bound to thinke well of all that professors doe No we heard the last day the Lord fauours not the faults of his dearest children But three duties thou owest to euery one that so professe the feare of God First thou must delight and gladly take notice of the good things that are in him obserue him well to see if you can discerne any one testimony of soundnesse of heart any one signe of the life of grace and gladly take notice of it Let vs consider one another saith the Apostle Heb. 10. 24. and 1. Cor. 16. 17 18. Hauing spoken of the excellent things that were in Stephanus Fortunatus and Achaicus he chargeth the Church that they should know or acknowledge such men Therefore it is to be wished that Christians when they meet would exercise themselues so as they might haue proofe of that grace that is in each other and this would exceedingly encrease loue Secondly because if he doe in any measure soundly feare God thou art bound to honour him in thine heart Psal. 15. 4. None shall goe to heauen that cannot honour them that feare the Lord. Therefore you must not be glad but loth to see or heare of his faults or infirmities Thou shouldst doe to euery childe of God because thou art bound to honour him as Sem and Iaphet did to Noah because they were bound to honour him Gen. 9. 23. couer his nakednesse Euery one of vs should count it a foule corruption in our nature be ashamed of it bewaile it to God and striue against it that we are so like the Beetle or Horse-flie that if he flie into a field that is neuer so full of sweet flowers yet if there be but a little filthy dung in it his eye and sent is onely to that and vpon that onely will he light So are we apt to passe by all the good things that are in any Christian but his slips and infirmities we gladly obserue we heare and inquire of them with great delight Matthew 7. 3. And why seest thou the mote that is in thy brothers eye c. Why art thou so curious an obseruer of his smallest infirmities And yet this is not the corruption of wicked men only but euen of
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
but onely that we should not suffer it to reigne in vs Rom 6. 12. 3 He not onely accepteth and taketh in good part the poorest seruice we doe to him notwithstanding our corruptions and frailties but euen delighteth and taketh great pleasure in them Cant. 2. 14. He accounteth all our good workes as the fruit of the Vine Esa. 5. 4. Yea it cannot choose but be so for Christ casteth of his odours into them and so presenteth them to his Father Reu. 8. 3. Lecture the hundredth Septemb. 10. 1611. IOHN IIII. L. IT followeth now that we come to the third and last Vse that is to be made of the former Doctrine and that is to exhort euery man that for as much as the Lord hath such gracious respect to all his seruants in whom he doth discerne truth and vprightnesse of heart he will beare much with them and accept of them and their seruices notwithstanding all their infirmities that therefore we would euery one of vs labour by diligent triall and examination of our selues to finde that there is this truth and vprightnesse in our hearts Now to stirre vp my selfe and you all to this care let vs consider these three things First the blessed estate and condition of that man who is sound and vpright in heart Secondly the dangerous estate of the man that is an hypocrite and hath a false heart Thirdly the difficulty of discerning the vprightnesse of the heart and putting a difference between him that is an hypocrite and him that is vpright in heart And for the first the man that knoweth his heart void of hypocrisie though he haue many weaknesses and frailties may be sure that he is Gods child and may be out of doubt that he is in Gods fauour and that nothing shall euer be able to separate him from the loue of God It is oft said the Lord valueth and esteemeth of euery mans actions according to the heart they proceed from Ier. 17. 10. I the Lord search the heart and trie the reines euen to giue euery one according to his waies 1 Reg. 8. 39. Be mercifull and doe and giue to euery man according to all his waies as thou knowest his heart He accepteth Abels sacrifice not Cains Abrahams laughing not Sarah's Maries question not Zacharies esteemeth more of a cup of cold water that one giueth than of many thousands that another giueth of the widowes two mites more than of all that the rich men cast into the treasurie Luke 21. 3 4. And when the Holy Ghost speaketh thus his meaning is to say God esteemeth euery man according to that grace he discerneth in him the man that hath any sauing grace in him he acknowledgeth for his owne and the words and actions that proceed from his grace and spirit he will accept of In this respect they that haue receiued the Spirit of God are said to haue the Lords marke Ezek. 9. 4. and the Lords seale vpon them Eph. 4. 30. But why is this respect that God hath to the grace of his Spirit called the beholding of the heart the respecting of the heart Surely because the heart is the chiefe and most proper seat of Gods grace and of the spirit of regeneration in euery man the seed of God is sowne in the furrowes of the heart 1 Ioh. 3. 9. Therefore also is the regenerate part called oft the inner man Rom. 7. 22. 2 Cor. 4. 16. Eph. 3. 16. and the hid man of the heart 1 Pet. 3. 4. Now as God esteemeth of euery mans actions according to that heart and inward grace it proceedeth from so yet he esteemeth men not so much according to the measure and quantity of grace they haue as according to the truth and soundnesse of grace that he discerneth in them and this is a comfortable point if it be well considered If a man haue any one grace in him in truth and soundnes though it be but one though that one be exceeding small and weake as that little spark in the smoking flaxe and you know a very little spark will make flaxe to smoke Mat. 12. 20. he may be sure he is the child of God Mark therefore how oft this is spoken of as the most infallible note of Gods child Ioh. 1. 47. Behold indeed an Israelite saith Christ of Nathaniel in whom is no guile Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquity But how shall we know this happy man whose sinnes are forgiuen he addeth and in whose spirit there is no guile And Ver. 11. Be glad ye righteous and reioyce in the Lord Yes but who is righteous If none may reioyce but those that are righteous what are we the better therefore he expounds himself in the next words and be ioyfull all ye that are vpright in heart Heare what a prayer the Prophet maketh Psal. 125. 4. Do good vnto those that be good and to them that are vpright in heart See the Lords answer to that prayer Esa. 63. 8. He said Surely they are my people children that will not lie So I was their Sauiour Marke what comfort the poore seruants of God haue found in this Remember now O Lord I be seeth thee how I haue walked before thee in truth and with a perfect heart Esa. 38. 3. Now on the other side consider the dangerous and fearfull condition of euery hypocrite of euery man who hath a false and vnsound heart for let such a one liue neuer so ciuilly before men yea let him perform neuer so good duties and such as God commandeth yet 1. He doth but lose his labour God accepteth nothing that he doth as it is said of Amazia 2 Chro. 25. 2. He did that which was right in the sight of the Lord but not with a sound heart 2. His state shal be fearfull in the life to come as well as the state of the vilest liuer Mat. 24. 51 God will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth 3. When God doth by affliction awaken his conscience and discouer to him the vnsoundnes of his heart he hath vsually as little comfort as hope in God he is wont to be as much ouerwhelmed with terrors and anguish of heart as the most prophane and lewd man in the world Iob 27. 8. What hope hath the hypocrite when he hath heaped vp riches if God take away his soule and 36. 13 14. Hypocrites in heart increase the wrath for they call not when he bindeth them their soule dieth in youth and their life among the whore-mongers The third and last Reason that may moue vs to examine our hearts well and try whether there be any truth and soundnesse in them is in consideration of the great difficulty that there is in discerning the vprightnesse of the heart for first the heart of man is exceeding deceitfull Ier. 17. 9. There is indeed an hypocrisie and falsnesse of heart which is not vnknowne but
secondly so soone as he was called he shewed strange diligence and zeale in executing on Ahabs house and friends the commandement he had receiued 2. Kings 9. 7. compared with verse 14 18. 24. 33. 2. Kings 10. 6. 11. 14. 17. thirdly he destroyed Baals Priests and Images and purged the land of that Idolatry 2. Kings 10. 21 28. fourthly he did all this in a zeale for God 2. Kings 10. 16. in so much as the Lord himselfe commended him for it 2. Kings 10. 30. fifthly he bore a notable hatred to the foule sinnes of Iezabel 2. King 9. 22. sixthly he bore a reuerend regard to Gods Word which he shewed by remembring it so long and acknowledging the certainety and righteousnesse of it and his care to see it performed and by doing that he did by direction of it and in obedience vnto it 2. King 9. 25 â—…6 36 37. and perswading others to acknowledge the certainty and righteousnesse of it 2. King 10. 10. seuenthly he had a reuerend respect to good men 2. King 9. 36. and 10. 10. he mentioneth not Eliah's name without title of reuerence he shewes great respect to Iehonadab 2. Kings 10. 15 16. yet this man was no better than an hypocrite his heart was not sound Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart 2. King 10. 31. and therefore God esteemed no better of all that he did than of murder I will auenge the blood of Iezreel vpon the house of Iehu Hos. 1. 4. And the principall if not the onely thing whereby his hypocrisie was discouered was this He did not in all points follow the direction of Gods Law nor make conscience of it though he hated some Idolatry as that of Baal yet he hated not all Idolatry he departed not from the Idolatry of Ieroboam 2. Kings 10. 29. 31. So Herod went very far Mar. 6. 20. but in this his hypocrisie was discouered he could not make conscience of all that Iohn taught him nor forsake all his knowne sins The third note of difference is this The regenerate man though he make conscience of euery duty God hath enioyned him yet makes he most conscience of and is most carefull to obserue the greatest commandements and such duties as God hath most straitly enioyned This note we shall finde giuen by our Sauiour Matth. 23. 24. he makes it a propertie of hypocrites to straine at a Gnat and swallow a Camell this is oft noted for a property of the hypocrite The Pharisees were exceeding precise for the externall rest of the Sabbath euen more than any Law of God required them to be Luk. 13. 14 15. They tithed Mint and Annise and Cummin but they neglected the waightiest matters of the Law Matth. 23. 23. If you aske me which be those waightier matters of the Law I answer They be chiefly of three kinds first the inward worship of God thou shalt shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde this is the first and great commandement Matt. 22. 37 38. secondly iudgement mercy and fidelitie towards men Matth. 23. 23. thirdly the duties of our particular and speciall callings this may appeare Esay 1. 17. Learne to do well seeke iudgement relieue the oppressed iudge the fatherlesse pleade for the widow Who must do this Verse 10. Ye rulers of Sodome yee people of Gomorrah And by the Apostles oft beating vpon this point in all their Epistles the duties of Masters Seruants Husbands Wiues Parents Children Subiects Pastor Flocke and by that conclusion Paul makes to this Doctrine Tit. 2. 15. These things speake and exhort and rebuke with all authority On the contrarie side the hypocrite is more carefull and busie about other mens duties and the reformation of other mens faults than his own he can see the least mote in his brothers eye but cannot discerne a beame in his own he seemes very carefull to reforme the least fault he sees in another but hath no care of reforming himselfe Matth. 7. 3 5. He bindes heauy burdens and grieuous to be borne and laies them on other mens shoulders but himselfe will not mooue them with one of his fingers Matth. 23. 4. Herein then I pray you make tryall of your selues if you desire to know the soundnesse of your owne hearts Lecture the hundred and three October 1. 1611. IOHN IIII. L. IT followeth that we come now to shew you the difference betwixt the good works of the regenerate and naturall man in the manner of their doing and performing of them And indeed this is a principall thing we must haue respect vnto if we desire to know whether the good duties we do proceed from true grace yea or no. See this in that direction the Apostle giues he that giueth let him doe it with simplicity he that ruleth with diligence he that sheweth mercy with cheerefulnesse Rom. 12. 8. For the Lord hath oft noted the false and counterfeit obedience of the hypocrite by this property that though he haue done such workes as for the matter of them haue beene right and good yet he hath neuer done them in a right manner not with a right affection as it is said of Amazia 2. Chron. 25. 2. He did vprightly in the eyes of the Lord but not with a perfect heart And on the other side it is noted for a property of true and sauing obedience when there is care not only to doe the thing God commandeth but to doe it also in that manner and with that affection of heart that God hath commanded as we shall see in the example of the children of Israel Exod. 39. 42 43. According to all that the Lord commanded Moses so the children of Israel made all the worke And Moses looked vpon all the worke and behold they had done it as the Lord had commanded And in the speech and example of our Sauiour Iohn 14. 31. That the world may know that I loue the Father as the Father hath commanded me so I doe not onely what the Father hath commanded that I do but I do as he hath commanded I finde therefore in Gods Word foure euident notes of difference betweene the good duties that are performed by the naturall man and by him that hath a sound and sanctified heart euen in the manner of doing of them The regenerate man intends and the end he aimes at in doing good duties is to please and honour God he hath a single and sincere respect to God and nothing else he doth that which he doth because he knowes God hath commanded it he is pleased with he is honoured by that which he doth The notice he knowes God will take of it his allowance and reward contents him and he seeke no more The regenerate man serues God euen in those duties he performes to men euen in the duties of his calling Rom. 12. 11. Not sloathfull to doe seruice he meanes one
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
Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance Secondly euen in this life the Lord will reward thee with the like when thou shalt be a Master thy selfe with what measure yee mete it shall bee measured to you againe Mat. 7. 2. Take no heede to all words that are spoken lest thou he are thy seruant curse thee For oftentimes also thine owne heart knoweth that thou thy selfe likewise hast cursed others Eccles. 7. 2â—… 22. The Vse this Doctrine serueth vnto is first for Seruants secondly for Masters also And as for seruants before I exhort them to the duty that this Doctrine requireth of them they are first to be admonished by way of caution and preuention to take heede they be not too carefull to please their Masters that they shew not too much loue vnto them The Lord hath set you limits and bounds in this case which you may not passe Loue and obedience is not absolutely due to any Master vpon earth so as we may do any thing to please them any thing they would haue vs to do this honour is due to God alone whom the Apostle therefore cals Iude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely Master All other Masters are called twice by the Apostle Ephes. 6. 5. Col. 3. 22. Masters according to the flâ—…sh they haue nothing to doe with the conscience that is to be reserued to God alone in that case they haue a charge giuen them yee are bought with a price be not yee the seruants of men 1. Cor. 7. 23. I will shew you some particulars that seruants must take heed of in this case First a seruant may not to please his Master conforme himselfe to a false and idolatrous religion this was the thing that Naaman after his conuersion was fearefull lest he should offend in 2. Kings 5. 18. Secondly a seruant may not to please his Master lend him his oath and sweare whatsoeuer he would haue him Gen. 24. 5. As well as Eleazar loued his Master he would not presently sweare when he bad him but he would perfectly know the matter he should sweare to and how he might be able to keepe his oath before he would sweare Thirdly a seruant may not to please his Master execute his malice and reuenge all his quarrels as Absolons seruants did vpon this ground 2. Sam. 13. 8 Kill him feare not haue not I commanded you but all Sauls seruants saue Doeg refused to do it they would not kill the Lords Priests though the king their master commanded them 1. Sam. 22. 17 18. Fourthly a seruant may not to please his Master counsaile him to oppresse and wrong his tenants The Scripture imputes the oppression that many great men vsed to their seruants Amos 4. 1. They oppresse the poore and destroy the needy and say vnto their Masters Bring and let vs drinke Fiftly a seruant may not to please his Master feede his humour in his vncleannesse and filthinesse Gen. 12. 15. Pharaohs seruants saw Sara commeÌ„ded her to Pharaoh so she was taken into his house Sixthly a seruant may not to please or enrich his Master tell a lye or deceiue any for he shall doe his master hurt and no good by getting any thing that way Pro. 21. 6. The gathering of treasures by a deceitfull tongue is vanity tossed to and fro of them that seeke death Seuenthly a seruant may not to please his Master feed his humour by bringing him lyes and slanders Pro. 29. 12. If a Ruler hearken to lies all his seruants are wicked And Hos. 7. 3. They make the King glad with their wickednesse and the Princes with their lyes And so much for the caution that is to be giuen vnto seruants The exhortation is this That euery seruant would subscribe to this commandement of the Lord as well as vnto others and say of it as Rom. 7. 12. This commandement is holy and iust and good and endeauour to shew the truth and soundnesse of that grace that is in him by making conscience of his duty in the calling God hath placed him in Three waies especially there be whereby thou maist shew that thou doest indeed loue thy Master First if thou seeke by all meanes and canst reioyce in his prosperity and welfare as we haue heard Eleazar did Gen. 24. Secondly if thou can beare with his infirmities and not blaze them to his discredit Seruants be subiect to your Masters with all feare not only to the good and gentle but also to the froward 1. Pet. 2. 18. Thirdly if thou be tractable and willing to please him and be ruled by him specially in those things that concerne Gods seruice and worship euery man in such things should be willing to please his neighbour Rom. 15. 2. much more should the seruant be willing to please his Master in them The Vse that Masters are to make of this Doctrine is First to draw them to loue Religion which is such a friend to them and to desire to haue such seruants as are religious If men were not extremely wicked this would perswade them to loue the Gospell that no meanes which the wit of man can deuise haue such force to make good subiects children seruants and neighbours as this hath Secondly to exhort them to carry themselues so towards their seruants as they may deserue loue and reuerence of them The fifth Commandement that bindes all inferiours to honour their superiours as parents bindes all superiours to be as fathers to their inferiours and indeed euery Master should be so to his seruants euen Naaman the Syrian was such a Master that made his seruant when he spake vnto him say O my father 2. King 5. 13. Three speciall waies there be whereby the Master may gaine loue and reuerence of his seruant 1. If thou deale iustly with him performing thy couenant with him paying him his wages not oppressing nor wronging him Masters giue vnto your seruants that which is iust and equall knowing that yee also haue a Master in heauen Col. 4. 1. 2. If thou shew a loue to thy seruant not respecting him onely for thine owne aduantage but shewing a desire that he may benefit himselfe by thy seruice also Our beasts and cattell we may keepe onely for our owne benefit but in all our dealings with men specially Christians we are bound to respect also the good of him we deale with and not our owne good onely Looke not euery man on his own things but euery man also on the things of others Phil. 2. 4. Therefore the Lord gaue a Law to Masters Deut. 15. 12 13. that they should not let their seruants go away empty 3. If thou cause him to perceiue in all thy waies that thou doest indeed feare God and art wont to be more offended with him for his sinne against God than for any neglect of duty to thy selfe when the people vow their obedience vnto Ioshua they add this as the chiefe thing that would keep them
in this obedience only the Lord thy God bee with thee as hee was with Moses Iosh. 1. 17. This will gaine thee reuerence euen with a most wicked man as it did to Iohn Baptist from Herod himselfe Mar. 6. 20. yea with thine enemy when a mans waies please the Lord euen his enemies shall bee at peace with him Pro. 16. 7. how much more with thine owne seruant Lecture the hundred and eighth Nouember 12. 1611. IOHN IIII. LII LIII IT followeth now that we proceed vnto the second point which is contained in the words I haue now read vnto you namely the enquiry which this Ruler made of his seruants touching the iust time of the recouery of his sonne and the satisfaction that he receiued therein Where it is to be obserued that this Ruler of whom it was said before that he beleeued the word that Iesus had said doth now enquire of the truth of that which Iesus had said For the reason that moued him to aske of his seruants the iust houre when his sonne began to amend was because he would know whether that were true which Christ had said whether he began to amend at that time when Christ said he began to amend whether the cure were done by vertue of Christs word yea or no and it appeares by the blessing that followed that this he did was well done and acceptable vnto God The Doctrine then we haue to learne here is this That it is not vnlawfull nor against faith but a good signe of faith and grace for a Christian to examine and make triall of the truth of Gods Word Two proofes there are of this Doctrine in the Text first this Ruler here after he had beleeued doth both enquire and moue questions concerning that which Christ had said vnto him and secondly he is carefull to obserue how Christ in deed and effect did make that good which he had spoken vnto him Obiect Why but may some say what need he to haue made any question or sought any confirmation of that which Christ had said if he had indeed beleeued his word as it is said he did That honour is due to Gods Word as we are to rest in it to giue absolute credit vnto it and make no question of it though it seeme neuer so contrary to sense or reason When God had told Abraham he should haue a son by Sarah in whom he should be the father of many Nations it is said Rom. 4. 18. That he aboue hope beleeued vnder hope according to that that was spoken to him And in so doing it is said vers 20. he gaue glory to God And so did Noah in a matter that was most vnlikely and that was not to fall out of an hundred and twenty yeares after By faith Noah being warned of God of things not seene as yet moued with feare prepared the Arke to the sauing of his house Heb. 11. 7. And on the contrary side God hath been angry with men for doubting of that which he hath spoken and hath punished them for it as he did Zacharias Luk. 1. 18. 20. An. I answer to make question of any thing God hath spoken as doubting of it is a sin but to moue questions concerning that which God hath spoken out of a desire to be further confirmed in our faith is a thing most acceptable vnto God Foure notable examples we haue for this When God had promised to Abraham that he would giue him the land of Canaan to inherit Abraham askes him this question Gen. 15. 8. O Lord God whereby shall I know that I shall inherit it And yet before it is said ver 6. He beleeued and that was counted to him for righteousnesse So Gideon after God had said vnto him that he should be the deliuerer of Israel from the Midianites and he be belieued also as it is plaine Iudges 6. 34. yet he desires still a further confirmation verse 37. and yet another verse 39. and God was neuer a whit offended with him for it So Hezechia after he had receiued Gods Word and promise for his recouery and he belieued yet 〈◊〉 Kin. 20. 8. he desires to be further confirmed in it What shall be the signe that the Lord will heale me The last example is the blessed Virgin Luke 1. who though she beleeued verse 45. yet makes a question and doubt verse 34. How shall this be seeing I know not man We see therfore for the first proofe that it is not vnlawfull to moue some questions of Gods Word so it be out of a desire to be further confirmed in the truth And for the second Christians may and should obserue carefully how God makes good his Word and fulfils in his workes that which he hath said in his Word In this respect we haue those Commandements oft giuen vs to obserue his works of mercy to the godly Psal. 107. 43. Who is wise that he may obserue these things he shall vnderstand the louing kindnesse of the Lord and his workes of iudgement on the wicked Psal. 66. 5. Come and behold the workes of God hee is terrible in his doings to the sons of men and generally of both Psal. 111. 2. The workes of the Lord are great and ought to be sought out of them that loue them And on the contrary side it is noted for a sin that much prouokes God when men neuer obserue the workes of God to see how by them he makes good whatsoeuer he hath said in his Word Psal. 28. 5. They regard not the workes of the Lord nor the operation of his hands therefore breake them downe and build them not vp The Reasons of the Doctrine are two principally first euery Christian euen the best had neede to be further confirmed in his faith and better assured of the truth of Gods Word Paul saith of the Thessalonians that there was some thing lacking in their faith 1. Thess. 3. 10. How much more would we find it so specially if we should be brought to triall yea that man certainely hath no faith that feeles no weaknesse of faith nor need to grow For not only the man whose childe had a dumb spirit Mar. 9. 24. and the Apostles Luke 17. 5. but euen Paul when he was at the best professeth with great earnestnesse and care to preuent in others that conceit of him that he was not perfect but desired to grow in faith Phil. 3. 12 13. Secondly this course that the Ruler heere tooke this questioning and inquiring but specially this obseruing of the workes of God is a singular meanes to increase and confirme vs in the faith Psal. 92. 4. Thou Lord saith Dauid hast made me glad by thy workes and I will reioyce in the workes of thy hands For this experimentall knowledge is the most certaine of all other Psal. 48. 8. As we haue heard so haue we seene in the Citie of the Lord of Hosts in the City of our God God will establish it for euer Iob 42.