Lectures Upon John 4, Part 18

Lectures Upon John 4 · Part 18

p. 350THE SEVENTIE SEVEN LECTVRE, ON IANVARY XV. MDCX.

IOH. IIII. XLIII, XLIIII, XLV.

Now after two dayes, he departed thence, and went into Galile.

For Iesus himselfe testified, that a Prophet hath no honour in his owne Country.

Then when he was come into Galile, the Galileans receiued him; hauing seene all the things that he did at Ierusalem at the Feast: for they also went vntounto the Feast.

THe last day we finished the History of that speech, that our Sauiour had with the woman of Samaria; and of the great good that came of it, both vntounto her selfe, and vntounto her neighbours: it followeth now, that we proceed vntounto the History of his going into Galile, the place which it pleased him to make choice of, for the exercise of the greatest part of his Ministry, and to spend most of p. 351his time in. This History was begun in the three first verses of this Chapter, and hath beene hitherto interrupted and discontinued, by a long relation of that which fell out in the way. These three Verses which I hauehave now read, doe summarily set downe our Sauiours returne into Galile. But before we come to the diuision of the Text, and the handling of the seuerall parts of it, one doubt and difficulty is to be remoued, to make our way plaine vntounto the Doctrine that is to be deliuered from it. For it may be demanded, whether Galile were not his owne Country, and (if it were) what sense is there in Quest.this reason, He went into Galile, because a Prophet hath no honour in his owne Country?

To this I answer, that though Christ were brought vp in the Prouince Answ.and Country of Galile (for Nazaret was a city in Galile, Marke 1. 9. in which respect also, hee was sometimes called Iesus the Galilean, Matth. 26. 69.) yet in this place, by his owne Countrey, is meant Nazaret (as it is also called, Matth. 13. 54. Luk. 4. 23.) because, though he was not borne there, but at Bethlehem in Iuda; yet Nazaret was the towne where his parents had dwelt, Luke 2. 39. and wherein he was brought vp, and had liued by the space of thirty yeares, Luke 4. 16. In which respect also, the Iewes were wont to call him Iesus of Nazaret, Matth. 21. 11. Luke 24. 19. Yea, it was necessary he should be brought vp there, because of that Prophesie that had beene made of him. Matth. 2. 23. Hee came and dwelt in a City called Nazaret, that it might be fulfilled which was spoken by the Prophets, He shall be called a Nazaren. So that the words that I hauehave now read, are as if the Euangelist should hauehave said in plaine termes, thus, After two daies he departed thence, and went (not to Nazaret, for he shund that towne of purpose, but) into other parts of Galile: for he knew that in Nazaret, his owne Country, he should hauehave no honour, his Ministry would not be regarded at all. So that in these Verses that I hauehave now read, there be foure principall points to be obserued: First, our Sauiours leauing and shunning of Nazaret, his owne Country, and going into other parts of Galile. Secondly, the reason why he did so, because he knew he could hauehave no honour there. Thirdly, the good entertainement that he found in those parts of Galile, that he went vntounto; When hee was come into Galile, the Galileans receiued him. Fourthly, the cause of that good entertainement he found among them, They had seene all the things that he did at Ierusalem at the Feast: for they also went vntounto the Feast.

For the first, it is a thing worthy of our obseruation, that our Sauiour (being now to begin to preach (for till after this time, he had seldome or neuer preached, as is plaine by that we finde, from that time (after this his comming into Galile) Iesus began to preach, Matth. 4. 17.) and making choice of Galile, rather than of Ierusalem, or all Iudea, to exercise his Ministry, and spend most of his time and labour in) passeth by Nazaret, and refuseth to make choice of that place to preach or liue in. Yea, it is twice recorded that he passed by Nazaret; here in this place when he went to Cana, and againe, Matth. 4. 13. when he went to Capernaum. We reade indeed, that once he preached at Nazaret, Luke 4. 16. but it was but once, he made no abode there; and that one Sermon was made not so much in mercy, as in iudgement, to make them without excuse: as appeareth by the answer hee makes to a secret obiection they might make against him, Luke 4. 25—27. Which was (in effect) as if hee should hauehave said vntounto them, I am not sent to you, God hath forbidden me to preach vntounto you.

Secondly, But why did he thus leaue and shunne Nazaret, his owne Countrey, which he did (doubtlesse) owe more duty vntounto, than to any p. 358other place? For it is certaine, eueryevery man owes a duty to the place of his birth, and specially of his education and dwelling, in respect of the many blessings of God he hath receiued there: therefore also eueryevery City and Towne in Israel, was called a mother in Israel, 2. Sam. 20. 19. In respect hereof, the light of nature hath taught men, that eueryevery mans Countrey may challenge some right and interest, in whatsoeuer gifts or abilities God hath giuen vntounto him. See what an affection the Apostle expresseth towards his Country-men, he calls God to witnesse, that he had great heauinesse and continuall sorrow in his heart to see their blindnesse and obstinacy, Rom 9. 12. his hearts desire and prayer to God for them was that they might be saued, Rom. 10. 1. And (doubtlesse) Christ loued his own Country, as dearely as euer any good man did, and more too. All good affections were in him, in farre greater perfection, than in any of vsus. What was then the cause, why he shewed so little respect now vntounto his own Country? Was it the basenesse and obscurity of that place? No verily: For (for ought we can reade in the Scripture, or any other Author) it was eueryevery whit as populous, and of as good note, as either Cana, or Capernaum, or Corazin, or Bethsaida. Yea, it had this honour aboue all the Cities either in Galile or Iudea, that he had dwelt so long there, and bore his name (in part) from that place. Was it then for any notorious wickednesse, that did abound in that towne, more than in any other towne in Galile? Surely, …o such thing is recorded of it: but (for ought we can reade) it was as ciuill a place as any other that Christ conuersed most in. True it is, that on a time after he had preached there, they thrust him out of their City, and would hauehave throwne him downe headlong from the top of an hill, Luke 4. 29. but that was long after this time, as will appeare, if we well obserue what is written, whatsoeuer we hauehave heard done in Capernaum, doe also here in thy country, Luke 4. 23. he had done many miracles in Capernaum before that time. The onelyonly true cause why he passed by Nazaret, and refused to exercise his Ministry there, was because he knew he could hauehave no honour there, as it is plainely said here, verse 44. Hee himselfe (without the disswasion of any) had testified (that is, with great earnestnesse and compassion affirmed to his Disciples, as they had had speech of that matter in th… iourney) that neither he nor any other Prophet, could hauehave any honour in his owne Countrey.

Now these two points being thus obserued in the Text, the Doctrine that ariseth from hence for our instruction is this:

That there is an honour due vntounto eueryevery true Prophet and Minister of God; and the Lord holds all such vnworthy of the comfort of his Gospell, as will Doct. 1.not honour his Prophets. There be two branches (as you see) of the Doctrine, and we will confirme them distinctly and seuerally.

1. That it is the will of God, that his people should honour his Prophets and Ministers. See the proofe for this out of the Old Testament, Iudges 13. 17. Manoah asketh the Angell, that brought him word of the birth of Sampson, whom he tooke to be a Prophet and Messenger of the Lord, what his name was: and giueth this for the reason; that when his sayings were come to passe (and so they should proue that he was a true Prophet indeede) they might honour him. And Lam. 4. 16. it is noted for a foule sinne, and signe of maruellous confusion, that they reuerenced not the face of the Priests. Plaine places also there be for this in the New Testament, 1. Tim. 5. 17. Let the Elders that rule well, be counted worthy of double honour, especially they that labour in the Word and Doctrine. So no man taketh this honour vntounto himself, but he that is called of God, Heb. 5. 4. hold such in reputation, Phil. 2. 29.

p. 3592. The second branch of the Doctrine is also euident. The Lord holdeth all such vnworthy of the comfort of his Gospell, that will not esteeme of, nor honour his Prophets. For this point also, I will bring you two plaine places out of the Old Testament, and two out of the New. When the causes are laid downe, 2. Chron. 36. for which God depriued the Iewes of his Word and Worship, this is reckoned for the chiefe, verse 16. They mocked the Messengers of the Lord, and misused his Prophets. And Hosea 4. 4. the Lord threatning this fearefull iudgement to the Iewes, that they should hauehave none to rebuke or reprooue them for their sinnes, he giueth this for the reason of it: For this people are as they that rebuke the Priest. Two plaine places also there are in the New Testament for this. Matth. 21. 43. when our Sauiour prophesieth that the Kingdome of God should be taken from the Iewes, he giues this for the chiefe reason of it (which had beene mentioned by him in a Parable in the former Verses, specially verse 35. viz.) the indignities they had offered to Gods Prophets and Messengers. And Matth. 23. 39. when he had threatned them of Ierusalem, that (whereas he had often preached vntounto them, and sought their conuersion in as louing and carefull a manner, as the Hen gathereth her Chickens vnderunder her wings) now he would leaue them, and they should see him no more till the day of iudgement, he alledgeth no particular sinne for the cause of this, but the dishonour and contempt they shewed vntounto the Prophets, verse 37.

Before I come to the Reasons of this Doctrine, let me entreate you to obserue with me, what account the Lord maketh of the honour of his Prophets, and how highly he is displeased with the dishonours and indignities that hauehave beene done to his Ministers, in the example of foure Kings of Iuda: which in the beginning of their reigne had beene worthy and excellent Princes, and neuer prospered after they had done contempt and dishonour to Gods Prophets. The first of these was Asa, 2. Chron. 16. Hanani the Prophet came to him, and deliuered faithfully a message from the Lord, and it is said, verse 10. Asa was wroth with the Seer, and put him into prison: But looke what followed to the end of verse 12. and you shall see, he neuer prospered after. The next of these Kings was Ioash, 2. Chron. 24. Zachary the Prophet (the sonne of Iehoiadah the Kings Cousin-Germane) deliuereth faithfully a sharpe message from the Lord; Ioash commands him to be stoned for it, verse 21. But see Uerse 25. what an end he came to shortly after: and obserue, that (though he had many other sinnes, yet) the Holy Ghost saith, this was the sinne that brought that ruine vponupon him. The third of these Kings was Amaziah, 2. Chron. 25. 16. A Prophet came to him in the Name of the Lord, and plainly reprooued him; Amaziah reiecteth him with great disdaine: HaueHave they made thee the Kings Counsellour? Sir, must you direct me, and tell me what I hauehave to doe? then he putteth him to silence. But marke what followed; the Prophet telleth him plainely, he knew God had determined to destroy him, because he had done that. And so it fell out indeed, verse 27. he was murdered by treason. The fourth and last of these Kings was Uzziah, 2. Chron. 26. he would needes (out of the pride of his heart) take vponupon him to incroach vponupon the Priests office; the Priests withstood him, verse 19. he was cruelly angry (as the word signifieth) with the Priests, raging against them, and threatning them: but what followed? euen that which the Priests told him, verse 18. Thou shalt hauehave no honour from the Lord God. The thing he respected was his honour: forsooth, it was not for his honour, to be ruled by the Priests; but what honour got he by it? First, hee was smitten immediately, while he was raging against the Priests, with p. 358duplicate page p. 359duplicate page p. 360a Leprosie, and the Leprosie rose in his very forehead, verse 19. Secondly, verse 21. He was a Leper to the day of his death, and dwelt as a Leper in an house apart, because he was cut off from the house of the Lord. Thirdly, verse 23. After his death, they buried him apart (though in the same field) from his Ancestors: for they said, He is a Leper.

The Reasons of the Doctrine are these. 1. In respect of their gifts, there Reas. 1.is an honour due to the true Prophets and Ministers of God. It is a barbarous thing, not to reuerence and honour learning, and Gods gifts wheresoeuer we discerne them. Pro. 13. 15. Good vnderstanding maketh a man acceptable. And Eccles. 8. 1. The wisedome of a man maketh his face to shine. And aboue all gifts and learning this deserueth most honour, when a man hath a gift to diuide the Word aright, rightly to interpret the Scriptures, and to apply them to the vse of Gods Church. When the Apostle had said, 1 Cor. 12. 31. Desire you the best gifts: he commeth to tell them which are the best gifts; and hauing shewed in generall, Chap. 13. that no gifts are ought worth to a mans owne comfort, vnlesse they be vsed in louelove, and care to profit others, he addeth, Chap. 14. 1. Follow after louelove, and couet spirituall gifts; but rather that yee may prophesie: And verse 5. I would that you all spake with strange languages, but rather that ye prophesied; for greater is he that prophesi…th, than he that speaketh with tongues.

2. In respect of their worke and office that they are employed in, honour is due vntounto them. For, how meane and base soeuer we are, yet is 2.our office great and honourable. Luke 1. 15. Hee shall bee great in the sight of the Lord. Wee are the Messengers of the Lord of Hosts, …al 2. 7. Wee are Embassadours for Christ, 1. Cor. 5. 20. Yea, we are his Messengers and Em bassadours in matters concerning the soule, the precious soule of man; not in matters of this life, but in the matters of God. Heb. 5. 1. The Priest was taken from among men, and ordained for men in things pertaining to God. You cannot hauehave the meanes of saluation, the Word and Sacraments, but from vsus. 1. Cor 4. 1. Let a man so esteeme of vsus, as of the Ministers of Christ, and Disposers of the Mysteries of God. Yea, you cannot hauehave sauing knowledge, nor faith, nor regeneration, nor eternall life without vsus, ordinarily. Rom. 10. 14. How can they beleeue in him, of whom they hauehave not heard? And how can they heare without a Preacher? Ioh. …0. 23. To vsus the keyes of the Kingdome of Heauen are committed. And (though it be certaine that God hath respect to the Prayers of the meanest of the faithfull, and it may fall out that many a priuate Christian hath also a better gif… in prayer than many a good Minister, yet) hath the Lord more respect to the prayers of his Prophets and Ministers, than to any other, and they are more effectuall to the comfort of Gods people. Gen. 20. 7. He is a Prophet, and hee shall pray for thee, Iames 5. 14. Moses and Aaron were among his Priests, and Samuel among such as call vponupon his Name: these called vponupon the Lord, and hee heard them, Psal. 99. 6. So it is said, 2. Chron. 30. 27. that at the end of the solemne passeouer that was kept by Hezekiah, The Priests and the Leuites arose, and blessed the People, and their voice was heard, and their Prayer came vp to heauen to his holy Habitation. In respect of all this that I hauehave said concerning the office and function of the Minister, the Apostle telleth the Corinthians, there was no proportion betweene that they could giuegive to their Ministers, and that they receiued from them. 2. Cor. 9. 11. If we hauehave sowen vntounto you spirituall things, is it a great thing that we reape your carnall things? Yea, more than that, he tells Philemon, verse 19. that he did owe to him, euen his owne selfe, And so much may eueryevery faithfull Minister say to so many as hauehave beene conuerted to God by his Ministry.

The third Reason why the Lord maketh such account of the honour of p. 3613.his Prophets, and is so highly displeased with the indignities that are done vntounto them, is, because men cannot honour, nor esteeme of their Doctrine and Message, vnlesse they honour and esteeme of them. The contempt done to them, reacheth to the holy things they are employed in, and to the Lord himselfe. It is not possible for a man to louelove the Word, but he must louelove and honour the Ministers of it, How beautifull are the feet of them that preach the Gospell of peace, Rom. 10. 15. Yee hauehave acknowledged vsus in part, that we are your reioycing, 2. Cor. 1. 14. Nay, it is not possible for any man to louelove, or beare honour to the Lord himselfe, but he must needs louelove, and honour the Prophets and Messengers of God, he that despiseth you, despiseth me, Luk. 10. 16. And that is the cause why the Apostle is so importunate with the Thessalonians, to perswade them to esteeme well of their Ministers, we beseech you brethren to know them, which labour among you and are ouer you in the Lord and admonish you; And to esteeme them very highly in louelove for their workes sake, 1. Thess. 5. 12, 13. And indeed this was the true cause, why our Sauiour in this place, stood so much vponupon his honour (he would preach no where but where he might hauehave honour, and be well esteemed of) Why? was he a man that cared much for honour? No, he professeth of himselfe, and in his whole life made it good, Ioh. 8. 48, 49. I honour my Father, I seeke not mine owne praise. This was then the reason, why he would preach no where, but where he might hauehave honour, because he knew none …ould receiue good by his Ministry, that did not esteeme reuerently of his person. They that honour not the Teacher, cannot honour, nor profit by his Doctrine.

Lecture the seuentie eight. Ianuarie 22. 1610. IOHN IIII. XLIII. XLIIII.

IT followeth now, that we proceed to the Vses of this Doctrine.

1. For vsus that are Ministers: That seeing there is an honour due vntounto vsus, and it is not possible for vsus to doe any good in our Ministry where we hauehave no honour; and all the honour that is due to vsus, is due to vsus onelyonly for our gifts, and for our workes sake: we should therefore be humbled in our selues, and iudge our selues vnworthy to be imployed in this function; and both before we are entred, this should keepe vsus from being ouer-hasty and forward to take this calling vponupon vsus: and when we are entred, this should make vsus to walke in it with feare and trembling. Iohn the Baptist professed himselfe vnworthy to be imployed, euen in the basest office about Christ, not worthy to beare his shooes, Matth. 3. 11. not worthy to stoope downe to vntie the latchet of his shooe, Mar. 1. 7. And Paul said he was vnworthy to be called an Apostle, 1. Cor. 15. 9. and hauing spoken of such an honour that belongeth to our Ministry, which (as one would hauehave thought) would hauehave puffed him vp, rather than hauehave humbled him, he presently (as admiring that God should euer aduance any mortall man to that dignity) breaketh out into these words, …. Cor. …. 16. Who is sufficient for these things? For, as God neuer aduanced any to honour aboue others, but he requireth some greater seruice from them than from others (in omni honore est onus) in all honour there is a burden; to whom men hauehave committed much, of them they will aske the more, Luke 12. 48. In which respect Saul, when he was called of God and his people vntounto the place of greatest honour, shunned it as much as he could, and hid himselfe, 1. Sam. 10. 22. so hath it fallen out in this; No man that p. 362hath rightly conceiued of the burthen God hath annexed to this honourable function, hath beene ouer hasty to take this calling vponupon him, no man taketh this honour to himselfe, but he that is called of God, Heb. 5. 4. till God hauehave euen thrust him in (as it were) by violence, by the head and shoulders. Two famous examples we hauehave for this, the one in Moses, who three seuerall times hung of, and excused himselfe, Exod. 3. 11. and 4. 1. 10. 13. the other in Ieremie, who cryed out thus, ah Lord God, behold I cannot speake, for I am a childe, Chap. 1. 6.

EueryEvery ignorant, idle, couetous, and scandalous Minister is apt to glory in Application.this Doctrine, and to challenge to himselfe this honour that is due to the Ministers of the Gospell: but he neuer thinketh of the burthen God hath annexed to this honour.

The second Vse of this Doctrine, is for the people; that seeing it is euident by this Doctrine, that you owe vsus honour, neither can you profit by our 2.Doctrine, vnlesse you can giuegive honour vntounto vsus: and, God esteemeth you as dogges and swine, vnworthy of the comfort of his Gospell, if you cannot esteeme of vsus: therefore it standeth you vponupon, to learne what honour is due to vsus; and when you know it, to giuegive vsus our due in this kinde. The Apostles rule is generall, Rom. 13. 7. Render to all their dues, tribute to whom tribute is due, feare to whom feare, honour to whom honour.

First then you must know, that the honour you owe vntounto vsus, is not such as is due to the Magistrates, and great men of the world; we doe not challenge to our selues, either that ciuill authority, or that reuerence, or those titles, or that outward pompe and state, or that wealth and abundance that is due vntounto them. Our Sauiour Christ giueth this for the reason, why he had not such a retinue and company of seruants, as might hauehave rescued him from them that apprehended him, because his Kingdome was not of this world, Ioh. 18. 36. The chiefe honour that is due to vsus, is more inward and spirituall; and standeth in foure points principally.

The first degree of honour that you owe to vsus, is in your mindes and iudgements, that you rightly esteeme of the neede you hauehave of Gods Ordinance 1.in our Ministry, and of the inestimable benefit you receiue by it. This is that the Apostle teacheth vsus, when he saith, 1. Thess. 5. 12. I besecch you Brethren, that you know them that labour among you. And 1. Cor. 4. 1. Let a man so account of vsus, as of the Ministers of Christ, and Stewards of the mysteries of God. On the other side, a chiefe dishonour it is to the Ministry, when men thinke it is a calling of no such necessity, but that they may well enough be saued without it, as they did among the Corinthians that said they cared neither for Paul, nor for Apollo, nor for Cephas, they were Christs, they did so wholly relye vponupon Christ for their saluation, as that they regarded not the Ministry of any of his seruants, 1. Cor. 1. 12. that they can profit better by reading good Bookes, &c.

The second degree of honour you owe to vsus, is in your affections, that 2.you reuerence vsus in your hearts, and hauehave vsus in singular louelove for our workes sake, 1. Thess. 5. 13. You should count it your happinesse, to hauehave such Teachers as you may reuerence; for otherwise, you shall be able to profit little or nothing by their Ministry. On the other fide, they are to be held contemners of the Ministry, that desire none, but such as may be their vnderlings, such as they may rule at their pleasure, euen in the matter of their Ministry, and prescribe vntounto them, what they shall preach and what they shall not preach, and say, prophesie not vntounto vsus right things, speake vntounto vsus smooth things, Esay 30. 10. 12. or else such as are good-fellowes, whom they may draw into any sin, that will drinke with them, and game with them, and sweare with them, and play the wantons with them. Of these the Holy Ghost speaketh, p. 363Amos 2. 12. 13. Ye gaue the Nazarites wine to drinke, and commanded the Prophets, saying, Prophesie not: Behold, I am pressed vnderunder you, as a cart is pressed, that is full of sheaues.

The third degree of honour you owe to vsus, is in your practice; when you yeeld obedience to our Doctrine, and will be directed by vsus according to the 3.Word of God, an obedience (doubtlesse) is due from the people of God to their faithfull teachers, I write to try, whether you be obedient in all things, 2. Cor. 2. 9. Hauing confidence in thy obedience, I wrote vntounto thee, Philem. 21. obey them that hauehave the rule ouer you, and submit your selues, Heb. 13. 17. On the other side, they will be found contemners of Gods Prophets, that will not be directed by them, nor be obedient to their Doctrine, whatsoeuer respect otherwaies they seeme to shew vntounto them. Whosoeuer shall not receiue you-nor beare your words, when yee depart out of that house or city, shake of the dust of your feet, Mat. 10. 14. They that will not heare, or be directed by our doctrine, receiue vsus not, but contemne vsus in an high degree. This was the contempt that Amaziah did to the Prophet, for which the Lord destroyed him, because thou hast not hearkened vntounto my counsell, 2. Chron. 25. 16. For though sin be the transgression of Gods Law, and the disobeying of him; yet is sin greatly increased, by disobeying his Prophets and Messengers, He did that which was euill in the fight of the Lord, and humbled not himselfe before Ieremiah the Prophet speaking in the name of the Lord, 2. Chron. 36. 12. Therefore also the Lord saith, Ezek. 33. 33. that when that should come to passe (when the iudgement should fall vponupon them which he had threatned, vers. 27.) they should then know that a Prophet had beene among them. Their owne conscience should in their affliction aggrauate their sin against them by this circumstance, that the Lord had sent his Prophet to them to admonish them, and they had not regarded nor obeyed him.

The fourth degree of honour you owe to vsus, is in allowing vsus such maintenance, such an estate and outward respect, as may serue to preserue our persons 4.from contempt, this is that honour the Apostle meaneth when he saith, the Elders that rule well, are worthy of double honour, specially such as labour in the Word and doctrine. For the Scripture saith, Thou shalt not muzzle the oxe that treadeth out the corne: and, The labourer is worthy of his reward, 1. Tim. 5. 17, 18. For though (as I hauehave said) we may neither challenge, nor accept of that worldly honour and outward estate, as is due to Princes and great Magistrates, yet what reuerence may be giuen to priuate men, may be giuen to vsus also. Yea it is not possible you should reuerence vsus in your mindes and hearts, but you must needes giuegive some outward respect and reuerence vntounto vsus. Elizeus (euen in those times) was able to keepe a man to attend him, 2. Reg. 4. 1… ▪ and 6. 15. And such maintenance is to be allowed the Minister, as he may be both comely (not base and sordid in apparrell, or otherwise) and able also to keepe hospitality, 1. Tim. 3. …. On the other side, it argueth a great contempt of the Ministry, when men seeke of purpose to keepe them bare as may be, lest they should be too proud and presumptuous (as they call it) in their Ministry. These are like those prophane Souldiers, Mat. 27. 28, 29. who when they had st…ipped our Sauiour, they bowed the knee before him, and mocked him. This also sheweth what the reuerence is, that many forward Christians seeme to shew to Gods seruants and Ministers. If they did indeed beare true louelove and reuerence to them, they would not be so carelesse in ministring to their necessities as they are; much lesse would they robbe them, by withholding that, which by Law is due vntounto them.

p. 364Lecture the seuentie nine. Ianuary 29. 1610. IOHN IIII. XLIIII.

WE hauehave already heard, that these three Verses which doe summarily containe the History of Christs returne into Galile, doe offer to our consideration three principall points.

First, that our Sauiour, returning into Galile to exercise his Ministry there, did of purpose refuse to goe to Nazaret, and went into other townes of Galile, Because he knew he could hauehave no honour in Nazaret, vers. 43.

Secondly, the reason why he knew he could hauehave no honour at Nazaret; Because it was his owne Country, vers 44.

Thirdly, the entertainment hee found in those parts of Galile he resorted vntounto, vers. 45.

The first of these three, we finished the last day; and now it followeth that we proceede to the second, which is contained in this verse; He knew he could hauehave no honour in Nazaret, because it was his owne Countrey: it was the place where he had liued long, euen from his infancy, till he was about thirty yeares old; the place where his parents and kinsfolke did dwell. Now because this reason is somewhat strange, and giuen by Christ, not here onelyonly, but in sundry other places of the Gospell, it shall be profitable for vsus to weigh and consider it well, that so we may be the better able to receiue our instruction from it. First then it is to be obserued, that he maketh not this his own case only, nor the fault of Nazaret, but the case of eueryevery true Prophet, what Countrey soeuer he shall liue in: for as here he speaketh indefinitely, A Prophet hath none honour in his owne Countrey; so Luke 4. 24. you shall finde it thus set downe: No Prophet is accepted in his owne Countrey. Secondly, that he saith, Marke 6. 4. the place where a Prophet wanteth this honour, is his owne Countrey, among his owne kinsfolke, and in his owne house: as if he should say, It is rare to see him hauehave honour in the towne and place where hee hath dwelt longest; but more rare among his owne kinsfolkes; and most rare of all in his owne house. The nearer any are to him in the bond of nature, in carnall familiarity and acquaintance, as he is a man, the farther off shall he finde them, from yeelding that honour and estimation that is due vntounto him, as he is a Prophet of God. Thirdly, that he saith, Matth. 13. 57. and Mar. 6. 4. that a Prophet is not without honour, saue in his owne Countrey: as if he should say, He shall be sure of honour eueryevery where else. Fourthly, that he spake this so oft: All the foure Euangelists (as you hauehave heard) mention this speech to hauehave beene vsed by him at sundrie times; as bewailing (vponupon sundrie occasions) that he could doe no good in his owne Countrie, and giuing this for the reason of it. Fiftly, and lastly, that he affirmed this with so earnest an asseueration: for here it is said, Iesus himselfe had testified, that a Prophet hath no honour, &c. And Luke 4. 24. Uerily I say vntounto you, no Prophet is accepted in his owne Countrey.

These things thus obserued, doe yeeld vsus this instruction:

That the Ministers of God (for the most part) hauehave least estimation in their Doct. 2.owne Countrie: they that are nearest vntounto them in dwelling, in carnall kinred and acquaintance, are of all others the farthest off from giuing them that honour that is due vntounto them.

Indeed this is not alway so: for we shall reade, that Iohn the Baptist p. 365was highly honoured euen by his owne Country-men. Matth. 3. 5, 6. There …nt out to him all Ierusalem, and all Iudea, and all the Regionround about lordan, and were baptized of him, confessing their sinnes. Yea, after his death they retained an honourable opinion of him: for so we reade, Matth. 21. 26. All men h…ld Iohn for a Prophet. But for the most part it hath euer beene otherwise. So soone as euer Ioseph had shewed himselfe a Prophet, he was no where so much despised and hated as by his owne Brethren; yea, it is twice said, verses 5. and 8. They hated him so much the more, because of his dreames: And 6 19 Behold this Dreamer co…meth. So when God had gi…en vntounto Dauid, not onelyonly an Heroicall and Princely spirit to fight with Goliah, but also a Propheticall spirit to declare vntounto Gods People their deliuerance from him, he found not so much contempt and disdaine in all the host of Israel, as from his owne Brother, 1. Sam. 17. 28. Ieremie found not that bitternesse and deadly malice, neither in any of the Iewes, nor in the Caldeans, as he did in the men of Anathoth his owne Countrymen and Kinsmen. Ier. 11. 21. The men of Anathoth sought his life, and said; Prophesie not in the Name of the Lord, that thou dye not by our hands. And Paul, in all the Countries that he came in, receiued not so many contempts and indignities from any, as he did from the Iewes. He was whipped fiue times by them, and receiued eueryevery time forty stripes saue one, 2. Cor. 11 24 So none esteemed more contemptibly of Christ, than his owne Kinsmen, Mar. 3. 21. Iohn 7. 5.

Well: wee hauehave seene sufficient proofe of the Doctrine in all these examples; let vsus consider now what might be the reason of this. In it selfe doubtlesse it is a great fauour of God, to send vsus such Prophets as hauehave beene bred and borne amongst vsus, such as are of our owne kindred and acquaintance, as is euident by the promise God makes his people, Deut. 18. …5. The Lord thy God will raise vp a Proph…t from among you, euen of thy Brethren, to him ye shall hearken. So is it also spoken of Amos, I raised vp of your sons for Prophets; and of your young men for Nazarites; is it not euen thus O yee children of Israel saith the Lord? Amos 2. 11. How falleth it out then, that for the most part, men esteeme not ofthis fauour, and that they will hearken rather to any Prophet than to such a one? The Reason thereof is to be imputed to Reason.foure common corruptions that the nature of man is tainted with. The first, is enuie and pride: the second, hypocrisie: the third, curiosity and desire of noueltie: the fourth, selfe-louelove, and desire to be flattered and soothed in their sinnes.

The first Reason of this (I say) is that enuie and pride that is in the nature 1.of man. For we cannot endure, that one that we know is, or hath beene our equall, or inferiour, should take vponupon him to teach, and direct, and reprooue vsus as all true Prophets vse to doe Now eueryevery Prophet among his owne Kindred and Country-men where he hath beene borne and and bred, is so; either they know him to hauehave beene their inferiour, in wealth, or parentage, or (at the most) that he was once but their equall, their Schoolefellow, their play-fellow. This is expresly noted for the cause, why our Sauiour was not esteemed at Nazaret. Mar. 6. 3. Is not this the Carpen…er, Marie's Sonne, the Brother of Iames and Ioses, and of Iuda, and Simon? and are not his Sisters here with vsus? and they were offended in him (not at him) viz. euen in his meane estate.

The second Reason of this, is the hypocrisie that is in the nature of man: those whom they hauehave conuersed long with, familiarly, they must needs 2.obserue sundry infirmities in them; and there is this hypocrisie in vsus, that (though we thinke neuer the worse of our selues for many foule faults that are in vsus, yet) we are apt to despise another for the least infirmitie we p. 366discerne in him. All Gods graces are not of that force to moue vsus to reuerence and honour him, as the least of his infirmities hath to make vsus censure and despise him. This corruption our Sauiour noteth, Matth. 7. 3. We are not onelyonly apt to see the least moate in our Brothers eye, but also (as appeareth by comparing verse 1. with 3, 4. apt to iudge (that is, to censure) condemne, and despise him for it. Specially in a Minister men looke for Angelicall perfection; a Minister (they thinke) should be so holy that he should not neede marriage; so full of Faith, that he should not care for the things of this life, he should not prouide for his family, he should not require his tythes, nor his debts. Neither can men (vnlesse there be more in them than nature) reuerence a Minister, if they do discerne the least blemish in him, or can but remember any fault and infirmity they hauehave knowne to be in him in times past. Yea, such perfection we looke for in Ministers, that we are apt to despise them, euen for the blemishes we discerne in any that are neere vntounto them; in their wiues, their children, their seruants, their companions. Num. 12. 1. Aaron and Miriam spake against Moses, because of the Ethiopian Woman which hee had married. This corruption gaue occasion to that Law which the Apostle giueth, 1. Tim. 3. 2, 4. That none should be chosen to be a Bishop, vnlesse he be such a one, as is not onelyonly vnreprouable himselfe, but such a one also, as ruleth his owne house well, hauing his children in subiection with all honesty. To this corruption of our nature Salomon seemeth to hauehave respect in that saying, Eccles. 10. 1. Dead Flies putrifie the precious oyntment of the Apothecary, and cause it to stinke: so doth a little folly him that is in estimation for wisedome and glory. It doth so indeed, but that is through our corruption; for it ought not to do so.

The third Reason, why (for the most part) a Prophet hath no honour 3.in his owne Towne, in the place where he hath long liued, is the curiosity that is in the nature of man, and desire of nouelty. For, naturally we loath those blessings that are common, and which we hauehave long enioyed; and esteeme more of that that is new and strange, though it be indeed of lesse worth than the other. Though Manna were the excellentest foode that euer mortall man did liue vponupon; yet when the Israelites had beene vsed to it a while, they loathed it, and preferred the fish, and cucumbers, and onions, and garlicke of Egypt before it, Num. 11. 5, 6. Of this corruption the Apostle speaketh, 2. Tim. 4. 3. Men will not endure wholesome doctrine: and why so? They hauehave itching eares, and will, after their lusts, get them an heape of Teachers. Their owne foode, be it neuer so wholesome, they cannot endure; they must hauehave variety, that that is new and strange, and that (not because they may profit more by them, than by their owne, as sometimes it falleth out) but onelyonly to feede this itching humour of curiositie. This is the cause, why the Apostle is so earnest with the people, euen with the people of God, with good people, to esteeme well of their owne Pastours, And wee beseech you brethren, know them which labour among you, and are ouer you in the Lord, 1. Thess. 5. 12. Obey them which hauehave the rule ouer you, for they watch for your soules as they that must giuegive account, Heb. 13. 17.

The fourth and last Reason, is the selfe-louelove that is in all men by nature, 4.and great desire to be flattered in their sinnes. For the Minister that hath liued long among them, knoweth them better than any stranger, and is able more particularly to touch, and reproue their sinnes. If he in his doctrine do but come neare any corruption they know themselues guilty of (though he know no such thing by them, nor once thinke of them) they iudge presently he aymeth at them, he intendeth to disgrace them. Though a stranger inueigh against their sinnes, eueryevery whit as particularly and sharpely as their owne Pastour; yet (because they thinke he knoweth nothing by them, he p. 367aymeth not at them) they can take it in good part, and commend him too. This was the cause of the hatred Ahab bare both to Eliah, 1. Reg. 21. 20. and to Micaiah, 1. Reg. 22. 8.

We hauehave heard the foure Reasons of the Doctrine: let vsus now come to the Vses of it. For it is a Doctrine of good Vse, both for vsus Ministers, and Use.for all you that are the people of God.

1. For vsus that are Ministers. This Doctrine serueth to exhort vsus to vse all good meanes to preserue the credit and estimation of our persons in the hearts of Gods people. This we are bound to doe, 1. Tim. 4. 12. Let no man despise thy youth. Tit. 2. 15. See that no man despise thee. For, if we lose our reuerence and estimation in the hearts of Gods people, our Doctrine will do them no good. And we may perceiue by this Doctrine, how apt the people are to despise vsus, specially when we hauehave liued long amongst them. It standeth vsus vponupon therefore, so much the more carefully to vse all good meanes, whereby we may maintaine our estimation in their hearts. And I finde in Gods Word three speciall meanes, whereby this may be done:

First, by our Diligence and Care to teach profitably. That is the chiefe 1.thing that will procure vsus reuerence and estimation, if we doe our worke well. 1. Thess. 5. 13. HaueHave them in singular louelove for their workes sake. This is that, that the Apostle teacheth, 2. Tim. 2. 15. Study to shew thy selfe approoued vntounto God, a Worke-man that needeth not bee ashamed, diuiding the Word of God aright. And, 1. Timothie 4. hauing charged Timothie verse 12. too looke to it, that no man despise his Youth: he telleth him by what meanes he may preserue his Person and Ministry from contempt and disdaine, verse 13. and standeth principally vponupon this, GiueGive attendance to reading, to exhortation, and to doctrine. Verse 14. Despise not the …ift that is in thee: but stirre it vp, and seeke to increase it; And addeth, verse 15. These things exercise, and giuegive thy selfe vntounto them, that it may bee seene how thou profitest among all men. If this care and conscience be in vsus, we shall be sure to hauehave honour, though Sathan and all the world should conspire to disgrace vsus, A Prophet (a true and faithfull Prophet he meanes) is not without honour, Matth. 13. 57. Mar. 6. 4. If this be wanting, no wealth, no titles, no hospitality, no good workes we can doe, will be able to preserue vsus from contempt.

The second meanes, is by our faithfulnesse in our ministry. This differeth from the former; for a man may be a diligent and very sufficient Teacher, 2.and yet not faithfull in his Ministry. This is faithfulnesse, when we are carefull to deliuer the whole counsell of God to his people, not concealing any part of it for fauour, or feare of any man. Ier. 23. 28. He that hath my Word, let him speake my Word faithfully. 1. Cor. 4. 2. It is required of Gods Stewards, that eueryevery man be found faithfull. 2. Tim. 2. 2. What things thou hast heard of me, the same deliuer to faithfull men, which shall be able to teach others. This hath great force to procure vsus reuerence in the hearts of all men. When the Pharisees would giuegive a reason of the reuerence they pretended to beare to our Sauiour, they giuegive this, Matth. 22. 16. Master, we know that thou are true, and teachest the way of God truly, neither carest for any man; for thou considerest not the person of man. And when the Apostle chargeth Titus to looke to it, that no man despise him, he prescribeth him this way, to keepe himselfe from contempt. Tit. 2. 15. These things speake, and exhort, and rebuke, with all authority, see that no man despise thee. Titus might hauehave said, This was a strange direction; this is the way rather to procure vsus the contempt and hatred of all men, if we shall not only teach such particular duties as he had mentioned before, but apply them also so particularly, by exhorting, and rebuking men, specially, if we do it with such authority and boldnesse, as thou speakest off. p. 368No (saith the Apostle) feare it not, this will gaine thee estimation and honour in the hearts of men, yea, of all men; yea, euen of them that were most offended with thee for thy faithfulnesse, if they belong to God. And this is that that Salomon saith, Pro. 28. 23. He that rebuketh a man, shall finde more fauour at the length, than he that flattereth with his tongue. On the other side, if a man will make himselfe a base vnderling to any, in the matter of his Ministry, so as he dareth not deliuer some parts of Gods truth, he dareth not reproue some faults for feare of man; if he had all the learning in the world, yet shall he hauehave no true honour; for thus saith the Lord, speaking to the Priests and Teachers of his People, Mal. 2. 9. Therefore hauehave I also made you to be despised, and vile before all the People, because you hauehave not kept my waies, but hauehave beene partiall in the Law.

The third and last meane we are to vse to maintaine our honour and estimation in the hearts of Gods people, is to make our selues an example and patterne to them, in all the duties of holinesse toward God, and righteousnesse toward men; and to shew care of this, not in our selues onelyonly, but in all that are of our family also. This direction is giuen, Tit. 1. 6. Hee must be vnreproueable; and not so onelyonly, but his children also must be faithfull, not scandalous for riot, neither disobedient. See the great force that this hath to gaine reuerence to our Persons and Ministry, in two examples, 1. Tim. 4. 12. Let no man despise thy youth, but bee vntounto them that beleeue, an example in word, in conuersation, in louelove, in spirit, in faith, and in purenesse. The other is in Iohn Baptist: see what honour the holinesse of his life did gaine him with all men, Mar. 6. 20. Herod reuerenced Iohn, because hee knew him to bee a iust man, and an holy. Insomuch, as though he did hate him for his faithfulnesse, and persecuted him to the death, yet he did it against his conscience; and that was the cause, why it was after, such a vexation and torment vntounto him: When he heard of the fame of Iesus, he thought straight of Iohn Baptist, Mar. 6. 14. Iohn Baptist is risen from the dead: And 6. 16. When Herod heard it, hee said, It is Iohn, whom I beheaded. As if he should say, This will neuer out of my Conscience, that he was a good man, and a iust, and I hated him for his faithfulnesse, I troubled and persecuted him. On the other side, had we all the meanes in the world to make vsus great, yet if our selues make not conscience of the things we teach others, yea, if we be not carefull to put all iniquitie farre from our Tabernacles, we shall grow contemptible and vile; for the mouth of the Lord hath spoken it. See two plaine proofes of this, the one is Esay 43. 27, 28. Thy Teachers hauehave transgressed against me: therefore hauehave I prophaned the Rulers of my Sanctuary: The other place for this, is 1. Sam. 2. 30. in the example of Eli: he was himselfe vnreprouable, but because he had not that care he should hauehave had of his family, but suffered his children to runne to riot, to the great scandall of the Church, the Lord threatneth to bring great contempt vponupon him; and thereupon giueth this generall Rule, Them that honour me, I will honour, and they that despise me (mine Ordinances, my Word, my worship) shall be despised. A sentence worthy to be oft thought vponupon, by vsus specially that are Ministers; and not by vsus only, but by all men, as being spoken by him that is able to make his word good, that is able to poure contempt euen vponupon Princes, 1. Sam. 2. 30. Them that honour me, I will honour, and they that despise me, shall be despised.

p. 369Lecture the eightie. Februarie 12. 1610. IOHN IIII. XLIIII.

IT remaineth now, that we proceed to the second Vse this Doctrine serueth vntounto. The Vse therefore that the people of God are to make of this Doctrine, is this, That for as much as 1. Our Sauiour here noteth it for a great sinne in all such as cannot honour a Prophet if he be their owne Country-man: and that 2. Christ for this cause refused to teach at Nazareth: and that 3. They can receiue no profit by the Doctrine of their Teachers if vponupon any pretence they despise their persons: and that 4. The chiefe cause why men refuse to giuegive due respect vntounto their owne Prophets, are those foure faults which I spake of in the Reason of this Doctrine: That therefore all the faithfull would take heede of, and labour to arme themselues against these foure corruptions, which are in the nature of eueryevery one of vsus, and which if we take not good heed vntounto, we shall neuer be able to yeeld that honour that is due to the Ordinance of God in the Ministry of his seruants. I will therefore speake of all these foure corruptions particularly, and giuegive you remedies against them out of the Word of God.

The first of these foure corruptions (as we hauehave heard) is Pride. We disdaine to be directed and reproued by such, as we know to be no better men than our selues, specially, if we know them to be our inferiours, men of baser or meaner estate in the world than our selues. For we are apt to thinke that eueryevery Preacher, that with any plainenesse and power admonisheth, and reprooueth our sins, seekes to vsurpe authority, and to reigne as a Lord or Pope ouer vsus, to hold our heads vnderunder his girdle; and that we can by no meanes endure. Hereupon it is, that you shall seldome heare any fall out with a faithfull Minister, but they will be ready to vpbraid him with the meanes of his estate, and to charge him with pride; that he being no better a man should take so much vponupon him: though in no other thing he shew himselfe proud, but in the plainenesse of his Ministry only. Thus did the Sodomites reiect the most humble admonition of Lot, Gen. 19. 9. Hee is come alone as a stranger, and shall he iudge and rule? Thus did Corah, with his Company, reiect the Ministry of Moses and Aaron, though Moses were the meekest man vponupon earth. Num. 16. 3. Ye take too much vponupon you—wherefore lift ye your selues aboue the Congregation of the Lord?

Now there be foure excellent remedies giuen vsus in Gods Word against this corruption.

1. To consider it is no pride nor presumption in the Minister of Christ (how meane a person soeuer he be in worldly respects) to vrge all men to yeeld obedience to the Word, to reproue the sins of any man, yea, to do this plainely and boldly, as one hauing authority; for he hath a commission and calling from God to do this, Tit. 2. 15. These things speake, and exhort, and rebuke with all authority; see that no man despise thee: Yea, we are bound to doe this vponupon paine of Gods Curse, Ier. 1. 17. Speake vntounto them all that I command thee; bee not affraid of their faces, lest I destroy thee before them. Why should any then count it pride in vsus to doe that, that we hauehave so good a warrant to doe, and that God hath so straightly charged vsus to doe?

2. The second remedy against this pride, is to consider, that the message p. 370is to be regarded, not according to the worth of him that bringeth it, but of him from whom it commeth: looke not (in the ministry of the Word) to the meanenesse and basenesse of the messenger, but to the Maiesty of him that hath sent him to speake to thee in his Name. 2. Cor. 5. 20. Now then we are Embassadours for Christ—we pray you (we teach you, exhort you▪ reproue you) in Christs stead. When thy heart beginneth to rise at any thing thou hearest taught, and vrged vponupon thy conscience out of Gods Word, say as Ioseph did, Gen. 50. 19. Am not I vnderunder God? This man (me thinkes) is some what too plaine, somewhat too bold, somewhat too bitter: but whose Word is it that he speaketh, in whose Name doth he speake vntounto me? Am not I vnderunder God? Heare yee, and giuegive eare, be not proud, for the Lord hath spoken, Ier. 13. 15. We do not require you to giuegive that respect to eueryevery thing we say: if we speake our owne fantasies, reiect them in Gods Name: but if we speake nothing but vponupon warrant of Gods Word, take heede how you reict it, how you spurne against it for our sakes. Acts 9. 5. It is hard for thee to kicke against the prickes. Doth the Word pricke thee? thinke not thou shalt finde any ease by spurning and kicking against it. Iob 9. 4. Who hath beene fierce against the Lord, and hath prospered? I beseech you all (as you louelove your owne soules) take heede, lest while you thinke you fret and rage onelyonly against vsus poore men, you fret not, nor rage against God and his Word: for Matth. 21. 44. Whosoeuer shall fall on this stone, hee shall bee broken, and on whomsoeuer it shall fall, it will grinde him to powder. This was that that kept Eli from fretting at, or disdaining of Samuel, when he had deliuered a very sharpe and bitter message from the Lord vntounto him, 1. Sam. 3. 18. It is the Lord. And this kept the Galatians from despising Paul, Gal. 4. 13, 14. When through the infirmity of the flesh, he preached the Gospell to them at the first, the tryall of him, which was in his flesh, they despised not: Why? Because they receiued him as an Angell (or Messenger) of God, yea as Christ Iesus. They considered who had sent him, and in whose Name he came vntounto them.

3. The third remedy against this pride, is to consider, that it maketh much for Gods glory, to teach thee by such meane persons. Herein a notable difference may be discerned, betweene the wisedome of God, and the wisedome of man. The wisedome of man would thinke, that God should hauehave gained and wonne more a great deale to the obedience of his Gospell, if he would hauehave imployed such in the worke of the Ministry, as had beene men of state and pompe in the world; but God (in his wisedome) hath iudged the quite contrary: he hath from the beginning made choice of such to be his Ministers, as hauehave beene of very meane estate in the world. 1. Cor. 1. 28. Vile things of the world, and things which are despised, hath God chosen. And why hath this seemed good to the wisedome of God? the Apostle giueth the reason, 2. Cor. 4. 7. Wee hauehave this treasure in earthly vessels: and what he meaneth by earthly vessels, he expresseth, verse 8, 9. We are afflicted, saith he, we are in pouerty, we are persecuted. But why did the Lord suffer his Embassadours to liue in so base an estate? who would hauehave thought, that euer such poore contemptible persons should hauehave done any good, or that any respect should hauehave beene giuen to their ministry? Surely, the Apostle giues the reason, verse 7. That the excellency of the power may be of God, and not of vsus: as if he should say, If men of wealth, or power, or authority in the world, should hauehave beene imployed in this worke of conuerting soules, the good that had beene done, would hauehave beene ascribed to their wealth and authority, rather than vntounto God.

4. The fourth and last remedy against this corruption, is to consider, p. 3714.that it is greatly for our benefit, that God giueth vsus such Ministers, rather than such as are much our superiours in the world: for though (as I hauehave shewed you, when I spake of the honour that is due to the Ministers of the Gospell) there ought to be that outward estate and maintenance yeelded to the Ministers of the Gospell, as may keepe their persons and calling from contempt of the people; yet it is (doubtlesse) a great benefit to the people of God, when they hauehave such Ministers, as are not by their outward estate, lifted so high aboue them, but that they may be bold to make the doubts and distresses of their conscience knowne to them, and goe vntounto them for direction and aduice. This is that that Elihu speaketh vntounto Iob, Iob. 33. 6, 7. Behold, I am according to thy wish, in Gods stead; I also am formed out of the clay: Behold, my terrour shall not make thee affraid, &c.

2. The second corruption that keepeth men from giuing that reuerence to Gods Ministers (specially their owne) that they ought, is Hypocrisie, that men cannot reuerence the ministry of that man, in whom they hauehave espyed any weakenesses or infirmities. And this also is a very common corruption among men, as I shewed you the last day. And there be foure remedies also against this.

1. The first is this, Gods people should be loth and vnwilling to see the infirmities of their Ministers. I speake not to excuse the grosse faults and scandalous crimes of any Minister, nor to perswade you to thinke eueryevery thing well done, that is done by vsus; but this I say, that because a Christian is bound to reuerence eueryevery true Prophet and Minister of God, or else he shall neuer be able to profit by his ministry: that therefore he should rather set his eye vponupon Gods ordinance, and the good things that are in them, and that they receiue by them; than vponupon their infirmities. This wisedome is taught vsus in the example of Sem and Iaphet, the sonnes of Noah, Gen. 9. 23. when Cham had seene and looked vponupon his fathers nakednesse, and told them of it with delight, and prouoked them to doe so too, They took a garment, and put it vponupon both their shoulders, and went backeward, and couered the nakednesse of their father, with their faces backeward; so they saw not their fathers nakednesse.

2. The second remedy is, that we should not looke for Angelicall perfection in any of Gods seruants; but make account, that they are men as well as you, subiect to the same infirmities that your selues are. True it is, they ought to be patternes and examples to the flocke, 1. Tim. 4. 12. But yet the best Ministers that euer were, hauehave had some wants or errours in their iudgement: (you know who it was that said, we know in part, and we prophesie in part, 1. Cor. 13. 9.) hauehave bewrayed some impotency and weaknesse, in gouerning and moderating their passions, wee also are men of like passions with you, Acts 14. 15. yea, hauehave shewed some frailty, and committed some slips in their liues and conuersations with men, in many things we offend all, Iam. 3. 2. and therefore this should not be a matter of wonder, or offence vntounto vsus.

3. Consider that their Ministry, and the Ordinance of God, is neuer the lesse to be regarded, nor shall be euer a whit the lesse effectuall to thy comfort, for their infirmities, if the fault be not in thy selfe, Matth. 23. 2, 3. The people of God were bound to obserue and doe, whatsoeuer the Scribes and Pharisees, sitting in Moses chaire (that is, teaching the Doctrine of Moses) did bid them to doe, though they themselues were most wicked men; much lesse may the small infirmities of a godly Minister, priuiledge the people, to make light account of his wholesome Doctrine. Paul reioyceth that Christ was preached, euen by those that preached p. 342him with an intent to adde affliction to his bands, Phil 1. 18. which he would neuer hauehave done, if the grosse sinnes of the Minister (much lesse if his small infirmities) had force to make the holy Doctrine he deliuered, vnauaileable to the comfort of Gods people. The infirmities of Gods seruants, shall not hinder the fruit of their Ministry, nor cause God to withhold his blessing from it. This is plaine in the example of Ionah, whose Ministry became effectuall to the conuersion of the Niniuites, Ionah 3. 4, 5. though he himselfe had many and strange infirmities, Ion. 1. 2. 5. and 4. 1.

4. Lastly, it makes much for your benefit, that God teacheth you not by Angels, nor by men of Angelicall perfection, but by poore weake men, that are sinners as well as you: for by this meanes, we are able to teach you with more feeling, experience, and compassion, than otherwise we could doe. This is that which the Apostle teacheth concerning the High Priest vnderunder the Law. Heb. 5. 2. Hee was able, sufficiently to hauehave compassion on them that were ignorant, and that were out of the way, because that he also was compassed with infirmitie. So that we see the infirmities we discerne in Gods Ministers, are no iust cause why we should despise or contemne their Ministry.

3. The third corruption which causeth men to contemne the Ministers of God (specially their owne Pastours) is curiosity and desire of nouelty, because men cannot esteeme of those blessings that they hauehave long enioyed, but still desire variety and change; men are apt to grow weary of their owne Minister (be their gifts neuer so good) and to preferre a stranger before him, though his gifts bee farre inferiour to their owne.

The remedies I will giuegive you against this corruption, are these three.

1. The people of God owe most reuerence and louelove to their owne Pastours, specially if they be such, as in whose Ministry they hauehave already found the blessing of God, and cooperating of his Spirit: to such I say, they owe more respect, than to any other, though their gifts be greater. 1. Thess. 5. 12, 13. Now I beseech you brethren, know them that labour among you, and are ouer you in the Lord, and admonish you, and hauehave them in singular louelove. That was the cause, why the Apostle was so carefull to commend to the people of God their own Pastours; as Tychicus to the Ephesians, 6. 21. Epaphroditus to the Philippians, 2. 25, 26. Epaphras to the Colossians, 1. 7. and 4. 12, 13. Therefore also Gods seruants may, without any presumption, challenge a more speciall respect from their owne people, than from any other; as Samuel saith to Saul. 1. Sam. 15. 1. The Lord sent mee to annoint thee King ouer his people: now therefore obey the voice of the word of the Lord. So Paul to the Corinthians, 1. Epist. 4. 15. Though ye hauehave ten thousand instructers in Christ, yet ye hauehave not many fathers.

2. The people of God may receiue much more good, and expect a greater blessing from God, by hearing constantly one and the same man, than by hearing now one, and then another. For this in a speciall sort is Gods ordinance, that eueryevery flocke should hauehave a Pastour of their owne, on whom they may depend, and whom they may heare constantly, 1. Pet. 5. 2. Feed the flocke of Christ that dependeth vponupon you. Acts 14. 23. They ordained them Elders in eueryevery Congregation.

3. Lastly, there is no iust occasion giuen to any to loath or be weary of the Ministry of any of Gods faithfull seruants, how oft, or how long soeuer they hauehave heard them. For though they heare the same men, they shall not heare the same things; but they shall hauehave variety and choice enough, euen at their owne table, if their Minister be a faithfull steward. Matth. 13. 52. He bringeth forth out of his store-house things both new and old. p. 373Cant. 7. 13. In our gates are all sweet things, both new and old. Eccles. 12. 9, 10. The good Preacher searcheth forth and prepareth many Parables, he seeketh to finde out pleasant words, and an vpright writing. Yea, though he teach but the same things, that thou hast often heard, yet if thou wert such a Hearer as were renewed in the spirit of thy minde, thou wouldest finde small cause to complaine, Behold it is a wearinesse, Mal. 1. 13. For, as they that hauehave Gods spirit, when they giuegive God praises, euen for those blessings which they hauehave long enioyed, and oft praised God for, doe yet sing. as it were a new song, Reu. 14. 3. so doe they, when they heare the same things they hauehave oft heard, alwaies finde some new increase; eyther of knowledge, or of holy affections; so as they heare it alwaies as a new Doctrine.

The fourth and last corruption, that alienates the heart of Gods people from his faithfull Ministers, specially from their owne Pastours, is felfe-louelove, and desire to be flattered and soothed vp in their sinnes. Their owne Pastour, that knoweth them, dealeth (they thinke) too particularly in his Ministry; in all his Doctrines and Reproofes he pointeth at them.

The Remedies against this corruption are these foure:

1. To consider, that the Minister should desire to hauehave that knowledge of all his hearers, that he may be able to speake as particularly to eueryevery one as is possible. Ier. 6. 27. I hauehave set thee in a Watch-tower among my people, that thou mayst know, and try their waies. Though he may not make priuate faults publike, or so touch the sinne, as he note and disgrace the person; yet he may apply his reproofes particularly, so as the party himselfe that is guilty, may know, and feele himselfe touched with the reproofe. Thus dealt Nathan with Dauid, 2. Sam. 12. 7. Yea, he ought to be as particular as he can in his Ministry; it is the life and excellency of Preaching. We must in preaching ayme as directly as we can, at him whom we desire to profit. Our Doctrine must be as a garment, fitted for the body it is made for; a garment that is fit for eueryevery body, is fit for no body. Paul saith of himselfe, Col 1. 26. that in his preaching he laboured to admonish eueryevery man, to teach eueryevery man, to present eueryevery man perfect in Christ Iesus.

2. It may well be, that our ministry may touch your sinnes particularly, and hit vponupon the very secret thoughts that are in your hearts, and vponupon the words you hauehave spoken in your priuy Chambers, though we our selues know no such matter by you. For, the Word is a searcher, and discouerer of the secrets of the heart, as the Lord himselfe is, Heb. 4. 12. and compared in that respect to light, all things that are reprooued (or fit to be reprooued) are made manifest by the light, Ephes. 5. 13. And we should be so farre from fretting at the Ministry of the Word for this, as we should honour it for nothing more; as acknowledging in this, the cooperation of Gods spirit with it, as that man did of whom the Apostle speaketh, 1. Cor. 14. 24, 25. He is conuinced of all, he is iudged of all: And thus are the secrets of his heart made manifest, and so falling downe on his face, he will worship God, and report that God is in you of a truth.

3. It is profitable for you to be particularly spoken to in the Ministry of the Word, yea, you should desire it alwaies when you come to heare. Psal 85. 8, I will hearken what the Lord God will say (in, or to me, secundum 72. & vulgatam Latinam) for he will speake peace to his people, and to his Saints. As if he should hauehave said, If I be one of Gods people, how much soeuer Gods Word seemeth to be against me, yet I know it will in the end tend to my comfort. Thus he esteemed of it, Let the righteous smite me, it shall be a kindnesse, and let him reprooue mee, Psal. 141. 5. and thus God saith his p. 342duplicate page p. 373duplicate page p. 374Word will euer proue to them that be vpright, doe not my words doegood, to him that walketh vprightly? Micah 2. 7. And indeed this is the wisedome of a Christian in his hearing. Pro. 14. 8. The wisedome of the prudent is to vnderstand his way.

4. If that that is spoken, be according to the Word, thou oughtest humbly to receiue it, and take heede how thou spurne against it. whatsoeuer thou thinkest the Preachers affection was in deliuering it. Remember how great a sinne, and dangerous a signe it is to stumble at the Word, the Apostle makes this a property of most wicked men, and such as shall hauehave no benefit by Christ, and saith they were (in Gods eternall counsell) appointed thereunto, 1. Pet. 2. 8. Yea, consider that it is a dangerous sin, thus to censure and iudge of the Preachers purpose and affection, when thou canst not iustly blame any thing he hath said, this people are as they that striue with the Priest, Hosea 4. 4.

Lecture the eightie one. Februarie 19. 1610. IOHN IIII. XLV.

WE hauehave already heard that in this, and the two former Verses, three principall things were offered to our consideration.

First, our Sauiours refusing to exercise his Ministry at Nazaret; Because he knew he could hauehave no honour there.

Secondly, the Reason why he could hauehave no honour there; Because it was his owne Country.

Thirdly, the entertainement he found in other parts of Galile, though he could hauehave none in Nazaret, his owne towne.

The two first points we hauehave already finished, and now it remaineth that we proceede vntounto the last, which is set downe in this verse. And in it three things also are to be obserued. First, the readinesse of the Galileans to entertaine Christ and his Ministry, in these words, Then when he was come into Galile, the Galileans receiued him. Secondly, the Reason why they were so ready to giuegive him this entertainement, in these words, They had seene all the things that he did at Ierusalem at the Feast. Thirdly, the occasion whereby they came to see all those things, that he had done at Ierusalem at the feast, in these words, For they went also vntounto the Feast. Now for the first of these three parts, it is first to be enquired, what the Euangelist meaneth, when he saith here, the Galileans receiued him: and we shall finde men hauehave beene said to receiue Gods Prophets, 1. When they hauehave harboured them, and entertained them with louelove and kindnesse to their persons, as Matth. 10. 41. He that receiueth a Prophet in the Name of a Prophet, and a righteous man in the Name of arighteous man: and that is expounded, verse 42. Whosoeuer shall giuegive to one of these little ones to drinke, a cup of cold water, &c. And in this sense the Galileans receiued Christ, for he found not so much kindnesse this way in any, as in the Galileans, Matth. 27. 55. Those good Women which had ministred to him of their substance in his life time, and shewed more louelove to him at his death than the Apostles themselues did, and after his death prouided carefully for his buriall; were such as had followed him from Galile. 2. When men hauehave willingly heard them, and obeyed their doctrine, they hauehave beene said to receiue Gods Prophets. Matth. 10. 14. Whosoeuer shall not receiue you, nor heare your words. And in this sense also the Galileans receiued him; for they heard him gladly, and flocked after him: all p. 375their Synagogues were open to him. Matth. 4. 23. He went about all Galilee, preaching in their Synagogues. Yea, they so followed him, not on the Sabbath onelyonly, but on other daies, that they gaue him no rest. In so much as when he being at Capernaum had gotten out priuily before day out of Peters house, where he lay, into a solitary place to retire himselfe, first Peter, and some with him, went to looke for him, and when they had found him, told him, All men seeke for thee, Mar. 1. 37. And after it is said, Luke 4. 42. The People sought him, and came to him, and kept him that he should not depart from them: Neither would they hauehave suffered him to hauehave gone, but that he told them, verse 43. Surely, I must preach the kingdome of God to other Cities: for therefore am I sent.

Now from this, that our Sauiour that could hauehave no honour in Nazaret, found such entertainement among the rest of the Galileans; this Doctrine ariseth for our instruction:

That the true Prophets and Messengers of God, shall be sure to finde some Doct. 3.that will receiue them and their Ministry, though they be reiected by others. See the proofe of this in three points. First, they shal be sure to find some, that will reuerence and honour them for their gifts and calling, Mat. 13. 57. A Prophet is not without honour. Secondly, they shall be sure to find some friends, that will be ready to shew kindnesse to them. EueryEvery faithfull man hath a promise, that God will minister vntounto his necessities; that though he cannot be sure he shall be rich, and liue plentifully, yet he may be sure to hauehave that that God shall see needfull and good for him: he shall hauehave sufficiency. Psal. 34. 10. They that seeke the Lord, shall want nothing that is good. And 37. 19. In the dayes of famine they shall hauehave enough. So verse 25. I hauehave beene young, and now am old, yet hauehave I not seene the righteous forsaken. But no faithfull man hath so many promises for this, as the faithfull Minister hath. Deut. 10. 9. Leui hath no part nor inheritance with his brethren: for the Lord is his inheritance, as the Lord thy God hath promised him. Therefore, when Christ had in the first sending out of his Apostles, giuen them a charge which was peculiar to them, and to them for that time also (as appeareth, by that which our Sauiour said vntounto them. Luke 22. 36. but now he that hath a purse let him take it, and likewise his scrip. And by that which is said of Pauls cloke which he left at Troas, 2. Tim. 4. 13.) Matth. 10. 9, 10. Prouide not gold, nor siluer, nor money, nor a scrip for your iourney, neither two coates, neither shooes, nor a staffe: he giueth a reason that is common to all faithfull Ministers with them; For the workeman is worthy of his meate. Yea, as Luke 10. 7. hath it, The labourer is worthy of his wages: and wages (we know) if it be iust and equall, is more than will serue for foode. And Luke 22. 35. he seeketh to confirme them by that experiment, When I sent you without bagge, or scrip, or shooes, lacked ye any thing? And they said, Nothing. Thirdly, they shall be sure to finde some, that will receiue their Doctrine also, and profit by it. This is plaine in the Parable of the sower: the sower loseth not all his seede; but though some fell on the high way, and some on stony ground, and some among thornes, yet some fell in good ground, Mar. 4. 8. 20. So we shall finde in the story of the Acts of the Apostles, that notwithstanding the places they went to, were deepely setled, and strongly rooted in Idolatry, and that also, they euer met with most bitter opposition of the Iewes, yet they neuer preached any where, but some receiued profit by them. This is noted at Pauls being at Thessalonica. Acts 17. 4. Some of them beleeued, and ioyned in company with Paul and Silas. And at Athens, verse 34. though some mocked, and others were in suspence, Howbeit certaine men claue vntounto Paul, and beleeued. And at Rome, Acts 28. 24. Some were perswaded with the things that were spoken, and some beleeued not.

p. 376The Reason of this Doctrine is this, That God maketh that precious account of the Ministry of his Gospell, that he neuer bestoweth it vponupon Reason.any place, were he hath not some of his Elect. Other blessings God bestoweth in as great plenty vponupon Reprobates, as vponupon his Elect. Eccles. 9. 2. All things come alike to all, and the same condition is to the iust, and to the wicked. But this blessing God giueth to no place, where he hath not some people to saue. This the Lord expressed vntounto Paul, when he giueth him the reason, why he would hauehave him preach at Corinth, Acts 18. 9, 10. Feare not, but speake, and hold not thy peace—for I hauehave much people in this Citie. And Christ giues this for a reason, why he sent forth the Seuenty, because the Lords haruest was then great; God had much good corne to gather into his barne, Luk. 10. 2. And the Apostle, when he would proue, that God had an Elect people among the Gentiles, and had a purpose to saue the Gentiles, vseth this argument to proue it by, Rom. 10. 18. But I demand, hauehave they not heard? no doubt, their sound went throughout all the earth, and their words vntounto the ends of the world. Now if God neuer send his Prophets and Messengers to any people, but where he hath some of his Elect, then can they not choose but finde some that will honour them, some that will be kinde vntounto them; yea (which is more) some that will heare, and receiue their Doctrine. For so saith our Sauiour, Iohn 10. 27. My sheepe heare my voice.

The Vse of this Doctrine, is for our encouragement that are Ministers of the Gospell, against the generall contempt and hatred that is borne (not to our persons onelyonly, but) to our Doctrine and Ministry also. 1. Though no man regarded vsus nor our Ministry, yet if we hauehave the testimony of a good conscience, eueryevery one of vsus may comfort our selues, as the Prophet doth Esay 49. 4, 5. My iudgement is with the Lord, and my worke with my God, though Israel bee not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. But yet the Lord hath giuen vsus this further encouragement, That if the fault be not in our selues, wee shall not want honour, maintenance, or successe; but though many doe despise vsus, yet some shall receiue vsus, esteeme of vsus, louelove vsus, and heare vsus with delight and profit. And we hauehave more cause of comfort in the louelove of one good man, that feareth God, how poore soeuer, than we hauehave cause of discouragement, in the hatred and scorne of an hundred wicked men. Yea certainely our hearts are not vpright in vsus, if we be not of this mind. This was Dauids minde, Psal. 119. 79. Let such as feare thee, turne vntounto me, and such as know thy testimonies.

2. The second Vse of this Doctrine, is for the reproofe of wicked men, that receiue vsus not. This example of the rest of the Galileans, did doubtlesse increase the condemnation of them of Nazaret, in reiecting Christ. Many flatter themselues in this, and thinke it is no sinne, to despise Preachers and Preaching, because it is the fashion; all men do so. For this is certainely a great comfort to wicked men, to see that many do, as they do, or worse then they do. Ezek. 16. 54. Iuda by her sinnes comforted Sodome and Samaria. But know thou, though this be a poore and wretched comfort, yet thou shalt not hauehave so much as this to comfort thee. For thou seest, there be many that esteeme vsus and our Ministry, Wisedome is iustified of her children, Matth. 11. 19. yea many of thine owne sort and ranke, Gentlemen as thou art, Seruing-men as thou art, Husbandmen and Tradesmen as thou art, men of as good calling and degree as thy selfe, men of poore estate as thy selfe; this is that, that will one day confound thee: yea, say they were all thy inferiours, their example in this will confound thee. 1. Cor. 1. 27. God hath chosen the foolish things of this world, to confound the wise: their p. 347zeale will confound thy backwardnesse, their louelove, thy hatred and malice. Yea, this thine owne conscience knoweth well; and that is the cause, why thou frettest so to heare and see this, that there be so many resort to our Ministry, so many that louelove and esteeme vsus, Mark. 11. 18.

Followeth now the reason that moued the Galileans to receiue Christ; They had seene all the things, that he did at Ierusalem, at the Feast. Why? what did he at the Feast? Surely, there is nothing expressed that he did, but that, Iohn 2. 15. He made a scourge, and droue all out of the Temple that sold oxen, and sheepe, and doues, and poured out the changers money, and ouerthrew the tables. Yet it is certaine, he did there at that time many miracles, though it be not expressed what they were: for so it is said, When he was in Ierusalem at the Passeouer, many belieued in him when they saw the miracles that he did, Ioh. 2. 23. And Nicodemus was drawne to belieue that he was come from God, because of the miracles that he had done, Ioh. 3. 2. And here we see the fruit and vse of those miracles: they that saw them, were made willing to receiue and heare him. The Doctrine then is this, That the chiefe end of all true miracles, Doct. 4.hath been to gaine credit and estimation to the Doctrine and Word of God. This is euident in the miracles of the Prophets; when Eliah had restored the child of the widow of Sarepta, she said vntounto him, 1. Reg. 17. 22. Now I know, that thou art a man of God, and that the Word of the Lord in thy mouth is true. The like we see in the miracles of the Euangelists and Apostles, Acts 8. 6. The people gaue beed to those things that Philip spake, with one accord, hearing and seeing the miracles that he did. And Acts 13. 12. When the Deputy saw what was done (vponupon Elymas, strucken blinde by Paul) be belieued, and was astonied at the Doctrine of the Lord. And this also was the vseof our Sauiours owne miracles, Iohn 10. 41, 42. Iohn did no miracle, but all things that Iohn spake of this man were true, and many belieued in him there. What, did his miracles worke sauing faith in them? No: this honour was euer peculiar to the Word, Faith comes by hearing, Rom. 10. 17. but they drew them to hauehave a good opinion of him, to be willing to heare him, that so they might be conuerted by him; to begin to belieue that he was indeed a Prophet sent of God: and so this their belieuing in him is expounded in the beginning of Ver. 41. And many resorted to him.

Three examples there be of those that receiued this good by them, but none conuerted. The first is here in this place, compared with Matth. 11. 20. Where Christ vpbraideth these Galileans for this, that though they had seene so many miracles, yet they repented not. The second example is Iohn 2. 23. Many belieued in him, when they saw his miracles which he did: but lesus did not commit himselfe to them, because he knew them all; he knew what was in them. The last example is Nicodemus, Ioh. 3. 2. he alleadgeth this to be the thing that drew him to Christ, as to a Prophet sent of God: No man can do the miracles that thou doest, except God were with him; yet was he not conuerted by these miracles, but by the Doctrine of Christ. And that is the reason, why our Sauiour first preached the Word, and then wrought miracles; that it might appeare, the end why he wrought miracles, was to gaine credit to his Doctrine. Matth 4. 23. He went about all Galile, teaching in their Synagogues, and preaching the Gospell of the Kingdome, and healing eueryevery secknesse. And though there be little mentioned of his preaching, before this his returne into Galile, yet it is euident by Nicodemus speech to him, that he preached while he was at the Feast. Ioh. 3. 2. Rabbi, we know that thou art a Teacher come from God.

The Reason why our Sauiour wrought miracles, to gaine credit and authority to his Doctrine (though he were able to preach with such power Reason.and authority) was this; That his Doctrine was new, his calling and function p. 376duplicate page p. 347duplicate page p. 378that he exercised in the Church was new. And the Lords manner hath been alwayes, when he erected any new worship and seruice, or any new function or calling in his Church, to giuegive testimony to it from heauen this way, that it might be knowne to be of God. Thus God gaue testimony to the worship vnderunder the Law. So soone as the Tabernacle was erected, Exod. 40. 34. The glory of the Lord filled the Tabernacle. So when the Temple was finished, 1. Reg. 8. 11. The glory of the Lord filled the house of the Lord. And thus God gaue testimony to his new worship, established vnderunder the Gospell, Marke 16. 20. They went sorth, and preached eueryevery where, and the Lord wrought with them, and confirmed the Word with signes that followed. So when God hath raised vp a new calling and function in his Church, he hath been wont this way to giuegive testimony vntounto it from Heauen. Moses his calling was confirmed thus, Exod. 4. 5. and Eliah's, 1. Reg. 17. 24. and though Iohn wrought no miracles, Ioh. 10. 41. yet was his calling confirmed by many miracles: first, he was borne of parents that were both old, and his mother barren also, Luke 1. 7. 18. Secondly, his father was made dumbe for doubting of Gods promise, Luke 1. 22. Thirdly, he leaped in his mothers wombe for ioy, assoone as his mother heard the voice of Maries salutation, Luke 1. 44. Fourthly, presently vponupon his birth his father was made able to speake againe, Luke 1. 64. Insomuch as, it is said, all the neighbours gathered from all these things, that certainly he would proue some extraordinary man, Vers. 66. All they that heard of them, laid them vp in their hearts, saying, what manner of Child shall this be? So the calling of the Apostles, God did beare witnesse vntounto them with signes and wonders, and with diuerse miracles, Heb. 2. 4. So that of the Euangelists, The people gaue eare to those things that Philip spake, hearing and seeing the miracles that he did, Acts 8. 6. So was the calling of all the Elders, whether teaching or ruling onelyonly, confirmed. Is any man sicke among you? let him call for the Elders of the Church, and let them pray ouer him, annointing him with oile in the name of the Lord; and the prayer of faith shall saue the sicke, and the Lord shall raise him vp, Iam. 5. 14, 15. So Christ himselfe thought good to confirme his new calling by miracles, and by this argument proues himselfe vntounto Iohns Disciples to be the true Messias, Mat. 11. 3.—5. and Iohn 6. 14. When they had seene the miracles that Iesus did, they said, This is of a truth the Prophet that should come into the world.

The Vse of this Doctrine is, first, for defence of our Church and Religion against the Papists, who would from hence conclude, our Church and Use 1.Religion must needs be false, because we hauehave no miracles, and that theirs must needs be true, because they hauehave the gift of miracles. First, for our selues we confesse, that neither we hauehave this gift, nor need it, (and themselues grant, that miracles wrought there; where there is no necessity, are to be suspected.) For neither our Doctrine, nor our Function, being any other, than such as Christ and his Apostles did teach and ordaine; they are by the miracles that they wrought, sufficiently ratified and confirmed. For indeed, to this end serued the miracles of Christ and his Apostles, to be as seales to confirme the Faith of Gods people in the Doctrine they taught, Many other signes truly did Iesus in the presence of his Disciples, which are not written in this booke; But these are written that ye might belieue that Iesus is the Christ the Sonne of God; and that belieuing, ye might hauehave life through his name, Iohn 20. 30, 31. And seales they were, not such as are set in waxe, the stamp whereof might be worne out in time, and had need to be renewed; but such as were ingrauen in brasse, the stamp whereof may be as well seene now, as when it was first done. All the miracles of Christ, and of the Prophets and Apostles, are ours, as being done for the confirmation of that Doctrine, which we teach and professe. And touching the miracles they brag of, we answer; p. 379First, the most of the miracles they glory in, we hauehave iust cause to suspect, that they were neuer done. The reports that are made of their miracles in the golden Legend, all the world may discerne to be notorious lies; many of them also were but tricks of Legerdemaine; as the nodding, and weeping, and sweating of their Images: whereas the miracles that Christ and his Apostles did, were done before witnesses; not in the darke, and vnderboard; without all suspition of fraud, such as were euident to the senses of men: see what store of witnesses he had of those miracles that are mentioned, Mat. 4. 24, 25. Marke 33. Yea where he did most affect secrecy, yet would he hauehave some witnesses of vnsuspected credit; as in the raising of Iairus daughter, though he put forth the most that were in the house, and commanded that this miracle might not be spoken of, yet would he hauehave three of his Apostles, and Iairus himselfe, and his wife to be eye-witnesses of the miracle, Luke 8. 51, 56. So as his miracles had testimony, not onelyonly from all the people, Iohn 6. 14. but euen from his most mortall enemies, This man doth many miracles, say they, Iohn 11. 47. Secondly, those things that can be proued to hauehave beene done indeed, are no greater, than such as false teachers hauehave been able to doe: that is, such things as hauehave been so wonderfull and strange, as they hauehave seemed miracles vntounto men, and which few or none hauehave been able to distinguish from true miracles; so our Sauiour saith of false Prophets, They shall shew great signes and wonders, insomuch that (if it were possible) they shall deceiue the very elect, Matth. …4. …4. Yea such, as is expresly foretold, should be done by Antichrist and his Church, His comming is after the working of Satan, with all power, and signes, and lying wonders, 2. Thes. 2. 9. And he doth great wonders, so that he maketh fire come downe from heauen in the sight of men. And deceiueth them that dwell on the earth by the means of those miracles which he had power to do, Ren. 13. 13, 14. Thirdly, we are sure they can be no true miracles that they worke, when the Doctrine they would confirme by them is false, and contrary to the Word. For seeing, that things which may seeme to be miracles (in the iudgement of the wisest man on earth) may be wrought by false teachers, we must iudge, not by the miracles, what Doctrine is true, but by the Doctrine, what miracles are true and diuine, If there arise among you a Prophet, and giueth thee a signe, or a wonder; and the signe or the wonder come to passe whereof he spake vntounto thee, saying: Let vsus go after other gods, and serue them; thou shalt not hearken to the words of that Prophet, Deut. 13. 1,—3.

2 Seeing all Christs wonderfull workes were done, to gaine credit and estimation to his Doctrine and Worship, let vsus make the same Vse also of all Gods wonderfull works, that are done in our eyes; for they also are done to that end, to draw vsus to a greater reuerence, and better regard of his Word and Worship▪ All his wonderfull and strange iudgements and corrections, wherein we are constrained to acknowledge his finger, these things are done to open the eares of men (to make them able to heare with more reuerence and fruit) and to seale their instruction, to confirme vntounto them, and make them better able to belieue that which they are taught by the Word, as Elibu speaketh, Ioh 33. 16. all the strange thunders and lightenings, &c. that we hauehave seene and heard, are done to that end: as is plaine, Psal. 29. 2, 3, 9. When the Prophet, to perswade the greatest men on earth, to giuegive vntounto the Lord the glory due vntounto his Name, by frequenting with all reuerence his publique worship, and attending vponupon his ordinances, mentioneth in many verses together the glorious power of God which appeareth in the thunder, which he calls there the voice of the Lord; and concludes all that he said of it thus, Vers. 9. And in his temple doth eueryevery one speake of his glory, euen this mighty and dreadfull worke of God, makes eueryevery man giuegive glory to God in his p. 380Temple, and performe all duties of his worship more diligently and reuerently.

Lecture the eighty two. February 26. 1610. IOHN IIII. XLV.

WE heard the last day, that this Verse doth offer to our consideration three principall points: First, the readines of the Galileans to entertaine Christ and his Ministry, in these words, Then when he came into Galile, the Galileans receiued him. Secondly, the reason that moued them with so great readinesse to receiue and entertaine him, in these words, Which had seene all things that he did at Ierusalem, at the Feast. Thirdly, the occasion whereby they came to see all those things, that he did at Ierusalem, at the Feast, in these words, For they went also vntounto the Feast. The two first points we finished the last day, and now it remaineth that we proceed vntounto the last: where, for the raising of the Doctrine that we are to receiue from hence, three things are to be obserued: First, what this Feast was that the Galileans went vntounto; and that is euident, (Iohn 2. 23.) that it was the Passeouer. And the Passeouer is called a Feast, because (beside the Paschall Lambe, which was then to be eaten by eueryevery family) the people of God were wont then, for seuen dayes to eat and drink together with ioy. This you shall see in the Passeouer kept in Hezekiahs time, 2 Chron. 30. 21. Two thousand bullocks, and seuenteene thousand sheep were spent at that Feast, Verse 24. And in that Iosiah celebrated, 2 Chron. 35. 7, 8, 9. seuen and thirty thousand sheep, lambs and kids, and three thousand eight hundred bullocks were spent. Secondly, the vse and end of this Feast; for it was no ciuill or common Feast, but holy and religious, Leuit. 23. 6. it was called the Feast of vnleauened bread vntounto the Lord: that is, it was kept to his honour and seruice. They went not thither, to make merry in a carnall manner, but to reioyce before the Lord, Deut. 12. 12. that is, with an heauenly and spirituall ioy. They did not seeke in that Feast the feeding of their bodies so much, as the nourishment and comfort of their soules: therefore these sheep and bullocks, that were giuen by Hezekiah and the Princes, are said to hauehave been giuen for peace-offerings, 2 Chron. 30. 22. which were a kinde of Sacramentall food, to the people that did eate of them. Therefore they were commanded to hauehave both on the first day of the Feast, and on the last day also, an holy assembly, Exod. 12. 16. And we shall finde, that Gods people then, had no ordinary Church-assembly, that was so publike and solemne as the Passeouer: yea, not so onelyonly, but they were enioyned (besides the ordinary morning and euening sacrifice) to offer sacrifices vntounto the Lord, vponupon eueryevery one of those seuen dayes, Numb. 28. 23, 24. whereby also it appeareth, that it was a chargeable seruice that God required of them. And yet this is more plaine by that that is written, Deut. 16. 16, 17. where they are charged, that no man come to this Feast empty-handed, without bringing somewhat with him, to giuegive and offer vntounto the Lord. The third and last thing to be obserued, is, that the Galileans vsed to go to this holy Feast; first, though it were so chargeable: secondly, though it were kept at Ierusalem, so farre from them: thirdly, though they had also Church-assemblies to go vntounto in their Synagogues at home, eueryevery Sabbath day; as it is plaine, Luke 4. 16. 31. fourthly, though at this time, both the Priests that were to celebrate the Passeouer, were very corrupt, euer mortall enemies to Christ, Matth. 21. 45, 46. and the Temple it selfe also was greatly polluted, and made euen a den of thieues, Matth. 21. 13. p. 381fiftly and lastly, though these Galileans were a rude and base people, and in that respect contemptible to those Iewes, whom they should meet at Ierusalem. Iohn 7. 52. Art thou also of Galile? search and looke, for out of Galile ariseth no Prophet: yet they went also vntounto the Feast, and the Holy Ghost commendeth them here for it.

The Doctrine then that ariseth from this example, is this, That the publike Doct. 5.and most solemne Church-assemblies are greatly to be esteemed, and diligently to be frequented by all Gods people. Now because the proofe that my Text yeeldeth to this Doctrine, is taken from example, I will insist onelyonly vponupon this kinde of proofe; because as wee naturally vse to regard examples more than precepts, so the examples of Gods people, commended by the Holy Ghost, are eueryevery whit of as great force, as any Commandement…s, Prouerbs 2. 20. Walke in the way of good men, and keepe the way of the righteous. See therefore the proofe of this in three sorts of examples.

First, such as hauehave beene poore, and in that respect might best hauehave beene excused. Luke 2. 41. The parents of Christ (though they were poore, and dwelt farre from Ierusalem, and the one of them not bound by expresse Law to doe it, yet) went eueryevery yeare to Ierusalem to the Passeouer, the most solemne Church-assembly that Gods people had in those dayes. Behold, a witnesse against them, that pretend pouerty for their excuse in this case.

Secondly, in such as hauehave beene men of the greatest measure of knowledge and grace, and (in that respect) one would hauehave thought, had had no need to hauehave gone to them, but might hauehave serued God as well at home. And here wee hauehave the example both of the Apostles after Christs ascension, Luke 24. 53. who were continually in the Temple; and of the Primitiue Church, Acts 2. 46. who continued daily with one accord in the Temple. And of our blessed Sauiour himselfe, whose custome was to go to the Synagogue eueryevery Sabbath day, Luke 4. 16. and who did constantly go to Ierusalem to eueryevery Passeouer, Iohn 2. 13. And here are witnesses against them that pretend they hauehave no need, they can get no good by going to them.

Thirdly, such as were great persons; and therefore might hauehave disdained to sort themselues, and ioyne with the base multitude in Gods seruice.

And here wee hauehave both Hezekiah the King, who resolued so soone as euer hee was recouered, to goe vp to the house of the Lord, Esay 38. 22. and specially Dauid, Psalme 26. 8. O Lord, I hauehave loued the habitation of thine house, and the place where thine honour dwelleth. And Psal. 84. 12. O Lord of hosts, how amiable are thy Tabernacles, my soule longeth, yea, and fainteth for the Courts of the Lord. And these are witnesses against them, who (out of affectation of state) vse to hauehave the Communion in their houses, and think it a disparagement, to ioyne with the base multitude in the seruice of God.

The Reasons why the Church-assemblies are so much to be regarded, are foure.

1 In respect of the exercises of Religion that are vsed in them, I meane, Reas. 1.the Ministry of the Word and Sacraments, the prayers and praises that are offered vp vntounto God; for in them Gods people find more sweetnesse than in any thing in the world besides. Of this the Prophet speaketh, Esay 25. 6. In this mountaine shall the Lord of hosts make to all people a feast of fat things, a feast of fined wines, of fat things full of marrow, of wines fined and purified. Indeed, eueryevery man cannot finde such sweetnesse in these things; p. 382he is a happy man that can sauour and relish these dainties: but so those whom I hauehave mentioned, did; and eueryevery one that is regenerate, is able to do so in some measure, Psal. 65. 4. Blessed is the man, whom thou choosest, and causest to come to thee, he shall dwell in thy courts, and we shall be satisfied with the pleasures of thine house, euen of thine holy Temple.

2 In respect of the fellowship and presence of Gods people, that assemble there; for as eueryevery godly man loueth all such as feare God, (Psalme 15. 4. and delighteth in their company, Psalme 119. 63. I am a companion to all them that feare thee, and keepe thy precepts:) so doth he take most comfort in their company, when they meet together in the Church assemblies to serue God. It shall be a great part of our happinesse in the life to come, to meet together with all the faithfull, and to stand in the assembly of the righteous; as may appeare by that obtestation of the Apostle, We beseech you brethren by the comming of our Lord Iesus Christ, and by our gathering together vntounto him, 2 Thessal. 2. 1. and by that speech also of the Prophet, Sinners shall not stand in the congregation of the righteous, Psalme 1. 5. And some resemblance and taste of that comfort we hauehave in our meeting together with Gods people in the Church-assemblies here, Hebr. 10. 25. Not forsaking the assembling together that we hauehave among our selues. For there is great force euen in the presence and fellowship of Gods people, both to confirme, and nourish, and increase grace in vsus, As iron sharpneth iron; so a man sharpneth the countenance of his friend, Pro. 27. 17. And when the brethren met Paul at Appij Forum, he praised God, and tooke courage; it was a great comfort and reuiuing of his spirit to meet with them, Act. 28. 15. First, because of the helpe we receiue by their example, and the grace that is in them, which seemes to be the cause of the meeting together vntounto prayer of those good women we read of, Acts 16. 13. As a little spark will keep heat, while it is on the hearth with the rest of the fire; but pluck it from the rest, and it will die straight: so hath experience proued it to be in this case. Secondly, because they know, that the more of Gods people meet and ioyne together, the more publike and solemne the assembly is, the more acceptable will their seruice be vntounto God, and the more auaileable to their comfort. And that is the reason why, when Gods people hauehave shewed more than ordinary desire, to preuaile with God in prayer; they hauehave shewed more than ordinary care, to assemble as many of them together, as possibly they could, Ioel 2. 15, 16. Blow a trumpet in Zion, sanctifie a fast, call a solemne assembly, gather the Elders, assemble the children, let the Bridegroome go sorth of his chamber, and the Bride out of her Bride-chamber: as if he should say, Leaue none out. That was the reason why Hezekiah was so carefull to gather together such a solemne assembly to the Passeouer, 2 Chron. 30. 1.—5.

3 The third reason is, the promise that God hath made of his speciall, first, Presence: secondly, Protection: and thirdly, Blessing, to the publike assemblies, more than to any other people vponupon the earth. First, in respect of this speciall presence of God, the Prophet calleth Sion the habitation of Gods house, and the place where his honour dwelleth, Psalme 26. 8. In this respect also the place of Gods publike Worshippe is called the face of God. Psalme 105. 4. Seeke the Lord and his strength, seeke his face continually. And Cain could complaine (when hee was banished from his fathers house, the onelyonly place where Gods publike Worshippe was to be had then) that hee should bee hid from Gods face, Genes. 4. 14. and Verse 16. Hee …t out from the presence of the Lord. And least we should thinke, this w… peculiar to the Temple, or Tabernacle, or place of Gods ceremonial or ship (which had indeed some priuiledges aboue our Temples) p. 383you shall find, that this is spoken also of the Synagogues: Psalme 83. 12. They also are called the Habitations of God. Yea, to our assemblies also is this promise made as well as to theirs. Matthew 18. 20. Where two or three are gathered together in my Name, there am I in the midst of them. Reuelation 2. 1. Christ walkes in the midst of the seuen golden Candlestickes. Secondly, Now for the promise of speciall protection, it is certaine, that the Church-assemblies (where God is purely worshipped according to his Word) are meanes to preserue such as doe frequent them, and the places where they are kept, from many iudgements, that would otherwise fall vponupon them. This was figured by that Ceremony, The wals of the Temple were carued round about with figures of Cherubins, 1 Kings 6. 29. And this we hauehave partly found in our owne experience; both in the preseruation of our Land in generall, from forraigne inuasion, and domestique treasons; and in the safety sundry Congregations hauehave enioyed. And we should certainly find it more than we do, if our infidelity, and other our grieuous sinnes hindered it not. See the promise for this, Esay 33. 20, 21. Looke vponupon Sion, the City of our solemne Feasts; thine eyes shall see Ierusalem, a quiet habitation, a Tabernacle that cannot be remoued, and the stakes thereof can neuer be taken away, neither shall any of the cords thereof be broken; for surely the mighty Lord will be vntounto vsus a place of floods, and broad riuers, whereby shall passe no ship with oares, neither shall great ship passe thereby. This is alledged for one reason, why Dauid did so esteeme of Gods Tabernacles, Psalme 84. 11. For the Lord God is the sunne and shield vntounto vsus. and 27. 5. For in time of trouble he shall hide vsus in his pauilion. In this respect they that are separated from the Church-assemblies, are said to be deliuered vp to Sathan, vntounto his power and will, as men that are vnderunder Gods protection no longer, 1 Corinth. 5. 5. Thirdly and lastly, in speaking of the Promise of a speciall blessing, that God hath made vntounto the Church-assemblies; I will not stand vponupon the temporall blessings that God hath promised to such as do louelove and frequent them; (which, yet Dauid maketh one reason of his louelove to Gods Tabernacles, Psalme 84. 11. No good thing will he with-hold from them that walke vprightly. And certainly, if men with vpright hearts do frequent them, they shall be sure of Gods blessing in outward things, euen the rather for this.) But this is the speciall blessing I will desire you to obserue, That God hath promised to giuegive a greater blessing to that seruice that is done to him at Church, than to that that is done in any other place. The same Prayers you may vse at home that are vsed there, the same Psalmes you may sing, the same Word you may read, and meditate of, and hauehave it also expounded to you; yea the same Sacraments you may hauehave (vponupon necessity) administred to you in your chambers and parlours, that are administred there: but you may not expect that blessing vponupon any of these Ordinances of God in any place, as you may finde in the Church assemblies. This Dauid alleadgeth for another chiefe reason, why he so esteemed Gods Tabernacles. Psalme 84. 11. The Lord will giuegive grace and glory. And 133. 3. For there (in Sion, orin the place where Brethren dwell euen together; ioyne together in Gods worship) The Lord appointed the blessing, and life for euer.

The fourth and last Reason that should mooue vsus to esteeme the Church-assemblies, and frequent them diligently, is, for profession sake. Say that neither the exercises of Religion that are vsed there, nor the fellowshippe of Gods people which we may enioy there, nor the speciall presence, protection, and blessing of God that may be found there, could mooue vsus to esteeme of them; yet this should mooue vsus. The best p. 384way we hauehave to professe our Religion, our Homage, and Obedience to God, our louelove and thankfulnesse to him for his mercies, is, to frequent diligently the publike and most solemne Assemblies of his Church. So the Lord, hauing (in the former Verse) forbidden his People the profession of a false religion, Leuit. 26. 2. prescribeth them two things, whereby they should professe themselues to be of the true Religion, Ye shall keep… …y Sabbaths, and reuerence my Sanctuary. And Psal. 29. 1, …. exhorting great men to professe their homage and subiection vntounto the Lord, he telleth them this is the best way to do it. And speaking how he himselfe will professe his thankfulnesse to God for all his mercies, he saith, Psal. 35. 18. I will giuegive thankes to thee in a great Congregation; I will praise thee among much people.

The vse of this Doctrine is, first, for exhortation: secondly, for reproofe. And the exhortation concerneth, first, our selues: secondly, a duty that we must performe vntounto others.

First, for our selues: We are to be exhorted that we would louelove Churchmeetings, and delight more in them, and be more thankfull to God for them, Vse.than we hauehave hitherto been; Labour for that affection that Dauid had, Psal. 122. 1. I was glad when they said vntounto me, Let vsus goe vntounto 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 louelove 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 vntounto: 1. That eueryevery one of you would call vponupon his Neighbour and Friend, and draw them to frequent the Church-assemblies. When the Lord had prophesied, Esay 2. 2. that vnderunder the dayes of the Gospell, All nations should flow vntounto 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 vsus 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 vsus in our owne house, that will not attend and go with vsus 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 vponupon 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 hauehave 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 2.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 se…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 Churchassemblies vponupon 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 p. 385Church-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 hauehave 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 hauehave 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 i… vaine to serue God, and what profit is it, that we hauehave 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 vntounto 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 vponupon 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 hauehave nothing to do, if their finger be sore, or their head do butake, will absent themselues: I would hauehave 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 hauehave them to consider, that there is no one more certaine signe of a dead heart, void of all grace, and sense of Gods louelove, 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 hauehave 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 vponupon this pretence, that they can serue God as well, and spend their time as well at home, as at Church; they can pray, p. 386and read good Books, out of which they may learne more then they shall do at Church. But such I would hauehave to consider, Psal. 87. 2. The Lord loueth the gates of Sion, more than all the dwellings of Iacob. And the example of Dauid, who though he could serue God as well in priuate as any of these, and had also with him (in his banishment) both a Prophet, 1 Sam. 22. 5. and a Priest, 1 Sam. 23. 9. yet did he for all that, long for the publike worship, and bewailed greatly the want of it, Psal. 84. 1.—3.

Of those that though they do not absent themselues from the Church, as the foure sorts I hauehave mentioned; yet do separate themselues from the Church-assemblies in some parts of the publike worship: Three sorts specially are reproued by this doctrine.

1 They that seldome or neuer receiue the Sacrament, which is (of all other) the most solemne part of Gods publike worship; and in frequenting whereof, all the faithfull, both vnderunder the Law and Gospell, hauehave shewed most zeale, as in this Text, and the other Examples mentioned in this doctrine we hauehave shewed.

2 They that care not to come to the beginning of Gods publike worship, and to tarry till the end.

3 Such as being present, either sit as dumbe persons, when the Congregation singeth, or are downe on their knees at their priuate prayers, when the rest of the Congregation are hearing Gods Word; or by their sitting (when the rest of the Congregation kneeleth, or standeth at prayer) do openly professe a separation from the Congregation in that duty.