The persons present; are, first; GOD 1 the pre­sence of God. himselfe: whence such places are called Bethells, as Dauid here thy house: thy courts: and are no other then the pre­sence chambers of this euerlasting King of glory. Here he sitteth in a chaire of Estate, as formerly he sate between the Cherubins: How can it then bee but that the glory of the Lord should fill euery such house of his, as once it did the Temple 1. King. 8. 11. or where can a faithful soule more securely, more [Page 35] ioyfully rest it selfe, then in Gods owne resting place?

Secondly, Christ himselfe is heere pre­sent: Math. 18. 20. Reue. 1 17. Luk. 2, 96. 2. The pre­sence of Christ. for wheresoeuer two or three are gathered togither in his name, he is in the midst of them. Hee walketh in the midst of the seauen golden Candelsticks: And no where else (if hee bee missing) can his parents and kindred finde him then in then Temple.

Now is not this a greater beauty then any which can else-where bee espied? wherein the second Temple passed the glory of the former: & yet ours exceed the second! For how could the second Temple wanting 1. Gods presence be­tween the Cherubins. 2. the Vrim and Thumim. 3. the inspiration & raizing vp of extraordinary prophets. 4. the Arke it selfe the seat of God, which was taken in the captiuity. 5. fire from heauen to consume their sacrifices: how could (I say) the second Temple wanting all these, be truly said to exceed the glory of the former, which had thē al? But on­ly in regard of Christs bodily presence which by entring into it was to beau­tifie it? And yet the effectuall presence [Page 36] of his spirit now with vs, is farre more powerful and glorious, then was his bo­dily presence in that Temple.

Now seeing that Christ is the chur­ches welbeloued, and is more then other Cant. 5. 9. 10. welbeloueds, euen the cheefe of ten thou­sand; and hath not left vs direction to meet him any where, saue in the tents of sheapheards, and in the steps of the flockes: Cant. 1. 7 should any christian soule (which is knitte vnto him in spirituall wedlocke; the contract beeing alreadie made, and the daye of their marriage apoin­ted, and approching) desire any so­cyetie more then his? Nay ought not euerie beleeuing soule to wish one houre spent in his socyetie and fel­lowshippe, rather then ten thousand with any besides? So as hitherto Da­uid was not wide in his wish and reioy­cing.

Thirdly, the holie spirit of GOD is present in our assemblies; most plenti­fullie 3. The pre­sence of the holy spirit of God. pouring out of his full buckets the treasures of wisdome and grace; yea the variety of graces accompanying saluation. Neither doth this spirit ordi­narily display him-self else-where: who [Page 37] although hee bloweth where hee listeth in regard of the free and vndeserued gra­ces which hee poureth out: yet is it or­dinarily by meanes of the Word, Sacra­mentes, Prayer, Censures publikely ex­ercised and administred according to the will of God.

Hence is it that wee reade still of the VVord and Spirit: and water and the Spirit ioyned together, because the spi­rit ordinarily putteth forth the grace of regeneration in the meanes of the word and sacraments. Now who hath not good cause, to wish (if not all his time) yet the most of it there spent; where by the worke and presence of the spirit, he may so happily inrich himselfe vnto life euerlasting, rather then else-where, where is nothing but spiritual pouerty, nakednesse, and beggery?

Fourthlie, the holie Angels of God are here present in our assemblies. Whence 4. The pre­sence of the Angells. the Apostle 1. Cor. 11. 10. wisheth the woman to haue power ouer her head because of the Angells: that is, the wo­man in the congregation must couer her head, as for other reasons, so for this which is not the leaste; in [Page 38] that the Angels are present, and behold the order and behauiour of men & wo­men. But why are the Angells present wil some say? I answer not onely in way of Ministery and seruice vnto the Lord, vnto the elect, and vnto his Ministe­ry, sundry waies both assisting and hel­ping it forward, and withstanding such enmities as otherwise resist it: but al­so after a sort to solace, and reioyce them-selues in the beauty of GODS house, so 1. Pet. 1. 12. VVhich things the Angells desire to behold; speaking of the [...] desirous to stoope downe. Misteries published in the Gospell.

To which maketh that interpretation of the place in Hebrews. 12. 16. Yet once more will I shake not the earth only, but al­so heauen. The meaning of which words by the iudgement of some excellent Diuines, is this: that the voice of God in the deliuery of the law did cause the men on earth that hard it to quake and tremble; but now in the preaching and deliuery of the Ghospell, the verie Angells in heauen, are after a sort sha­ken beeing rauished & rapt into the ad­miration of it. Are there then such beau­ties in the assēblies as that very Angels [Page 39] themselues admire? & shall not men for whom they were instituted seek both to espy, & be affected with them? and who can b [...]ame him that can come to prize these beauties aboue all that the earth can afford besides? Seeing the Angells themselues who are stript frō all earthly desires and delights, are said to admire these, but neuer the other: such a man in­deed is come nere to Angelical perfecti­on. Fiftly, The Saints of God here present Psal. 16, 3 Psal. 122. 4 5. The pre­sence of the Saints of God vpon the earth. themselues in whō al our delight ought to be. For as the Tribes of the Lord vsed to goe vppe to his house, that they might worship before him in his Tabernacle & temple: euen so now the people of God assemble themselues in our congregati­ons to the same purpose. Now when I say the people of God, I mean not al hand ouer head, who promiscuosly come to­gether; not withstanding they all are his people by right of creation and preser­uation, & yet of them some are openly & professed prophane ones; Neither all those who ioyne in externall profession and exercises of religion: of whom yet many are not inwardly purged: in which sence the old world called them [Page 40] sonnes of GOD. That is, all the pos­terity of Seth and Enosh, opposed to the daughters of men voyde of all re­ligion and pietie. But I meane those of GODS election; that are called of his purpose, that haue obtayned mercie, and who proceede on in the waies of sanctification vnto saluation.

These are called in Scripture an ho­lie people, a chosen generation, a peo­ple by purchase, the doue of Christ, his vndefiled, his treasure: and their propertie is described, that they flye as a clowde, and flocke as the Doues vn­to Isay. 60. 8 these windowes. Which prophesie al­though it bee properlie to bee vnder­stood of the vniuersall and generall calling and concurse of the Gentiles vn­to the Church, who should come with such celerity and swiftnesse as if a cloud were with violence of windes carried from one side and region of heauen to the other; and in such flockes and mul­titudes, as if a whole flight of piege­ons (driuen either by tempest, or by an Eagle, or some other birde of prev) should scoure vnto their co­lumbarie, and rush into the windowes: [Page 41] yet this propertie is so peculiar vnto persons once called and conuerted, as by which the holie Ghost pleaseth to expresse them, rather then by any other title, that they are such as flocke to the windowes of the Church, by which the Lord conueyeth to his people his light of instruction, of consolation, of grace, of glory. So else-where, the scriptures note them to bee such as seeke the Lord in his ordinances, such as seeke the face of the Lord, such as call one another to the house of the Lord, and such as cheerfully and couragiously march on, and will not giue out, vntill they meete the Lord in Sion.

An. I answer. That true it is that the best part for the most part, is the least part, if wee consider the truth of the thing: but yet Christian loue bindeth [Page 42] vs to iudge the best of all that ioyne with vs euen in the outward seruice of God, for wee cannot enter into their hearts, but must leaue them to stand or fall to their owne Lord, and forbeare to iudge them before the time.

Secondly, wee must (notwithstanding the multitude of prophane & hypocri­ticall persons in the congregation,) frame our iudgements vnto Gods, who esteemeth the assemblies frō the better part, and not from the greater; he knew well that many moe who were but Iewes without, and in the letter resor­ted vnto the tabernacle; thē those who were Iewes within; yet it still retained the titles of Gods house, & Gods courts.

Thirdly, It is a glorious thing to be admitted euen to the outward profes­sion of religion, notwithstanding all are not of the Church that are in it. In which regard Ioshua calleth all Israell the Lords possession, euen because his ta­bernacle Iosh. 22. 19 Num. 23. 9 Zeph. 3. 9. dwelt amongst them. And thus was it prophecied by Balaam him­selfe, that Israell should dwell alone, and should not bee numbred among the nati­ons, for Israell was a people of a pure lan­guage. [Page 43] In all which the nation of the Iewes were aduanced aboue all other people, because they were distinct and seperated from all other; both in their religion, lawes, rites and condition of life, all of them appointed and establi­shed by God himselfe.

How much more beautiful then and glorious are the cōgregations of Gods people, in regard of such who are truly the Lords holy ones? allied vnto Christ, Saints by calling, and begin to lead euen an heauenly life vpon earth? What is it that maketh the Court more louely and glorious, then all the rest of the pallaces of the land besides? It is not so much the stately building or other braueries, but the presence of the King, Queene, Prince, Lords, Ladies, and o­ther their attendants answerably Gods courtsmore glorious then the courts of Princes. where the exercises of religion are esta­blished, are beauties no whit inferiour, but farre passing the former. Salomon describing the glorious condition of the church, compareth it to the Courts of Kings and Monarches of the earth, but infinitely aduanceth it aboue them all, euen in this consideration.

[Page 44] There are threescore Queenes, and foure­score Concubines, and Damsells without Cant. 6. 7 number. As though hee had said: If in any Court of the world insteed of one Queene (for ordinarily there are no moe) there were three-score, and all at­tendance proportionall, though this were such a glorious and beautifull a sight as neuer man saw, yet were it not comparable to the beauty of the Church, euery true member of which is a King ouer his lusts, and heire to the crowne of heauen.

True it is that this beautie of the Saints which beautifieth the assemblies is partly blemished and stained, and part­lie hidde and couered. The former by many prophane Esaus, that thrust themselues into the profession, who a while seeme to bee liuing stones; but after appeare but stubble laid vpon the foundation. These are spots in our mee­tings, who so farre as in them lie, make the Church resemble Nebuchadnezers image; whose head was of gold, but the belly and feete of Iron and clay, which will not bee tempered together but fall a sunder.

[Page 45] The latter, partly because this Kings daughter is glorious; but within, her comlinesse is like the Curteines of the Causes why the beauty of the Saints is not seene of the most. tabernacle, which outwardly were of courser stuffe, but within costly for the matter, and curious for the exquisite workmanshippe, and like to the beauty of Christ him-selfe in whom men sawe neither forme nor beautie, partly be­cause their infirmities cloude their beau­tie, and darken them in mens eyes, when yet they remaine most deare vnto God: and partly because the sunne of affliction and persecution looketh much and often vpon them, which maketh them seeme blacker then they are, and thus Christ him-selfe was despised be­cause men iudged him as plagued and smitten of God. Isa. 53. 4, and Iob coun­ted an hypocrite of his friends. No mer­uaile then it is, that such eyes as are not annointed with the eye-salue can­not prie into this inward and secret ob­iect: no meruaile if eyes thus accusto­med to false glasses be distempered; no wonder if eyes still gazing vpon such clouds bee held from seeing the hidden glory of the Saints, no otherwise then [Page 46] Elishaes seruant was, who could not see the glorie which shone rounde about him. But such as are the Lords must herein expresse the vertue and image of their heauenly father, who delight­eth in his people as in his portion; whom hee accounteth beautifull as the Lilly, and sweete as the Rose. Euen so all our delight should bee in the Saints which excell in vertue: let them be by infirmities, by afflictions blacke, yet in our eye they must bee comely: the shi­ning graces of God in them ought as by strong cordes to draw our affections vnto them: and if in our priuate course we ought to edifie our selues by this, & by our conuersing with them, partake of their graces and encrease or stir vp our owne: much more should we with all cheerefulnesse partake with them in the publicke worship of God, by whose presence, behauiour and praiers our ioy is more full, and our seruice more ac­ceptable. Especially seeing this whole Psalme sheweth how our Prophet from this consideration did not a little prouoke his heart and best affections vnto the assemblies.

[Page 47] Now to end this point, seeing wee are taught that here is the Court of the King of glorie, the holy God sitteth here in the holie assemblies, the holy Angels of God are heere present; the holie Saints of GOD stand here vp­on this holie ground: how is it that wee cannot conceiue these meetings to bee the most beautifull places of the earth? How are wee yet as blinde as Moles, if wee espie not and turne not our eyes vnto such beauties? what a fearefull delusion is befallen them, who are so easily wone to the painted beau­tie of an harlot, and despise the natiue beautie of the spouse of Christ? What a certaine damnation abide such, as by scorning the holy exercises of our publicke meetings, and reproching the Preachers, and Ministers of them, seeke to turne this our glory into shame? but more of this in the vses following the doctrine. Thus much wee haue spoken of the honorable persons present in our congregations, the dutifull respect of whō (if we wanted othermotiues) were forcible enough to draw Godly hearts with cheerfulnesse vnto our meetings.

[Page 48] Now the things which are performed in the congregation, are of the same qualitie; euen holy things: namely the whole publike worship of God, stand­ing especially in the Ministerie of 1. Word, 2. Sacrament, 3. Prayer, 4. Keyes of the Church: of none of which can a­ny that knowes them affirme truly, that it wanteth power & perswasion to draw any godly heart vnto it.

And first in these meetings it cannot bee denied, but that wee enioy a most comfortable and pretious treasure of Benefits by the publick reading of the word. the worde of God, and that both reade and preached, the weaker of which meanes wanteth not his fruitfull vse in the Church, that whosoeuer ascribeth not much vnto the publicke reading of the Scriptures: well considereth not the necessity of that ancient ordinance of God, who of olde would haue Moses reade euery sabboth, and instituted a lec­ture of the law and Prophets. The which Act. 15. 21. Act. 13. 15. ordinance of God, not onely the holie Apostles: but the sonne of God him­selfe graced, yea honored not with his presence onely; but also with his mi­nistery; for (as his custome was) hee went Luk. 4, 16. [Page 49] into the synagogue on the Sabboth day, and stood vp to read. And if here it bee asked, what are the speciall benefits reaped by this ordinance instituted out of the wisdome of God: I answer. First, It is a notable meanes to come to the knowledge of the history of the Scrip­tures, wherein the chiefe workes that euer the Lord did in the Church are recorded, whether of iustice or of mer­cie, especially those of our fall in the first Adam, & recouery by the second. Secondly, to confirme our faith in all the points of Christian faith and reli­gion: the maine grounds of which we haue fore-prophecied of in the old tes­tament, and are fulfilled in the new.

3. To direct our iudgements in proo­uing of all things; and holding that which is good, as the Baereans searched the Scriptures, to see whether the things were Act. 17. 11. so as Paul preached, which if it bee a fruite of priuate reading (as the rest also are) much more of publicke.

Fourthly, to traine vs to the more pro­fitable hearing of the word preached. Fiftly, to acquaint vs with the phrase of the Scripture; so as wee can both [Page 50] vnderstand, and speake the language of Canaan.

But who can speake of the glory of The bene­fits of the word prea­ched. our ministery, in regarde of the worde preached: which as a more ordinary and principall meanes leadeth vs a­long vnto saluation, by a more full manifestation of the promise of life: yea not onely explayning things to cleare them to the vnderstanding; but applying them vnto the heart and af­fection, and vrging them vpon the life and conuersation of a Christian. The blessed worke of which institu­tion will euidently appeare, if wee consider the obiects vpon whome it worketh; and those bee eyther the vnconuerted, or conuerted, or both.

In regarde of the vnconuerted, it is the ordinarie meanes to beget them to God, by enlightening their eyes, opening their eares, mollifying their hearts, and working faith in their soules, which commeth by hearing. And what a blessed worke is this Rom. 10. whereby the sonnes of wrath become the sonnes of GOD? whereby those who are layd lowe in hell by sinne, are [Page 51] raised vnto the glory of the highest heauen? and whereby the iust heyres of damnation are entituled into the state of saluation, to receiue inheri­tance among those that are sanctified, In this excellent vse is it called a Mini­sterie of reconciliation, of peace, a word of grace, of saluation, and of life. 2. In 2. Cor. 5. 18 Eph. 6. 15. Acts. 14. 3. Act. 20. 32 respect of those who are conuerted: It is a powerfull meanes of the spirit; First to encrease their knowledge, by the daily clearing of their iudgements from error, and ignorance; and leading them into all necessarie truths. Se­condly, to strengthen and encrease their faith, bringing it with dayly pro­gresse from the infancie and weak­nesse of it, till the beleeuer attaine his tallnesse and strength in Christ.

Thirdly, to call them from their dayly wandrings and strayings, and settle them in a godly course.

Fourthly, to preuent their falles, whilest they are heere partlye fur­nished with Christian Armour a­gainst temptations; for through the Ministerie of the worde, Sa­than falleth like lightning from heauen. [Page 52] and his strongest holdes are cast downe: Luc. 10. 18 2. Cor. 10. 4. partly while they are counselled in their doubts, finding the word in this Ministerie, especially the man of their counsels. Partly while they are admo­nished of such wayes as are disagree­able to such an high calling as they haue vndertaken. Fiftly, to raise them out of falls, by discouering vnto them the nature and danger of sinne, the working of their owne infirmities, the bitter roote of originall corrupti­on: the poysoned fruites of it: and by many motiues continually prouoking their repentance, which was the scope Christs fore-runners Sermon; yea of his owne preaching, and of his Apostles. Math. 3. 2. Marc. 1. 15 Acts. 2. 38 Sixtly, most absolutely to direct them through their whole Christian course. If they be alone, it affordeth them mat­ter of holy meditation; that they are neuer lesse then alone, when they are most alone, except those can be alone, who walke with God. And if they bee to deale with others, it enableth them to become great lights; ready and furnished to instruct, and comfort abroade, to bee as eyes to the blinde: [Page 53] and feete to bring the lame to Christ: and at home to teach and pray with their family, so as their houses become little Bethels, and houses of GOD, in which the Lord is truely and con­stantly worshipped, and both them­selues and the Churches in their hou­ses, dayly edified vpon their most holy faith.

Now in regarde both of the wicked who are by the worde preached, more hardened, and of the godly whose number by the same meanes are day­ly augmented and accomplished, the appearing of Christ vnto Judgement is hastened, which the Saints ought to long after, as in which they ex­pect, and shall attaine their full re­demption.

Secondly, in the Sacraments wee drinke yet deeper of the Lords boun­tie, Comfort by the holy sacraments. who contenteth not himselfe to bring his children vnto the faith by the former meanes, vnlesse also hereby hee raise them vnto a full growth in Christ. As a tender mother accounts it not enough to bring forth her child, except shee also nursse and cherish it [Page 54] vp vnto mans estate. So hath the Lord in these sacraments to shew the aboun­dant sweetnesse of his loue in Christ, after hee hath in the word preached, made the couenant of grace knowne vnto men; hee also doth most surely seale it vp vnto their soules, by those Rom. 4. 11. seales of the righteousnesse of faith. The former sealing vp their vnion, ingraft­ing and fellowship with Christ, from whom as from a roote, they draw and sucke the moysture of grace, without which they are but dead, and withered branches. The latter assuring their con­tinuall grouth, and encrease in him, till they become tall trees of righteous­nesse, and both of them further help­ing both our vnderstandings as glasses by which we see clearer into the miste­ry of our redemption; as also our me­mories, as monuments before our eyes, with which sence of learning our God would haue vs taught, as well as by the other of hearing: as in the third place both of them not onely spurring vp euery beleeuer to the performing of the couenant; but also strengthe­ning him to euery good duty, where­by [Page 55] hee may magnifie this grace of God.

Thirdly for prayer, how vnspeakable By publicke prayer how God is glorifyed. is the glory of GOD rendred by the Church, gathered together, and how wonderfull are the blessings which are vouchsafed the Church from God, in and by meanes of this holy dutie, especially when they are assembled in the house of prayer? In the former re­garde Psal. 65. 2. is it sayd by the Prophet, Praise waiteth for thee in Sion. For what grea­ter honour can befall the Lord, then first in petition to bee acknowledged the giuer of euery good and perfect gift? to bee depended vpon for all comfort, instruction and euery good grace: to bee acknowledged the au­thor and finisher of our faith, the beginner and accomplisher of all our workes, in vs and for vs? and in the confession of our indignity and misery (euen the best) to haue his free grace amplified, and his prerogatiue yeel­ded him, whose priuiledge it is to say; I will forgiue? Secondly, in prayses to be magnified by his whole Church for [Page 56] the fruites of his free loue, manifest­lie shining in his workes of creation, redemption, preseruation, and salua­tion of his Church: yea and when his people haue done all they can in way of thankfulnesse for them; yet euen the best of them shall acknowledge, that they cannot finde what to ren­der vnto him for his vndeserued loue: Thus the Tribes goe vppe to Ierusalem to praise the name of the Lord. Psa. 166. 18 Psal. 122. 4

In the second respect, what a sin­gular priuiledge is it that wee haue leaue giuen vs by our requests to speake and commune with our God? and where-as the riche treasures of grace and good things are with him The mem­bers of the Church a­boundantly enriched. surely kept as vnder locke and key: how happily may wee by this meanes vnlocke and open them all vnto our selues? Yea that when wee cannot by any thing in vs or from vs demerite the least blessing (wee beeing lesse then the least mercy) yet if wee can but lift vppe one request of faith wee haue preuayled, and ouer-come God himselfe in the greatest.

[Page 57] And if the prayer of one righteous man can preuaile so much as the scriptures testifie of Moyses, Iacob, Elias: how much more when two or three consent to­gither in priuat prayer? But when pub­like prayer is presented vp by many, yea the whole church; how can that but ex­ceed in strength? For as in experience we see, many flowers bound together yeeld the stronger sent; and compound water is sweeter thē simple; many sticks make a great fire; and vnited force more forceable: so euery christian alone and a part in this duty is acceptable vnto God; but when many ioyne in holy so­ciety, they are much more pleasing vnto him, much more ioyfull among them-selues, and much more mutually incouraged to the practises of piety, & loue one towards another.

Publike breaches are soone made vp if many Moysesses stand vp in the gap. Publike peace if it be wanting is spee­dily and happily procured when many Eliases lift vp requests vnto the Lord, Prayers of the faithful are the vvals and muni­tion of a people. euery one of which are as strong as the Horsemen and Chariots of Israel. Pub­like blessings are easily obteyned when [Page 58] many Iacobs wrastle together with the Lord: Fully resolued not to lette him goe vntill hee haue giuen them a blessing. The publike ministry is successefully Rom. 15. 30. 2 Cor. 1. 11. both setled and exercised when the Saints striue with their Ministers by prayers to God for them: and when the faithfull labour together in praier for the same purpose.

The priuate necessities also of any one priuate member of the Church, are soo­ner supplied by the instance and impor­tunity of the whole; and such as cannot come vpon their owne feet (as the man sicke of the palsie) are lette downe by the cordes of the churches pray­er Luk. 5. 19. and sette before Christ. A power­full and preuayling thing is it with the Lord when a number of beleeuers are in one place, and one accord, of one heart, and one soule as it were in many bodies, to whom hee hath giuen one heart and one way, yea one pure lan­guage to cal on his name and serue him with one shoulder. Fourthly, if vnto Zep, 3. 9. Act. 2. 46. & ver. 32. Ier, 32. 39. the three former we shal ad the last part of the ministry performed in our holy meetings, we shall see both the glory of [Page 59] God further inlarged, & the benefit of the church amplified. For here we haue also to our vnspeakable good, the Keyes of the Kingdome opening and shutting heauen; the power of binding or loo­sing of sinners. The authority of deliue­ring to Satan the obstinate sinners and releasing the penitent. Now what glo­ry is it to the almighty when his iust sentence is before hand denounced a­gainst the vngodly of the earth? Where by him-selfe is cleared in his iudge­ment and the sinner more iustlie wrap­ped vp in the bandes of death which he had no care to preuent.

And on the other side no lesse comfort it is for the humble soule in the same Ministerie of the Word preached to bee fully released from sinne, and absolued from all his vn­righteousnesse, and assured that what­soeuer such sentence is rightly pro­nounced in Earth is ratified also in Heauen.

These thinges beeing of such an high nature, as in which the pub­licke worshippe of GOD is perfor­med to his so great glorie, and our [Page 60] own so great good, no marueil if Dauip be so instant in his desire: & yet these things were after a sort vailed and but shadowed in that ministry of the sanc­tuary. For the Arke it selfe was with curtaines, and there lay no high way vnto it, no not for Dauid him-self: only men must look towards it in their prayers. And within that Arke were 1 Kings. 8. 9. hidde and chested vppe the tables of the couering representing the VVord, read and preached: In the Tabernacle also was the golden potte of Mannah a speciall type of our Sacraments: and the rod of Aaron shadowing the rod of the church Discipline. How much more should wee (were wee not so blockish as men hewne out of hard okes) reioyce in such an open and glorious face of Iesus Christ? Yea with the Pro­phet account it our Blessednesse to dwel Vers. 4. in the Lords house, where we may euer praise him: because hereby wee come nearest vnto the life of iust and perfect men in heauen; to the which while wee frame our selues afore-hand, wee haue entred into some degree of their bles­sednesse, as also of our owne.

[Page 61] Thus farre wee hetherto discouered those beautyes of the house of God, both in respect of Persons present and holy thinges performed: which if men could see with bodily eyes, (as they cannot bee perceiued but by such as haue cleared eies) they would excite admirable loue and affection towardes them.

Now we are to intreat of the priui­ledges, and benefits which Gods people The priui­ledges of Gods peo­ple in the assemblyes. reape by frequenting the same: and the rather that such as perhaps little regard the glory of God, shining in his ordi­nances, brighter then the Sunne in his strength, might yet for their owne ad­uantage and profitte bee perswaded with diligence and reuerence in this his house to seeke the face of the LORD.

Now although the priuiledges be as manyfold in number, as excellent in their quallity: yet I will content my selfe to note foure of them: and these foure rather then any other, because I see them to bee such as moued in the Prophet Dauid aboue all other these holy and ardent desires; as in euery of [Page 62] them will plainely appeare.

First, the benefit of light and instruc­tion. The first work that the Lord doth 1 Instruc­tion. in these little worlds (as once in the great) is to seperate light and darknes in such as are in Christ created againe vnto good workes. For which pur­pose the Lord him-selfe by his spirit be­commeth the Schoolmaister of his peo­ple, teaching them to know him in him­selfe in his Christ: to beleeue, to worke and walke. Heere in his house (setting a coppy to all maisters of fami­lyes what to doe in their houses) hee openeth his treasures of wisdome, and teacheth no triuiall matters: But first, for their necessitie, matters of life and death. Second, for their dignitie such misteries as flesh and blood can neuer attayne vnto; partly concerning God, as the doctrine of the Trinity. Partly concerning Christ, as of his incar­nation, conception, vnion of his na­tures, and partly concerning our selues. As our resurrection, life eter­nall all which are matters of faith. Third, for their vse such as perswade [Page 63] the truth, preserue frō error, raize such as are faine, strengthen those that stand, comfort the afflicted, pacifie the consci­ence, confirme the certaine hope of life eternall, and deliuer the deeds of it into our hands: & indeed the benefit of our redemption and whole saluation by Christ were little worth without these holy meanes whereby it is reuealed and applyed vnto vs.

This is that benefit which our Pro­phet expresseth in the beginning of the verse following. For the LORD GOD is the Sunne That is look what the Sunne is to the World, that is the LORD GOD to his Church the Sunne of the World is not so necessary to lighten the day, as this Sunne of the Church to lighten the darkenesse and dungeon of the soules of men: without w ^c (seeing all our heauenly lght is from it) our estate is far more vncomfortable then that of the Egiptians in their Exod. 10. 23. three daies darkenesse: for here no man can all his dayes stirre out of the place where his naturall corruption hath sette him. And where shines this Sun [Page 64] but in the church, this is the Goshen Downe go Dagon and Diana be­fore the Arke. where this light is: In the ministry especially it displayeth the beames of it.

Secondly, necessary prouision both for sustenance and safety of soule and 2. Suste­nance and safety. body. First for the susteining of the soule heere, is milke, and stronger meat: here wee haue the Lord pouring out all his goodnesse: Here the great King prepa­reth a great supper, killeth his fatlings, prepareth his milke and wine, spreadeth his table, setteth on it Iesus Christ the bread and water of life: whose flesh is meat indeed; whose blood is drinke in­deed: Here he by his ministers inuiteth and intreateth men to y ^e banquet: here he filleth the hungry and thirsty soule with good things: worketh new strēgth of life and grace; as reioycing in God; peace of good conscience, ioy in the ho­ly Ghost, watchfulnesse against sinne, comfort in tribulation, quicknesse and strength in good duties, boldnesse in good causes, and a life led and finished in faith and obedience. Here the Lord clotheth the naked soule, and putteth on it the Lord Iesus Christ, whose righ­teousnesse [Page 65] becommeth the costly and comely rayment of it. Heere hee in­richeth the poore soule with treasures of grace and godlynesse. Heere by the fire of his spirit hee warmeth and reui­ueth the staruen soule. Here is the tree of life for the sicke soule, the leaues whereof serue to cure the nations. In a word; Christ offered and receiued in the Ministry, is food and Phisicke, cloth and warmth, wealth and health, life and length of daies, yea all in all vnto the soule of all his beleeuing ones. And 2. for bodily food and rayment with other necessaries for the life present, al­though those who ar without y ^e church inioy them; yet they haue them not in that speciall blessing and comfort, as the members of the church; who 1. haue them by vertue of that special promise: First seeke the Kingdome of God, and other things shal be cast on you: & 2. hold them by a right and title in Christ: and 3. are taught how to imploy them to the glory of the giuer, all which make these blessinges good to them as they are in them-selues.

Secondly, for perfection and safety: [Page 66] 1. Spiritual, here is a shadow & sweete Satan foy­led, armies of his for­ces dis­comfited. refuge against the whole wrath of God appeased by Christ: here we see sin sub­dued, death vanquished, righteousnes purchased, great deliuerance wrought for the soules of beleeuers: here we haue strength in temptation, and victory o­uer our selues: for here is Gods grace reueled which is sufficient for vs.

Now this saluation of God is not els­wher to be heard off, but in the tidings which we bring; nor reuealed vnto any but the true members of the church. In Mount Sion & in Ierusalem shall be de­liuerance. As for temporal perfection: Ioel. 2. 32. whereas when men are cast out of the Icr. 15. 2. sight of God (as vnbeleeuers who are without the pale of Gods protectiō) they ly opē vnto the sword, famine, cap­tiuity, to the dogs to teare, to the foules of heauen, & the beasts of the field to de­uour: so on the contrary the neerer God the surer of safety; for iudgements flye farre frō God. Hence is it that to the members of the church, safety is pro­mised vnder the shadow of the winges of the almighty, especially while they are in the performāce of publick duties before the Lord, and it is worthy our [Page 67] obseruing that the Lord in making that law of the three feastes, wherein all the men three times euery yeare must re­paire before the Lord & continue each A far iour­ney of ma­ny daies trauel. A seruice of long con­tinuance, seuen daies at a time, their wiues might be indange­red, their virgins vio­lated, their goods spoiled. time in his worshippe together many daies, preuenteth all their obiections: for they might say, but wil not this giue great aduantage to the enemy to watch such times to win their coūtries again, Which in any one of those three times in our so long absence from our houses, leauing none to defend thē but women & childrē they might easily enter vpō? Or were it not fit if there must be three such meetings y ^t the people of one pro­uince should assemble at one of them, & they of another at the second, and so in the third: then to leaue the whole coū ­try at once without men, and strength exposed to such certaine danger? No saith the Lord: come before me euery man thrise a yeare, for no man shall de­sire thy land, when thou shalt appeare before the LORD Exodus, 34. 24, himself would be the strength of it at y ^t time, & so watch it as the enemy should not so much as desire it: the like we may obserue in their gathering of Mannah euery day in y ^e morning w ^c was not on­ly an obediēce vnto gods cōmandemēt [Page 68] but a special resemblance and shadow of seeking Iesus Christ in y ^e parts of his worship. Now herein seemed to lie no smal danger towards them; For either the enimies w ^c were continually troub­lesom vnto thē might take their camps whilst the whole host was abroad ga­thering Mannah, or else they might lye in ambush in the wildernes for the host about y ^e place wher the Mannah fell: yet for al their danger (& notwithstanding they had many skirmishes in y ^e wilder­nes) wee neuer read y ^t this was any dis­aduantage vnto thē. The Lord so wat­ched them & theirs, that neuer by their gathering of Mannah nor in that time and place they wer disparaged, no nor set vpon: for the eye of the Lord is most vpon them y ^t ar nearest vnto him. Set thy selfe to gather Mannah in the ministry thou shalt not faile of Gods protection. And this the Prophet Da­uid in the second place teacheth in the vers following. For God is the Sun and shield. And hereby he prouoked himself often into the presence of God in the assemblies, and the rather in that now he was so hunted out of euery corner; [Page 69] and euery day brought him more dan­ger then other, that there was often but a step between him and death; hee had great cause to long after that defence and safety which the Lord reacheth out to such as haue libertye with good heartes to worship before him in his Temple. Thirdly, strong consolation for al conditions of life, euen such as o­therwise 3 Comfort for all con­ditions. would be most vncōfortable. For when the people of God are com­passed with such iudgements and ter­rors, whether without or within them, as they cannot tell what way to turne them; when changes of sorrowes come thicke and threefold one in the neck of an other: when whole armies of temp­tations besiege them; so as they see no way of issue & escape: here are they in­couraged to set their eies vpon y ^e Lord; who pittying them as a father the child which he loueth; wil not suffer them to sink in their sorrow; but holds them vp by the chin, that they perish not in their trouble. For heere come they to know 1. that the Lords manner is first to giue strength, and then the burden w ^c shal not bee aboue that strength. 2. [Page 70] that the Lord must rule in his house, and necessarily must administer out of his iustice as wel correction as reward, and draw euen his deare ones vnto him as well by the rods of men, as by the cords of loue; which is a singular prop vnto their patience. So as they can be wel contented vnder it. 3. y ^t though their troubles be neuer so great, yet he will deliuer them out of al in due seasō. 4 that he wil make these afflictions so­ueraign and wholesom vnto them; and turn euen their sufferings to their best; all things fall out to the best to them that Rom. 8. 28. loue God. Thus the Lord maketh good his promise to such as conscionably seeke him in his ordinance, as one whom his mother comforteth so shall you in Ieru­salem. Isa 66. 13. Psal. 119. 92. Whereas if the word were not their comfort they were sure to perish in their trouble.

Besides here the people of GOD reape the comfort of their prayers; for as a King receiueth petitions at the Court; or as a maister of a fa­mily is ready to heare and receiue all the complaintes and requestes of his children and seruantes: euen so the [Page 71] LORD in this house giueth free ac­cesse vnto him-selfe; and for their in­couragement herein freely promiseth, that hee will bee ready to heare their prayers, behold their sighs, put their teares into his bottle, send no man awaie emptie, and cast none in the teeth for his importunity so it bee gui­ded aright.

Seeing thererfore that heere are such consolations to bee attayned as the whole Worlde besides cannot giue, nor take away; so certaine, so seasonable, so spirituall, so perpe­tuall: Which of vs haue not as much reason to wish the fruition of such a gratious presence of GOD were it but for one day, aboue all other all our dayes as Dauid did? This holy man well knewe that one day was but short in comparison of ma­ny dayes: But yet their reioycing with the Church in the Church as­semblyes for one daie was worthi­ly to bee preferred before the re­ioycing of many dayes without the Church; in that the waight of this ioy recompensed the shortnes of it [Page 72] self; & counteruailed the length of the other, being vnspeakably glorious. This third priuiledge is that w ^c he in the third place mentioneth as a steele spur to his affection: where in the next vers he ad­deth that the Lord is (not onely the Sun & shield) but grace in his church, that is, gratiously accepteth in his Christ, 1. the persons, and then the prayers of such as are assembled in spirit & truth to wor­ship him and call vppon his name.

Fourthly, Blessednes and saluation w ^c is not ordinarily out of these assemblies 4. Eternal happines. to be attained. A true saying it is, that, none can haue God his father, that hath not the church for his mother, neither can any testifie himselfe a childe of the Church; but by the dutiful acknow­ledgment of hir whensoeuer God shewes hir face. Whē Iacob was awake out of his sleepe in which the Lord had appeared vnto him: Hee said, This is the house of GOD, this is the gate of heauen, in like manner may Gen▪ 28. 17. wee conceiue and speake of these pla­ces in which it pleaseth the LORD so gratiously to appeare vnto vs; this is no other then the gate; these are [Page 73] surely the suburbes of heauen. Out of Per portam ecclesiae in­tramus in portam pa­radifi Au­gust, de tem­pore serm. 137. the Church is no saluation, whosoeuer remained without the Arke, (a tipe of the visible Church) was drowned. The Lord sauēth none whom he first addeth not vnto the Church. And the Scriptures attribute saluation (but yet ministeri­ally) to the wombe, brests, and lappe of the Church, which is the Mother of vs Gal. 4. 26. all. And of Sion is it sayd, that many are borne in her. And this last was not the Psal. 87. 5. least motiue which stirred in our holy Prophet these instant desires. The Lord is grace and glory; not onely because the Lord is the glory of his people, here and hereafter; Nor that onely in the Church the Lord reueileth his glo­rie, but also because he leadeth his chil­dren vnto it by the meanes there by his wisdome appointed.

Now considering the places where­on our feete stand are holy ground, the persons present holy and glorious; the duties performed holy and spirituall; the priuiledges of Gods people so prea­cious and aboundant in all these re­gardes, can we doe lesse then wish our portions and shares in them? and doth [Page 74] it not now seeme a most reasonable and religious wish to spend if it were but one day here, rather then a thou­sand else-where? or shall wee still neede many goads to prouoke vs to loue, or rejoyce in Ierusalem, where wee may thus suck and bee satisfied with the brest of her consolation, where wee may milke out and bee delighted with the Isa. 66. 11. brightnesse of her glory?

If wee would haue our hearts iu­stifie vs in this holy reioysing, our la­bour Vse. 1. must bee to see dayly further into these beauties of Gods house, which may rauish our hearts with the loue of it aboue all other places in the earth.

The Scriptures not in a few places ad­uanceth and highly extolleth such as­semblies A good hart would turne their eye to the beauties of Gods house as wherein God and his peo­ple are mette together to the former purposes; and all that our hearts and affections might bee mooued to en­quire and finde out such excellencies here, as the mouth of the Lord him­selfe hath so frequently recommended vnto vs.

[Page 75] The Prophet Isay saith, that the Isa. 2. 2. house of the Lord is prepared in the top of the mountaines, and exalted aboue the hills. Which place may re­ceiue some light by that comparison, which the Prophet Dauid maketh Psal. 66. 16 betweene Mount Sion and mount Ba­san, and many other great hills. Why hoppe yee so yee hills? this is Gods hill. By Mountaines are meant the grea­test Empires, and most flourishing Kingdomes of the earth abounding with wealth and power; which all in Basan are made inferiour to Sion: not that either in spaciousnesse of ground, or multitude, or goodnesse of people, or strength, or riches, or outward pompe and glory, Sion was comparable to any of them: for the kingdome of Israell was the least and fewest, and as badde and wicked Deut 7. 7. & 9. 4. 6. as any people vnder heauen: It was bounded and shutte vppe in a small modell and compasse of ground, and for strength and power, came farre short of the great kingdomes of As­syria, Aegipt, &c.

[Page 76] How then was it so aduanced and ex­alted aboue the mountaines? surely herein. This is Gods hill; and so made high aboue all nations, in praise, name, and glory. Gods dwelling in it was the wealth, strength and beauty, yea I adde the blessednesse of it: for blessed is that land whose God is the Lord. Thus also was Capernaum said to be lifted vp vnto heauen, onely in regarde of the presence, doctrine, and miracles of Christ. So in our Bethels God himselfe is the beauty and glory of euery of them: his administration here farre ex­celling Salomon in all wisdome, the ow­ner of it being the true Salomon, the God of Israel, who as a great houshol­der, out of his goodnesse fostereth, out of his wisdome teacheth, out of his power ruleth, and out of his rich mercy tendreth the complaints and requests of euery one within his gates. In this house all the houshould seruants haue one liuery and garment, the righteous­nesse of Christ to cloath them; all feed at the selfe same table, and eate chil­drens bread: all haue one elder brother Iesus Christ the first borne of many [Page 77] brethren: all haue one sort of seruants, the Angels who not onely goe before them and at their heeles, but as a guard are pitched about them: all haue one inheritance, and become heyres and fellow heyres with Christ himselfe. The wisdome & glory of which whole administration if we could as well be­hold as the Queene of Seba did the or­ders in Salomons Court: we could not but account them blessed, that might here be admitted into place of seruice; to heare the wisdome of the King of glory, and Prince of peace, who dwel­leth within these euerlasting doores: Which heauenly delights while men know not, no maruaile if they affect them not. But on the contrary, one comming to behold them in any eui­dence, as little maruaile is it, if with Dauid they would enioy them with exchange of all earthly pleasures. For who is it which hath neuer so little tasted of the goodnesse of God, that loues not the Lords habitation, and the place where his honor dwelleth? yee that thirsteth not after God and his presence, as the Hart brayeth after the Psal, 42. 1. [Page 78] riuers of water?

Secondly, if our hearts bee sound Vse. 2. in this reioysing, then can wee not but in heart and affection ioyne our selues vpon all good occasions vnto the Church of God in her meetings, as such as would pertake of her pri­uiledges, for this is a note of a con­uerted person. The beleeuers continued Act. 2. 42. in the Apostles doctrine and fellow­ship, and breaking of bread and pray­ers. And if such multitudes of sundrie sortes of people, and such as could not finde their names in the genealogie, came out of Aegipt, and out of Ba­bilon with the Israelites, onely be­cause they saw GODS blessing fol­lowing that people: How much more should wee bee prouoked to ioyne our selues to such societies as are as­sembled to worshippe him in spirit and truth: seeing it is not any tem­porall blessing which runnes into our eye, but spirituall and eternall; neither any out-warde priuiledge, which wee alone may make account of (as they) but such as is inwarde [Page 79] and heauenly, yea such as rayseth vs vnto the condition of the sonnes of the liuing God, Hose. 1. 10

But those mens hearts are not right within them that neede but the Con [...]t. wagging of a strawe to keepe them from Church, much lesse of those who place their felicitie in turning away from GOD, from his ordi­nances, and the place of his true wor­shippe, what-so-euer their pretences may bee. And heere it shall not bee amisse to meete with some of them, especially such as are scarcely to be mette with-all euen there where some writers haue to verye fruite­full Preachers plea. purpose set them-selues to an­swere the most obiections of this kinde.

1. And first to admonish such as neede no other thing then theyr owne wilfulnesse to excommunicate and banish them-selues from the house of God, and assemblies of the faith­full. Of these the first sorte professe themselues touched with zeale of the Seperators. glory of GOD: they haue obserued [Page 80] the wilde beast of the Forrest to haue broken downe our hedge, throwne our pale to the ground; and with a prophane foote, troden downe and rooted vp all our holy things; they see no beauty, but all deformity and na­kednesse in our Churches; which yet they will not vouchsafe that name; but sties of vncleane beasts, cages of filthy birds, and rudiments of Babilon. Thus they vexe themselues aboue measure, in seeking Ministers, callings, people of God, and Churches: and because they cannot finde a man in the market, they seperate from our assemblies.

To which I answer, that though it be It is inough for thy Church to be without spotte or wrinckle in heauen. not the condition of our or any Church to be free from all blemish and spotte, yet is hee as blinde as a Mole, and pal­pably deluded, that can espy no beau­tie therein. What? is our Mother so black as shee hath no comlinesse? or because perhaps she wants some beau­tie, hath shee lost her face? sure I am, that where there is the face of God in the midst of his people there is a face of the Church: and where God is present, there is the house of God: But in our [Page 81] assemblies wee haue God present tea­ching his people: yea wee haue Christ present in the word and Sacraments, euen crucified before our eyes, who is the image of his Father. Wee haue the presence of the blessed spirit of God (which they cannot deny) enlightning the vnderstandings, softning the hearts, comforting the consciences; powring forth his graces of faith, of hope, of loue, and that in aboundant manner in this his owne ordinance vpon many thousand soules which are dayly added vnto the Church: and therefore what­soeuer wee yet want, let vs thankfully acknowledge that wee want not the presence of God, nor the house of God, nor the face of God, before which his people present themselues with liberty, and protection ioyning together in the pure worship of his name, to his end­lesse praise, and their owne vnspeakable comfort.

Howsoeuer therefore Sathan work­eth according to his accustomed craft to trouble our sight; let vs bee more wise and wary then to bee ledde from the beholding of the face of God, and [Page 82] so wilfully depart from this our reioy­sing.

And let such as are so readye to bee mislead, acknowledge with thank­fulnesse their spirituall father that be­gat them to God: their Mother the Church that bare them: her brests the Testaments that gaue them milke, and that shee is not since their birthe so weakened, but that shee is as able to preserue them as to bring them forth: and to feede them with stron­ger meate, so to bring them to their tallnesse in Christ.

2. An other sorte of them who Reeusants. wilfully by excommunicating them­selues out of our assemblies, deliuer them-selues to Sathan, are Popish min­ded persons, who because they cannot see neither their little breaden God in our Sacraments; nor their wooden guilded Gods in our worshippe: and because they cannot heare GOD speake Latin in our Churches; nor our Ministers inuocating Saints and An­gels in our Prayers: therefore sure heere are no foote-steppes of GOD: [Page 83] nor so much as the rudements of his worshippe and seruice: hence they refuse all communication with vs in Papists must see their God because they cannot beleeue him. worde, Sacraments, Prayers, and Church seruice; and ioyne them­selues in a worshippe wherein they neede not bee at the paines to seeke a God sitting so high as in the hea­uens, seeing they can haue him at home in a boxe; who if hee chance to putrifie or corrupt; or bee deuou­red of Mice, they can haue a new one made by the Priest and Baker toge­ther euery day.

A worshipp in which if they haue Implicit faith. no knowledge, no faith of their owne, the knowledge and faith of the Church will besteede them; nay if they can beleeue as the Church be­leeues, although they knowe not what the Church dooth beleeue: a worshippe wherein if they neyther can praye them-selues, nor yet gette CHRIST to bee an intercessor for them: yet they canne procure a thousand Mediatours besides of [Page 84] Saints, Angels; and if these should faile, they haue the Virgin Mary at a dead lift to command her sonne in the right of a Mother to clemencie. A worship wherein if they can neither abstaine from sinne, nor yet repent of it in truth, yet if they can pay well, a little pennance shall acquit them. A worship wherein if they neuer were good, nor did good: yet their Church hath a treasurie, which (vpon another condition,) can supply them of good workes, which some man who in his life time was too good bequeathed to such purposes. Oh vaine worship, and full of delusion, not more plausi­ble to the corrupt nature of man, then dishonorable to the high Maiestie of God!

And were these things true, who could blame him that hath resolued to liue and dye a Papist? but alas that poore soules should bee held in such chaines of darknesse and death! The Lord in his good time open the pri­son doores, and strike off the boults from so many as belong to him, that [Page 85] they may see them-selues set free from such woefull estate, as where­in they laye bound by Sathan and his instruments euen vnder damna­tion.

And yet more fearefull is the con­dition of such of them as haue had their error discouered by the cleere sunne-shine of the Gospell, and yet are setled vpon their lees, vpon no better ground then like so many Bar­zillaes, 2. Sam. 19. 35. that they haue beene so long accustomed to the worse, that they despise the better; their sences are past them, they cannot taste the truth, they cannot see the wisdome of GOD shining round about them, they cannot heare the voyce of the charmer; in Gilead they will dye, before they will choose to liue in Ierusalem: in superstition they be­gan; they continue in error; they will dye in wilfull blindnesse, and will bee buryed in the graues of the idolatrie of their fore-fathers.

The Lord once appeared to Iacob, but hee was not aware of it, the Gen. 28. 16 [Page 86] reason was because hee was a sleepe: the Text saith. Then Iacob awooke out of his sleepe and said, surely the Lord is in this place and I was not aware, and this is the case of many a superstitious person.

God appeareth vnto his Israell in Bethel in his house: but they are not aware of him, they see him not, they will not beleeue hee is among vs. But what is the reason? not because hee is not there; but because they are a sleepe and in their dreames; but if euer GOD awaken them, they will bee able to vtter Iacobs confessi­on: and vpon better aduise to say: How fearefull is this place? It is no other but the house of God, and this is the gate Verse. 17. of heauen.

Ans. They may aswell aske; Can Good chri­stians can­not be hea­uie to the Church. wee not haue an haruest vnlesse wee haue a seede time; and raine, yea the first and latter raine? or can wee not liue vnlesse wee haue meate? I say no: No more canst thou bee a Christian vnlesse thou take the ordi­nary meanes appointed by GOD, and vnlesse thou subiect thy selfe to that pollicy and order which God hath set in his Church. Wouldest thou goe for a good subiect, and yet not submit thy selfe to any of the Kings lawes? God hath set vs a pub­licke ministerie in his Church, and hath appointed Pastors, & teachers for thy gathering if thou belongest to life: and is it meet that any priuate exercise should crosse so publicke ordinances? [Page 88] No the wisdome of GOD admitteth no such inconuenience in making his lawes, and deliuering his orders vnto his Church.

Answ. Can I beleeue any man that saith he seeth, when I see him shut his eyes? can I thinke that a man hath any true knowledge of God, who de­sireth not to growe in grace, and in the knowledge of the Lord IESVS CHRIST? How can I beleeue that that man is in earnest, or if hee bee [Page 89] that hee is in his wittes that shall thus plead against his life; I hope I haue ea­ten meate ynough heretofore, and got strength ynough and now I need no more: and therefore I will neuer eate more, nor drinke more while I liue: if a frantick man should come to such con­clusions, any man might say well thou shalt then liue but a while. Dost thou not see this holy Prophet who was ad­uanced both in knowledg and holynes aboue the most liuing; and dwelt as an Angell in the World; yet did not he ac­knowledge himselfe greatly to stand in need of stirring vp by these meanes gi­uen of God for that end? And yet thou a man of little or no faith, a nouice and pettie in the schoole of Christ, if yet y ^u euer entredst into it, art so ful and com­plete as thou canst or needest go no The igno­rance of our age more dan­gerous then of our fore-fathers, theirs was simple, ours af­fected. further.

As for thy fore-fathers they had not the meanes as thou hast: and if any of them perished without them, yet their stripes are fewer then thine shall bee who contemnest them. If they had had y ^e meanes offred, it is likely they would haue beene more fruitfull in them, or [Page 90] If not, it had not bene for their case (no more then thine) to haue dispised them. And lamentable it is to see how men suffer satan to ouer-reach them in a matter of such moment as is their free­hold in heauen. If any man had house, land or legacy befalling him, would he reason thus? Why I care not for it I haue liued now 40. or 50. yeares well ynough & in good credit without it; I am too old now to change my estate although for y ^e better; neuer man made such a foolish reason: & yet such fooles are men that vppon this ground they stand against their greatest, spiritual and eternall good. Wheras if they had the wisdome of men in them, they should rather thus conclud: haue I al this while liued without knowledge of God, faith in Christ, consciēce of my waies? oh it is high time now to awake out of sleepe.

And to such as can easily learn to loue God aboue all and the neighbour as Not easily lerned to loue God aboue al & thy neigh­bour as thy selfe. themselues; it is not a thing so soon ler­ned as they pretend. Is euery man a good mason or carpenter that can say, I know as much as the best worke­man can teach or tell me, to build an [Page 91] house is but to lay the foundation, and lay on the roof: or is he therfore a good husbandman y ^t can say, I know as much as the best husbandman can teach me; for what is husbandry else but to sow and to reape? But heere a meane con­ceit will reply and say, yea but there are very many thinges required before a man can do either of these two workes: which if you know not you can neuer bee commendable neither in the one nor the other. So I say a number of thinges go before the loue of God and the neighbor, as faith, repentance, pray­er, knowledge of Gods will and word, knowledge of Christ in whome our workes must finde acceptance: & more these duties of loue must bee expressed in infinite actions through the whole life, all which if a man bee not particu­larly instructed in, his loue of God and his neighbor is but in word and tongue, but there is noe deed nor truth in ei­ther.

And for their prayer which the hope they can acceptably performe, the truth is, let them pray and fast to it, so long as they turne their eares from hearing the [Page 92] law: such prayers are not only reiected but abhominable. As acceptable as the Pro. 28. 9. feruent prayers of those deuout wo­men that would haue stoned Paul. And lastly, wheras their hearts ar so good to God-ward, in that also y ^e spirit of God giueth them the lye, who affirmeth that without knowledge the minde is not good.

Ans: This indeed is an old sub­tiltie of the diuell by which hee hath Gods ordi­nance to teach man by man, not by an An­gell. I say, 49. 6. in all ages mightely hindered the worke of the word in the heartes of vnbeleeuers.

The prophets them-selues seemed in the eyes of the people too small to raize vppe the tribes of lacob, and to restore the desolations of Israel. And the rich mans brethren would rather bee taught by one from the dead, then by Moyses and the Prophets. And therefore seeing this deceipt secretly stealeth vppon many a man; and is not so euidently discouered [Page 93] as it profitably may bee; I will indeuor the more fully to manifest both the fol­ly and falshood of it.

And first I say this is a foolish con­ceit of restlesse spirits, who yet take vp­pon them to bee wiser then God him­selfe: who (howsoeuer the word might seeme to carry much more authority in the mouth of an Angell, then of an or­dinary Minister, who is but a weake man yet) herein bewraied his infinite. 1. mercy. 2. loue. 3. wisdom, in establishing this holy ordinance, & no other perpe­tually to continue in his church vnto the end of the world.

His mercy shineth out in this; that knowing our infirmity, and wherof we Gods mer­cy herein. are made, it pleaseth him to condiscend vnto it. Hee might by terrible voyces, out of lightnings, thunders and earth­quakes, such as would breake the rocks them-selues before him, force our obe­dience, or send his Angels furnished with power and strength for the pre­sent execution of vengeance vppon all such as deny their present obedience to their word: but in compassion vnto vs hee chooseth to teach vs by a stil [Page 94] voyce; by a more familar and fitte in­struction for vs, euen by such as our selues, of our owne nature: farre mee­ter for our weakenesse then if he should either in his owne Maiestie teach vs; or by natures fo farre superiour vnto vs as the Angels. And this appeared plainely in giuing the law, when the people once hearing the voyce of God came trembling to Moyses, and made request in these wordes. Talke thou with vs and wee will heare, but lette not Exod, 20. 19. God talke with vs, least wee die: and it was generally receiued of old; that if any man did either heare this voyce; or see the face of the great God: the great Dut, 5. 26. Iudg, 13. 22. glory would so ouerwhelme him, that surely hee could not liue after it. Yea Moyses him-self could not haue beheld the back-partes of the LORD, if the LORD had not hidde him in the cleft of a Rocke, and couered him with his hand till he passed by.

His loue towards man manifesteth it selfe heerein: that hee vouchsafeth Gods loue herein. to putte his voyce in the mouth of man, rather then of Angels. What an aduancement is it to the nature of man, [Page 95] that the high GOD should sanctifie their tongues, to deliuer his good plea­sure to the sonnes of men? to be trust them with such high misteries, and mat­ters of such blessed and sauing vse to 1 Tim, 4. 16. them-selues and others?

His wisdome discouereth it selfe in this ordinance sundry waies. 1. In that The wise­dom of god herein. teaching man by man hee preuenteth the danger of deceipt and delusion which wee should lye open vnto if we should bee taught by reuelations, or visions, or appearance of Angels. For Satan is an Angel of light; hee can also assume him a body, and in it by Gods permission broch lies, and as though he were among the sonnes of God, father them vpon God. Blessed be that wise­dom of God y ^t hath deliuered vs a more certain word of the Prophets & Apost­les, shutting out al rouing Enthusiasmes & reuelations not contained within it selfe; and hath sette vppe a Ministry in which his Church shall bee taught by man, subiect indeed to error but farre lesse dangerous then the former: in that wee haue a cer­taine rule to trye the Spirites by [Page 96] whether they bee of God or no: accor­ding to which rule and worde if they speake not, there is no light in them.

Second, hereby hee sheweth the mighty power of the word which (al­though it seeme in the hand of a weake man, a foolish meane of mens conuersi­on) yet by this foolishnes of preaching the Lord saueth such as beleeue: This Paul teacheth. VVe haue this treasure in ear­then 2. Cor. 4. 7. 27. vessels that the excellency of that power might bee of God (that is knowne to bee of God) and not of vs: and this one thing hath confounded all the wis­dome of flesh, to see such weake and vile and dispised thinges bring such great things to passe. 1. Cor. 1. 27.

And thus all the glory of the worke of conuersion, redoundeth vnto God, to whome indeed of right it appertai­neth. Thus the Apostles vsually turned off that praise & glory which men pre­posterously would haue fastned vppon them; that all the power of their word and workes might bee ascribed vnto God. When Peter had healed a Cripple that lay at the beautifull gate of the Temple, all the people came running, Act▪ 3. 12 [Page 97] and gazing on him and Iohn, too much admiring their persons from whome they had seene such an euident worke: which when Peter perceiued, he check­eth their ignorance. Yea men of Israel, why looke you so stedfastly on vs as though we by our own power or godlines had made this man go? And wisheth them to look vpward to the God of Abraham, Isaac and Iacob, who had glorified his sonne Ie­sus; in whose name they had done this mi­racle.

So likewise when Paul at Lystra had healed an other lame man: the people Act. 14. 11. 15. conceiuing that the Gods were come downe in the likenesse of men, brought their Buls with garlands, & their chiefe Priest to offer sacrifice to him and Bar­nabas: which when the Apostles saw, they rent their clothes and staid them from y ^t horrible Idolatry. Oh men why doe yea these things? VVee are euen men subiect to the like passions that ye bee, and so proceeded to preach the true God, and his son Christ vnto them. Euen so when men behold such mighty power in that word which is dispenced by men subiect to the same passions with [Page 98] them-selues; that it is able to conquer the whole world and bring it to the knowledge and obedience of christ; to subdue nature and corruption of it; yea battereth the strongest holds of satan and destroyeth his Kingdome: easi­ly may they conceiue there is more power with it then any can bee in such poore men, and that is indeed the power & strong arme of almightie God.

3. The wisedome of GOD here­by would proue and try our obedy­ence, whether we will heare his Mini­sters beeing men like our selues, no o­therwise then wee would heare him­selfe, or Christ, or an Angel speaking from heauen. Whether we wil receiue his Ministers as the Galatians did Paul. Gala, 4. 14. Hee came and preached in the frailtie and weaknesse of flesh, yet they dispi­sed him not, nor abhorred him; but re­ceiued him as an Angel of God, yea as Christ him-selfe: not considering so much the meanes of their persons, as y ^e truth of their doctrin, which must be as carefully receiued, and as certainly held as if Angels from heauen, or Christ [Page 99] him-selfe did deliuer it. Yea the Apost­le Paul is peremptory that if an Angel should come from heauen and crosse a­ny whit of his doctrine by teaching ei­ther a contrary, or another doctrin then he did, he must be held accursed. Gal, 1. 8.

An. To which I answer that euen we (secondarily) are to be heard and re­ceiued with the same respect and cer­tainty so farre forth as wee follow and deliuer to the Church the doctrine of the Apostles. For herein we also are the Angels of the Lord of hostes, and Am­bassadors Malac, 2.7, 2 cor, 5. 21. in the stead of Christ.

And all the partes of the Mini­stry in our hands (wee following the word) are as sure and infallible, as if an Angel or Christ from heauen should execute them. If we threaten it is as if y ^e Lion of y ^e Tribe of Iudah should roare: if we cōfort it is as sure & sweet to the beleeuing soule as if the Angels should comfort vs as they did Christ in his [Page 100] agonie. Yea or Christ him-selfe from heauen, as hee did the women that sought him after hee was risen. If wee admonish, exhort, perswade, it is all one as if Christ should do it, who hath said: he that heareth you, heareth me. And in euery of these the sheepe of Christ heare his voyce, who is the great pastor of the sheepe, and not so much ours, and with Iohn, 10. the spouse of Christ saith: this is the voice of my welbeloued.

4. Hereby the wisedom of God would giue vs to conceiue that seeing wee are taught by man; the one half (as y ^e Queen of Sebah spoke of Salomon) of the bles­sednesse prepared for them y ^t loue God is not, nor cannot while we liue here be made known to vs; seeing it cannot en­ter into the heart of man, much lesse be vttered with his tongue. And therfore we should raize vp our hearts after that blessed reuelation, wherein Christ him­selfe shall become our teacher, and re­ueale The office of Angels is not to preach but to set men & protect them in Preaching. vnto vs our full happinesse.

And further as the mercy, loue and wisedome of God hath established this ordinance, so also it will not be amisse in a word to see how hee hath euer [Page 101] maintained this his owne order in his Church.

And first the Angels haue another office designed them by God in the Church then to vsurpe the Ministry. And although the LORD imployed them in priuate messages vnto priuate persons; yet I remember not that euer in the publicke Ministry their office was to preach, but to set men on prea­ching, and preserue them in teaching: we read that they were to reueale from God to his Prophets some part of his will: which the Prophets were to deli­uer to the Church, but the Church was not to depend on the ministry of the Angels but on y ^e Ministry of man. One Zach. 2.4. Angel commaundeth another to teach Zachary a prophecy which he must de­liuer vnto the church concerning the building and repayring of the Citty and Temple, Go tell this young man. But nether of the Angels might publish this prophecie vnto the church.

So the Eunuch sitting in his Chariot Act. 8. 26. reading the Scriptures and not know­ing what hee read; an Angel sen­deth Philip to teach him. But why [Page 102] did not the Angel teach the Eunuch him-selfe? Was it because he could not? Or if he could might not hee in such an extraordinary time haue saued Philip that tedious iourney between Gaza & Azotus, which were distant a sunder a­bout six & thirty miles? Yes hee could haue taught him, but hee would not, nor might not; but sendeth him an or­dinary meanes, teaching vs that if there be a Philip wee must from him seek in­struction, and not from the mouth of an Angel.

In like manner an Angel in a vision Act, 16. 9. stood before Paul like a man of Mace­donia, & praied him saying, come & helpe vs in Macedonia; which was a calling of Paul to teach that people in the way of God. But why did not the Angell him-selfe in whose mouth the Word would seem to carry much more autho­rity, and who would haue beene much more respected then Paul; why doth not hee go and preach in Macedonia? Surely because it was as farre as his cal­ling extended to set Paul to this busi­nesse; and he would not meddle with a calling destinated vnto man.

[Page 103] The Lord Jesus him-selfe when he vn­dertook that function in which hee de­clared himself the chiefe Doctor of his church; would first take flesh and be­come man; and in that flesh declare his fathers name to his brethren. To which purpose the Apostle saith: that God in these last daies hath spoken by his son: that is very familiarly by his son made man. Yea further when he was ascended into his glory, hee would from thence shew him-selfe powerfull to Paul to the cas­ting him to the ground, to y ^e humbling Act, 9. 6. of his heart by terror & astonishment, and so to the preparing and fitting of him vnto instructiō: but when he comes to be taught he sendeth him into the Cit­ty: he leaueth al y ^t function vnto Ana­nias. Wherin he expresly in his own ex­ample teacheth that it was his good pleasure that, that ministry of Pas­tors, and teachers which hee hadde a little before his ascension established in the Church, for the gathering toge­ther of his Saintes, for the worke of the Ministry and the edification of the body of Christ should bee inuiolably Eph, 4. 12, 13. [Page 104] preserued in the Church till his com­ming againe, wherein wee shall all meete together in the vnity of the faith and knowledge of the sonne of GOD, vnto a perfect man and vnto the measure of the age of the fulnesse of Christ.

And lastly as we haue already suffici­ently Vntrue that those who would bee taught by Angels would be­leeue. shewed the folly of such who wil needs be wise aboue and against God, so also in one word the Scripture shew­eth vs how false that is which they al­ledge. For those who haue Moyses and the Prophets and will not beleeue thē, neither would they beleeue if one shoulde come from the dead. So we say that those who will not beleeue the Lord spea­king in our Ministery, lette an Angel come from heauen, lette a diuell come from hell, yet will they not beleeue. And the reason is plaine; because in the begetting of faith wee must not consi­der the maked word; but as it is ioy­ned and accompanied with the spi­rit of GOD whose worke properly it is. Now seeing that the spirit ordinarily worketh in the meanes [Page 105] appointed by God; it followeth that who-soeuer despiseth the meanes in which the spirit worketh, wanteth that spirit of God which ordinarily work­eth not without those meanes, which spirit so long as they want, they would not beleeue Angels nor men, dead nor liuing, neither Moses, nor the Pro­phets, Obiections of idle and lazie pro­testants. neither Peter nor Paul, no nor Christ himselfe if he were liuing againe vpō the face of the earth. And thus ha­uing somwhat more largely satisfied y ^t allegation, we come to take out of the wayes of two sorts of protestants such Lions as they faine, to lye betweene them and the Church. The former sort are idle and lazie Protestants, that are so farre from being at the cost of seek­ing and sending for the worde: that when it commeth to seeke them, and freely offereth it selfe vnto them; yet will they not disease them-selues to stirre ouer their threesholds for it. Sal­uation commeth almost euery day euen into their houses, but they by shutting it out of doores make themselues vn­worthy of it, nay rather they will liue starke beggars, and die in their spirituall [Page 106] pouertie, then receiue our treasures of­fred them freely. And truly too com­mon is the experience of the lamenta­ble fruites hereof in very many (in their owne and others account) Chri­stians, whose hearts and loues are full fraught with noysome lusts threatning destruction; that the field of Salomons sluggard was neuer more ouer-growne with weedes and thistles, and nettles; then the thoughts and courses of these idle and sluggish Protestants with weedes of earthlinesse, voluptuous­nesse, pride, enuie, atheisme, hypocri­sie, and such other not a few, most noy­some both for their sight, and sent vn­to God and his people; and all is be­cause their sinfull negligence suffereth them not to come vnder Gods pruning knife in the ministery of the word.

Answ. To which I answer: first; if such men and women conceiued aright of this ordinance of God, and that in it the Lord of this great house had ap­pointed vs his stewards to breake vnto his family the bread of life; they would bee farre enough from such prophane reasonings, sauouring so rankely of the flesh. For did wee euer heare a man in his wittes reason thus madly? why I hope wee may liue with a great many fewer meales, then two euery day. I hope to eate meate once in a moneth, or once in a quarter were very suffici­ent; and one meale well eaten were better then all these meales. Now if wee would thinke him mad that in ear­nest should thus reason against his life: how can wee thinke him any better, that vpon no other ground is resolued to starue his soule being his better part? which yet no lesse needeth his dayly bread then the bodye doth. The Iewes must go forth euery morning to [Page 108] seeke Mannah, and to gather it; which they did cheerefully: for although they some-times vnthankfully fell out (like children with their meate,) yet it seemes they grudged not their labour of gathering it dayly: nay whereas they were commanded to gather it on­ly on the sixe dayes, and in the sixt day double for it selfe and the seauenth, yet they runne out the seauenth day too, against the commandement to gather Exo. 16. 27. it. God might haue giuen them an haruest of Mannah once a yeare, as hee doth of graine vnto vs, or once a quar­ter, or once a moneth: but his wisdome saw it good to put them to more paines to gather it once a day. And wherefore? not onely because hee would haue them depend vpon him for their daily bread: but also because it was a type of Christ himselfe, who is that true bread which came downe from heauen: Ioh. 6. 48. whome both they and all beleeuers were dayly to hunger after, and dayly to seeke in such means as himselfe hath appointed: as whose obtaining and finding is well worth our dayly paines and industry. And surely the very Iewes [Page 109] shall rise vp in iudgement against all such Christians who will bee at no paines to seeke and finde Iesus Christ the true bread of life, of whom who­soeuer tasteth hee shall liue for euer: whereas the other were so painfull, without reasonings to meete with that foode which was but a shadow leading vnto him: and of which our Sauiour saith; Your Fathers eate Mannah in the Ioh. 8. 49 wildernesse and are dead.

Secondly consider whether the an­cient Ancient beleeuers at more pains then vve. beleeuers came to heauen so easi­ly as our daintie Protestants meane to doe. Wee read that those who were to worship in the old Testament, must rise and get them out of their houses, and build altars vnto the Lord: they must bee both at paines and costes in the Gen. 12. 7. 8 & cap. 26. 25. & cap. 35. 3. seruice of their God. So did Abraham, Isaac, Iacob, and the Patriarches: and after them all the while that the cere­moniall law stood in force, euery male must thrice a yeare appeare before the Lord at Ierusalem, were his dwelling neuer so remote or distant from the temple: yea they could goe marching forward with-out fainting through [Page 110] droughts and droppes, and would not giue ouer vntill they mette the Lord in Sion. Now if they tooke so much paines to seeke Christ in shadowes and obscurity in comparison; it is sure­ly worth our double paines to enioy the substance, truth, and shining bright­nesse of Christ, as at this day wee doe through the blessing of GOD in admirable euidence and clearenesse. But although the Lord hath granted vs liberty to make shorter cuttes, and neede not so tire out ourselues in wea­rie pilgrimage to seeke his face, this is our condemnation that wee will not scarce goe out of our doores to meete with our GOD. The Queene of Saba that measured so many miles to heare the wisdome of Salomon, shall certainely rise vppe in iudgement a­gainst our people, who hauing a greater then Salomon here, are so farre from admiring, that they despise and contemne his wisdome.

But not to goe further in this point where bee the spirits of the faithfull martyrs of the former age, who haue passed the fire and water, and sword, [Page 101] and banishment, and all to enioy our liberties, which a number of vs (their posteritie) count so slightly of as of the paring of our nailes?

Yea, where are become our home­borne, and ancient professors, who in the beginnings of the Gospell haue accounted foure, sixe, tenne, or more miles, a small Sabboth dayes iourney to heare a Sermon? such sweetnesse they found in the word, such a sweete face of God they beheld in his house, that they would haue gone a foote, nay bare-foote, rather then haue mis­sed of that comfort. Surely the Lord hath either taken away ancient pro­fessors without succession; or else our eyes doe see a fearefull apostacie.

Thirdly, consider here whether euer any idolaters were so idle and secure Idolaters more pain­full in their Idolatrie then we in the truth. in the worshippe of their false Gods, as many Christians professing the worshippe of the true GOD. And heere I might marshall the rankes of olde and latter ones, to whome no labours, no paines, no losses were accounted tedious or bur­densome: euen while they offered [Page 112] their sweat and bloud also in sacrifice to the Diuell. What shall I speake of those who mingled the pittifull cryes of their tender children with their Musicke, while they were cast into the fire to bee burnt vp in sacrifice vnto the idoll Molec? what of the trauells and paines of the Scribes and Phari­sies, that would compasse sea and land to make a Proselite? What of Baals Priests lancing and cutting their flesh, before their idoll?

The blinded Papists at this day whip them-selues, make their faces leane with fasting, waste and consume their bodies with tedious pilgrimages to see some dead and rotten bones, and visit some apish idolls: shall now these sata­nicall seruices bee so auaileable to har­den the vnbeleeuer against any crosses and bitternesse; that they will refuse no paine to goe to hell? and shall not the Lords owne ordinances and true religion carry so much power with them, as to bring those who professe them-selues his people out of their gates to knowe the right waye to heauen?

[Page 113] Fourthly what doth this heauinesse vnto these ordinances argue but hearts out of heart with the best desires? for what we loue and desire, no paines see­meth painfull for it. Many of these same persons will bee well content to toyle day by day, fare hard, breake their sleepe, eate the bread of carefulnesse; & all to lay a little money and wealth to­gether; and some-times they scarce knowe for whome: and yet all this paines from day to day, is but a plea­sure vnto them, because their hearts and affections are carryed vnto and set vpon things below. In like manner did the loue of God and Christ take vp the heart of any man (as euery member of the true Church is sicke of this loue) the sweetnesse of the exer­cises of religion, in which it is more and more conueyed into beleeuing soules, would bee sweeter then wine: that is, then most tastefull outward de­lights. Nay this loue would shew it selfe stronger then death, nothing Cant. 8. 6. but death (if death it selfe) can dis­solue it; much water cannot quench it, many floods cannot drowne it▪ [Page 114] that is; Many crosses, afflictions, tri­alls cannot vtterly ouer-come or ex­tinguish it. Yea a mans whole sub­stance will bee contemned in regarde of it. This sparckle of heauenly fire and seruencie will constraine a man, to cleaue vnto the Lord in his ordi­nance, and groweth in time to such a burning desire of the glory of God as is able to carry a man beyond himselfe, yea euen to consume him, as Dauids zeale to Gods house did consume him.

And would to God all such secure Christians would at length begin to A glasse for secure chri­stians to see their dan­ger. conceiue of their danger, which is fear­full to such eyes as can behold it. For first, they are for the present destitute of the spirit of God, and so of all sa­uing graces, and lye vnder a fearefull damnation. Which truth is euident, in that wheresoeuer the spirit of God de­lighteth to dwell, there hee stirreth vp the heart to some good measure of cheerefulnesse in well-dooing, and kee­peth it in a readinesse, and prepared­nesse to euery good worke. For the of­fice of the spirit is not onely to enligh­ten the eye of the soule, that it can be­hold [Page 115] the beauties of Gods house, which it could neuer prie into before: but al­so to worke the will, and make it of vn­willing a willing wil. So as if before the presence of the spirit a man were as loth to heare, pray, read, as a Beare to the stake; now he is changed by that spirit which will not be idle: and is become a man wanting often power and abilitie; but to wil that which is good is present with him: the reasonings of the flesh, are partly subdued: the vnreadinesse which foiled his good duties before is in part foiled, & according to the mea­sure of knowledge and faith, is the measure of his obedience daily increa­sed: which things whosoeuer: hee bee that findeth them not in himselfe, hee hath not the spirit of Christ, and con­sequently is none of his.

2. They are lead by the spirit of sathan who ruleth in the hearts of the disobe­dient, whose old pollicie it is by this very perswasion of ease, to keepe such from the pure worship of God, as hee would make seruiceable in all man­ner of vnrighteousnesse. When the Lord had commanded all Israell that [Page 116] they should appeare before him to worship him in spirit and truth at Ieru­salem: the diuell deuised a tricke, of which hee made Ieroboam his instru­ment, 1. King. 12. 28. which indeed turned to the cor­ruption of all the ten tribes with most horrible idolatrie. He pitties the paines of the people; and it is too much for you to goe up to Ierusalem. It is a more Vers. 27. easie course and cutte to make two Calues, and set vp one at Dan, and an other at Bethel, and worship there. By this argument drawne from their ease, hee wonne all the people of God from their allegeance and seruice of their true GOD, to the worship of two Calues: and yet all was but out of pollicie, for hee feared if the people should goe to Ierusalem to worship, that their hearts would bee turned to their LORD euen to Rehoboam. Euen so the Diuell hauing taken captiue vnder his power such as are wilful­lye departed from GOD, hath no waye to keepe them vnder his gir­dle, but by keeping them from sa­crifizing at Ierusalem, hee feareth if they should diligentlye frequent [Page 117] the holy assemblies, and ioyne with other of the people of GOD in the word, prayer and Sacraments, that by this meanes they would returne to their naturall Lord. And therefore hee dayly suggesteth and perswadeth them to fauour them-selues, it is too great paines to goe to Church, you can pray at home, read at home, goe some time to Church to auoyde danger of lawe, and reproche of men, and it is enough. And as hee then preuailed, that the people went euen to Dan, so at this day, a number make Chappels of ease of their owne houses; others can pray as well (as their horses I had like to haue sayd, but) on their horse backes, as in the Church, whom for my part I can easily beleeue.

3. They haue a seale of perdition vpon them, whosoeuer forsake carelesly the assemblies of Gods people here in earth, they shall certainely bee sepera­ted from them, when too late they shal wish they had been wiser then to haue accounted their wayes foolish. Let vs not forsake our fellowship as the manner Heb. 10. 25 of some is, saith the holy Apostle.

[Page 118] Why what danger is there now and then to keepe from Church, I hope we may bee good Christians for all that? The Apostle tells vs a reason, because this is a with-drawing of our selues to Verse. 39. perdition. It is to walke in the high waye to destruction. And indeede what other can such sworne enimies of Christ looke for, when cold Chri­stians are sent away with such colde comforte euen from the dooing of those duties, which the other eyther neglect or contemne? for if the Lord threatneth his people, that although they might serue him in some out­ward seemely sorte, yet if they did it not with cheerefulnesse, and a good Deut. 28. 47. heart, they should serue their enemies: if such shall bee sent away with a cursse on their heads, can such as will neither haue part nor fellowship in this businesse, euer looke to bee heyres of blessing? Let them repent therefore of these their wickednesse, and praye GOD, that if it bee pos­sible, the thought of their hearts may bee forgiuen them.

Lastly, what paines takest thou [Page 119] here but for thine owne profit? thinke not that thy godlinesse benefiteth Thy paints in religion profiteth thy selfe, not God. GOD, but thy owne selfe: as thy Atheisme hurteth not him but thy owne soule. Thou hereby bringest thy selfe where thou mayest beholde the face of thy GOD, whereby thy paines is plentifully returned with re­compence. This face of God when it was yet vayled, did so draw the hearts of ancient beleeuers, that neither di­stance of place, nor difficultie of way, nor tediousnesse of weather, nor weak­nesse or wearinesse of body could with-holde them from the beholding of in the place where hee had put his name.

And is the sight of the face of the Lord so happilye vncouered in our Ministerie, not worth the paines of looking vpon? thy paines in this behalfe may entitle thee to all the priuiledges of Gods people before mentioned. And if those were not in­ough for thee, yet the God whom thou seekest (if thou so seeke him as hee is found of thee) hee is liberall and lo­uing inough to make thy cup to runne [Page 120] ouer aboundantly aboue all that wee haue spoken or can thinke, and though all thy seruice is but dutie and farre vnder that, yet the LORD will not take thy labour for naught. Hee challengeth the seruants in his Temple, whether euer any of them did so much as open the doores, or Malac. 1. 10 kindle a fire for sacrifice freely and without wages; no hee allowed them liberallye for such vnder-seruices. How then may wee thinke will hee requite such as are continually about him in his eye, and still behold his face in the presence-Chamber of his Church?

The latter sorte, which is also the last of which wee propounded to speake, are timerous and fearefull Christians, who thinke it better sleeping in a sound skinne, then in a sound consci­ence: and because this diligent fre­quenting of the Church, which we call them vnto, is not without some re­proche among the prophane and wic­ked Ob. of the world: they are lothe to pull their warme hands out of their bosome to sette to this Ploughe. [Page 121] They will not in such a way as men coūt Timerous & fearfull protestants haeresie; or Praecisenes serue the God of their fathers, they will keepe an euen course and a good report while they haue it, and Sermon-gadders, and Sermon-mongers they will not bee counted.

Ans. Weerevnto I answer that as it is not amisse to cast our costes afore­hand, yet must wee so lay our counters as that we desist not from building vp­pon our foundation: & in casting these costes wee cannot say that this course is exempted from reproch: Nay seeing Satans mallice is no whit abated nei­ther in him-selfe, nor in his instruments, wee affirme that there cannot a childe so soone be borne into the Church, but the Dragon standeth before the woman to bee deliuered, to deuoure her childe so soone as euer it is brought forth: and if he cannot do that, he casteth out of his Reu, 12. 4. 16. mouth water like a flood, that she might bee carryed away of the flood. But yet the comfort is they are the rebukes of Heb, 11. 26 & cap, 13. 13. of Christ, both because they are vttered against him: hee accounteth them as a­gainst himself & he helpeth his seruants [Page 122] to beare them, becommeth a porter put­ting vnder his shoulder, as also disbur­deneth no lesse displeasure against thē then if they were done against his own person. And this is rather a matter of reioycing, to partake of Christs suffe­rings yea, it is a peece of the blessed­nesse 1 Pet, [...]. 13. 14. & 2. of Christians to suffer for well doing and to bee railed vppon for Christes sake: And therefore a Christian must with Moyses esteeme these rebukes of Christ his greatest riches, although hee hadde the treasures of a Kingdome before him; else will hee neuer bee able to hold out vnto the end of his saluati­on: Neuer therefore professe the name of Christ into which thou art baptized, if thou beest ashamed of it before men, neuer professe loue to Christ any long­er, if thou canst not indure a word for his sake; neuer professe, so fast to cleaue vnto him that thou wilt rather die with him then deny him, if thou beest Meanes against the former feare. affraid of euery damosels speach, putte on humility of heart that thou maist bee contented with abasement for his sake; that if any Michal shall mocke thee in thy reioycing before the Lord [Page 123] thou maist resolue that thou wilt yet bee more vilde; indure more lashes of the tongue, and more forrowes then soe, if GOD call thee vnto it, ra­ther then misse of such comfortes and matter of true ioy as before the Lord thou maist meete withall. And pray for courage and resolution to hold thee on, vndaunted in thy godly course. And seeing thou maist bee bolde so long as thou haste a good cause and a good conscience, putte on Nehem, 6. 10. 11. the spirit of that worthy Nehemiah. When hee had a prophecy (though a false one) that if hee did not take the Temple for his sanctuary that night, the enemies would come and slay him: his answer was: shoulde such a man as I flee? who is hee that beeing as I am would goe into the Temple to liue? I will not goe in. So should such a man as I who professe the Ghospel, who haue giuen my name to Christ, who knowe the Commaundement of GOD, and that this is the beaten way to hea­uen; troden by all such seete as euer walked in faith and obedience; should such a one as I forsake the assemblyes [Page 124] of Gods people? And that for the blasts of such as are of satans sinogogue: If it stood vppon my whole estate, my liberty, and losse of life it selfe, I would not doe it. I know whatsoeuer men ac­coumpt of mee whose corrupt iudge­ments would condemn euen the inno­cency of Christ him-selfe if hee liued a­gaine vpon the earth, if hee should bee dilligent at Sermons, yet seeing y ^e Lord hath honoured mee so highly as to be­come one of his houshold; and seeing his word doth iustifie my waies & my dilligence in his house, I am at a poynt, I care not what man can say, I feare no­thing hee can doe against me. I haue a soule to saue, I must looke to that.

3. Vse. If our hearts delight be in these Reioyce that others inioy these liberties with vs. assemblies, then wee cannot but breake out into the praise of God where euer we see these ordinances established: we cannot but reioyce when others inioy them with vs as beeing the meanes by which men are redeemed vnto God, and made Kinges and Priestes vnto him. If Dauid were aliue againe he would lead vs ioifully to Church. Of whom we ne­uer read that he danced but before the [Page 125] Arke. The Communion of Saints can­not but cause and raize our hearty re­ioycing for the greatest good which can befall the Church.

Now what is y ^t greatest blessednesse that God him-selfe can either promise or performe to the sonnes of men liuing in earth? surely euen this, to set his taber­nacle amongst men, to dwell with them; & Leu, 26. 11. 12. become their God. This is the knitting vppe of all his mercies.

But what speake I of the Saints vpon earth, seeing the Saints in heauen make it the matter of their heauenly songes, that out of all kindreds and tongues, Reu, 5. 9. and people, and nations, men are redee­med vnto God. Dost thou see the de­solate haue children as well as the mar­ryed wife? Dost thou see the truth of the church inlarged? seest thou y ^e coūtries of Isa, 54. 1. 2. hir habitatiō spred out? Perceiuest y ^u the increase of her on the right hand and on the left? Examine here whether thy heart breaketh forth into holy reioy­cings, in that the barres are put into the rings of the Arke, whereby the glory of the Lord, after a sort walketh amongst his people; in that heauen is filling a­pace, [Page 126] by the accomplishing of y ^t number of the elect, & in y ^t the comming of le­sus Christ hastneth for the final redemp­tion of his body. Til thou findest this y ^u hast not found that affectiō of the Pro­phet heere commended vnto thee.

2. The truth of this affection will make vs call others to haue their parts Call others herevnto with vs in these priuiledges. The Pro­phet Dauid though he was a King yet became such an humble companion of all them that feared the Lord, that hee Psal. 12 2. 1. thought it no disgrace to bee called by his people to y ^e Tabernacle. Some great Kings would haue thought it no great pollicy to haue giuen answer to such popular motions: or if hee had seene his people go, it were ynough as for him­selfe he might haue greater matters in hand. But oh how doth religion beate downe high conceits! And maketh euen Kings take the Kingdome of God like little children? Dauid disdained not, but reioiced when they said to him Come let vs go to the house of the Lord. He lost no honor; no it was his truest honor in the eies of God, and hearts of his people; y ^t he gaue them contentmēt and incouragement, in such an honora­ble [Page 127] motion as y ^t was. Faith in the heart will not so retire it selfe, but it will bee kindling, & calling on others: whence it is that we read in so many places of the Prophers, y ^t when people are conuerted to the faith, these voices should be soū ­ded from thē. Up let vs go & pray before the Lord & seek the Lord of hoasts; I wil Zach, 8, 21. Isay, 2. 2. Micca, 4. 1. go also: And, vp let vs go to the mountaine of the Lord, to the house of the God of Ia­cob & he wil teach vs his waies, and wee wil walk in his paths: but especially it for­ceth Especially their owne family. vs to bring our own families care­fully to y ^e place of worship, as those for whom we must bee more countable: it bringeth vs to y ^t holy resolution of Iosh­ua: that although none wil ioin with vs in such waies; let them at their perill do as seemeth them good: our selues and Iosh, 24. 15. our housholds wil serue the Lord.

Vse. 4. If our chief delight be in the A meane estate with these liber­ties to bee preferred before a better with out them. assemblies of Gods people, then wee cannot but prefer a meane outward es­tate with the fruition of the exercises of religion before a wealthy and glo­rious conditiō in the want of them: as our Prophet here preferred the meanest office, euen of doore-keepers, who were to be first, & last in y ^e tabernacle, before [Page 128] a glorious and easie life in the Pallaces of the mighty in which hee should bee deteyned from the places of Gods wor­ship. Euen so whosoeuer would carry such an heart as Dauid (who was a man according vnto the Lords owne heart) must esteeme of a poore life vnder a powerfull Ministry, more happy and comfortable, then a rich condition in places of ignorance, which want the meanes of their spiritual consolation. Moyses was of this minde he would ra­ther suffer (aduersity, want, reproch,) with the people of GOD, then inioy the treasures of Egypt by forsaking them.

It was also alwaies a mark of y ^e people of God to follow him into the places of his true worshippe, where hee went Heb, 11. before. If in Shiloh, if in Ierusalem; thi­ther do all the Tribes repaire, euen such as set their face to seeke the Lord. But how do men proclaime that this reioy­cing 2 Chro, 11. 16. neuer entred into their hearts, who with Lot chuse Sodom before Cana­an, and delight rather in the Mountains of Samaria then in Sion hil which in­deed is the fruitfull part of the earth? [Page 129] Some choose habitations for friends, ayre, waters, woods, walkes, fruitful­nesse, and some other speciall commo­dities, and hence commend them and there seate themselues and set downe their staffe, although Gods habitation be not there: the Ministrie is counted as an hang-by: if that bee there they count it neuer the better; if it be absent it is neuer a whit the worse, they care but a little too liue in the common ayre of Gods people, the familiaritie of Gods friends, the pleasures of Gods house, the sweete fruites of the spirit of God are not enquired after, nor tasted. Others retaine to atheists, scorners, pa­pists; swearers, and if Peter can warme himselfe still by Caiphas fire hee can sweare and forsweare as they doe. They neuer aske themselues that question which the Lord asked Eliah, What doost thou here Eliah? they say not, what doe 1. King. 19. 9. I here in this caue? this is not a place where I should bee, to liue where the Diuell dwelleth, or where God dwelleth Reu. 2. 13. not: they heare not the Lords voyce speaking to them as vnto Eliah. Vp, get thee to Sarepta, I haue appointed there 1. Kin. 17. 9. [Page 130] one to feed thee: They are well content to be fed by Rauens still. But here is a fearefull brand vpon such who are con­tented to make exchange of heauen for earth, and haue resolued that they will be gainers in the world, though it bee to the losse of their soules. Whosoeuer therfore thou art, y ^t hast any care of thy soule; neuer liue if it be possible vnder an idoll, but where the worde is setled, and the ministery duly discharged. Buy the truth whatsoeuer it cost, yea with the losse of many outward things: be a meanes to thy abilitie to procure a standing Ministry to thy selfe & thine: what comfort couldst thou haue to liue and dwell in a wildernesse among wild beasts, without men, or other comforts, in such a barren soile as no paines can ouer-come the inuincible stifnesse of the ground? and yet in such a place were it more comfortable for a godly heart to liue, then amongst a wicked people wanting meanes of grace and instruction. And if thou wouldst dwell in the loueliest part of the earth; choose such a place as which the Lord hath chosen to manifest his presence in, and [Page 131] wherein hee hath set his tabernacle. The tribe of Beniamin was of all the tribes the beloued of the Lord, as Benia­min Deu. 33. 12 Gen. 44. 20 himselfe was the dearest to his fa­ther. But wherein consisted this loueli­nesse? in this, that the Lord should dwell betweene his shoulders. In which Meta­phor the whole possession of Beniamin is compared to a body; and the metro­politane, which was Ierusalem, to the head set betweene two shoulders, in which the Lord delighted to dwell. If any place therefore in earth should draw our affections aboue others, it is that in which the Lord in his ordinan­ces draweth nearest vnto vs: and if our delights bee in the places where the Lord delighteth not to shew the pre­sence of his grace, our affections come short of our example here commended vnto vs. The face of God shining in his ordinance must be our Naomi, to which we must say, Where thou goest I will go, and where thou dwellest Ruth. 1. 16 I will dwell.