Lectures Upon Psalm 51

Lecture CL. On Psalm 51.7. Novemb. 15. 1631.

[ 3] IT followeth now that we proceed to the third principal effect, and fruit, whereby a man may know that he hath the spirit of Christ. The point then that we have now to handle is this. He that hath indeed the spirit of Christ in him, and is in the state of grace will take to heart the cause of God, and of his holy religion, nay he cannot choose but do so. I will give you both the explication, and the proof of the point together, that is, I will both show you what it is to take to heart the cause of God, and religion, and also prove that he that hath the spirit of Christ in him, cannot choose but do it. And this I will do first generally, and then more particularly. And my general proofs shall be an introduction unto the particulars. In my general proofs I will observe three degrees.

[ 1] First then he that hath the spirit of Christ in him cannot choose but love the Lord unfeignedly, yea love him above all other things, even better then his own self. This is made the sum of the first Table of all the duty and worship we owe unto God, Mar. 12.30. Thou shalt love the Lord thy God, &c. If any man come to me (saith our Savior, Luk. 14.26.) and • ate not (that is love not less then me as it is to be interpreted out of Mat. 10.37.) his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also he cannot be my Disciple. He cannot be in the state of grace, he cannot have the spirit of Christ, that doth not thus love the Lord. And on the other side he that can find in himself that he doth thus love the Lord (though he have otherwise many defects in himself) may be assured that he is in the state of grace, that he hath the spirit of Christ in him, If any man love God (1 Cor. 8.3.) the same is known of him, he is approved, and beloved of God. Therefore when Christ would comfort Peter after his grievous fall, he examineth him thrice (and by his examining of him so, provokes him to examine himself about this, John. 21.15.) Simon son of Jonah lovest thou me? As if he had said then all is well, be of good comfort, thou art in a happy state.

Secondly, No man can thus love God, but he must needs have the zeal [ 2] of God in him, he cannot but be zealous for God, grieved, and troubled in himself to see God dishonored. When David had said, Psal. 119.158. I beheld the transgressors, and was grieved because they kept not thy word. He gives in the next words the reason of it, verse 159. Consider how I love thy precepts. Because he loved God, and his Word, he could not but grieve to see him dishonored. See an example of this in Elijah, I have been very zealous for the Lord of hosts (saith he, 1 King. 19.10.) He was so troubled for the dishonor he saw done to God, under the government of Ahab and Jezebel, that it made him weary of his life as you may see, verse 4. See it also in David, Psal. 69.9. His zeal had even eaten him up he saith, and the reproaches of them that reproached thee are fallen upon me, as an intolerable burden that I cannot bear. See lastly an example of this in Hezekiah and his Nobles, 2 King. 19.1—4. We read that Hezekiah rent his clothes, and clad himself in sackcloth, and so did his Princes too, they were in great grief, and trouble of mind And what was the cause of it? Not the extreme danger they were in, of the sword of Sennacherib who had proclaimed war against them, and had already taken all the defensed cities of Judah, Chap. 18.13. and was so potent an enemy, that he was able to besiege Jerusalem with an army of above an hundred, fourscore, and five thousand, Chap. 19.35. No no, the blasphemy that Rabshakeh had belched out against God, and the reproach, and dishonor he had cast upon him, troubled them more then all the danger they were in. In craving the Prophets prayer he mentioneth this more then the other. This is a day of trouble, and of rebuke, and of blasphemy saith he, ver. 3. and ver. 4. It may be the Lord thy God will hear all the words of Rabshakeh whom his master hath sent to reproach the living God. And in his prayer unto God, verse 16. he complains most of this, Hear the words of Sennacherib, who hath sent him to reproach the living God.

Thirdly, and lastly, He that hath any true zeal of God in him, will show [ 3] and express it towards his house, and worship especially. Thus did David show his zeal for God, The zeal of thy house (saith he, Psalm 69.9.) hath eaten me up. And so did Jehoiada, 2 Chron. 24.16. the cause of that great honor that was done him after his death is said to be this, Because he had done good in Israel towards God, and towards his house ; he had restored and established the pure worship of God in Judah. And so did Nehemiah express his zeal for God, and took great comfort in expectation of reward from God for it, Remember me (saith he, Neh. 13.14.) ô my God concerning this thing, and wipe not out my good deeds, that I have done, for the house of my God, and • or the offices thereof. And indeed there is no way whereby we can express our love to God so well as by loving, and delighting in, and taking care for the house, and pure worship of God. Therefore in the reason of the second commandment (as I told you the last day) they that make conscience of that commandment (that use, and love that worship only that he hath in his Word appointed) are called such as love God, Exodus 20.6. and they that are addicted to will-worship, and care not for the true worship of God are called, ver. 5. haters of God. Thus did David express his love to God, Psal. 26.8. Lord I have loved the habitation of thy house, and the place where thine honor dwelleth. He that careth not for the house, and worship of God, whether it be maintained in purity or be corrupted, whether it prosper or no, certainly hath no love of God, no zeal of God's glory in his heart. And this shall serve, for my first sort of proofs which I told you should be more general.

Now you shall see the point opened, and confirmed unto you in four particulars.

[ 1] First, He that hath the spirit of Christ, will rejoice to see religion prosper, to see the purity, and sincerity of God's worship restored, and set up. See what Joy there was in Jerusalem in the days of David, when the Ark of God was brought to Jerusalem, 1 Chron. 15.28. And in the days of Hezekiah when the Sacrament had been celebrated according to the first institution of it which it had not been of a long time before in such sort as it was written, (saith the Text, 2 Chron. 30.5. and verse 26. from Solomon's reign to that time there had not been such a Passover kept ) it is said, ver. 25, 26. All God's people did marvelously rejoice in it. So when Nehemiah had reformed, and purged the house, and worship of God from sundry corruptions, and restored it to the primitive purity, and sincerity thereof. It is said, Neh 12.43. That God's people did rejoice, for God had made them to rejoice with great joy; their wives also and their children rejoiced, so that the joy of Jerusalem, was heard even a far off. Nay he that hath the spirit of God in him, will rejoice to see any beginnings of reformation in places that were rude before, to see religion get any entrance or footing, any beginnings of a Church in such places. It is said, Ezra 3.11. that all God's people shouted with a great shout when they praised the Lord, because the foundation of the house of the Lord was laid. On the other side he that hath the spirit of God in him cannot choose but grieve, to see or hear that the true religion, and worship of God, is banished from any place, and that Idolatry and a false worship is set up in it. Old Eli is noted by the Holy Ghost, 1 Sam. 4.17, 18. to have grieved much more deeply, for the taking away of the Ark of God, then either for Israel's flying from before the Philistines, or for the great slaughter that had been made of God's people, or for the death of his two sons, Hoph • i and Phineas? It came to pass (saith the Text) that when the messenger made mention of the Ark of God, he fell from of his seat backward, and his neck brake, and he died. And this is also noted to have been the chief grief of his daughter in law, and main cause of her death too, verse 22. this would never out of her mouth in all the extremity of her pain, and anguish, while breath was in her body, the glory is departed from Israel, for the Ark of God is taken away And this was that that troubled that zealous man of God Elijah and made him even weary of his life through grief, and discontentment, 1 King. 19.10. The children of Israel have forsaken thy covenant (saith he, they are fallen from thy holy religion) they have thrown down thine altars ; that is, they have abolished, and shown contempt and hatred to thy true worship; and why should I desire to live any longer in such a time? He that hath any love or zeal of God in him, cannot but grieve to see or hear that idolatry is set up in any place, that it groweth, and increaseth anywhere specially in any place where God was truly worshipped before. We read of blessed Paul, Acts 17.16. that when he saw even the city of Athens (where God had never been truly worshipped) wholly given unto idolatry, his spirit was stirred in him, he was incensed with zealous grief, and indignation to see it. O how would it have troubled the good man, to have seen or heard of such a thing in Corinth or Galatia or Ephesus that were true Churches of Christ where the Gospel had been, and still was faithfully, and plentifully preached? Nay he that hath any true love or zeal of God in him, cannot but grieve at the least Eclipse that religion suffers in any place; though the substance of it doth still remain, yet if it have lost anything of that luster, of that purity, sincerity, and power that once it had, even that is sufficient cause of grief to every good man. We read that when in the days of Zerubbabel the foundation of the second Temple was laid, and God's people that had seen no better did greatly rejoice in it, Ezra 3.12. Many of the Priests, and Levites, and chief of the fathers who were ancient men that had seen the first house, wept with a loud voice, even when the rest shouted for joy, and the noise of their weeping, was as great every whit as the noise of the others rejoicing? And why did they so. Surely it grieved their hearts to see how far the house that God was now to have in Jerusalem, was short in beauty, and glory, of that that God had, had before in that place.

Secondly, He that hath the spirit of Christ in him will joy in the frequency, [ 2] and fullness of the Church-assemblies. When David to aggravate the misery of his present estate, Ps. 42.4. speaks of the joy, and comfort that he had formerly taken in going to the house of God, he names this twice in that verse as a main cause of that great joy he took in going to the house of God, that there went such a multitude with him. And this is noted for one cause of that great joy the people of God expressed at the celebration of that Passover in Hezekiah's time, 2 Chron. 30.26. that the number of the communicants was so great, as it is said, verse 13. There assembled to Jerusalem much people to keep the Passover, a very great Congregation. On the other side even this hath grieved God's people to see the Church-assemblies neglected, and unfrequented to see the Congregations much thinner then they had wont to be. I will gather them (saith the Lord, Zeph. 3.18.) that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. Observe in the Lord's speech five things. 1. This was one of the greatest sorrows of God's people, in their captivity, that they wanted then their solemn assemblies. Though they might have some religious meetings, for God's moral worship (yea they had public fasts then, four times a year as appears, Zach. 8.19.) yet their assemblies were nothing so solemn, so populous as they were wont to be at Jerusalem. 2. The Chaldeans their enemy were wont to reproach them for this, and to say to them to this effect where are your solemn assemblies now as it is said, Lam. 1.7. they did mock at their Sabbaths, they joyed to see they could have no such solemn assemblies as they were wont to have, as indeed the solemnity, and greatness of the Church-assemblies, hath ever been a great eye-sore to wicked men. 3. It was a burden to God's people to have this reproach cast upon them, they could have twitted them with nothing, that would have grieved them more. 4. That the Lord saith to his Church, of these that were so sorrowful for the solemn assembly these are of thee, these are indeed natural, and kindly children, and members of the true Church that do stand thus affected. 5. And lastly, The promise that the Lord makes to such. I will gather them, saith the Lord. I will have a special respect unto them, and though they be thus scattered, and dispersed, not one of them shall be lost, but I will bring them back again to their own land.

Thirdly, He that hath the spirit of Christ, any true love or zeal of God [ 3] in his heart, will joy in the plentiful, and free preaching of the Word, which is a chief part of God's worship, a principal occasion of our most solemn assemblies. All that have true hearts to God do, and ought to desire heartily, and to pray to God for this. When our Savior had complained Matth. 9.37. that there were so few laborers about God's harvest, he commands his Disciples Verse 38. To pray unto the Lord of the harvest 〈 in non-Latin alphabet 〉 that he would cast forth (speedily, and without delay send forth or by a strong hand (as in a case of present necessity) thrust forth laborers (many laborers, laborers indeed he would have them to be, not loiterers or such as should do the work of the Lord negligently) into his harvest. Brethren (saith the Apostle 2 Thes. 3.1.) pray that the word of the Lord may have a free course 〈 in non-Latin alphabet 〉 that it may run freely, that preaching of it may not be hindered, or interrupted by any means. And Col. 4.3. Pray for us (saith he) that God would open to us a door of utterance, that we may have free liberty to preach the Gospel. And as all men you see, are bound to pray to God for the increase, and liberty of faithful preachers; so will everyone that truly loves God, and hath any zeal for his glory, rejoice greatly in the liberty of the Gospel, and when the truth is plentifully preached. We read in the reformation that Nehemiah wrought Neh. 12.44. That Judah rejoiced for the priests, and for the Levites that waited, that stood saith the original. They joyed in this (as in the chief part of the reformation of Religion) that they had store of faithful, and able Priests, and Levites; and that they also stood, and were settled, and established in their places with liberty, and maintenance, and all good encouragements. And the Apostle Paul was so z • alous for much preaching, and rejoiced so much in the glory he knew redounded to God by it, that speaking of some in Rome, that preached the truth, and sound Doctrine, without all truth and soundness of heart, he saith Phil. 1.18. Nothwithstanding every way whether in pretence or in truth Christ is preached, and I therein do rejoice, and I will rejoice, saith he. Surely they were very bad men of whom he saith Verse 15.16. that they preached Christ even of envy, and strife even to add affliction to his bonds to increase his grief, and trouble, who was then in bonds, and prison for the Gospel. How could Paul rejoice in such men's preaching will you say? Certainly he knew that (though they were so bad in themselves yet) their Doctrine which was both for matter and manner sound, might through God's blessing upon his own ordinance) become effectual to the conversion, and comfort of God's elect. For be you s • re of this, that if Paul had been of that mind, that he that is a wicked man himself, cannot by his Ministry be the instrument of the conversion of another, he would never have said of such men as these I do rejoice that Christ is preached by them yea, and I will rejoice in it. On the other side he that hath any true love or zeal of God in his heart cannot but grieve for the want of preaching, that preaching should be hindered, that good Preachers and such as God hath made able, and willing to do him, and his Church service should have cause to complain as Paul doth 1 Thes. 2.18. that Satan hinders them. No good man will rejoice in this, but grieve, and mourn for it. It is said of out blessed Savior Mat. 9.36. that when he saw the multitude to be like sheep without Shepherds, that the harvest was great, and the laborers so few, that there was such want of preachers 〈 in non-Latin alphabet 〉 saith the Holy Ghost, his bowels eraned in him with inward grief, and compassion of their misery. And which of us should not desire to be affected as our blessed Savior was? When Elijah would give unto the Lord himself, a reason of that grief, and passion he was in, which made him weary of his life, he allegeth this for one chief cause of it, and healledgeth it twice in that one Chapter 1 King. 19.10.14. They have slain thy prophets with the sword, and it was a death to the good man to think of that.

Fourthly, and lastly. He that hath the spirit of Christ in him will rejoice to see the Ministry of the word fruitful in them that do enjoy it, and powerful to bring them to the obedience of it; when it goeth forth conquering men, and to conquer more as it was Revel 6.2. said to do in the primitive Church, in those Apostolical times. This made Paul to rejoice, and praise God for the Thessalonians 1 Thes. 1.5, 6. For our Gospel came not to you in word only, but in power, and in the Holy Ghost, and ye became followers of us and of the Lord. This is that that every good heart ought to desire, and beg of God not only that the word of the Lord may have a free course, but also that it may be glorified as the Apostle speaketh 2 Thes. 3.1. that it may have good success, and prosper in that that God sent it for, that is to reform the hearts, and lives of men. He that hath any true love or zeal of God in him, will rejoice to see this. When the faithful Jews that had been before much offended with Peter, for going unto Cornelius, heard of the fruit, and success of his Ministry there, it is said Acts 11.18. That they h • ld their peace, and glorified God saying, then hath God also to the Gentiles granted repentance unto life. Though we know that the Jews naturally fretted at nothing so much as this, to hear that the Gentiles should become God's people (as every natural man doth to see others more Religious then him self) yet the Jews that were converted joyed greatly in this. When Paul and, Barnabas Acts 15.3. declared to them the conversion of the Gentiles, they caused great joy unto all the brethren. He that hath any grace in his own heart, will joy in the conversion of others. And on the other side, he that hath the spirit of Christ in him, cannot choose but grieve to see how unfruitful the Gospel is in most places, how little power it hath in the hearts of men. This the Prophet foretold Esa. 53.1. should be the complaint, and lamentation of the Ministers of the Gospel (and daily experience proves it to be so) Who hath believed our report; and to whom is the arm of the Lord revealed? And of our blessed Savior it is said Mar. 8.12. that when he saw the infidelity, and hardness of heart, that was in the Pharisees, and Jews, who (though they had seen so many miracles of his, and heard so many of his gracious, and powerful Sermons) could not believe but asked still for a sign from heaven that he sighed deeply in his spirit to see, and think of this. And so will everyone in some measure do that hath the spirit of Christ in him, when he seeth the marvelous senselessenesse of most men under the powerful, and excellent means of grace that they do enjoy. The reasons of this point, and the application of it I must defer till the next day.

Lecture CLI. On Psalm 51.7. November 29. 1631.

IT followeth now that we proceed to give you the grounds, and reasons of this point and then make some application of it unto ourselves. The reasons then why we should thus take to heart the cause of God, and of his holy Religion; why we should joy in the liberty of the Gospel, and in the fruitfulness, and good success of it, and mourn for the contrary; are three principally, according to the respect we ought to have unto three several persons that are interested in it, in respect had. 1. Unto other men. 2. Unto ourselves. 3. And principally unto the Lord.

The first reason I will (for the help of your understanding, and memory) deliver distinctly unto you in three degrees.

First, we are bound in conscience to love the persons of all men, and we can [ 1] have no comfort in our own estate unless our hearts can bear us witness we do so. The Lord make you (saith the Apostle 1 Thes. 3.12.) to increase and abound in love one towards another, and towards all men.

Secondly, If we do not love their souls & unfeignedly desire their salvation, [ 2] there is no true love to them in our hearts. I know well, the most of you think otherwise; you think you love your neighbors, your friends, your Wives, your children well, and dearly though you have no care at all of their souls, but leave the care of them to God alone. Nay they are of all others accounted the most loving, and kind natured men that have least care of all, either of other men's, or of their own souls; whose kindness, and good fellowship shows it self in nothing more, then in poisoning, and destroying one another's souls. But be not deceived (beloved) the holy Word of God by which thou must be judged, at the day of thy appearing before the judgment seat of Christ; defineth love otherwise then thou doest and saith thou bearest no true love at all to the person, whose soul thou hast no care of. Thus Paul expressed, and proved his unfeigned love to the Jews his countrymen Rom. 10.1. Brethren my hearts desire, and prayer to GOD for Israel is, that they might be saved. Because we are bound to love all men, we are bound to desire the salvation of all men, that God would give to all places, to all people the means of their salvation, and make them effectual in their hearts. This is plain by that prayer of the Church Psalm. 67.2, 3. That thy way may be known upon earth, thy saving health among all nations; let the people praise thee, O God, let all the people praise thee. If we do not grieve to see how people lie in ignorance and infidelity, and profaneness, and so under the power of Satan, we bear no true love to them at all. The Apostle professeth his love this way also unto his countrymen Rom. 9.1, 2. his conscience did bear him witness in the Holy Ghost, that he had great heaviness, and continual sorrow in his heart for their blindness, and obstinacy. Nay he hateth them in his heart; that cannot grieve to see them live in this estate Thou shalt not hate thy brother in thy heart (saith the Lord Levite. 19.17) thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. If we suffer men to live in any sin (were it in our power to help it, if we be utterly careless of it, and it never trouble us to see it) the Lord you see saith plainly, that we hate them in our hearts. And whosoever hateth his brother is a murderer (saith the Apostle 1 John. 3.15.) and ye know that no murderer hath eternal life abiding in him or is in the state of grace. If this be so (as doubtless it is) alas how heinous a sin are we all guilty of, that neither do anything to bring them out of this misery they lie in, nor are at all grieved, and troubled for it.

[ 3] Thirdly, If we do truly desire the salvation of men, and grieve to see them perish in ignorance, and profaneness, then will we desire that sound preaching may abound, and will grieve to see the preaching of the word hindered any way. Because the means whereby the souls of men must be saved is preaching. It hath pleased God by the foolishness of preaching to save them that believe, saith the Apostle 1 Cor. 1.21. that is first by preaching he works faith in men (according to that faith cometh by hearing, Romans 10.17.) and then by faith he saveth them. But why doth he call it the foolishness of preaching? Not that it is so indeed, but that carnal men do account it so, for so he expoundeth himself Verse 18. The peeaching of the cross, is to them that perish foolishness, they that perish, and shall go to hell, account so of it.

But you will object, and say cannot men be saved without preaching?

I answer that preaching is the means that he hath appointed to do this work by ordinarily. Other sheep I have (saith our Savior Job. 10.16.) which are not of this fold ; are not yet come into the true Church, are not yet called to the knowledge, and profession of the truth, them also I must bring, they must needs be brought into this fold, they must needs be made members of the true Church, and brought into the number of them that profess the truth. And how must that be done? And they shall hear my voice, saith he. If Christ intend to bring them into his fold to save them they shall hear his voice. And how shall they hear without a Preacher? Saith the Apostle Rom. 10.14. So that when God with-holds from a people the Preaching of his word (though we may not presume to judge of his secret counsel, and decree concerning any man, or to limit his power) yet may we boldly say that this is a fearful sign, that Christ hath no sheep there, whom he means to bring unto his fold, no elect people there whom he means to save. And when God restrains preaching, and takes it away from a people (for whosoever be the instrument, this is his doing certainly. Is there any evil in a city, and the Lord hath not done it? Amos 3.6.) we may take it for a sign that the Lord hath no more sheep there whom he means to bring into his fold. If God should send upon a land such weather either in seed-time, as should rot all the seed in the ground, and make it unfruitful, or in the harvest, as should rot all the corn when it is come even unto ripeness, or if (sending a plentiful and seasonable harvest) he should send such a general mortality and sickness among men, as none could be got to reap and gather it, all men would take this for a sign that God meant to bring a famine upon that land, and destroy both man and beast by it, yea they would be much affected and mourn extremely for such a judgment, it would be a day of grief and of desperate sorrow, as the Prophet speaketh Esa. 17.11. And yet men know well enough that God can keep men from famine, and feed them sufficiently though they have no corn at all; as he did all Israel for forty years together in the wilderness. Even so it is in this case, the Apostle speaking of the state that the Athenians and all other Gentiles had been in before Christ's ascension into heaven, saith Acts 17.30. that the time of that ignorance (while God withheld from the Gentiles the means of knowledge the Ministry of his Word) God regarded not (as the old translation well rendereth it 〈 in non-Latin alphabet 〉 ) he did look over it, he did not vouchsafe to look or set his eyes upon it, that is, regarded them not, cared not what became of men that lived in those days; For that this is the meaning of the phrase appears by the contrary, Psal. 34 5. The eyes of the Lord are upon the righteous, that is, he respecteth them, and hath a care of them in a special manner. The people that God denieth his Word unto, it is a fearful sign that they are such as God regardeth not, cares not what becomes of them. And have not we just cause then to mourn when we see preaching restrained? Surely if our Savior had not thought so, his bowels would not so have yearned in him, to see so few Preachers, to see the people like sheep scattered upon the mountains, without Pastors to look to them, and feed them, to see the Lord's harvest like to be lost for want of laborers, as we see he did, Matth. 9 36.

But you will object again. It is no marvel sure you should so plead for preaching: We have preaching enough in these days, if that be good. Are all saved that have preaching? Where have you worse people then where is most preaching?

I answer, That though all be not saved that have preaching, but preaching is sent to some obstinate people and continued to them only to be a witness against them, and to increase their condemnation, as our Savior speaketh Mat. 24.14. yet is it a just cause of comfort and rejoicing to all God's people, to see sound preaching abound, to see store of good Preachers raised up by God, Preachers of God's sending. For how can they preach (saith the Apostle Rom. 10.15. that is, preach profitably and effectually) except they be sent of God? Yea (will you say) it is indeed a just cause of joy to see store of those Preachers in the Church that are of God's sending. For those surely are not only good Preachers, but good men too. I answer: none are Preachers of God's sending so qualified in all points as he requires, but such as are orderly approved to be 1 men able to teach profitably, 2 men of unblameable lives. But a man may be a Preacher of God's sending though he be an hypocrite, and have no truth of grace in his heart, as those were I told you of the last day out of Phil. 1.18. and as Judas was, he was sent of God to preach, Matth. 10.4, 7. yea and God wrought with him • oo, as is plain by that we read Luk. 9.6. and yet he was but an hypocrite in heart, he never had truth of grace in him when he was at the best. When therefore we see store of such Preachers as are men able to teach profitably, and we may be sure such are of God's sending, and we have just cause to rejoice in it. For it is a certain sign not only that God hath a true Church among us, a company of elect ones, but also that he hath among us more people to be gathered and brought into his fold, that he means not yet to remove our candlestick, but to continue and enlarge the bounds of his Church amongst us. For, God did never send the Ministry of the Word to such as were all reprobates, or for the reprobates sake only, or principally, to harden them, and increase their condemnation, but for his elects sake principally he sends his Word to any people. This was the cause (saith the Apostle Eph. 4.12.) why God gives Preachers, For the perfecting of the Saints, and for the edifying of the body of Christ. So the Apostles were sent ( Mat. 6.10.) to the lost sheep of the house of Israel, to bring the Lord's sheep, his elect that were in Israel, into his fold. So when God sent Paul to Corinth, and maintained his liberty there a year and a half, he gives this for the reason of it, Acts 18.10. For I have much people in this city, saith he. It is a sign God hath much people there, where he placeth able and good Preachers, and maintaineth them in peace and liberty for any time. So you see, to conclude this first reason of the point, that in respect of the love we owe to all men, and the desire we should have of their salvation, we are bound to rejoice in the liberty of the Gospel, and grieve to see it hindered and interrupted any way.

The second reason is the respect we owe unto ourselves, and to the Church [ 1] and state wherein we live. First, All men are bound to love their country dearly and heartily, to desire the peace and prosperity of it; for in the peace and prosperity thereof consisteth every man's own peace and welfare. The country that God hath made the place of our dwelling and abode, though it were not our native country, yea though it were a most wicked place, yet are we bound to desire the welfare and prosperity of it, as is plain by that charge that God gave unto his people concerning Babylon Ier. 29.7. Seek the peace of the city whether I have caused you to be carried away captives, and pray unto the Lord for it, for in the peace thereof shall ye have peace. But we are more bound to desire the peace and prosperity of our own country, specially of the Church of God in it. Pray for the peace of Jerusalem (saith David Psal. 122.6.) they shall prosper that love thee. Let no man look to prosper that loves not the Church of God unfeignedly that doth not heartily desire that it may flourish and prosper.

[ 2] Secondly, He that doth love the Church and land he liveth in unfeignedly, must needs desire and joy to see the Gospel freely and plentifully preached in it, to see God's pure religion professed and maintained in it. For nothing can make a state and Church so happy every way as this will do. See the truth of this in three particular degrees of outward and worldly happiness (for of that happiness that is spiritual and eternal no man will doubt) 1 Nothing will make a nation so honorable, and full of glory. 2 Nothing so strong and peaceable. 3 Nothing so prosperous and plentiful in all outward blessings, as religion will do.

[ 1] For the first, The Apostle saith of the Israelites Romans 9.4. that to them pertained the glory ; that nation excelled all the nations of the earth in glory and honor. And what was it that procured them that honor? Surely this, they only enjoyed the Word and true worship of God. This was their chief honor and preferment, saith the Apostle Rom. 3.2. that unto them were committed the oracles of God ; and 9.4. they had the glory because they had the covenants of God, to them the law was given, they had the service of God. And therefore when the ark (which was then the principal means of God's worship) was taken from them, then was the honor of that nation gone, the glory was departed from Israel, 1 Sam. 4.21. And they are now by rejecting of the Gospel and persecuting of the true religion of God, become the most contemptible nation under heaven. Nothing will make a person, a family, a State so honorable as religion will do, nothing so contemptible and vile as irreligiousnesse and profaneness. Since thou wast precious in my sight (saith the Lord to his people that feared his name Esa. 43.4. For all such are his jewels Mal. 3.17.) thou hast been honorable ; and 1 Sam. 1.30. Them that honor me will I honor, and they that despise me shall be despised, though all the world say nay to it.

Secondly, Nothing will make a kingdom so strong, and free from all danger [ 2] of enemies as religion will do; no policy, no munition, no bulwarks are such a strength to a kingdom as it is: There was a time when Israel excelled all the nations of the earth in strength and puissance. God is known in her palaces for a refuge, for loe (saith the Psalmist Psal. 48.3, 4, 5.) the kings were assembled (many great Kings oft joined together in battle against it) they went together, they saw it, and so marvelled ; they well discerned how invincible that nation was, and they wondered at it. Never was any nation so admirable in victories and deliverances as Israel was. And what was the strength of Israel? Surely the Sanctuary of God, the true worship and religion of God (which they and they only did enjoy) was the excellency of their strength, as the Lord calls it Ezek. 24.21. The faithful Prophets and Preachers were the strength of the kingdom, the chariot of Israel, and the horsemen thereof, as the King of Israel himself acknowledged Elisha to be, 2 King. 13.14. So it is said, 2 Chron. 11.16, 17. of those godly Levites, and people that would not conform to Jereboam's idolatry, but came to Jerusalem where they might enjoy the pure worship of God, that they strengthened the kingdom of Judah, and made Rehoboam strong three years; for three years they walked in the ways of David and Solomon. Observe two things in this example.

1. The Levites and people that set their hearts to seek the Lord, that were zealously religious, they strengthened the kingdom of Judah, and the King; such Levites and such people are the best subjects that any King can have, the best members that any common-wealth can have, they are the very props and pillars of the State and Kingdom. 2 Though Rehoboam himself was not soundly religious, nor the most of his people neither; yet so long as he walked in the ways of David and of Solomon, professed and maintained the true relion, he was strong, and his kingdom was strong. So long as the Gospel is soundly and freely preached in a nation, and the pure religion of God professed and maintained in it (though many or most that prof • sse it have no truth of heart in them) that nation will be strong; the Lord will be as a wall of fire round about it, as he promiseth Zach. 2.5. On the other side; Nothing can make a nation strong or secure from danger, that shall forsake or decline from the true religion of God. They chose new gods (saith holy Deborah of Israel, Iud. 5.8.) then was war in the gates. While Israel was without the true God, without a teaching Priest, and without the Law (as the Prophet Azariah told king Asa 2 Chron. 15.3.5.) in those times there was no peace to him that went out, nor to him that came in▪ but great vexation was upon all the inhabitants of the country. Everyone then that desireth that the strength and peace of the king and kingdom may continue, will joy in the liberty that the Gospel hath in it, in the store of able Preachers and Prophets that are in it, that the pure religion of God doth prosper in it; and will mourn to see the course of the Gospel hindered any way, to hear of any declining in it from the sincerity of the holy religion of God.

Thirdly and lastly, Nothing will make a kingdom so prosperous and plenteous [ 3] in outward blessings of all sorts as religion will do. When Jehoshaphat had reformed religion in Judah, and established it in sincerity and purity, it is said of him, 2 Chron. 17.5. that therefore God established the kingdom in his hand, and that he had riches, and honor in abundance. And when he had taken order that there might be a preaching ministry in all Congregations within his kingdom, and that they might have also all good encouragement given them in their ministry ( He sent as we read verse 8, 9. Levites, and Priests throughout all the cities, and towns of Judah to teach the people, and as it appears verse 7. he sent of his chief Princes, and Nobles with them to countenance them in their work) when he had done this I say, it is said ver. 12. that Jehoshaphat waxed great exceedingly ; he and his kingdom prospered wonderfully by this means. Consider now from this day (saith the Lord, Hag. 2.18, 19. he had spoken before, verse 16, 17. of a strange curse had been upon them while his house, and worship had been neglected) consider now from this day, even from the day that the foundation of the Lord's Temple was laid, consider it (saith he again) from this day I will bless you, with outward blessings he means as appeareth by the former verses. Certainly the place where God's house, and worship is erected and maintained shall be blessed of God with blessings of all sorts. It is said of Uzziah the King of Judah, • Chro. 26.5. that he sought God (that is, professed, and maintained the true religion of God) in the days of Zechariah who had understanding in the visions of God; and as long as he sought the Lord, God made him to prosper ; and yet there was no truth of heart in him at all. For it is said, verse 4. that he did that which was right in the sight of the Lord, according to all that his father Amaziah did ; and of his father it is said, 2 Chron. 25.2. that he did that which was right in the sight of the Lord (that is, he professed, and maintained the true religion of God) but not with a perfect heart. Let the true religion of God be professed, and maintained in any kingdom (though many that profess it have no power of religion in their hearts) yet will God make that kingdom to prosper even for that. Believe it (beloved) believe it, true religion never found entertainment anywhere, in any family town or kingdom, but it brought a blessing with it to the place. While the Ark of God was in the house of Obed-edom, 2 Sam 6.12. God blessed the house of Obed-edom, and all that pertained unto him because of the ark of God. But what speak I of Obed-edom that was a good man and entertained it with a good heart. I will say more then so, it will bring temporal blessings upon them that give entertainment unto it, though themselves be such as regard it not, nor make any reckoning of it. The religion, and piety of Jacob brought a blessing even into Laban's house, so sensibly, that he could say, Gen. 30.27. Tarry with me I pray thee for I have learned by experience that the Lord hath blessed me for thy sake. And the religion, and piety of Joseph brought a blessing into Potiphar's family, for so we read, Gen. 39 5. The Lord blessed the Egyptians house for Joseph's sake, and the blessing of the Lord was upon all that he had both in the house, and in the field. On the other side, no sin that a land can be guilty of will sooner deprive it of all God's blessings, nor bring all manner of calamities upon it, then this neglect of religion will do. See a plain proof of this, 2 Chron. 29.6—9. Where Hezekiah imputeth all the miseries that had come upon the state, and kingdom of Judah, unto this, (though doubtless they were guilty of many other grievous sins besides this) that they had turned away their faces from the habitation of the Lord, and had turned their backs, they had shown no respect nor zeal towards the house, and worship of God, they had shut up the doors of the porch, and put out the lamps, and had not burnt incense nor offered burnt offerings, in the holy place, unto the God of Israel, therefore the wrath of God was upon Judah and Jerusalem, saith he. He saith nothing there of the idolatry, and false worship they had set up (which doubtless was a higher degree of sin) but he speaks only of the neglect of the true worship, and want of respect and love unto it; even to this sin he imputeth all the calamities which that state, and Church had endured. And so doth the Lord by the Prophet, Hag. 1.9. and 2.15—17. impute many strange curses that he had brought upon that people, after their return from the captivity, even to the neglect of building his house, and setting up of his true worship among them. And if the neglect of religion will make a land so liable to God's curse what will the setting up of a false religion? or the hindering, and stopping of the course of the Gospel do? Surely this must needs provoke God much more. Forbidding us to preach to the Gentiles that they may be saved (saith the Apostle, 1 Thess. 2.16.) to fill up their sin always ; this doth fill up the measure of sin, it is the height, and perfection of sin in any person, in any nation to do so. So that to conclude this second reason; he that desireth the prosperity, and wealth of the kingdom, that it may be kept free from famine, and pestilence, and all other calamities, will joy to see the pure religion of God to be maintained, and countenanced in it, to see the sound preaching of the Gospel to abound, and become fruitful; and he will grieve to see it otherwise.

The third, and last reason of the point, respecteth the Lord himself. No man can have the spirit of Christ, that doth not desire unfeignedly, and rejoice to see God's honor and glory advanced among men, to see his kingdom enlarged, to see men live in dutiful obedience unto him. This our Savior teacheth us in the Lord's prayer to make our chief suit to God whensoever we pray to him. Our three first, and principal petitions, Matth. 6.9, 10. Hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven. And he that cannot heartily desire this, yea desire it more then anything else, never knew what it is to pray aright, never made any prayer that was acceptable unto God, in all his life. And he that desireth this cannot but rejoice to see the Gospel soundly, and freely, and plentifully preached, to see God's pure religion professed, and practiced. For 1 nothing advanceth God's glory so much as the faithful preaching of the Gospel doth. It is called therefore 2 Cor. 4.2. the Gospel of the glory of Christ, 〈 in non-Latin alphabet 〉 . And 1 Tim. 1.11. The Gospel of the glory of the blessed God. And the faithful Ministers are called the glory of Christ, 2 Cor. 8.23. Christ receiveth not so much glory by any as by them. The preaching of the word is the Scepter of God's kingdom, and the means whereby he subdueth men, and brings them under his obedience. This is that rod of God's strength, which he sent out of Zion spoken of Psal. 110.2. whereby he ruleth in the midst of his enemies. And it is therefore called the Gospel of the kingdom, Mat. 4.23. And 2 where true religion is professed, and practiced, there God is in his kingdom, and receiveth more honor then he doth from all the world besides, I will place salvation in Zion for Israel my glory saith the Lord, Esa. 46.13. his Israel is his glory. And those that are his people are to him for a name, and for a a praise, and for a glory as he speaketh, Ier. 13.11. As if he should say; were it not for them, I should have no name, no honor, and glory upon earth at all. So speaketh our blessed Savior likewise, John. 17.10. All mine (all that I make intercession for, and am to ransom, and redeem, that are to have benefit by me) are thine, thine elect, and chosen people, and thine are mine, all thine elect shall have benefit by me; and I am glorified in them ; the glory, and honor that I have in the world, is in, and by them, and them only. And thus have I given you the reasons and grounds of the point, the application of it I must defer till the next day.

Lecture CLII. On Psalm 51.7. Decemb. 27. 1631.

IT followeth now that we proceed to make some application of it unto ourselves. And that by way of confutation first; 2 Of exhortation; 3 Of reproof.

An error there is in judgment, which men do hold against the necessity of preaching. Some men are strongly persuaded that much preaching is not in these days, in such a state of the Church as ours is, so necessary as we pretend, whatsoever it hath been formerly, it is not so now. And that they may seem to have good reason for this that they hold, four things they allege for this their conceit, which I will answer in order yet with as much brevity as I can.

First, Prayer (say they) is to be preferred before preaching. It is written (saith our Savior, Mat. 21.13.) my house shall be called the house of prayer. Lo (say they) prayer is the chief duty that is to be performed in God's house, and (consequently) the chief work that the man of God, the Minister of God, hath to do.

Now for answer unto this first argument of theirs in particular I have three things to say.

First, That prayer is indeed a chief work of the ministry. The duty of taking care to provide for the necessity of the poor Saints, was a duty well beseeming the holy Apostles themselves, to be exercised in. All that was given to that use was laid down at the Apostles feet, Acts 4.35. and (by their direction) distribution was made unto every man, according as he had need. None that are Church-Wardens, and overseers for the poor in our Parishes now a days should think much to be employed in this office to inquire into the estate of the poor, and into their wants and necessities, and with care, and compassion to provide for their relief, it is an office that the blessed Apostles, did not disdain to be employed in. But yet prayer (I mean public prayer) is a greater duty and more proper to the Minister then that is. And therefore the Apostles gave over that duty, and caused seven Deacons to be chosen that being eased of that duty, they might the more freely exercise themselves in this, for this reason they give for it, Acts 6.3, 4. Those seven men whom you shall choose we will appoint over this business; But we will give ourselves continually unto prayer, and to the ministry of the Word. Neither can it be denied but prayer is a chief part of God's public worship, a chief duty to be performed in all our Church-assemblies. When the Apostle giveth direction unto Timothy, touching the Church meetings he beginneth it thus, 1 Timothy 2.1. I exhort (saith he) that first of all supplications (under which word he comprehendeth confession of sins and craving pardon for them) prayers (that is petitions for blessings of all kinds that we stand in need of) intercessions 〈 in non-Latin alphabet 〉 by which he meaneth deprecation of those evils, and judgments which we see cause to fear, and giving of thanks be made. Prayer (you see) is a chief part of God's public worship, not to be neglected in any of our Church-assemblies, yea long prayer too. The prayers cannot be very short, that consist of all those parts which the Apostle prescribeth; specially seeing he will have all those parts of prayer to be used for all men, for kings, and all that are in authority especially. It is therefore no marvel though our Savior saith that God's house should be called the house of prayer. No wise man misliketh the prayers that are used in our Church-assemblies, no not the reading of prayers, no not the reading of many prayers neither; so that reading of prayers may not thrust out, nor hinder preaching, no wise man will mislike it. But though prayer be a chief work that the Minister hath to do, yet it is not (I take it) the chief of all that he hath to do, though it be a chief duty to be performed in all our public assemblies yet it is not the chief duty of all. Preaching was the chief work of all that Christ the chief Pastor of his sheep was sent to do in his ministry. He hath anointed me (saith he, Luke 4.18) to preach the Gospel ; and verse 43. I must preach the kingdom of God (that is, the Gospel, the Doctrine that will bring men to God's kingdom) to other cities also, for therefore am I sent. Neither was there any one work of his calling that he did so much, and so diligently exercise himself in, as in preaching. He taught daily in the Temple, when he was at Jerusalem, saith the Evangelist, Luke 19.47. Never would he neglect any opportunity of preaching but he was ever ready, to neglect all other things for that. See two notable examples of this. The 1 is Luke 9.10.11. when he had retired himself of purpose, and sought to be private that he might have speech with his Apostles alone, and hear them relate what they had done in that embassage he had sent them about, the people hearing which way he was gone followed him, and found him out, he perceiving that brake of his speech with his Disciples, and received the people embraced this opportunity, and spake unto them of the kingdom of God. The other example is John 4.31—34. Though he were weary with travel, verse 6. and hungry also as appeareth by his sending his Disciples into the town to buy meat, verse 8. yet knowing that many of the Samaritans were coming to hear him, he was so taken up with joy for this opportunity of teaching them, that he quite forgot both his weariness, and his hunger, and saith in effect to his Disciples, that it was meat, and drink to him to preach, yea he saith, verse 34. that this was to do the will of him that sent him, and to finish his work. So preaching was the chief work that the holy Apostles were sent to do. Christ ordained twelve ( Mar. 3.14.) that they might be with him, and that he might send them forth to preach. Christ sent me (saith the Apostle, 1 Cor. 1.17.) not to baptize (that is, not so much to baptize) but to preach the Gospel. For this work chiefly is our maintenance due unto us not by the law of man only, but by the law of God too. The Lord hath ordained (saith the Apostle, 1 Cor. 9.14.) that they that preach the Gospel, should live of the Gospel. The Elders that labor in the Word, and Doctrine specially, above all others, (saith the Apostle, 1 Timothy 5.17.) are worthy of double honor, by which he meaneth maintenance, as appeareth, Verse 18. It should be such maintenance, so free, so liberal as may testify that you honor him, in your hearts, such as may keep him from contempt; it may not be so base and niggardly as that the very meanness of his estate, may make him vile, and contemptible; yea this double honor this liberal maintenance he is worthy of it, it is no alms or mere gratuity he is worthy of it, he deserveth it well. And as this is the chief work that we are called of God to exercise ourselves in, and for which our maintenance is due to us from the people; so is this the chief work we should exercise ourselves in gladly taking all opportunities for doing this work. You heard afore Christ did so, and we shall find, Act. 5.42. that the Apostles did so; daily in the temple and in every house they ceased not to teach, and preach Jesus Christ. I know well we are not bound by these examples to preach every day as we have heard Christ, and his Apostles did; for they could preach without study, and so cannot the best of us do if we desire to preach well, but if we were as able as they were, certainly we were bound to do as they did, and certainly we are bound by their examples to preach as oft, and as diligently as the abilities of our bodies, and of our minds will enable us to do, having always respect to our people and their necessities. And to conclude my first answer to this first objection made against the necessity of preaching. I pray you observe that our Savior, and his holy Apostles ever were wont to take the opportunity of the Church assemblies on the Sabbath to preach then. Of our Savior this is plain, Mark 1.21.39, and 6.2. Luke 4.31. and 6.6. and 13.18. And it is as plain that the Apostles were wont to do so Acts 13, 14, 16, 44: and 17.2, 3, and 18.4, and 20.7; though the occasion of the Churches meeting at Treas upon the Lord's Day was principally for the Sacrament of the Lord's Supper yet (because he knew that there was no better way either to sanctify the Sabbath or to prepare men's hearts to the Sacrament then preaching) it is said he spent the whole day in preaching. And so much shall serve for my first answer to this first objection.

Secondly, I answer. That no man can pray aright till he be first by preaching made able, and fit to pray. This is evident by that of the Apostle Rom. 10.14. How shall they call upon him in whom they have not believed? And how shall they believe on him of whom they have not heard? And how shall they hear (savingly he meaneth) without a Preacher? A people may be accustomed long enough to hear prayers read unto them, and good prayers too; but they shall be little or nothing the better for them, till first their hearts be wrought upon by preaching and made able to pray. All our prayers and what other services soever we do unto God, will breed us small comfort till we have been hearers, first and believers till we have profited by our hearing till we have been ready to hear, till we have heard the word with desire, delight and comfort.

Thirdly, and lastly. As preaching is the means to convey into our hearts the spirit of prayer at the first, so it is also the best means to stir it up, and quicken it, to set it on work in them that have received it. And that is the reason why God's people at their solemn fasts (the chief use whereof is to make our prayers more fervent, to make us cry mightily unto God, as it is said Ion. 3.8.) did use preaching so much. Two notable examples we have for this. The first is Nehe. 9.3. The Levites stood up in their place, and read in the book of the Law of the Lord, one fourth part of the day. And how did they read? Their manner of reading you shall find Neh. 8.8. They gave the sense also, and caused them to understand the reading. Yea they applied it also so effectually that it wrought marvelously upon the hearts of the people as appeareth, Verse 9. The other example is that in Ier. 36.5, 6. Jeremiah would fain have gone into the house of the Lord, to have preached there at the public fast. And because he was shut up, and could not do it, he sendeth Baruch to read his Sermon there as he took it from his mouth. But why did they use preaching thus at fasts, seeing prayer is (doubtless) the chief duty that is to be performed at a fast? Surely as a help to prayer, to stir up men's affections, and make them able to pray more fervently. And this reason Jeremiah giveth why he would have preached at that fast, and when he could not would needs have Baruch go, and read his Sermon unto them Ier. 36.7. It may be (saith he) they will present their supplication before the Lord. As if he should say, it may be this Sermon will stir them up to pray more fervently. And this may serve for a full answer to the first objection. But then they object secondly, that though preaching were granted to be never so necessary for the first planting of a Church, and bringing of men to the knowledge of the truth, yet in such a Church as ours is, that hath so long enjoyed it, and wherein knowledge doth so much abound, it might well be spared; and instead thereof more time spent in prayer.

To which I answer, That plentiful, and profitable preaching is still as necessary in our Church as ever it was. For first there is no congregation wherein there are not still many that are ignorant, and unconverted, yea it is to be feared the greatest part by far in our best congregations are such. And of them no question can be made but they have still need of preaching. Those sheep that are not yet of Christ's fold (not yet converted, and of the number of true believers) Christ must bring, and they must bear his voice as our Savior himself speaketh John. 10.16. or they will never come into Christ's fold, and be converted. And how shall they bear without a preacher? saith the Apostle Rom. 10.14. Secondly, even those that have profited most in grace, and knowledge have need of preaching still, even of the continual Ministry of the word. Three evident reasons there are for this. First, the best are much wanting in knowledge, and grace, and will be while they live, and he hath no truth of grace in him that doth not find, and feel it to be so with himself. Our Savior calleth his best Disciples little Children John. 13.33. And so doth the Apostle all the faithful that he writeth unto 1 John 5.21. And Preaching is ordained of God for the perfecting of the Saints Eph. 4.12. It is able to build men up in grace ; as the Apostle speaketh Acts 20.32. Therefore though he had opportunity to write to the Thessalonians, and did so twice, yet he prayed exceedingly as he saith 1 Thes. 3.10. that he might see their face, and might perfect that that was lacking in their faith. There is no such means to make men grow in faith, and every other saving grace to perfect that that is lacking in it, as sound preaching is. Secondly they that have grace in the greatest measure are apt to decay and cool, and go backward if they have not continual means to strengthen, and nourish the grace that they have received. As the most healthful, and strong man will do if he have not daily food; and the most fertile soil if the rain fall not oft upon it, which is the very comparison whereby the Apostle expresseth this point Heb. 6.7. The man that hath fed most liberally yesterday, will find as much need of food again today as if he had eaten nothing then. And our souls are apt to decay in strength as well as our bodies are, and have need of ordinary, and continual food as they. This the Lord had respect unto in enjoining us to spend one whole day every week in his service Exod. 20 8 He knew well our souls would be in danger to decay unless they might have a feasting day once a week. I am like a green Olive tree (saith David Psal. 52.8.) in the house of God. No man can hope to continue as the green Olive tree to flourish or keep in himself the vigor of grace if he grow or dwell anywhere but in the house of God where he may enjoy the means of grace ordinarily. They that have had the best means of grace, and have profited most by them, let them but want those means a while, and the decay will be sensible even unto men. Israel had enjoyed excellent means in the days of Joshua, and Eleazar and Phineas, and had profited greatly by them also; as appeareth by that protestation, and vow they made Josh. 24.16—18.24. But when they had wanted those means but a while they turned quickly out of the way, Judge. 2.17. and fell into gross idolatry. Now sound preaching is not only the seed whereby we were first begotten unto God, but it is also the food whereby our souls are nourished, and strengthened, both milk for babes, and strong meat for such as are of more growth as the Apostle calleth it, Heb. 5.12. They that have more profited by it have great need of it as well as any other have. I will not be negligent (saith the Apostle 2 Pet. 1.12.) to put you always in remembrance of these things, though ye know them, and be established in the present truth. Thirdly, and lastly. The longer that any people have enjoyed a good Ministry and the more they have profited by it, the more pity it is that they should want it. For as they are dearest unto God, so their decays will more dishonor God, then the sins of other men. I have not written unto you (saith the Apostle 1 Job. 12.21.) because ye know not the truth, but because ye know it, and that no lie is of the truth. As if he should say, therefore have I had more care of you, then otherwise I would have had. See this also in the example of other of the Apostles, and servants of God. Antioch was the place that (of all the Cities of the Gentiles ) had enjoyed the best Ministry, and had profited most by it; and the Disciples were called Christians first in Antioch, Acts 11.26. And there was no place in the world, that the Apostles shown so much care of, nor spent so much time in, as they did there. When Barnabas came, and saw how the Gospel prospered there, he did not only rejoice in it, and took great pains there himself, but sought out Paul and brought him thither too; and they both took pains there a whole year together Act. 11.23—26. And Act. 14.28. they came thither again, and abode there a long time with the Disciples. And so did they again, and with them Silas also, Act. 15.34, 35. and spent a good time there. Two objections more there be that are made against the necessity of preaching, which I will pass over very briefly.

Admit (say they thirdly) that preaching be the best means to feed the soul; yet as the stomach (specially of a child) may be overcharged and glutted with the best food that is, and so take much hurt by it; so it is with the word the people are in these days even glutted, and cloyed with it, and grow thereby to a loathing of it, if it were not so common, it would be more precious then it is, as it is said it was in the days of Samuel 1 Sam. 3.1.

To this I answer. First, it hath ever been so with some that they have loathed the word. But much preaching hath not been the cause of it. For many that are not troubled with much preaching, loath it as much as any, and feel no sweetness in it. The word of the Lord is a reproach unto them, they have no delight in it, as the Prophet speaketh Ier. 6.10. And many that are the most constant hearers of it, are farthest from being gluttted with it, hear it with the best appetite, and delight, the more they hear the more they may. The blessed man that David speaketh of Ps. 1.2. though he meditate in God's law day, and night, delighteth in it nevertheless; for that, he findeth no satiety in it he is not glutted nor cloyed with it. The true cause of this loathing of the word is given by the Apostle Rom. 8.5. They that are after the flesh do savor the things of the flesh, but they that are after the spirit, the things of the spirit. A carnal man findeth no savor in anything save only in carnal, and worldly things; no man can find sweetness in the word, till he be a regenerate, and new man. Secondly much preaching if it be sound, and substantial, is not food only but Physic to the soul, it is the best means to cure this Nausea this disease of the soul that maketh it so apt for to loath the word. And therefore the Apostle speaking to Timothy 2 Tim. 4.2, 3. of such as could not endure • ound Doctrine (wholesome food) prescribeth him this for the remedy against it, therefore preach the more (saith he) and the more profitably, be instant in season, and out of season, reprove, rebuke, exhort with all long suffering, and doctrine.

The fourth, and last objection is this, that though preaching hath been in time past necessary, and of good use yet it may be well spared now for we see it doth little or no good now a days, look into such places where it is most used, and see how few are bettered by it.

To which I answer, first that this is too true indeed, and in this two fearful evidences of God's wrath are to be observed both mentioned in that speech of our Savior Matth. 18.7. Woe unto the world because of offenses, for it must needs be that offenses come, but woe to the man by whom the offense cometh. First, Woe to the world because of offenses. It is a fearful sign of God's wrath upon thee, and such as thou art, that thou hast such stumbling blocks laid before thee, to work thy ruin and sink thee deep in hell, that thou hadst such occasions given thee to mislike Religion, and this ordinance of God. Secondly, Woe be to the man by whom the offense cometh, woe be to you all, that by your ignorance, profaneness, drunkenness, filthiness, backsliding cause this ordinance of God to be derided, and hated. The name of God is blasphemed among the Gentiles through you, as the Apostle speaketh Rom. 2.24. Certainly you will one day wish that you had lived rather among the Indians, and Cannibals then in such a place where you have so long enjoyed such a ministry and so much dishonored it.

But then secondly I answer that the preaching of the word, is not (blessed be God) altogether without fruit at this day in any place that doth enjoy it. It doth good daily & the Church is increased by it. God addeth to the Church daily such as shall be saved, as it was said in those first times Act. 2.47. though not so many nor so eminent persons as he did then. Yet even those few young folk, and mean persons that are woone to God daily by the preaching of the word, will rise up in judgment against thee one day, and confound thee so as thou shalt have nothing to say for thyself, that they who have less help by nature, then thou have profited so much and been drawn on forward by it, and thou profitest not but growest more backward, and backward every day. For so saith the Apostle 1 Cor. 1.27. God hath chosen the weak things of this world, to con • ound the things that are mighty. So that to conclude my answer to this last objection I will say to these men as the Apostle doth in a case not much differing from this Rom. 11.7. What then? Israel hath not obtained that that he seeketh for, the most of our hearers obtain not that good by our preaching which they seem to seek for, but the election hath obtained it and the rest were hardened. The elect of God are made the better, and the rest the worse by it, and God will be glorified in them both.

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