and castest my words behind thee Psal. 50. 16 17. And a Bishop must be blamelesse 1. Tim. 3. 2. Yea if he haue beene heretofore infamous for any scandalous sin and haue now repented he ought not to exercise his function in that place where that infamy continueth for he must be one that hath a good report euen of them that are without lest he fall into reproach and by that meanes into the snare of the diuell 1. Tim. 3. 7. The cause why Paul by no meanes would accept of Marke to ioyne with him in his Ministery was because he had giuen offence to the Church by departing from him before Acts 15. 37 38. Yet it is no iust exception to the reproofe that is giuen because we know some faults by him that reprooues vs for then may we reiect all reproofe from men seeing the holiest Minister hath his infirmities and faults we also are men of the like passions with you say the Apostles themselues Acts 14. 15. Yea it it profitable for vs that God teacheth vs not by Angels nor by his Spirit immediately but by poore weake men that are sinners as well as we for by this meanes they may teach vs with more feeling experience and compassion then otherwise they could haue done this reason the Apostle giues why our blessed Sauiour himselfe was in all things excepting sin made like vnto vs Heb. 2. 17. that he might be a mercifull and faithfull high priest Yea say they that teach and reprooue thee be guilty not of humane infirmities onely but of grosse sinnes yet that cannot warrant thee either to refuse to heare them or to obey such reproofes as they giue thee by warrant from the Word of God for the people were bound to heare and obey the good doctrine of the Scribes and Pharisees though their workes were naught Matth. 23. 2 3. And the people of God transgressed because for the sinnes of Elyes sonnes the Priests they abhorred the offerings of the Lord 1. Sam. 2. 17. 24. The third and last of those corruptions which vsually hinder vs from taking reproof in good part is this that we take such as reprooue vs especially publikely to be our enemies or to be set on by some tale-bearers that loue vs not if he would haue come to me saith many a one and told me of my fault in priuate I should haue takenit well but this exclaiming of me and disgracing me in publike argueth no loue An example of this corruption we haue in Ahab who accounted the Prophet Eliah his enemie 1. Kings 21. 20. and those proud men spoken of Ier. 43. 2 3. who charged the Prophet that Baruch had set him on to preach so against them as he did To strengthen vs against this corruption we must consider of these foure points 1. That a man may haue his sin touched and reprooued in the Ministery of the Word when the Minister intends not to touch him nor so much as knowes of his sin as it was with that man that came to heare the Prophets he was conuinced of all he was iudged of all and had the secrets of his heart which were vnknowne both to the Prophets and to all other men made manifest to him 1. Cor. 14. 24 25. We vse not to busie our selues in inquiring curiously or maliciously into your faults nor entertaine tale-bearers but may say to you as the Prophet The Lord teacheth vs and shewes vs your practises and makes vs able to meet with them when wee thinke not of you Ierem. 11. 18 19. 2. That when a mans offence is knowne and scandalous to many the Minister is not bound to admonish him in priuate but may without malice reprooue it publikely for so did Iohn deale with the Pharisees and Sadduces Matth. 3. 7. and Paul euen with Peter himselfe Gal. 2. 14. and we haue an expresse commandement for it 1. Tim. 5. 20. them that sin publikely and notoriously he meanes rebuke before all that others also may fearâ—… 3. Though the sinne be priuate and knowne to no more but the Minister himselfe it may oft-times be much fitter for the Minister to touch and reprooue it in his publike Ministery then to admonish the party in priuate prouided that he so touch the sin as he touch not nor note the person And that for these three reasons 1. Howsoeuer most men will bragge how well they would take it to be admonished in priuate yet they that will try it shall finde there be very few that will take it well 2. There is much more power and authority in such publike reproofe as I haue spoken of then in any priuate because of the promise Christ hath made to be with his seruants in the execution of all the parts of their Ministeriall function Matth. 28. 20. 3. By such a publike reproofe many others may receiue profit which is the reason the Apostle giueth of that commandement 1. Tim. 5. 20. 4. If his reproofe be according to Gods Word thou oughtest to receiue it whatsoeuer his affection be that deliuers it yea thou shouldest count it a dangerous sin for thee thus to censure and iudge of the Preachers affection when thou canst not iustly blame his doctrine and so the Lord speakes of it as of a great sin Hos. 4. 4. this people are as they that striue with the Priest This Doctrine serueth also for reproofe and to discouer the vnsoundnes and hypocâ—…isie of most men Ought euery Christian to loue his Minister with more then an ordinary loue and that for this cause because he vseth to admonish and reprooue him will he that hath any wisedome or grace in him loue the man the better that rebuketh him is it not possible for any man truely to haue repented of any sin that hates and stormes against him that dislikes and censures his sin then surely are most men far from grace and far from true repentance For there is many a man like Ahab who though they acknowledge their Minister to be the faithfull seruant of God as he did Micaiah yet hate him onely because he prophecies not good to them 1. King 22. 8. And generally the people hate the Ministers of the Word onely for doing this worke and duty of their Ministry they hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Am. 5. 10. yea though they giue them no other occasion at all I haue neither lent on vsury nor men haue lent to me on vsury that is I neuer had to doe with them about any worldly occasions yet euery one of them doth curse me saith the Prophet Ier. 15. 10. Now I would haue such men to know that it is not the committing of any sin how hainous soeuer that makes their case so desperate or is so certaine a signe of their perdition as this that they despise admonition Better is a poore and a wise childe then an old and foolish King who will no more be admonished saith Salomon Eccl.
and praise the Lord. This is the gate of the Lord the righteous shall enter into it They had therefore vnder the Law by Gods appointment at the time of the assemblies certaine Leuites that were Porters set by the gates of the House of the Lord that none that was vncleane in any thing should enter in 2. Chron. 23. 19. And you shall see what diligence was inioyned them in their office 2. Chron. 35. 15. The Porters waited at euery gate and might not depart from their seruice And hath God lesse care of his seruice vnder the Gospell then he had vnder the Law Iohn admitted none to Baptisme but such as made profession of their repentance Matth. 3. 6. And may we admit such now for children now are admitted in their parents right as are knowne to haue begotten those children in whoredome that they bring to Baptisme and professe not repentance None that had any legall vncleannesse vpon them might eate the Passeouer Num. 9. 6. And it is said that Ezra had none to ioyne with him in the Passeouer but such only as had separated themselues from the filthinesse of the Heathen and ioyned themselues to Gods people to seeke the Lord God of Israel Ezra 6. 21. And may we admit to our Passeouer such as separate themselues from no filthines nor seeke at all to know and please the Lord Three great euills there are that come of this 1. Occasion is giuen to the weake to mislike our Religion This is one principall cause that hath made our assemblies and worship so contemptible and odious to the Brownists and caused them to separate from vs and to make so fearefull a schisme and rent in the Church I excuse them not in it I know they sin grieuously but I say in this case as our Sauiour doth Matth. 18. 7. Woe bee to the world because of offences Woe be to the Brownists that take this offence but withall I say as Christ saith there Woe be to the man by whom the offence commeth and as the Holy Ghost speaketh of the sin of Elies sonnes so speake I of the sinne of these men 1. Sam. 2. 17. The sinne of the young men was very great before the Lord for men abhord the offerings of the Lord. Did the people well to abhorre the offerings of the Lord No verily it was the peoples sinne so to do as you shall finde vers 24. But yet the sinne of Elies sonnes was very great before the Lord because they gaue the people occasion so to doe 2. The blessing we might otherwise receiue from God in our Church-assemblies is greatly hindered thereby The Lord out of the care he hath of his Vineyard hath taken order 1. That it should haue an hedge and fence about it and not lye open to euery beast that would come in 2. That the stones that might hinder the fruitfulnesse of it might be gathered out of it 3. That there should be a Watch-tower euen in the middest of it Esay 5. 2. And one chiefe cause doubtles why the Lords Vineyard among vs is no more fruitfull then it is is this that it wants this fence it lyes open the stones are not gathered out of it either we haue not any Watch-tower in the midst of it or if we haue there is no body in the Tower to watch who comes to plucke and gather who comes to spoile and deuoure the Lords grapes 3. The holy things of God are prophaned thereby The Lord complaines by his Prophet Ezek. 22. 26. That the Priests of Iudah had defiled his holy things and he was prophaned amongst them and giues this for the reason They put no difference betwixt the holy and prophane neither discerne betweene the cleane and the vncleane And the Apostle tells the Corinthians that if they did not put the incestuous person from among them but were so remisse in exercising the censures of the Church the whole Congregation would be indangered thereby 1. Cor. 5. 6. Know ye not saith he that a little leauen leaueneth the whole lumpe This is a chiefe cause of the marueilous increase of drunkenesse vncleannesse and prophanenesse in most places that infamous sinners are thus admitted to the priuiledges of the Church I say more this extreame prophanation of Gods ordinances amongst vs may giue vs all iust cause of feare that God will depriue vs of them and of this gracious liberty in his worship and seruice that we doe inioy and say of vs ere long as he said of his ancient people not long before their captiuity Ier. 11. 15 What hath my beloued to doe within mine house 2. The second sort of them that I told you were to be charged with this third and last sinne are such as ioyne with vs in Gods seruice and shew not the outward reuerence in it that becommeth them Of this sort there are very many 1. Some attend not to the worship of God that is in hand though they be present at it It is a sinne and a disorder I say not to sleepe or talke at any part of Gods seruice for they that are blind may discerne the sinne of such as doe so but euen to bee busied in any action that is otherwise good and holy if thereby we be hindered from attending to the publike worship of God The reading of our Bibles or turning to the places that are alledged if thereby we be hindered from attending is a sinne The Noble men of Thessalonica while they heard receiued the Word with all readinesse and afterward daily searched the Scriptures Acts 17. 11. To be at our priuate prayer while any publike part of Gods worship is in hand because it draweth away our minde from the publike worship which is to be preferred before the priuate is a disorder certainely and some degree of contempt done to Gods publike worship 2. Some will not vouchsafe to be bare at the reading of the Word some will be bare at the Psalmes not at the Chapters And if they could iustly pretend infirmity for it they were to be excused But they will not be bare many of them so long as the Text is in reading yea euery youth and boy in our Congregations are wont to be couered while the Word is read 3. But the chiefe abuse in this kind is the neglect of kneeling in prayer many that will kneele at their owne priuate prayers which they make at their comming into the Church can neuer be seene to kneele at the common and publike prayers 2. Many that will kneele at the Lords prayer will kneele at no other whereas though the Lords prayer be in sundry respects more excellent then any other yet there is as much reason we should kneele at any other prayer as at it For the reason of our kneeling is not the excellencie of the words that are vsed in prayer but the reuerence and duty we owe to the person we pray vnto 3. Some vse not to kneele at any prayer though they vse kneeling in a
apprehension as a consuming fire as the Apostle speaketh Heb. 12. 29. He neuer thinketh seriously of him and of his appearing before him but he is troubled and ready to say with them Esa. 33. 14. Who among vs shall dwell with the deuouring fire the Spirit of God and nothing but it like water allayeth this heat cooleth and refresheth the soule of man for by it the loue of God is shed abroad in our hearts as the Apostle speaketh Rom. 5. 5. and the bloud of Christ is effectually applied and sprinkled vpon the conscience Secondly whereas before a man be regenerate he is like vnto the dropsie man in a continuall thirst or like him that hath the disease which is called the dogs hunger neuer satisfied neuer contented the Spirit of God like water quencheth this thirst and satisfieth the soule of man by it the hungry soule is filled with good things as the blessed Virgin speaketh Luk. 1. 53. by it the soule is satisfied as with marrow and fatnesse As Dauid speaketh Psal. 63. 3. This by the assurance that it giueth to the heart of the fauour of God in Christ worketh that contentment in it as it makes a man able to say as Iacob did when he heard that Ioseph was aliue Gen. 45. 28. It is enough He that hath once receiued the spirit of grace which is the pledge and earnest of our eternall inheritance will be able out of full contentednesse of mind to glory with Dauid Psal. 16. 6. The lines are fallen to me in pleasant places yea I haue a goodly heritage And whereas nothing so much hindereth the tranquillity of our minds as the immoderate desire of worldly things the Spirit of God slaketh that thirst and vnsatiable desire and teacheth vs to be contented with a little A little wealth a little pleasure a little credit will content vs when we haue this spirit Therefore when Paul had said that Godlines with contentment that is which alwaies maketh a man content with his owne estate is great gaine 1 Tim. 6. 6. he tels vs immediately how meane a state a man will be content with if he be godly indeed if we haue food and raiment saith he v. 8. So that he that hath the spirit of grace vseth not these earthly things with that thirst and greedy appetite that other men doe but with more sobriety and indifferency of mind Vsing but not ouer-using them 1. Cor. 7. 31. vsing them so as he can want them if need be I may do all things saith Paul 1 Cor. 6. 12. but I will not be brought vnder the power of any thing and Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content I know how to be abased c. Thirdly whereas a man before he be regenerate is filthy and vncleane his words vncleane Mat. 15. 18 his best actions vncleane Pro. 15. 5. but his heart especially more filthy then any sinke Ier. 17. 9. yea so filthy that as he that was vncleane vnder the Law made euery thing he touched vncleane Num. 19. 22. yea though the thing were otherwise holy Hag. 2. 14. so is it in this case Tit. 1. 15. Vnto them that are defiled and vnbelieuing is nothing pure And thus filthy is the vnregenerate man not in the Lords eyes onely as the Lord speaketh Zach. 11. 8. My soule loathed them and in the eyes of euery good man Pro. 29. 27. An vniust man is an abomination to the iust but euen in his owne eyes also when God shall be pleased to open them Insomuch as the man that taketh most pride in himselfe if the Lord should lay him naked to himselfe would loath and abhorre himselfe as Iob saith he did Iob. 42. 6. If the Lord should break vp that sink that is in him he would not be able to abide himselfe as in that fearefull example of Iudas Mat. 27. 4 5. we may plainely see Now where the Spirit of God commeth it like water cleanseth all things it makes the heart cleane the tongue cleane the whole man cleane The feare of the Lord is cleane saith Dauid Psal. 19. 9. and Ezek. 36. that which is said vers 25. I will powre cleane water vpon you and you shall be cleane is thus expounded vers 26. 27. A new heart will I giue you and a new spirit will I put within you I will put my spirit within you and cause you to walke in my statutes The Spirit of God is this cleane water that maketh vs cleane Fourthly whereas a man before his regeneration is as barren and vnfruitfull as any desert and thereunto compared Esa. 32. 15. 16. yea as vnable to do speake or moue to any thing that is good as a dead man is Eph. 2. 1. Altogether vnprofitable not one that doth good no not one as the Apostle speaketh Rom. 3. 12. Where the Spirit of God comes like water it makes the heart fruitfull vnto God it maketh our desart like Eden and our wildernesse like to the garden of the Lord as the Prophet speakes Esa. 51. 3. Insomuch as though euery one that hath the Spirit of God be not in the like measure fruitfull for in the good ground the seed brings forth in some but thirty in some sixty in some an hundred fold Mar. 4. 8. yet euery one is fruitfull in some measure yea able to bring forth his owne fruit in due season as the Prophet speaketh Psal. 1. 3. Able not onely to wish well and haue good motions but to speake and do well also He that was lame before shall leape as an Hart and the tongue of him that was dumbe before shall sing Esa. 35. 6. yea the Spirit of God makes him that hath it able euen in the time of heat of persecution to continue fruitfull as the tree planted by the waters that spreadeth out her roots by the riuer which shall not see when heat commeth but her leafe shall be greene and shall not be carefull in the yeare of drought neither cease from yeelding fruit Ier. 17. 8. This Doctrine serueth for a touch-stone for euery one to try himselfe by we all professe that we are baptized and so washed with this water euen borne again of water and of the holy Ghost Ioh. 3. 5. without which we shall be as much the better for our outward Baptisme as the wicked Egyptians were by the Red Sea which was a type of it 1 Co. 10. 2. that which was the means of safety and escape vnto Gods people was a meanes of vtter perdition vnto them Neh. 9. 11 and as they are for the Lords Supper that receiue it vnworthily He that eateth and drinketh vnworthily eateth and drinketh damnation vnto himselfe saith the Apostle 1 Corinth 11. 29. We professe we haue the Spirit of God and indeed our case is most miserable without it If any man haue not the Spirit of Christ he is none of his Rom. 8. 9. Let vs try our selues by this Doctrine
saith the Lord. Psal. 139 7. Whither shall I go from thy Spirit or whither shall I flie from thy presence Acts 17. 27. Doubtlesse he is not farre from euery one of vs for in him we liue and moue and haue our being 2. Because he is the Iudge of the whole World and is to iudge euery man righteously according to his workes God shall bring euery worke into iudgement saith the Holy Ghost Eccl. 12. 14. with euery secret thing whether it be good or whether it be euill For though he shall not want witnesses at that day yet it is necessary himselfe should haue perfect knowledge of all the actions of men Esa. 11. 3. He shall not reproue after the hearing of the eares Therefore Dauid Psal. 94. confuting the Atheisme of the wicked that said verse 9. The Lord shall not see vseth among other this argument to conuince them ver 10. He that chastiseth the Nations shall not be correct be that teacheth man knowledge shall not he know The vse of this Doctrine is double 1. This Doctrine if the Lord will be pleased to perswade our hearts to belieue it is most effectuall both to moue our hearts to speedy repentance for sinnes past and to restraine vs from sinne in time to come The thing that most emboldeneth to sinne is the hope of secrecy as we may see Gen. 39. 11. It is said of Iosephs Mistresse that he comming into the house when there was no body within but they two verse 12. Therefore she caught him by the garment c. True it is that there be many that are growne to that impudency that they dare speake or doe any thing whosoeuer be by They declare their sinnes as Sodome Esay 3. 9. Such a one was Absolon 2. Sam. 16. 22. Hee went in to his fathers Concubines in the sight of all Israel Such a one was the vniust Iudge Luke 18. 2. who neither feared God nor regarded man Yea that will the rather sweare and speake filthily when such are by as they know they may grieue by it as counting it a disgrace to be restrained by the presence and reuerence of any man but these are farre gone these sinne supernaturally these are in a fit of frenzie and madnesse company and mirth hath made them madd and desperate as indeed it will doe Eccles. 2. 2. For naturally and for the most part the knowledge of men will 1. Restraine them from sinning and 2. Will worke shame and trouble of mind in them when they haue sinned There are many sinnes that men would neuer commit but that they hope to keepe them secret the presence of a godly man would restraine them yea the presence of a little childe would restraine them Darkenesse and hope of secrecy is the principall encourager of men vnto most sinnes they cannot sinne securely vnlesse they may sinne in secret And in this respect amongst others all sinnes are called the workes of darkenesse Ephes. 5. 11. Therefore Iob speaking of sundry kinds of sinners saith Iob 24. 13. These are they that abhorre the light verse 15. The eye of the adulterer waiteth for the twilight and saith none eye shall see me and disguiseth his face and verse 17. If one know them they are in the terrours of death Now if the knowledge and priuitie that men haue of our sinnes bee of such force how much more would the knowledge the Lord hath of them doe it if men were fully perswaded of it For 1. A man may oft sinne so secretly that no man shall know of it but he hath the Lords eye vpon him at all times though no man seeth him God seeth him Yea hee knowes all our waies perfectly obserues them and takes notice of them so as he can neuer forget them 2. No man can possibly dislike or abhorre vs so much for any sinne as the Lord doth Iob 10. 4. Hast thou carnall eyes or dost thou see as man seeth Hab. 1. 12. Thou art of pure eyes and canst not see euill thou canst not behold wickednesse 3. The more cunning any shall vse in concealing his sin and keeping it secret the more the Lord abhorrs him for it Thus is Achans sin aggrauated Ioshua 7. 11. They haue euen taken of the accursed thing and haue also stollen and dissembled also And so is the sin of Israel 2. King 17. 9. The children of Israel did secretly those things that were not right against the Lord their God 4 As he seeth and disliketh all our sins so he certainely will one day charge vs with them either in this life to our saluation as to this woman here by the ministery of his word as he did that poore man that was before ignorant and vnbelieuing 1. Cor. 14. 24 25. which is indeed the naturall property of the word to do it is a discerner and discouerer of the thoughts and intents of the hart as the Apostle speaketh Heb. 〈◊〉 12. or in the life to come to our confusion as he threatneth wicked men that he will doe at one time or other I will reprooue thee and set thy sins in order before thine eyes saith the Lord Psal. 51. â—…1 and Eccl. 11 9. Know thou that for all these things God will bring thee to iudgement 5. He will also bring the secretest sins of men to light one day and lay them open euen to men Pro 10. 9 He that peruerteth his way shall be knowne 1. Tim. 5. 25. They that are otherwise cannot be hid He doth oft in this life discouer Hypocrites by giuing them vp to the committing of open sins Psal. 125 5. Such as turne aside vnto their crooked wayes the Lord will leade them forth with the workers of iniquity But this shall chiefly be done in the great day of the Lord then will the Lord lighten all things that are now hid in darkenesse and make the counsailes of the hearts manifest 1. Cor. 4. 5. This is the reason our Sauiour vseth to disswade men from hypocrisie Luke 12. 1 〈◊〉 For there is nothing couered that shall not be reuealed neither hid that shall not be knowne The conclusion then of this first Vse is that we would not flatter our selues in the secrecie of our sinnes but seeke the pardon of them and pray with the Prophet Psal. 19. 12. Cleanse thou me from secret faults Seeke to haue them blotted out of the Lords Booke of remembrance that he may neuer charge vs with them And the way to obtaine that is now in the time of grace to lay them open before the Lord and to charge our selues seriously with them with penitent and humbled hearts Pro. 28. 13. He that confesseth and for saketh his sins shall finde mercy For as he to whom sinne is forgiuen shall be sure to haue his sinne couered and hidden with the Lord Psalme 32. 1. So he that by remission and repentance hath them not blotted out shall be sure to haue them laid open and brought to light and though they were
good fellowes to beare them company the matter were the lesse but this shall also increase their torment there As may appeare by that suit the rich man makes to Abraham Luke 16. 28. that noâ—…e of his brethren might come to him into that place of torment So that if we haue grace this should not cause vs to make the lesse account of this sinne that it is now growne so generall but this should cause vs to hate it the more and be the more afraid of it and take so much the more heed to preserue our selues and our families from it So the wickednesse of the time and place that Lot liued in affected him His righteous soule was vexed with it 2. Pet. 2. 8. So speaketh Dauid of himselfe Psal. 119. 53. Horror hath taken hold vpon mee because of the wicked that forsake thy law The second deceit whereby Sathan drawes men to this sinne and hardens them in it is hope of secrecy That they may commit it and liue in it and yet it shall neuer be descryed or knowne or if they cannot bee so close if they accustome themselues to it long but men will surmise somewhat and iudge the worst yet so long as none can conuince them what need they care They see many that would cry out vpon and thrust away out of their house any that should bee euidently conuinced of the fact that yet thinke neuer the worse of any for surmises and presumptions bee they neuer so strong Nay it is certaine many are the better liked for this as if it were an argument of great wit and sufficiency in any to be able to take their pleasure in this sin and yet so to saue their owne credit and the credit of the family that they liue in And this is the cause of the monstrous and vnnaturall practises that many vse to couer and hide this sinne by That this is a principall thing that deceiues many is euident not onely by experience but by that that the Scripture speaketh Iob 24. 15. The eye of the Adulterer waiteth for the twilight and saith none eye shall see mee and disguiseth his face And indeed they that liue in this vile and abominable sinne are vsually marueilous close and secret and subtill to conceale it The Harlot is said Pro. 7. 10. to bee subtile of heart See also the subtiltie of these sinners noted and described Pro. 30. 19 20. The Prophet Agur reckoneth the way of a man with a maid and the way of an adulterous woman the cunning and secret practises of filthy persons of both sexes for the hiding of their sinne among these things which neither himselfe nor any other man was possibly able to discouer and finde out and compares it vnto the way of three things which no wit or industry of man is able to descrie The preseruatiue against this temptation is the meditation of these three points 1. That God is present with thee at all times and in all places and beholdeth the secretest of all thy actions yea in such places and in such company as no good man dare goe into in which thou mayest be sure to be free enough from the censuring eye and tongue of those precise fellowes whom thou fearest and hatest so much yet will the Lord be with thee euen there If I make my bed in hell saith Dauid Psal. 149. 8. as indeed the places where such companions often vse to lodge are little better behold thou art there This God alledgeth as a forcible reason against this sinne Ier. 13. 27. I haue seene the lewdnesse of thy whoredomes And Ier. 29. 23. Euen I know and am a witnesse faith Lord. This meditation did Iob great good in this case Iob 31. 4 Doth not be behold all my waies and tell my steppes O if thou couldst remember that he seeth thee and set thy selfe in his presence and bring thy heart to that passe that thou couldst euen desire euer to haue his company and that he would euer take notice of thy waies this would preserue thee from this and all other sins Why wilt thou my son saith the wisedome of God Pro. 5. 20 2â—… Embrace the bosome of a stranger For the waies of man are before the eyes of the Lord and he pondereth all his goings Thou wouldst not commit this sinne if thou wert sure thy pastor thy neighbour thy seruant thy childe should know of it thou wouldest seeme to them to be another manner of person And that is the cause why you shall haue the most notorious Harlots that will seeme very religious I haue peace offerings with mee saith the Harlot Pro. 7. 14 this day haue I paid my vowes O the Atheisme of thy heart take notice of it mourne for it striue against it pray against it Thou fearest the eye of a mortall man and fearest not the presence of the eternall God who according to that which he threatneth Mal. 3. 5. will be a swift witnesse against the adulterers Yea the Lord hath oft brought vncleane persons sometimes by terror of conscience sometimes by frenzie to that passe that themselues haue beene the blazers and proclaimers of their own secret filthines He hath constrained many of them to cry out of themselues as the Leper Leuit. 13. 45. I am vncleane I am vncleane Or rather as Iudas did Matth. 27. 4. who in extreame desperation and hauing receiued in himselfe the sentence of his eternall damnation cryed out openly and cared not who heard saying I haue sinned And what knowest thou that art so confident in the secrecy of thy sinne but either thy selfe or the party with whom thou committest this lewdnesse may be brought to this passe before thou die The meditation of this point is prescribed by our Sauiour for a preseruatiue against hypocrisie and this conceit of sinning secretly and closely in any kind Luk. 12. 1 2. Beware of the leuen of the Pharisees which is hypocrisie for there is nothing couered that shall not be reuealed nor hid that shall not be made knowne 2. The more cunning thou hast beene in keeping thy sinne secret the more doth God abhorre thee 2. King 17. 9. The children of Israel had done things secretly that were not vpright before the Lord saith the Holy Ghost when hee would aggrauate their sinne and shew the cause why God destroyed them The more wit and cunning any man sheweth in contriuing of sin the more culpable he is before God Thus God aggrauateth their sin Ier. 4. 22. They are wise to doe euill Rom. 16. 19. I would haue you wise to that that is good and simple concerning euill 3. No vncleane person can haue any assurance of hope that his sinne shall alwaies be kept secret In the day of the Lord all mens secrets shall be discouered to all the world 1. Cor. 4. 5. He will then lighten all things that are hid in darkenesse Then shall euery vncleane person be made a gazing stocke to the world and to Angels and to men
as the Apostle speaketh 1. Cor. 4. 5. in another case And euen in this life God doth strangely discouer many vncleane persons that haue liued long in secret Salomon brings in the fornicator complaining and bewailing his misery euen in this respect Pro. 5. 14. I was almost brought into the extreamity of misery in the midst of the congregation and assembly And obserue this in them that are the cunningest in this sinne that though no body peraduenture can conuince them euidently of the fact yet euery body through this iust iudgement of God condemnes them for it As the Lord seeth their secretest villanies so euen in this life oft times hee vseth to testifie against them Lecture the seuenteenth Iune 20. 1609. THe third errour of minde whereby Sathan deceiues men and drawes them to this sinne and hardens them in it is the hope of impunity For saith he admit thou doe slip and haue the ill fortune to be discouered what shalt thou be the worse for it 1. With men thou shalt not fare much the worse for this The ciuill Magistrate will not meddle with thee All the punishment is if thou bee a poore body but to stand a while in the Church and say thou art sorry for it and if thou be rich thou mayest auoid that too but what is that And secondly as for thy credit thou shalt not lose much vnlesse it be with a sort of Precisians whom euery man despiseth But for the most thou seest they will like neuer the worse of any for this not of a seruant nor of a neighbour Nay thou mayst see that men that make most open profession of this sin are esteemed and desired by many as the best companions and professors also will be as ready to shew any kindnesse to such as are noted for this as to any other And thirdly as for the Lord thou canst see no cause to thinke that he likes much the worse of a man for this If he did neither thy selfe nor many others that thou knowest could prosper as they doe This as both experience and the Scripture teach vs preuailes marueilously with most men Eccl. 8. 11. Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill See also the force that is in this to harden men in all kind of sin Mal. 3. 15. We call the proud happy say the prophane of that age yea they that worke wickednesse are set vp yea they that tempt the Lord are euen deliuered Certainely if the law had as well prouided for and the sword of the Magistrate were as ready to be drawne out for the punishment of this sin as of theft we should haue as few whoremongers as theeues Or if in the want of the law in this case all such as are esteemed honest and free from this sin themselues would but hate it in others and discountenance it as they might doubtlesse they might restraine many from it But first the law hath not appointed any punishment for it that is any way proportionable to the hainousnesse of the sin And secondly the ciuill Magistrate almost euery where is vnwilling to vse that authority that the law hath giuen him for the punishment of this sin but counts it as a disparagement vnto him to meddle with it at all And thirdly the punishment of carting and whipping which was wont to be inflicted especially in Market townes is growne out of vse And fourthly some Magistrates and priuate persons doe make so light account of this sin that it is not to be wondred at that this sin is growne so common as it is For the conuincing of this error and preseruing men from it two things are to be considered First that though the Magistrate doe not yet it is his duty to punish this sinne as farre as law giues liberty and his great sinne that he doth not And though priuate Christians doe not yet it is their duty to shew detestation to this sinne Secondly though men faile in their duty yet is there no cause any should commit this sin vpon hope of impunity for though men doe not yet will God certainely punish this sin For first as for the Magistrate we know that by his calling he is Custos vtriusque tabulae and charged with the law of God to see it kept by those that are vnder his authority He is the Minister of God to take vengeance on him that doth euill Rom. 13. 4. The authority he hath and the preheminence God hath giuen him aboue other men is giuen him to that end And the Magistrate is bound by Gods law to punish this sinne as well as any other Iob 31. 11. This is a wickednesse and an iniquity to bee punished by the Iudges And both of the Magistrate and of euery priuate Christian this is required as he desireth that Gods mercy should be vpon him and his posterity that he abhorre this sinne and doe that that in him lieth to bring it vnto shame and punishment Amos 5. 15. Hate the euill and loue the good and establish iudgement in the gate it may be that the Lord God of hosts will be mercifull to the remnant of Iacob I know it is esteemed by many a signe of a good nature and disposition to be kind to all persons how lewd soeuer they be But marke what the Holy Ghost in the Scripture speakes of this kindnesse 1. He makes it a signe that a man hath no feare of God in him when he cannot abhorre sin Psal. 36. 1 4. 2. He saith that that man makes no conscience of sin himselfe that is ready to speake in fauour of a lewd man Pro. 28. 4. They that forsake the law praise the wicked and are apt to speake for them and to take their part but they that keepe the law set themselues against them 3. He makes it a greater signe of an vngracious heart for a man to fauour sin in others then to commit sin himselfe Rom. 1. 31. Which men though they know the law of God how that they that commit such things are worthy of death yet not onely doe the same but also fauour them that doe them And whereas on the other side it is counted pride and malice and cruelty for a man to seeke the disgrace or punishment of any lewd person the Holy Ghost saith there is no true loue in any but in such onely 1. There is no true loue to God in any that cannot vnfeinedly hate sinne whereby he is dishonoured Psal. 97. 10. Yee that loue the Lord hate the thing that is euill 2. There is no true loue to our selues to our families and the place wee liue in vnlesse we hate such sinnes as will bring Gods curse vpon vs. Till Achan was punished Gods curse was vpon the whole host of Israel Iosh. 7. 12. Neither will I bee with you any more except ye destroy the excommunicate from among you And
describing vncleane persons saith They haue eyes full of adultery and that could not cease to sinne 2. Pet. 2. 14. He that hath an vncleane eye that giues liberty to his wanton eye cannot cease to sin And Salomon makes it a chiefe cause of all the outragious lusts of youth that they walke after the sight of their eyes Eccl. 11. 9. And it is noted in the Gospell that the beholding of Herodias daughter when she danced did so strongly inchant and bewitch the vncleane heart of incestuous Herod that like a mad-man he had her aske what she would and he would giue it her and not contenting himselfe so he did sweare to her that whatsoeuer shee should aske he would giue it her euen to the halfe of his kingdome Mar. 6. 22. I will not take vpon me to say that all dancing is vnlawfull but this I will boldly say that that kind of dancing that is now in vse is now and euer hath beene a strong prouocation to this sin If I should relate vnto you what many of the ancient Fathers haue spoken and written of it you would not thinke as many of you are apt to do that none but foolish Precisians doe mislike it but you would rather wonder as I my selfe haue oft done to see many Diuines who seeme to be the greatest admirers of the Fathers who were indeed holy and reuerend men worthy for their piety and learning of great esteeme in the Church of God shew so little zeale and detestation against this heathenish custome To conclude this point we reade of Iob that by reason of the danger that he knew was in the eye to corrupt the heart hee made a couenant with his eye and bound it to the good behauiour Iob 31. 1. Let him that is sure he hath more strength of grace in him then Iob had giue liberty to his eye to reade what he lists and behold what he lists but if he haue no more strength then Iob had let him take heed how he doth it 3. He that would keepe himselfe from this sinne must make conscience of and restraine his thoughts hee may not take pleasure in nor seeke to nourish vncleane thoughts in his heart When Iob had said he had made a couenant with his eyes he adds Why then should I thinke of a maide Why should I giue liberty to such thoughts Iob 31. 1. For 1. All vncleanenesse begins there Matth. 15. 18 19. Those things that proceede out of the mouth of man come from the heart and they defile a man For out of the heart come euill thoughts murders adulteries fornications c. Therefore when Salomon would giue a Preseruatiue against this sinne he saith Pro. 6. 25. Desire not her beauty in thy heart 2. No man can be sure he shall stay himselfe there but from his mentall and contemplatiue fornication he will be in great danger to fall vnto that which is actuall Iam. 1. 15. Lust when it hath conceiued bringeth forth sinne Pro. 14. 22. Doe not they erre that imagine euill 3. If a man could stay himselfe there though among men he might bee esteemed honest yet God counts him a filthy wretch He seeth and abhorreth and iudgeth these vncleane thoughts and lusts of the heart Pro. 15. 26. The thoughts of the wicked are abominable to the Lord. And Matth. 5. 28. I say vnto you that whosoeuer looketh on a woman and lusteth after her hath committed adultery with her already in his heart 4. He that would keepe himselfe from vncleanenesse must vse the comforts of this life meate and drinke I meane soberly and moderately and not pamper the flesh too much Among the causes of the Sodomites beastly lust fulnesse of bread is named Ezek. 16. 49. And when Salomon had said Woe to them that tarrie long at the wine to them that goe and seeke mixtwine no drinke is strong enough for them Prou. 23. 30. Hee giues this for a reason verse 33. thine eyes shall looke vpon strange women though thou haue a wife of thine owne and thine heart shall speake lewd things True it is that God hath giuen vs liberty to vse his good creatures not onely for our necessity but liberally and for our delight also The Lord allowed and commanded his people three times of the yeare in publike profession of their thankefullnesse for certaine excellent and publike benefits he had bestowed on them to meete together and at such meetings to keepe a feast seuen daies together Deut. 16. 15. And in this feast they might eate of the best and drinke of the best and please their appetite Deut. 14. 26. Thou shalt bestow thy money for whatsoeuer thy heart desireth whether it bee oxe or sheepe or wine or strong drinke or whatsoeuer thy heart desireth And though Christs friends that were married in Cana were not very rich yet had they a feast at their wedding and wine and such like extraordinary fare yea our Sauiour was not onely present at the feast but miraculously prouided them great plenty of wine and though the feast was almost done and they had drunke well before Iohn 2. 6. 10. But though this be so yet is it not lawfull for any man to vse these creatures of God so liberally euery day the Apostle saith they are as bruit beasts led with sensuality and made to be taken and destroyed that count it a pleasure to liue deliciously euery day so it is to be translated 2. Pet. 2. 12 13. And our Sauiour notes it to the shame of Diues though he were a rich man that he fared well and delicately euery day Luke 16. 19. And Eccl. 10. 17. Blessed art thou O Lord when thy Princes eate in time for strength and not for drunkennesse And it is noted Matth. 24. 28. as a sinne in the old world that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuen to eating Now if this be vnlawfull for any then much more for such whose calling and condition binds them to leade a single life If such giue themselues to such excesse and their ordinary diet will not content them though it be good and plentifull but they must goe euery day to the tauerne or to the ale-house these men proclaime to the world that they feare not this sin To conclude this point marke what the Apostle Iames saith of these men Iames 5. 5. Yee haue liued in pleasure and in wantonnesse But how proues he them wantons Yee haue nourished your hearts as in a day of sacrifice or feasting They that keepe feasts so oft must needs be wantons 5. He that would keepe himselfe from vncleanenesse must take heed of idlenesse and sluggishnesse Among the causes of the Sodomites sinne this is reckoned by the Prophet for one Ezek. 16. 49. Yea the Holy Ghost speaketh of these as of the causes of Dauids fall he grew idle and neglected his calling At the time of the yeare when Princes goe forth to battell he sent Ioab and tarried at home himselfe 2. Sam. 11. 2. And
Congregation according to Christs ordinance or 2. When a family is of it selfe a competent and distinct Congregation and such as vseth to ioyne together in all parts of Gods publike worship without offence to Church-gouernement For so we reade of Baptisme administred in Cornelius house Acts 10. 44. 47. and the Communion in a chamber at Trâ—…as Acts 20. 8. But the most solemne and publike and best frequented assemblies of Gods people are much fitter places for Gods publike worship then any priuate Chappell 's or Chambers and to be preferred before them And for any through nicenesse or idlenesse or out of disdaine to ioyne with the base multitude to neglect the Church-assemblies and to rest in their domesticall deuotions is a great sinne See what account the godly made of the publike assembly and what an aduenture they made for it and that euen in such a duty as they might haue performed in priuate namely in prayer Acts 16. 13. Nay see what account our Sauiour himselfe made of the publike assembly Luke 4. 16. his custome was euen before he was a Preacher to frequent the Synagogue euery Sabboth day Three Reasons there be why all men should preferre the worship that is done in most publike assemblies before that that is done in more priuate places 1. The respect of our owne good for we may looke for a greater blessing from God vpon his ordinances in the publike assemblies then in more priuate meetings Euen to our Church assemblies that may be applyed that we reade Psal. 87. 2. The Lord loues the gates of Zion aboue all the habitations of Iacob Matth. 7. 7. Prayer is compared to seeking of a thing that is lost and to knocking at a gate we desire to enter into And when many seeke a thing there is more hope of finding it when many knocke at heauen gates they will be the better heard Therefore when Gods people haue shewed more then ordinary desire to preuaile with God in their prayers they haue shewed more then ordinary care that the assemblies might be as publike as might be Ioel 2. 15. Blow the trumpet in Zion sanctifie a fast call a solemne assembly verse 16. Gather the people assemble the children c. as if he should say leaue none out Iehosaphat 2. Chron. 20. 3. proclaimed a fast throughout all Iudah verse 13. All Iudah stood before the Lord with their young ones wiues and children and Iudg. 20. 20. Then all the children of Israel went vp and all the people came also into the House of God and till then they preuailed not That is the reason also why Hezechias was so carefull to gather such a solemne assembly to keepe the Passeouer 2. Chron. 30. 1 2. 2. The respect we should haue to the good of others for we may much benefit others by our good example Dauid professed he receiued much good by beholding the forwardnesse of his people in going to the House of God Psal. 122. 1 2. How much more good will the example of great men doe of the multitude when they are such diligent frequenters of Gods worship That is the reason why the Lord would haue the Prince not onely to ioyne with Gods people in his seruice but to be in the midst of them that they might all see him Ezek. 46. 10. It is said that the scaffold Salomon made for himselfe in the Temple was in the midst of the Court so as all the people might see him 2. Chron. 6. 12 13. And of King Ioash it is said that so soone as euer Athalia came into the Temple she saw the King stand by the piliar as the manner was 2. King 11. 14. So it is also said of Iosia 2. King 23. 3. By which three examples it is plaine that the Kings seate was so set in the Temple that all might see him there 3. The respect we should haue to the honour of God for the more publike the assembly is wherein we worship God the more publike is the profession which we make of the homage and duty that we owe vnto him Therefore it is required Psalme 29. 12. of great men to worship the Lord in the Sanctuary that so they might giue vnto the Lord the glory due vnto his name That is the reason why Dauid vowed he would giue thankes to the Lord in a great Congregation and praise him among much people Psalm 35. 18. And Hezekiah resolued to goe vp to the House of the Lord the third day so soone as euer he was recouered 2. Kings 20. 8. And Dauid professed that it had beene one of the chiefe comforts he had in the world that he had beene wont to goe with the multitude to leade them to the House of God Psalme 42. 4. Lecture the nine and twentieth October 17. 1609. THe third sort that offend in refusing to be present at Gods publike worship are such as make no conscience to come to the beginning of it and to stay to the end of it I condemne not all that sometimes come after the beginning nor all that sometimes goe out before the end but them that do this ordinarily them that make no conscience of this I condemne nay the Doctrine that I haue taught you out of Gods Word concerning the outward reuerence that we owe to Gods publike worship condemneth such And because I see many of them that haue most knowledge and are forwardest professours offend this way I will manifest the sin of these men in three seuerall respects and considerations 1. They sinne against themselues and they hinder themselues of the profit they might receiue by the worship of God For as he that is away from any part of the Sermon shall profit the lesse by that which he doth heare if he come after it is begun or goe away before it be ended So is there no one part of Gods seruice not the confession not the prayers not the Psalme not the blessing but it concernes euery one and euen one may receiue edification by it as I prooued to you at large not long since Besides it would be a great helpe to mens profiting by Gods seruice if they would not rush suddenly into it out of their worldly businesse or worldly and prophane talke but come so into Gods House that they may haue some time to set their hearts in tune and lay aside all worldly thoughts before Gods seruice doe begin This is that that was signified by that ceremony which God inioyned Moses Exod. 3. 5. Put off thy shooes for the place whereon thou standest is holy ground The promise that is made to our prayers runnes thus Iob 11. 13. If thou prepare thine heart and stretch out thine hands vnto him the stretching out of our hands or of our voice either is to little purpose if our heart be not prepared first If we could say before euery part of Gods seruice as Dauid did Psal. 57. 7. My heart is prepared O my God my heart is prepared I will
the persecution which rose about Stephen trauelled as farre as Phenice and Cyprus and Antioch preaching the Word to none but vnto the Iewes onely Yea Paul and Barnabas though they went vnto the Heathen Gal. 2. 9. yet in euery place where they came they first offered their Ministry and preached vnto them Acts 13. 5. and 14. 1. and 17. 1 2 17. and 18. 4. And if they had not reiected it it had neuer beene preached to the Gentiles Acts 13. 46. It was necessary that the Word of God should first haue beene spoken to you but seeing yee put it from you loe we turne to the Gentiles Rom. 11. 11. Through their fall saluation commeth to the Gentiles and verse 28. Concerning the Gospell they are enemies for your sake The poore the maimed the halt and the blinde had neuer beene admitted to the feast if the guests that were first bidden and for whom the feast was prepared had not refused to come Luke 14. 21. 2. As the Gospell was first offered to them so though many of them reiected it yet they were the first that imbraced it The first Church that euer receiued the Gospel the Doctrine the Sacraments the discipline of the New Testament was the Church of the Iewes it is the power of God vnto saluation to euery one that beleeueth to the Iew first Rom. 1. 16. yea you shall not finde any one place where the Apostles preached with so great successe and increase of the Church as they did at Ierusalem and among the Iewes Acts 2. 41. 44. 3. All the Churches of the Gentiles conformed themselues vnto the Church of the Iewes and esteemed the Church at Ierusalem as the mother Church and gaue speciall honour and respect vnto it To the Church at Ierusalem as to the mother Church and chiefe Church in all the world other Churches were wont to resort for their direction and for the deciding of such controuersies as did arise amongst them Acts 15. 2. So when Agabus had signified to the Church at Antioch what a dearth would come vpon the whole world Acts 11. 28. The Disciples determined to send reliefe to the brethren in Iudea verse 29. Why to them rather then to any other Surely because of the chiefe respect they knew was due to that Church aboue all others See the like care in the brethren of Macedonia and Achaia Rom. 15. 26. And marke the reason that is giuen verse 27. Their debters they are Why so because they receiued the Word and worship of God from them 4. Yea all the Churches of the Gentiles receiued the Gospell from the Church of Ierusalem and were deriued from that Church For euen as the Lord had foretold by his Prophets Psal. 110. 2. The Lord shall send the rod of thy power out of Zion And Esay 2. 3. The Law shall goe from Zion and the word of the Lord from Ierusalem so was it fulfilled For as the Apostles that conuerted the Gentiles were all Iewes so in Ierusalem they receiued the gift of the Holy Ghost whereby they were fitted to instruct the Gentiles Acts 1. 4. And it is expresly noted that from Ierusalem they all went that first carried the light of the Gospell to the Gentiles Acts 8. 4 5. and 11. 19 20. 5. All the Gentiles that beleeued ioyned themselues to the Church of the Iewes and became members of it Thus it was prophesied that they should doe by Noah Iapheth should dwell in the tents of Sem Gen 9. 27. And by Ezekiel Ezek. 16. 61. Thou shalt receiue thy sisters Sodome and Samaria vnder which two are comprehended all the Gentiles thine elder and thy younger and I will giue them to thee for daughters And by Zacharia Ten men shall take hold out of all languagues of the nations euen shall take hold of the skirt of him that is a Iew saying Wee will goe with you for we haue heard that God is with you Zach. 8. 23. This Paul saith was fulfilled Rom. 11. 17. Thou being a wild Oliue art grafted in amongst them and verse 24. Thou art contrary to nature grafted into a good Oliue tree 3. Before the second comming of Christ the Iewes shall be conuerted and become a most famous Church againe and they shall bee the meanes of the saluation of all the Elect that shall remaine to be conuerted among the Gentiles This Doctrine the Apostle plainely teacheth Rom. 11. 25 26. I would not brethren that ye should bee ignorant of this mystery that blindnesse in part is happened to Israel vntill the fulnesse of the Gentiles bee come in and so all Israel shall be saued c. 1. Obstinacy is in part come vpon Israel not a totall nor finall obstinacy 2. Till the fullnesse of the Gentiles be come in 3. And so all Israel shall be saued 4. He calls this a mystery because no man can conceiue how it should be 5. He would not haue the Gentiles ignorant of it And when once they shall thus haue receiued the Gospell againe then shall saluation againe be deriued from them vnto the Gentiles they shall be a meanes of the conuerting such of the Gentiles as shall remaine to be conuerted and such as were before conuerted they shall draw to greater purity and zeale then euer they had before This the Apostle teacheth if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulnesse If the casting away of them bee the reconciling of the world what shall the reconciling of them bee but life from the dead Rom. 11. 12 15. This is that which is foretold Esay 60. 3. The Gentiles shall walke in thy light and Kings at the brightnesse of thy rising vp and verse 5. The forces of the Gentiles shall come vnto thee And the Apostle Iohn speaking of this new Ierusalem saith Apoc. 21. 24. The people that are saued shall walke in the light of it and the Kings of the earth shall bring their glory and honour vnto it You see then this Doctrine confirmed vnto you that in all these three seuerall ages as it were and conditions of the Church saluation hath heretofore and shall hereafter euer come from the Iewes and from them it hath beene and shall be deriued vnto the Gentiles Now the reason why God vouchsafeth this honour to that Nation is to be considered and surely if we consider well of the matter wee may wonder at it For 1. Neuer was there any Nation vpon earth more vnworthy of this honour then the Iewes neuer any that did more prouoke God specially since the comming of Christ in the flesh They both killed the Lord Iesus and their owne Prophets and haue persecuted vs and they please not God and are contrary to all men Forbidding vs to speake to the Gentiles that they might bee saued to fill vp their sinnes alway for the wrath is come vpon them to the vttermost 1. Thess. 2. 15 16. 2. Neuer was there any
which seemes to be the cause of the meeting together vnto prayer of those good women we read of Acts 16. 13. As a little spark will keep heat while it is on the hearth with the rest of the fire but pluck it from the rest and it will die straight so hath experience proued it to be in this case Secondly because they know that the more of Gods people meet and ioyne together the more publike and solemne the assembly is the more acceptable will their seruice be vnto God and the more auaileable to their comfort And that is the reason why when Gods people haue shewed more than ordinary desire to preuaile with God in prayer they haue shewed more than ordinary care to assemble as many of them together as possibly they could Ioel 2. 15 16. Blow a trumpet in Zion sanctifie a fast call a solemne assembly gather the Elders assemble the children let the Bridegroome go sorth of his chamber and the Bride out of her Bride-chamber as if he should say Leaue none out That was the reason why Hezekiah was so carefull to gather together such a solemne assembly to the Passeouer 2 Chron. 30. 1. 5. 3 The third reason is the promise that God hath made of his speciall first Presence secondly Protection and thirdly Blessing to the publike assemblies more than to any other people vpon the earth First in respect of this speciall presence of God the Prophet calleth Sion the habitation of Gods house and the place where his honour dwelleth Psalme 26. 8. In this respect also the place of Gods publike Worshippe is called the face of God Psalme 105. 4. Seeke the Lord and his strength seeke his face continually And Cain could complaine when hee was banished from his fathers house the onely place where Gods publike Worshippe was to be had then that hee should bee hid from Gods face Genes 4. 14. and Verse 16. Hee â—…t out from the presence of the Lord. And least we should thinke this wâ—… peculiar to the Temple or Tabernacle or place of Gods ceremonial or ship which had indeed some priuiledges aboue our Temples you shall find that this is spoken also of the Synagogues Psalme 83. 12. They also are called the Habitations of God Yea to our assemblies also is this promise made as well as to theirs Matthew 18. 20. Where two or three are gathered together in my Name there am I in the midst of them Reuelation 2. 1. Christ walkes in the midst of the seuen golden Candlestickes Secondly Now for the promise of speciall protection it is certaine that the Church-assemblies where God is purely worshipped according to his Word are meanes to preserue such as doe frequent them and the places where they are kept from many iudgements that would otherwise fall vpon them This was figured by that Ceremony The wals of the Temple were carued round about with figures of Cherubins 1 Kings 6. 29. And this we haue partly found in our owne experience both in the preseruation of our Land in generall from forraigne inuasion and domestique treasons and in the safety sundry Congregations haue enioyed And we should certainly find it more than we do if our infidelity and other our grieuous sinnes hindered it not See the promise for this Esay 33. 20 21. Looke vpon Sion the City of our solemne Feasts thine eyes shall see Ierusalem a quiet habitation a Tabernacle that cannot be remoued and the stakes thereof can neuer be taken away neither shall any of the cords thereof be broken for surely the mighty Lord will be vnto vs a place of floods and broad riuers whereby shall passe no ship with oares neither shall great ship passe thereby This is alledged for one reason why Dauid did so esteeme of Gods Tabernacles Psalme 84. 11. For the Lord God is the sunne and shield vnto vs. and 27. 5. For in time of trouble he shall hide vs in his pauilion In this respect they that are separated from the Church-assemblies are said to be deliuered vp to Sathan vnto his power and will as men that are vnder Gods protection no longer 1 Corinth 5. 5. Thirdly and lastly in speaking of the Promise of a speciall blessing that God hath made vnto the Church-assemblies I will not stand vpon the temporall blessings that God hath promised to such as do loue and frequent them which yet Dauid maketh one reason of his loue to Gods Tabernacles Psalme 84. 11. No good thing will he with-hold from them that walke vprightly And certainly if men with vpright hearts do frequent them they shall be sure of Gods blessing in outward things euen the rather for this But this is the speciall blessing I will desire you to obserue That God hath promised to giue a greater blessing to that seruice that is done to him at Church than to that that is done in any other place The same Prayers you may vse at home that are vsed there the same Psalmes you may sing the same Word you may read and meditate of and haue it also expounded to you yea the same Sacraments you may haue vpon necessity administred to you in your chambers and parlours that are administred there but you may not expect that blessing vpon any of these Ordinances of God in any place as you may finde in the Church assemblies This Dauid alleadgeth for another chiefe reason why he so esteemed Gods Tabernacles Psalme 84. 11. The Lord will giue grace and glory And 133. 3. For there in Sion orin the place where Brethren dwell euen together ioyne together in Gods worship The Lord appointed the blessing and life for euer The fourth and last Reason that should mooue vs to esteeme the Church-assemblies and frequent them diligently is for profession sake Say that neither the exercises of Religion that are vsed there nor the fellowshippe of Gods people which we may enioy there nor the speciall presence protection and blessing of God that may be found there could mooue vs to esteeme of them yet this should mooue vs. The best way we haue to professe our Religion our Homage and Obedience to God our loue and thankfulnesse to him for his mercies is to frequent diligently the publike and most solemne Assemblies of his Church So the Lord hauing in the former Verse forbidden his People the profession of a false religion Leuit. 26. 2. prescribeth them two things whereby they should professe themselues to be of the true Religion Ye shall keepâ—…â—…y Sabbaths and reuerence my Sanctuary And Psal. 29. 1 〈◊〉 exhorting great men to professe their homage and subiection vnto the Lord he telleth them this is the best way to do it And speaking how he himselfe will professe his thankfulnesse to God for all his mercies he saith Psal. 35. 18. I will giue thankes to thee in a great Congregation I will praise thee among much people The vse of this Doctrine is first for exhortation secondly for reproofe And the exhortation concerneth first our selues secondly a
as well at home as at Church they can pray and read good Books out of which they may learne more then they shall do at Church But such I would haue to consider Psal. 87. 2. The Lord loueth the gates of Sion more than all the dwellings of Iacob And the example of Dauid who though he could serue God as well in priuate as any of these and had also with him in his banishment both a Prophet 1 Sam. 22. 5. and a Priest 1 Sam. 23. 9. yet did he for all that long for the publike worship and bewailed greatly the want of it Psal. 84. 1. 3. Of those that though they do not absent themselues from the Church as the foure sorts I haue mentioned yet do separate themselues from the Church-assemblies in some parts of the publike worship Three sorts specially are reproued by this doctrine 1 They that seldome or neuer receiue the Sacrament which is of all other the most solemne part of Gods publike worship and in frequenting whereof all the faithfull both vnder the Law and Gospell haue shewed most zeale as in this Text and the other Examples mentioned in this doctrine we haue shewed 2 They that care not to come to the beginning of Gods publike worship and to tarry till the end 3 Such as being present either sit as dumbe persons when the Congregation singeth or are downe on their knees at their priuate prayers when the rest of the Congregation are hearing Gods Word or by their sitting when the rest of the Congregation kneeleth or standeth at prayer do openly professe a separation from the Congregation in that duty THE EIGHTIE THIRD LECTVRE ON MARCH V. MDCX. IOHN IIII. XLVI XLVII So Iesus came againe into Cana of Galile wher he made the water wine And there was a certaine noble man whose sonne was sicke at Capernaum When he heard that Iesus was come out of Iudea into Galile he went vnto him and besought him that he would come downe and heale his sonne for he was at the point of death IN the three former Verses we haue heard of our Sauiours returne out of Iudea into Galile In these that I haue now read is set downe the first miracle that he wrought there after his returne And in this History foure principall things are to be obserued First the occasion of the miracle Verse 46 47. Secondly the manner how this miracle was wrought Verse 48. 50. Thirdly the fruit and effect of this miracle Verse 51. 53. Fourthly the conclusion of the History Verse 54. In the occasion of the miracle which is set downe in the two first Verses three things are obserued by the Euangelist First that Christ came into Cana Verse 46. Secondly that a certaine Ruler had his sonne sick at Capernaum Verse 46. yea so sick that he was euen ready to die Verse 47. Thirdly that this Ruler hearing of Christs returne out of Iudea into Galile came to him to Cana and besought him to go down to Capernaum to heale his sonne Verse 47. Now for the first many Interpreters haue coniectured that the reason why Christ returning into Galile went first to Cana was this That he might confirme them of Cana in the Faith that was begun in them by the miracle he had wrought there at the wedding because in this place that miracle is mentioned But there is no good ground for that coniecture for first we cannot find that any in Cana receiued good by that miracle but the contrary rather Iohn 2. 11. This beginning of miracles did Iesus in Cana a towne of Galile and shewed forth his glory and his Disciples belieued in him intimating that none else did so Secondly the reason of his comming to Cana now might well be this that comming out of Iudea into Galile through Samaria and of purpose leauing Nazaret Cana was the next towne in his way as will appeare to any that shall looke in the Mapp of Iudea Thirdly the reason why the miracle is here mentioned might well be this to distinguish it from another towne of that name which was also in Galile in the tribe of Asher vpon the coasts of Tyre and Sidon of which we read Iosh. 19. 28. and where the faithfull Cananite of whom we read Matth. 15. 22. did dwell But why then will you say is his comming into Galile mentioned here by the Euangelist Surely to declare the occasion that was offered vnto Christ of doing this miracle So soone as euer he was come into Galile while he was at Cana the first towne that he abode in the Ruler dwelling at Capernaum which was about fifteene of our miles from Cana hearing of his being there came vnto him And this is the first thing that is obserued in the occasion of the miracle which we will thus passe ouer The second is that a certaine Ruler had his sonne sicke at Capernaum He is called in the originall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the vulgar Latine that translateth it regulus a petty King seemeth to haue read it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one belonging to the King To what King will you say Surely not to Caesar of whom the high Priests said Iohn 19. 15. We haue no King but Caesar for the officers that Caesar appointed to gouerne vnder him were vsually Gentiles but this was a Iew as appeareth by Christs speech to him Uerse 48. He was then an officer to Herod Obiect Why but that Herod that liued now Herod Antipas sonne to Herod the first that liued when Christ was borne was no King for after the death of Herod the Great the Emperour to preuent rebellion diuided the Kingdome of Herod into foure parts betweene the three sonnes that Herod had left and gaue two parts to Archelaus his eldest sonne and the other two to Philip and Herod two of his younger sonnes Herods part was Galile and he is therefore called Tetrarch of Galile Luke 3. 1. that is one that had the gouernment of a fourth part of the Kingdome namely of Galile Answ. The answer is that though he were but Tetrarch yet both the people generally that were vnder his gouernment did call him King and in Galile he did rule as a King and his authority was euery whit as great as his fathers had been And therefore also the Euangelist Matthew that Chap. 14. 1. calleth him Herod the Tetrarch Uers. 9. calleth him King Well then this Ruler this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an officer of King Herod yea as the Syriacke which is the most ancient translation of the new Testament hath it he was the Kings Deputy one that ruled the Country vnder the King or in the Kings absence A great man he was as may further also appeare by the great family he kept Verse 53. and by this that sundry of his seruants came forth to meet him to bring him tidings of his sonnes recouery Verse 51. yet this great man hath his sonne sick yea sick vnto death which to such a man
heart is thus to respect the Lord in euery thing he grieues and striues against his corruption and this with God is accepted for the deed if there be first a willing minde it is accepted 2. Cor. 8. 12. Lecture the hundred and fourth October 8. 1611. IOHN IIII. L. LEt vs now come to the second note of difference that is to be obserued in the manner of doing good duties The regenerate man performes the good duties he doth with his heart This we shall finde made a property of true obedience and the note of a sound conuersion Rom. 6. 17. God bee thanked that yee haue beene the seruants of sin but yee haue obeyed from the heart the forme of Doctrine whereinto yee haue beene deliuered He is the same inwardly and in his heart which he maketh shew of yea he hath more goodnesse within him than he can make shew of out of the good treasure of his heart he bringeth forth good things Matth. 12. 35. For the chiefe and most proper seate of grace is the heart and therefore the regenerate part is called the inner man Rom. 7. 22. In his dealings with men a man may know the soundnesse of his regeneration by this note Psalme 15. 2. He walketh vprightly and worketh righteousnesse and speaketh the truth from his heart Colos. 3. 23. Whatsoeuer ye doe doe it from the heart as to the Lord and not to men as if he should say Else ye serue not God in any thing ye doe So in the workes of mercy Esay 58. 18. If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light rise in obscurity and thy darkenesse be as the noone day But specially in the duties of Gods worship a man may know the soundnesse of his regeneration by this note when he hath a care to doe that which he doth from the heart he makes outward profession of good things but his chiefe care is to be religious within He makes conscience also of 〈◊〉 thoughts cleanse me from my secret faults Psalme 19. 14. He is most troubled with his inward corruptions as Paul was O wretched man that I am who shall deliuer me from the body of this death Rom. 7. 24. Psal. 84. 5. Blessed is the man in whose heart are thy waies He knowes well that if the heart be reformed it will be easie to reforme the words and workes Matthew 23. 26. Thou blinde Pharisee cleanse first the inside of the cup and platter that the outside of them may bee cleane also Mal. 2. 16. Keepe your selues in your spirit and transgresse not So also in the particular duties of Gods worship it may giue a man assurance of his regeneration when a mans care is to performe them with his heart Euery one of vs in preaching must be able to say with Paul Romanes 1. 9. I serue God in my spirit in the Gospell of his Sonne And euery one of you in hearing must feele that in you that Lidia did Acts 16. 14. The Lord opened her heart that shee attended to the things that Paul speake And wee all when wee pray must bee able to pray as Paul speakes Ephesians 6. 18. With all manner of prayer and supplication in the spirit And when wee sing Psalmes Wee must make mâ—…lody to the Lord in our hearts Colossians 3. 16. As if hee should say The Lord regards no melody but that True it is there is many a regenerate man that findes much want of this inward truth of heart in the profession and practice of Religion and there is much hypocrisie in the heart of the best man that liues That which the Apostle speakes of Christ 1. Peter 2. 22. Who did no sinne neither was there guile found in his mouth is proper to Christ and could neuer truely be spoken of any meere man Let God bee true and euery man a lyar Romanes 3. 4. But yet this euery regenerate man shall finde in himselfe and may comfort himselfe in it First that this is a matter of griefe and humbling to him when at any time he hath felt this hypocrisie in himselfe and hath had his heart away in any outward seruice he hath done vnto God Secondly that ordinarily his care and vnfained desire hath beene in euery duty he hath done to God to doe it with his heart and so could neuer hypocrite nor naturall man say No hypocrite or naturall man hath his care to serue God with his heart eyther first in duties to men they doe as the Prophet speakes with flattering lips and with a double heart doe they speake Psalme 12. 2. secondly and in duties to God they are as they are described thou art neere in their mouth but farre from their reines Ieremie 12. 2. they draw neere to God with their mouth and with their lips they doe honour him but haue remoued their hearts far from him Esay 29. 13. The third note of difference is this That the regenerate man performes the duties that he doth out of loue to God yea out of such a loue as growes from Faith euen from the assurance he hath of Gods loue to him in Christ. True it is he feareth Gods iudgements passe the time of your soiourning heere with feare 1. Pet. 1. 17. and hee is partly mooued vnto obedience by the feare of Gods iudgements and ought so to be Eccles. 12. 13. Feare God and keepe his commandements And we finde by experience that many a good heart is subiect euen to this feare Psal. 119. 120. My flesh trembleth for feare of thee and I am affraid of thy iudgements Yea the Lord sees it very profitable and necessary for them that they should thus bee made acquainted with his terrours the flesh and vnregenerate part would hardly bee kept in any obedience without this curbe nor would bee forward to any good duties without this spurre 2. Corinthians 7. 1. Finish your sanctification in the feare of God Yet is this a sure note of difference betweene euery hypocrite or naturall man and him that is truely regenerate The regenerate mans obedience growes chiefly from a loue to God yea from such a loue as growes from Faith You shall see cleare proofe for both these branches Euery regenerate man loues the Lord. This is oft made the title of Gods seruants they are called such as loue him Psalme 5. 11. Let them that loue thy Name reioyce in thee and 69. 32. The seede of his seruants shall inherit Zion and they that loue his Name shall dwell therein And 119. 132. Looke vpon me and bee mercifull vnto me as thou vsest to doe to them that loue thy Name Rom. 8. 28. All things worke together for good to them that loue him 1. Corinthians 2. 9. Eye hath not seene nor eare heard neither hath it entred into the heart of man the things which God hath prepared for them that loue him Iames 1. 12. When hee is tryed hee shall receiue the Crowne of life which the Lord