Lectures Upon John 4, Part 7 · Lecture 26
Lecture the sixe and twentieth, September 19. 1609.
THe Vse that is to be made of this Doctrine, is: 1. For Exhortation. 2. For reproofe. 1. To exhort all men that they would learne to carrie Vse.themselues reuerently, in all the parts of Gods worship and seruice, specially in his publike worship. And that ye may learne this the better, I will giuegive you certaine rules out of Gods Word for your direction in this case. And these rules shall be of three sorts. 1. Such as belong in common to the whole worship of God. 2. Such as concerne the publike worship of God in generall. 3. Such as are particular, and concerne the seuerall parts of that worship we doe vntounto God in the publike assemblies.
And of those rules that are common to the whole worship of God, this is the first.
1. We are not bound to vse all the same gestures in Gods worship now, which we reade in Scripture were of vse among Gods people, but such as by which in the Countrie where wee liue, men are wont to expresse their reuerence vntounto their Superiours. For this we finde was the rule the faithfull hauehave followed in all ages. We reade that Ioshuah, and the Elders of Israell, when they had receiued the foile at the siege of Ai, and came before the Arke of the Lord to pray, they rent their cloathes and put dust vponupon their heads. Iosh. 7. 6. And Hezekiah when he came into the house of the Lord to pray at that time when Senacharib besieged Ierusalem, rent his cloathes and put on sackcloth, Esay 37. 1. Now none of these ceremonies and fashions were peculiar vntounto Gods worship, or appropriated thereunto, but such as (in their common vse and custome) men in those times and countries did vse to expresse their griefe by. For rending the cloathes, and putting dust and ashes on the head, we hauehave an example in Tamars case, 2. Sam. 13. 19. and for putting on sackcloth in Benhadads seruants: 1. King. 20. 31. So we reade, Iosh. 7. 6. that in prayer he and the Elders fell downe to the ground on their faces. So did our Sauiour, Matth. 26. 39. But this gesture was not peculiar to Gods seruice, but such as was taken from the ciuill vse of those times and countries to expresse their reuerence to their Superiours, in that manner, as we see in the example of Ruth, Ruth 2. 10. So their teachers were wont to sit, when they taught the Scribes, Matth. 23. 2. Our Sauiour, Matth. 5. 1. and 13. 2. and 26. 25. Luke 5. 3. and 4. 20. Iohn 8. 2. the Apostles, Acts 8. 11. vponupon the same ground doubtlesse, because (in ciuill vse) men were wont by that posture of their body to expresse that which they did in their places, they did with authority and not as priuate men, as appeares by that phrase so often vsed, Psal. 69. 12. Pro. 28. 1. King. 29. 27.
2. The second rule that concernes our reuerent behauiour in the whole worship of God is this. More liberty may be taken in priuate and secret duties of Gods worship, then in publike, and that both in the vse of outward gestures, and in forbearing the vse of them. 1. Knocking of the breast (…s Luke 18. 13. in a priuate prayer though the place were publike) lifting vp the eyes and hands to heauen, sighing and groaning, and shedding of teares, vse of the voice, yea, extention of it by crying and roaring, may fitly be vsed in secret prayer; but not so in publike, because danger and appearance of hypocrisie may be in it if we vse these before others, if we goe beyond the rest of the congregation therein, therefore our Sauiour Matth. 6. 16, 17. chargeth vsus carefully to conceale from men all shewes and appearances of our priuate deuotion. Therefore Nehem. 2. 4. Nehemiah prayed, but vsed no gesture. 2. In secret prayer we may pray in our bed lying all along, and on horse back, and at our tables sitting; but in the congregation to do so could not be without euill example, and so offensiue and scandalous.
3. The third rule is, outward gestures may be omitted when we cannot vse them without euident danger of health, or with such paine to the body as would distract and trouble the minde in Gods seruice. For 1. God prefers mercy before sacrifice. Matth. 12. 7. 2. No outward gesture can be acceptable to God when it hinders the seruice of the heart and spirit.
The Rules that concerne the whole publike worship of God in generall, are fiue. 1. The first of them is this: that for the reuerence of Gods publike worship, care must be had that the place where the congregation assembleth may be decent and comely. True it is, it is neither needfull nor fit that our temples should be either for building or furniture so glorious and rich as was that of Ierusalem. Of that it was said, Ier. 17. 12. A glorious high Throne from the beginning is the place of our Sanctuary. For the statelinesse of that house was ceremoniall and typicall, it was a type of the spirituall grace and glory of the body and kingdome of Christ Iesus, as is plaine by that which we reade, Iohn 1. 14. …6 compared with Iohn 2. 19, 21. It hath beene the folly and superstition of the Papists to thinke that their temples could neuer be (for their building and furniture) stately and glorious enough; or that the magnificence and rich ornaments of these temples doth adde any thing to the worship that is done vntounto God in them. When our Sauiour heard some admiring the building of the Temple, and how it was garnished with goodly stones and consecrate things, he reprooued their folly, and said vntounto them. Are these the things that ye looke vponupon, Luk. 21. 5, 6. 2. Neither is that holinesse to be ascribed, or reuerence due to our Temples, as there was to that; Gods speciall presence was tied, to that place his eye and his heart should be there continually, 2. Chron. 7. 16. Of that Temple the Lord said he had hallowed it, to put his Name there for euer, and a speciall promise was made to the prayers made in that Temple, 2. Chron. 7. 15. Mine eyes shall be open and my eares attend to the prayer made in this place. Therefore Gods people esteemed that the best and fittest place euen for their priuate and secret prayers, as we see in the examples both of Anna, Luk. 2. 37. and of the good Publican, Luk. 18. 10. And when they could not goe thither to pray, yet they were wont to make their priuate prayers towards the Temple, Dan. 6. 10. But we doe not finde that euer they shewed that reuerence and respect to any of their Synagogues; they were not wont to go into their Synagogues to make priuate prayer. Our Sauiour notes that to hauehave beene the fashion of hypocrites only, Matth. 6. 5. Such holinesse I say is not to be ascribed, neither is there such reuerence due to our Temples. They are neuer a whit more holy then our houses are, neither is Gods presence tied to them, but to the congregation, and Gods people assembled, and the exercises of Religion performed in them; they are neuer a whit fitter places to make our priuate prayers in, then our owne houses and chambers are, then when thou prayest (he meanes this of priuate prayer) enter into thy closet saith our Sauiour, Matth 6. 6. 3. There is not that necessity of a Temple for Gods worship now, as there was for the ceremoniall worship that was commanded vnderunder the Law: for that might be performed in no other place but in the Temple, Deut 12. 13, 14. In so much as when the Temple was profaned by Idolatry and shut vp from Gods people as in the daies of Ahaz: 2. Chron. 28. 24. So as they could not possibly come into it; and for seuentie yeares together while they were in captiuitie, yet durst they not presume, no, not in this case of necessity, to doe it in any other place. But the publike seruice of God now is not so tied to any Temple, but that when we cannot hauehave Temples to doe it in, it may be performed eueryevery whit as acceptably to God, and as much for the comfort of Gods people, in another place. Our Sauiour preached sometimes in the mountaines: Mat. 5. 1. 2. Somtimes out of a ship: Mar. …. 1, 2. Somtimes in priuate houses; Mar. 2. 2. So did Paul: Acts 28. 30, 31. So for publike prayer, the Godly vsed it sometimes in priuate houses: Act. 1. 13, 14. Somtimes by the riuers side: Act. 16. 13. The Sacrament of Baptisme hath beene administred in a priuate house: Act. 10. 48. and 16. 33. And the Sacrament of the Lords Supper also: Act. 20. 7, 8. But though all this bee so, Yet euen of our Temples it may also be said. 1. It is fit we should hauehave some places to assemble in, that are set apart for this purpose. And when we may hauehave such, Gods publike worship is no where so well performed as in the Temple. Therefore Christ's custome was chiefly to preach in the Synagogues and Temples: Iohn 18. 20. 2. For the reuerence of Gods publike worship, care should be had, that the place where the congregation assembleth, may be decent and comely. And that there should be some outward beauty and comelinesse in those things that are vsed in Gods seruice. It is noted as an argument of the holinesse of the Centurion, and louelove he bare to the Iewes Religion, that he built them a Synagogue, and at his charge prouided them a fit place to worship God in: and our Sauiour when he heard it, was the rather mooued to goe and helpe his seruant: Luk. 7. 5, 6. And our Sauiour (as little as he regarded statelinesse and pompe in the whole course of his life) yet he made choice of an vpper chamber that was large and trimmed, and prepared to celebrate the Passouer, and the Lords Supper in: Marke 14. 15.
The second generall rule is. At our comming into the Congregation, and during the whole time of our abode in the Congregation, we 2.should behaue our selues reuerently. Wee may not come into this place, as wee would doe into a dancing Schoole, or Play-house, leaping, or laughing, or …oying: neither may we goe out of this place, as we would doe out of such a one. But in our very comming in, and going out, and whole outward carriage, we should giuegive some signification of the reuerence that we beare to this place, and that we doe indeed account it the House of God. When God had reuealed himselfe to Iacob in Bethell, and he perceiued that God was in that place and he not aware (and I shewed you the last day, that the Lord is in a speciall sort present in our Church-assemblies also) it is said, he was mooued with reuerence (as the best translators reade it) and said, how reuerent is this place, this is none other then the House of God, and this is the gate of Heauen: Gen. 28. 6, 7. So Dauid also professeth he would goe to Gods House in the multitude of his mercies, and in his feare he would worship towards his holy Temple, Psal. 5. 7. All things that are done in the Congregation should be done to edifying: 1. Cor. 14. 26. We should so carrie our selues, as our good example herein, may edifie and stirre vp reuerence in others, and not so, as we may grieue and giuegive offence to others.
The third generall rule is this. We must come all to the beginning of Gods publike worship, and tarrie till all be done. See this Zach. 8. 21. 3.And the inhabitants of one Cittie, shall goe to another, saying, let vsus goe speedily to pray before the Lord, and to seeke the Lord of Hosts, I will goe also. Ezek. 46. 10. The Prince shall goe in, when they goe in, and when they goe forth, they shall goe forth together. Yea, It is the duty of Gods people in reuerence of his publike worship, to be here before the beginning. It becomes them to waite for the Minister of God, and not to let him waite for them. The conuersion of the Gentiles is noted by this signe that (they shall so louelove the word of Christ that) they shall waite for his Law. Esay 42. 4. And to such hearers is the blessing promised: Prouerbs 8. 34. Blessed is the man that heareth me, watching daily at my gates, and giuing attendance at the posts of my doores. It is said of Cornelius (and yet he was a great man and a Captaine) that when he had sent for Peter, he called together his kinsfolke, and speciall friends, before Peter came, and waited for him: Acts 10. 24. And for tarrying till the end, we hauehave a notable example, Luk. 1. 21. Though the publike worship that Zachary the Priest performed, were not such as the people could make that vse of, as our people may make of eueryevery thing, that the Minister vseth in our assemblies; and though Zachary tarried much longer then ordinary, yet they waited till he had done, and would not away till he had dismissed them, and giuen them the blessing. The reasons of this are two. 1. There is nothing done in our assemblies, but all may receiue profit by. 1. By the confession of sinnes and all other prayers vsed in the congregation, a man may receiue more profit and comfort then by any other. That is the reason why the Apostles (euen after the Ascension of Christ, when the typicall honour of the Temple was abolished, and it had no more holinesse in it, then our Temples hauehave) were so delighted to goe to the Temple to pray, at the times of publike prayer: Acts 3. 1. and 22. 17. And all the Godly women at Philippi euen with perill of their liues, were wont eueryevery Sabboth to meet together, onelyonly for prayer: Acts 16. 13. 2. By hearing of the Word read in the congregation, all may profit, as you may see: Deut. 31. 12, 13. Thou shalt read this law, before all Israel in their hearing that they may heare and that they may learne to feare the Lord your God and obserue to doe all the words of this law. 3. By hearing the Word preached, euen by the meanest Minister of Christ, all may profit, if the fault be not in themselues, Iames 1. 21. It is able to saue our soules, 1. Cor. 14. 21. Ye may all prophecie one by one, that all may learne, and may hauehave comfort. 4. The singing Psalmes in the congregation, furthers the fruit of the Word in the hearts of all the hearers; When the Apostle exhorteth the faithfull that they would let the word of Christ dwell in them richly in all wisedome, Colos. 3. 16. he tells them that (to that end) they should teach and admonish one another in Psalmes and hymnes and spirituall songs. 5. All the faithfull may receiue benefit by the Sacrament of the Lords Supper: 1. Cor. 10. 16. The cup of blessing which we blesse, is it not the communion of the bloud of Christ? The bread which we breake, is it not the Communion of the body of Christ? 6. By being present at the administration of Baptisme, all may receiue profi…, for thereby we are put in minde of the Couenant, that God made with vsus in our Baptisme, and the benefit that was sealed to vsus by it; that which is said by the Apostle, Rom. 4. 11. of Circumcision, may be said likewise of baptisme that is come into the roome of it, it is a seale of the righteousnesse which is by faith. And we are also thereby put in minde of the Couenant we made with God in our Baptisme, whereof it is good we be oft put in minde, as appeares by the care Ioshuah had to set vp a great stone by the Sanctuary to keepe in the remembrance of the people, the Couenant they had made with God, Iosh. 24. 26. 27. Thereby also we performe a duty of louelove to the infant and his parents, and to doe good (in this kind especially) we should not forget, for with such sacrifices (and fruits of our louelove) God is well pleased, Heb. 13. 16. 7. By the blessing pronounced by Gods Minister, all may receiue good. When Aaron and his sonnes should blesse the people, the Lord saith they should put his name vponupon the children of Israel, and he would blesse them, Num. 6. 27. When the Priest and the Leuites blessed the people, 2. Chron. 30. 27. it is said; Their cry was heard, and their prayer came vp to heauen, his holy habitation.
2. Though we could receiue no profit by the exercises vsed in our assemblies, yet we must be present at them all, to doe our homage vntounto God, and shew the reuerent respect we hauehave to his ordinances: for there is nothing done in Gods publike worship among vsus: but it is done by the institution and ordinance, and commandement of the Lord.
1. It is his ordinance that whensoeuer the congregation assembleth, there should be all sorts and kinds of prayer vsed, yea this is a chiefe duty to be performed in our assemblies, 1. Tim. 2. 1, 2. I exhort therefore, that first of all supplications, prayers, intercessions, and giuing of thankes be made for all men. For Kings and for all that are in authority, &c.
2. It is his ordinance that in our publike assemblies the Word should be read, Deut. 31. 11, 12. When all Israel is come to appeare before the Lord thy God in the place which hee shall choose, thou shalt reade this law before all Israel in their hearing: Gather the people together, men, women and children, and thy stranger that is within thy gates, that they may heare, and that they may learne and feare the Lord your God, and obserue to doe all the words of this law. And it is plaine by that place, Acts 13. 15. compared with Acts 15. 21. that it was the custome of the Iewes (while they continued to be the true Church and people of God) to read the Law and the Prophets (the whole Canonicall Scripture) in all their Synagogues eueryevery Sabboth day.
3. It is his ordinance that the Word should be preached, interpreted, and applyed in our publike assemblies, Eccl. 4. 17. When thou goest into the house of God be more ready to heare, &c. Acts 15. 21. Moses after he was read, was preached in the Synagogue eueryevery Sabboth day.
4. It is his ordinance that the Lords Supper should be administred in the publike assemblies, It was not onelyonly the custome of the people of God in Corinth to receiue this Sacrament in the Church and place of their publike assemblies as is plaine by that which the Apostle writeth, 1. Cor. 11. 22. but they are also charged and commanded by him so to doe, verse 33. 34 Wherefore my brethren, when yee come together to eat (the Lords Supper he meanes, as appeares plainely by that which went before) tarry one for another; And if any man hunger, let him eate at home, that yee come not together vntounto condemnation.
5. It is his ordinance that Baptisme should bee administred in the publike assemblies; as Iohn did administer it in a solemne assembly, so our Sauiour when he desired it, sent not for Iohn to come to him to Nazaret to administer it, but came (though along iourney, fourteene Dutch miles as Geographers thinke) from Nazaret to Bethabara, where Iohn vsed to baptize, Matth. 3. 13.
6. It is Gods ordinance that in our publike assemblies Psalmes should be sung, for as it is euident by their titles that they were penned for the vse of the whole Church in the most solemne worship of God; so were they vsed accordingly not onelyonly by Dauid, 1. Chron. 16. 4. 7. and Iehosaphat, 2. Chron. 20. 21. 22. and Iehu did, 2. Chron. 33. 15. and Hezekiah, 2. Chron. 29. 30. but by our blessed Sauiour himselfe also, at the celebration of the Passeouer and of his holy Supper, Matth. 26. 38. yea it is plaine by Psal. 81. 4. that there was a direct commandement and law of God, that required them so to doe.
7. It is his ordinance that the Minister should dismisse the congregation, by pronouncing Gods blessing vponupon them, Num. 6. 23. Deut. 10. 8. and 21. 5. So that to refuse to come to any part of Gods publike worship, or to goe away before all is done, is a disgrace and contempt done to the ordinance of God.
The fourth generall rule is this, we must (when we are present) ioyne with the congregation in all the parts of Gods worship, and doe as the 4.congregation doth. I speake not of eueryevery congregation; but of a congregation of the faithfull, of a congregation that is instructed and reformed according to the Word of God. It makes much for the comelinesse and reuerence of Gods worship, that all things in the Congregation be done in good order, and without confusion, 1. Cor. 14. 40. Paul being absent from them, reioyced to thinke vponupon the reuerend and goodly order that was in the assemblies of the Colossians. Col. 2. 5. And it is a principall part of the good order that should be in the Congregation when they all come together, and goe together, pray together, sing together, and kneele together. In a word, when eueryevery part of Gods worship is so performed by the Congregation, as if the whole Congregation were but one man; and on the other side it is a great confusion, when while some are hearing, others are praying; some sing, and some are silent. Therefore it is said, Nehem. 8. 1. All the people assembled themselues as one man, and Acts 2. 46. They continued dayly in the Temple foreign, with ioynt consent, as if they had had all but one soule. And it is not fit for any Christian, either to come short of, or goe beyond the Congregation in gestures of reuerence and deuotion in the publike worship of God.
The fift and last generall rule is this, we must teach our seruants and children to shew reuerence to the Sanctuary and publike worship of God. Men 5.may not suffer their children and seruants to shew contempt vntounto it. I shewed you the last day, that the keeping of the Sabboth, and reuerence of the Sanctuary are twice coupled together, Leuit. 19. 30. and 26. 2. Because no man can keepe the Sabbath well, that doth not reuerence the Sanctuary. And for the Sabbath, you know, God counts vsus not obseruers of it, vnlesse we see to it, that our children and seruants obserue it also, Exod. 20. 11. Let no man say, If I my selfe reuerence Gods Sanctuary, it is no matter though I keepe in my house such as despise it. Abraham had beene neuer the better, nor the more assured of Gods blessing for seruing God himselfe, if he had not commanded his sonnes and his houshold after him to doe so too, Gen. 18. 19. Dauid vowed vntounto God, that no deceitfull person (that had a hollow heart towards Religion) should dwell in his house, Psal. 101. 7. Durst he then (thinke you) hauehave kept any that was an open despiser of Religion? Neither let any say, it is no matter for children what behauiour they vse in the Church, though they prate or play, or cry to the disturbance of the Congregation: for I tell you God cannot endure profanenesse or contempt of Religion, no not in children, as is plaine by his fearefull iudgement vponupon the children of Bethel, for scorning of his Prophet, 2. King. 2. 23, 24. Yea it stands vsus all vponupon to vse the vttermost authority we hauehave, to maintaine the reuerence of Gods Sanctuary: for the open contempt done by any, may bring Gods curse on vsus all; Did not Achan the sonne of Zerah commit a trespasse in the accursed thing, (saith Phineas, Iosh. 22. 20.) and wrath fell on all the Congregation of Israel? and that man perished not alone in his iniquity. And certainely among other causes of the plague and other iudgements of God vponupon the land this is not the least, that Gods publike worship is performed amongst vsus with so little reuerence and deuotion as it is, for this cause (saith the Apostle, 1. Cor. 11. 30.) many are weake and sickly among you, and many sleepe.