Lectures Upon John 4, Part 7 · Lecture 29
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 hauehave 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 hauehave 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 1.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 eueryevery 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 hauehave 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 vntounto 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 eueryevery part of Gods seruice, as Dauid did, Psal. 57. 7. My heart is prepared O my God, my heart is prepared, I will sing and giuegive praise; doubtlesse we should finde more comfort and edification thereby then we doe.
2. They sin against the Congregation and hinder the profit, and edification of others. One chiefe cause (doubtlesse) why so many offend this way, 2.is because they see such and such, that are their betters, and hauehave more knowledge then they, vse to doe so. In so much, as let vsus teach men their duty in this neuer so plainely, out of Gods Word, we shall neuer be able to reforme many, till some of you giuegive better example. When the people answered Ieremie so desperately, the word that thou hast spoken vntounto vsus in the name of the Lord, we will not heare it of thee, Ier. 44. 16. The reason is giuen, vers. 17. that they had the example of their Fathers, and Princes, and husbands, to iustifie that they did. Besides many comming so late, giuegive occasion of distraction, and drawing away the minds of others, from that part of Gods seruice, that is in hand. And this may seeme to be one reason, why there is such a speciall charge giuen to the Prince (aboue others) that he shall neither come into Gods House, after the people are assembled, nor goe out before them, Ezek. 46. 10. Because, if he should come or goe by them, while they are at any part of Gods seruice, (though it be while they are vponupon their knees at prayer vntounto God) they would be readie to leaue the seruice of God, and rise vp to doe reuerence to the Prince, how vnfit soeuer it be for them to doe so.
3. They sinne against the worship of God it selfe, For as the forwardnesse in comming betimes to Gods seruice, argueth our reuerence 3.we beare to it, and delight we take in it; so our comming so late, must needs argue the contrary. 'Tis noted for a property of Gods people, that they came willingly at the time of the assembly, Psal. 110. 3. And the Holy Ghost speakes it to the praise of Hezekiah, 2. Chron. 29. 20. that vponupon the day, that he was to doe publike worship in the House of God, he rose early. Certainely by this example we should learne, that they that cannot in a short time be ready to come to Gods House, but hauehave much to doe in the morning, they should rise earlier on the Sabbath, and on such dayes of publike exercise, then on other dayes, 2. Chron. 29. 36. It is said to hauehave beene a great comfort to Hezekiah to see, with what readinesse and forwardnesse the people came to the House of God. And as that was so to him, so on the contrary, it is a iust cause of complaint, and griefe to the godly, to see the backwardnesse of the people now adayes in comming to Gods House. Besides, looke what part of Gods seruice, we refuse to yeeld our presence to, to that we doe a contempt, and shew abase estimation we hauehave of it. And in esteeming basely of the least part of Gods seruice, vsed in the Congregation, we shew contempt to God. For there is nothing done in our assemblies, but by his ordinance, as I hauehave proued to you at large not long since. So that I may conclude as, 1. Thess. 4. 8. He that despiseth these things, despiseth not man, but God.
If any man shall say, though this be a fault, it is but a small fault, and therefore it is no great matter, though he vse it still, notwithstanding all this, I hauehave said against it. I would wish him to consider these fiue points.
1. That he that giues himselfe liberty wittingly and willingly to continue in the least sin, hath obtained the pardon of no sin: Iames 2. 10. He that keepes the whole Law, and failes in one point, is guilty of all.
2. This is a sin against the first Table, that immediatly concerneth God himselfe, and therefore cannot be a small sin: Matth. 22. 28. The first is called the first and great command ment.
3. It is a publike and scandalous sinne, and no sinnes that are publike and scandalous vntounto others, can be small sinnes. The Lord giues this as a reason, why he so sharpely punished Moses and Aaron, for not belieuing his promise (of giuing water out of the rocke) because it was in the presence of the children of Israel, that they shewed this infidelity: Num. 20. 12. It was a publike and a scandalous sin.
4. Though it seeme a small sinne to come after the beginning of Gods seruice, and goe before it be ended, yet the roote from whence this growes, is a despising, and an vnreuerent estimation of Gods ordinance, (as I hauehave already prooued) and that is no small sinne. The Lord when he would make knowne to Dauid the hainousnesse of his sinne, calls him to the consideration of this bitter root, from whence it grew: 2. Sam. 12. 10. The sword shall neuer depart from thine house, because thou hast despised mee and taken the wife of Vriah.
5. Though this sin were small, when you committed it of ignorance, it cannot be small, now it is thus reuealed to you by the Word, to be a sin, and you shall commit it against knowledge, Iames 4. 17. To him that knoweth how to do well, and doth it not, to him it is a sin, with a witnesse as we say: 1. Sam. 15. 23. Rebellion is as the sinne of witchcraft, and disobedience or repugnancy to the will of God, is wickednesse and Idolatry.
3. The third and last sin, that I told you was to be reprooued by the Doctrine, is the vnreuerent behauiour and contempt that is done to Gods worship, by them that vse to be present at it. Three sorts of people I find that are to be blamed in this kind. 1. Such as admit to all the priuiledges of the Church, them that are scandalously profane and wicked men. 2. Such as 1.ioyne with vsus in Gods seruice, and shew not the outward reuerence that becommeth 2.them in it. 3. Such as being present, doe shew themselues openly prophane, and contemners of Gods Sanctuary and seruice.3.
1. It is a great contempt done to Gods publike worship, when all without difference, are admitted to the priuiledges of the Church, as if they had equall interest in them with the people of God. When such as are knowne to the Congregation to hauehave committed whoredome, hauehave their children instantly admitted to Baptisme, (no necessity on the infants part requiring hast) before themselues hauehave giuen satisfaction to the Congregation by their repentance: when such as are knowne to the Congregation to be ignorant, malicious, vncleane, vniust persons, drunkards, and blasphemers, are admitted to the Table of the Lord: when the House of God is made as a common Inne, that receiues guests of all sorts to come into it, and entertaines all alike. The gates of Gods House are called the gates of righteousnesse: none should presume to enter into them, but such (as in profession and endeauour) are righteous men, Psalme 118. 19. 20. Open yee vntounto me (saith Dauid) the gates of righteousnesse, that I may goe into them, and praise the Lord. This is the gate of the Lord, the righteous shall enter into it. They had therefore vnderunder 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 eueryevery gate, and might not depart from their seruice. And hath God lesse care of his seruice vnderunder the Gospell, then he had vnderunder 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 hauehave begotten those children in whoredome, that they bring to Baptisme, and professe not repentance? None that had any legall vncleannesse vponupon 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 vsus, 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 hauehave an hedge and fence about it, and not lye open to eueryevery 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 vsus 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 hauehave not any Watch-tower in the midst of it or (if we hauehave) 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 vsus, may giuegive vsus all iust cause of feare, that God will depriue vsus of them; and of this gracious liberty in his worship and seruice, that we doe inioy, and say of vsus 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 vsus 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 eueryevery 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 vntounto. 3. Some vse not to kneele at any prayer; though they vse kneeling in a buttery or a seller, or ale-house, in drinking of healths, they can neuer be seene to kneele in the House of God in prayer to him. I know what men pretend for this; if the person to whose health they drinke be such as to whom (in the ciuill custome of our country) the knee is due, it cannot be (say they) vnlawfull, and vnfit in drinking to their health to kneele downe. But (how wittie soeuer these men be to excuse their sinne) it is certaine, this vse was first taken vp in scorne and contempt of prayer. And therefore it is not to be maruelled, if they that hauehave thus abused their knee in doing homage to the diuell, be so void of grace as neuer to bow their knee to the honour and seruice of God. But let them that vse so oft to drinke healths vponupon their knees, consider what they will answer to the Lord for so great prophanenesse.
3. The third and last sort of them that I told you are to be charged with this sinne (of not shewing due reuerence to Gods worship when they are 3.present at it) are they, that though they will come sometimes to the House of God, (specially if they hauehave the example of their betters to draw them vntounto it) yet carry themselues so, as if they did study to shew that they despise our assemblies, and the worship we doe to God in them. As many Papists that are present when we giuegive thankes to God in our meales, will by some outward behauiour witnesse their dislike, so do these men, (being in heart either Papists, or Atheists which is worse) carry themselues in our publike assemblies. By prating, and laughing, and playing the parts of iesters, and prophane fooles, they do purposely both hinder themselues, and all that are neere vntounto them, from profiting by any thing that is taught; yea indeauour all they can to make the Word and seruice of God ridiculous and contemptible vntounto others. Surely, the sinne of these men is exceeding great before the Lord. Our Sauiour calls these despisers and scorners of holy things dogs. Matth. 7. 6. When the Holy Ghost would shew that Nimrod was an oppressor in high contempt of God, he calls him, A mighty hunter before the Lord. Gen. 10. 9. And surely these that dare be thus prophane euen in the place of Gods speciall presence (before the Lord) may well be said to be prophane in the highest degree, prophane in high contempt to God himselfe. It were to bee wished such men would keepe themselues away from Gods Sanctuary; or that we had such porters to keepe them away as they had vnderunder the law, 2. Chron. 23. 19. For they doe enough to bring Gods vengeance on vsus all by their sinne.
But to conclude I will say to these men (though I hope there be none such here, and if there were, I hauehave small hope to doe them good, as the Apostle doth) 1. Cor. 10. 22. Doe you prouoke the Lord vntounto anger; are you greater then he? Ier. 7. 19. Doe they prouoke me to anger saith the Lord, doe they not prouoke themselues to the confusion of their owne faces? Didst thou neuer feele the terrour of the Lord? Did the feare of his glorious power and maiesty neuer strike thine heart, and make it to tremble? How hast thou beene affected in the thunder and lightning this last summer? If thou hast, let this restraine thee from this prophanenesse, and teach thee to adore and doe him reuerence specially in his Sanctuary. See how this reason is vrged by the Prophet. Psal. 29. when he had exhorted the greatest, verse 2. to giuegive vntounto the Lord the glory due vntounto his name, which they could neuer do vnlesse they did worship and adore him in his glorious Sanctuary; he speakes much, vers. 3.—9. (as an effectuall reason to moue them to it) of the glory, and greatnesse, and power of God that appeares in the thunder and lightning; and vers. 9. concludes his speech, in it thus and in his temple doth eueryevery one speake of his glory, as if he should say, in his temple his glory appeares much more then in that; and the greatnesse and glory of God that appeares in that, makes men giuegive the more glory to God in his Sanctuary, and shew the more reuerence in it.