Lectures Upon John 4

Lecture the fifteenth, June 6. 1609.

IT follows now, that we proceed to the two last points in this Text 1. The sin he chargeth her with, is the sin of fornication she now lived in. 2. Though he knew she lived in this sin, he rejects her not. Where first, it is to be observed, that though he tell her of the five husbands she had had, yet, his meaning is, not to charge her with that, as with a sin, but only with this, that the man she now kept; was not her husband. For (howsoever it be in the judgment of Papists, who never give the Ecclesiastical blessing to second marriages, and of all carnal and worldly men, who are ever apt to judge profanely and unreverantly of God's holy ordinance in the state of wedlock) yet is it no disgrace to a Christian woman in the sight of God, if the necessity, or conueniency of her state, shall call her unto it, to have had five husbands. So that the sin that Christ chargeth her with, was not that she had had five husbands, but that the man she now had, was not her husband. This is evident by four reasons. First, the Apostle gives liberty to every widow, to marry again: 1. Cor. 7. 39. The wife is bound by the Law so long as her husband liveth, but if her husband be dead, she is at liberty to marry with whom she will, only in the Lord. 2. He calls the marriage of all persons honorable: Heb. 13. 4. 3. He calls it a doctrine of devils, to condemn it, or hold it unlawful: 1. Tim. 4. 1. 3. And 4. He commands it in some cases: 1. Tim. 5. 14. (where he speaks of widows only) I will therefore (saith he) that the younger women marry and bear children. If any shall object, 1 Tim. 5 9. That the Apostle would have none to be chosen for a Church-widow, that hath had above one husband, which argueth, that he esteemed it some blot, or infamy unto a Christian woman, to have had more husbands then one; I answer, that he excludes only such women, as being unjustly divorced (as many were in those days) were during the life of their first husband, married to another man. So that the fault he notes there, is the same which our Savior speaks of: Mark 10. 12. If a woman shall put away her husband, and be married to another, she committeth aduicery.

Now it is to be observed, that our Savior, when he would effectually touch the conscience of this woman, with the sense of sin, and bring her to repentance, chargeth her not with all the sins he knew by her, (though undoubtedly he knew many, and intended also to draw her from all her sins as well as from one; and when she repented truly of this one sin, she repented of all the rest) yet I say, he doth not tell her here of all her sins; But (as he hath been also wont to deal with other of his servants in the like case) of the huge heap, of her innumerable sins, he makes choice of one principal and chief one, and layeth that only to her charge, presseth that only upon her conscience, and this one principal, and chief sin, which amongst all her sins, he makes choice of, for this purpose, is the fornication she lived in. From hence then ariseth this instruction.

That among all the sins that men are given unto, Fornication is a principal sin, and will lie more heavy upon the conscience, and wound the soul more deeply, then other sins; when God shall once effectually discover it to a man, and charge him with it. See the proof of this in Job 31. Where being driven (partly by the heavy hand of God, that lay upon him, partly by the unjust accusations of his friends that charged him to be an hypocrite) to enter into a serious examination, of the life that he had led, there is no one thing that he could find, in the whole course of his life, that he took so much comfort in, as this, that he had ever made conscience of, and kept himself free from this sin: and therefore having begun with it, verse 1. to the 4. he speaks of it again, verse 9. to 12. But mark what reasons he gives why he was so afraid of this sin above others, verse 2. For what portion shall I have of God from above, and what inheritance of the Almighty from on high? verse 3. Is not destruction to the wicked, and strange punishment to the workers of iniquity? and verse 11. For this an heinous crime (saith he) yea it is an iniquity to be punished by the Judges. verse 12. Yea, this is a fire that shall devour to destruction, and which shall root out all mine increase.

The Reasons whereby this may appear, to be not only a sin, but one of the heaviest and most fearful sins that a man can be guilty of, are principally four.

1. It is not only a sin, but a mother-sin, a cause of many other sins, it draws men to many other sins, yea to other most heinous sins, Pro. 23. 28. She increaseth the transgressions among men. Do not prostitute thy daughter (saith the Lord, Levite. 19. 29.) to cause her to be a whore, least the land fall to whoredom, and the land become full of wickedness.

2. It is not only a sin, but a punishment of other sins. I might allege the punishments that God hath been wont, and will certainly inflict on this sin. But I reserve that to another place, Solomon in Eccles. 7. 26. speaking of the woman, Whose heart is as nets and snares, and whose hands are as bands: he addeth, He that is good before God, shall be delivered from her, but the sinner shall be taken by her, Pro. 22. 14. The mouth of a strange woman is as a deep pit, he with whom the Lord is angry, shall fall therein. So Rom. 1. 24. Speaking of such as God gave up to their hearts lusts, and to uncleanness, and verse 26. to vile affections, and verse 28. to a reprobate sense; he names the sins that provoked God to deal thus with them, verse 28. they regarded not to know God, and verse 21. when they knew God, they glorified him not as God, nor were thankful. And therefore God gave them up to this sin. Many speak much, how this sin abounds in such towns, where the Gospel hath been most plentifully and powerfully preached; and think they have great advantage against religion for it; but indeed, this makes much for the honor of the Gospel, that the Lord cannot endure the contempt of it, but useth to punish it in this fearful manner. And who are they that in such places fall into this sin? Surely such as either regard not to know God, Rom. 1. 28. Or if they do know him, have not glorified him as they ought, Rom. 1. 21. but have been hypocrites, and nourished under the profession of Religion some grievous sin, Whoso pleaseth God shall escape from her (saith Solomon, Eccles. 7. 26.) but the sinner shall be taken by her. Wonder rather, there be not more tainted with this sin, seeing there are so many that regard not to hear, and of those that do hear, so many that make no conscience of anything that they hear.

3. There is no sin, that is so directly opposite to sanctification, and holiness as this sin. Therefore as the Spirit of God is everywhere called the Holy Ghost, because there is no one work wherein he shows himself, wheresoever he dwells, more then in holiness; So the wicked spirit is called the unclean spirit, Matth. 12. 43. because there is no one sin, whereby it may be better known where he dwells and reigns, then uncleanness Of all the sins that man committeth, there is no one, that hath more force to quench the Spirit, to dull, and banish all grace out of the heart then this sin hath. See the proof of this, 1. Thess. 4. 3. 4. 5. For this is the will of God, even your sanctification, that ye should abstain from fornication: That everyone of you should know how to possess his vessel in sanctification and honor, not in the lust of concupiscence, even as the Gentiles that know not God, verse 7. For God hath not called you unto uncleanness, but unto holiness. See how sottish, Solomon became, after he had given himself to fleshly lusts, his nines turned away his heart after other gods, (saith the Holy Ghost, 1. King. 11. 4.) and his heart was not perfect with the Lord his God. Yea it puts out the light and judgment that was in man by nature, they that lived in lust were given over, 〈 in non-Latin alphabet 〉 saith the Apostle •… , Rom. 1. 28. in a mind void of judgment.

4. There is no sin that is committed with such delight and pleasure as this is, and therefore it must needs bring in the end more bitterness and anguish to the soul, then other sins do. For the more pleasure men have found in sin, the more bitterness shall they find in their consciences one day for sin, Luke 6. 25. Woe be to you that laugh now, for ye shall wail and weep, and 16. 25. Remember thou in thy life time receivedst thy pleasures, now therefore thou art tormented. Therefore the Scripture speaks so oft of the bitterness of this sin: Heb. 12. When he had said verse 15. Let no root of bitterness spring up and trouble you. He adds verse 16. Let there be no Fornicator, Job 13. 26. When in the beginning of the verse he had said, that the Lord wrote bitter things against him, charged him with bitter sins, he adds what those bitter things were, Thou causest me to possess the sins of my youth. These tricks of youth will be bitter to men one day, Pro. 5. 3. The lips of a strange woman drop as the honey comb, verse 4. But the end of her is bitter as wormwood, and sharp as a two edged sword, Eccles. 7. when he had said ver. 25. That he had compassed about to know wickedness and folly, the foolishness of madness, he adds verse 26. I find more bitter then death, the woman whose heart is as nets and snares, &c.

Lecture the sixteenth, June 13. 1609.

IT followeth now; that we come to the Uses, that are to be made of the Doctrine we have heard, touching the heinousness of the sin of Fornication; which the last day (being prevented by the time) we could not deliver.

And this Doctrine serves:

To convince the judgment, and conscience, of them that live in this sin without fear. For it is evident (and all honest men complain of it) that this sin abounds everywhere; Yea many, that esteem themselves Christians, read the Word, hear it, come to such assemblies as this, sit before us, and look us in the face, when we speak against this sin: do yet live in this sin, and live securely in it; as if all that is said out of God's Word against it, were but a Fable. And what is the cause of this? Surely, somewhat there is that deceives them, that they cannot perceive, it is so dangerous a matter to live in this sin, as indeed it is.

It may truly be said of all sin, that Satan draws a man to it, and hardeneth him in it by some error of his mind or other, whereby he deceiveth him. How drew he our first Parents first to sin, 1. Tim. 2. 14. The woman was deceived, and found in the transgression, 2. Pet. 3. 17. Beware least ye be plucked away with the error of the wicked, and fall from your own steadfastness. What is that that hardens a man's heart in sin? The Apostle will tell us, Heb. 3. 13. Least any of you be hardened through the deceitfulness of sin. What are those strong holds, that keep the Word, and grace of God, from entering into, and conquering the heart of man? The Apostle will tell us that there are certain imaginations, and thoughts, which Satan puts into the mind, which till they be cast down, we can never be brought to the obedience of Christ, 2. Cor. 10. 4, 5. And as this may be said of all sin, so specially of this; Satan puts many erroneous conceits, and imaginations into the minds of men, whereby he deceives them, and makes them think, it can be no matter of great danger to live in this sin. Therefore the Apostle speaking of the danger of this sin, saith, 1. Cor. 6. 9. be not deceived, neither Fornicators, nor Adulterers, nor Wantons, &c. and Ephes. 5. 5, 6. When he had said this, Ye know that no whoremonger nor unclean person hath any inheritance in the Kingdom of Christ, and of God, he addeth, Let no man deceive you with vain words. And thus Solomon describes the man that is drawn to it; Pro. 7. 22. 23. He goeth after her straight-way, as an ox goeth to the slaughter, or a fool to the correction of the stocks, till a dart strike thorough his liver. As a bird hasteth to the snare, and knoweth not that it is for his life. If his understanding were not blinded, if he knew well what he did, if he were not a fool, and as void of the true use of his reason, as the brute beast is, he could not do as he doth.

I will therefore endeavor by the weapons of our war-fare, such as I have received from the Lord's Armory (the holy Scriptures) to cast down those thoughts and Imaginations, whereby Satan deceives men in this case, and hardens them in this sin. And these weapons, if you will receive them, and learn to use them, you shall find will be mighty through God to cast down strong holds, as the Apostle speaks, 2. Cor. 10. 4. This is the sovereign Preseruatiue to keep us from all Satan's Temptations. By the words of thy lips (saith David, Psal. 17. 4.) I have kept me from the paths of the destroyer.

Now the means whereby Satan deceives men, and draws so many into this sin, I find to be principally four. 1. The generality of this sin. 2. The hope of secrecy. 3. The hope of impunity. 4. The hope of repentance, and so of pardon.

1. The generality of this sin deceiveth many: How can this be so great a sin (think they) that is so common in all places, and among all sorts and conditions of men? How usual is this among such as are of chief credit, yea, are not many professors faulty in this? yea, are there not Preachers, and good Preachers too, that will do as bad as this cometh unto, and worse too?

This error hath of old deceived many: The example of some persons doth strangely comfort and harden men in sin. The Prophet saith, Ezek. 16. 54. that the Jews by their Iewdnesse and evil example, were a comfort unto them, of Sodom and Samaria. When a sin is become common, and grown into fashion, it is presently counted no sin, or no great sin at least. See how this hardened them, Ier. 44. 17. We will burn incense to the Queen of heaven. And why, we have done it, and not we only, but our Fathers, our Kings, and our Princes in the Cities of Judea, and in the streets of Jerusalem. And surely these times are such, and this sin is grown so common, as men shall have much ado to preserve themselves, and their families from it. As when the Plague is in a town, if but someone or two houses be infected, a man may without danger go to the town, and live in it: but if the infection grow general, all men are afraid of it: so is it in this case. This made the Prophet complain so, Isaiah 6. 5. Woe is me for I am undone, because I am a man of unclean lips (apt to offend in my speech, and how can I choose, but be so? For) I dwell in the midst of a people of unclean lips.

So that there is small hope, I shall anymore prevail in speaking against this sin now, then Lot did when he sought to oppose himself to the multitude in the like case, Gen. 19. 4. All the men of Sodom from the young to the old, even all from all quarters had compassed his house, and he verse 7. sought to persuade with them, but verse 9. see their answer, He is come alone as a stranger, and shall he judge and rule?

Yet because God's sheep will hear his voice, John. 10. 27. I will give you out of God's Word, some sovereign preservatives against this temptation.

No man's example should be the rule of our conscience, that were to prefer man before God. And it is a poor excuse, a poor comfort, for any to say, such a man's example drew me to this. What help found Adam in this excuse, when he said, Gen. 3. 12. The woman gave me of the tree, and I did cate? Nay it is a token of God's wrath upon thee to lay such stumbling blocks before thee, Matth. 18. 7. Woe be to the world, because of offenses. And it is a certain sign of reprobation in thee, that thou stumblest, and takest occasion to fall by such examples. Those whom God hath ordained to destruction, he will lay stumbling blocks before them, that they may perish: as he threateneth, Ier. 6. 21. Behold I will lay stu •… bling blocks before this people, and the fathers, and the sons together shall fall upon them, the neighbor, and his friend shall perish.

No sin is the less odious, nor the danger of it the less, because it is common: for as it is certain, the greatest part shall be damned, Matth. 7. 1 •… . Broad is the way that leadeth to destruction, and many there be which go in thereat. God hath made Tophet wide and large, as the Prophet speaketh, Isaiah 30. 33. So (though with men many times it be a means of immunity from punishment to a lewd man, that he hath many that join with him in that sin, yet) with God it is not: Though hand join in hand (saith Solomon, Pro. 11. 21.) the wicked shall not be unpunished, Nay the more common a sin is, the more odious it is to God: and the more dangerous for them that live in it. For nothing will hasten God's vengeance so much as that. It was the generality of sin in the old world that brought destruction upon it, Ge •… . 6. 12. And upon Sodom likewise, Gen. 19. 4. See a notable proof of this, Ier. 5. 7. How should I spare thee for this? and verse 9. Shall I not visit for these things? Shall not my soul be avenged on such a nation as this? And mark the reason why the Lord must needs be avenged, verse. 7, 8. They committed adultery; and assembled themselves by companies in Harlots houses: every man neyed after his neighbors wife. And yet (though the generality of sin do hasten and increase God's vengeance upon men in this life) if it would be any mitigation to the torments they should endure in hell, that they shall there have so many good fellows to bear them company, the matter were the less: but this shall also increase their torment there. As may appear by that suit the rich man makes to Abraham, Luke 16. 28. that no •… e of his brethren might come to him, into that place of torment.

So that (if we have grace) this should not cause us to make the less account of this sin, that it is now grown so general; but this should cause us to hate it the more, and be the more afraid of it, and take so much the more heed to preserve our selves, and our families from it. So the wickedness of the time, and place that Lot lived in, affected him. His righteous soul was vexed with it, 2. Pet. 2. 8. So speaketh David of himself, Psal. 119. 53. Horror hath taken hold upon me, because of the wicked that forsake thy law.

The second deceit whereby Satan draws men to this sin, and hardens them in it, is hope of secrecy. That they may commit it, and live in it, and yet it shall never be descried or known; or if they cannot be so close (if they accustom themselves to it long) but men will surmise somewhat, and judge the worst, yet so long as none can convince them, what need they care. They see many that would cry out upon, and thrust away out of their house, any that should be evidently convinced of the fact; that yet think never the worse of any for surmises, and presumptions, be they never so strong. Nay it is certain, 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 save their own credit, and the credit of the family that they live in. And this is the cause of the monstrous, and unnatural practices that many use to cover, and hide this sin by. That this is a principal thing that deceives many, is evident not only by experience, but by that that the Scripture speaketh, Job 24. 15. The eye of the Adulterer waiteth for the twilight, and saith none eye shall see me, and disguiseth his face. And indeed they that live in this vile and abominable sin, are usually marvelous close and secret, and subtle to conceal it. The Harlot is said (Pro. 7. 10.) to be subtle of heart. See also the subtlety 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 practices of filthy persons of both sexes for the hiding of their sin) among these things which neither himself nor any other man was possibly able to discover and find out, and compares it unto the way of three things, which no wit or industry of man is able to descry.

The preservative 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 go into, in which thou mayest be sure to be free enough from the censuring eye and tongue of those precise fellows whom thou fearest and hatest so much; yet will the Lord be with thee even there. If I make my bed in hell (saith David, Psal. 149. 8. as indeed the places where such companions often use to lodge, are little better) behold thou art there. This God alledgeth as a forcible reason against this sin, Ier. 13. 27. I have seen the lewdness of thy whoredoms. And Ier. 29. 23. Even I know, and am a witness faith Lord. This meditation did Job great good in this case, Job 31. 4 Doth not be behold all my ways and tell my steppes? O if thou couldst remember that he seeth thee, and set thyself in his presence, and bring thy heart to that pass, that thou couldst even desire ever to have his company, and that he would ever take notice of thy ways, this would preserve thee from this, and all other sins. Why wilt thou my son (saith the wisdom of God, Pro. 5. 20, 2 •… .) Embrace the bosom of a stranger? For the ways of man are before the eyes of the Lord; and he pondereth all his goings.

Thou wouldst not commit this sin, if thou wert sure thy pastor, thy neighbor, thy servant, thy child should know of it: thou wouldest seem to them to be another manner of person. And that is the cause why you shall have the most notorious Harlots, that will seem very religious, I have peace offerings with me (saith the Harlot, Pro. 7. 14) this day have I paid my vows. O the Atheism of thy heart, take notice of it, mourn for it, strive against it, pray against it. Thou fearest the eye of a mortal man, and fearest not the presence of the eternal God: who (according to that which he threateneth, Mal. 3. 5.) will be a swift witness against the adulterers. Yea the Lord hath oft brought unclean persons (sometimes by terror of conscience, sometimes by frenzy) to that pass, that themselves have been the blazers and proclaimers of their own secret filthiness. He hath constrained many of them to cry out of themselves as the Leper, Levite. 13. 45. I am unclean, I am unclean. Or rather as Judas did, Matth. 27. 4. who in extreme desperation, and having received in himself the sentence of his eternal damnation, cried out openly and cared not who heard, saying I have sinned. And what knowest thou (that art so confident in the secrecy of thy sin) but either thyself or the party with whom thou committest this lewdness, may be brought to this pass before thou die? The meditation of this point is prescribed by our Savior, for a preservative against hypocrisy, and this conceit of sinning secretly and closely in any kind, Luk. 12. 1, 2. Beware of the leaven of the Pharisees which is hypocrisy: for there is nothing covered, that shall not be revealed, nor hid that shall not be made known.

2. The more cunning thou hast been in keeping thy sin secret, the more doth God abhor thee, 2. King. 17. 9. The children of Israel had done things secretly, that were not upright before the Lord, saith the Holy Ghost, when he would aggravate their sin, and show the cause why God destroyed them. The more wit, and cunning any man showeth in contriving of sin, the more culpable he is before God. Thus God aggravateth their sin, Ier. 4. 22. They are wise to do evil, Rom. 16. 19. I would have you wise to that that is good, and simple, concerning evil.

3. No unclean person can have any assurance of hope, that his sin shall always be kept secret. In the day of the Lord all men's secrets shall be discovered to all the world, 1. Cor. 4. 5. He will then lighten all things that are hid in darkness. Then shall every unclean person be made a gazing stock to the world, and to Angels, and to men, as the Apostle speaketh, 1. Cor. 4. 5. in another case. And even in this life God doth strangely discover many unclean persons that have lived long in secret. Solomon brings in the fornicator complaining and bewailing his misery, even in this respect, Pro. 5. 14. I was almost brought into the extremity of misery in the midst of the congregation and assembly. And observe this in them that are the cunningest in this sin, that (though nobody peradventure can convince them evidently of the fact) yet everybody (through this just judgment of God) condemns them for it. As the Lord seeth their secretest villainies, so even in this life, oft times he useth to testify against them.

Lecture the seventeenth, June 20. 1609.

THe third error of mind, whereby Satan deceives men, and draws them to this sin, and hardens them in it, is the hope of impunity. For (saith he) admit thou do slip, and have the ill fortune to be discovered, what shalt thou be the worse for it?

1. With men thou shalt not fare much the worse for this. The civil Magistrate will not meddle with thee. All the punishment is (if thou be a poor body) but to stand a while in the Church, and say thou art sorry for it: and if thou be rich, thou mayest avoid that too: but what is that?

And secondly, as for thy credit, thou shalt not lose much: unless it be with a sort of Precisians, whom every man despiseth. But for the most, thou seest they will like never the worse of any for this, not of a servant, nor of a neighbor. 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 show any kindness to such as are noted for this, as to any other.

And thirdly, as for the Lord, thou canst see no cause to think that he likes much the worse of a man for this. If he did, neither thyself, nor many others that thou knowest could prosper as they do.

This (as both experience, and the Scripture teach us) prevails marvelously with most men, Eccl. 8. 11. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men, is fully set in them to do evil. 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 profane of that age) yea they that work wickedness are set up, yea they that tempt the Lord are even delivered. Certainly, if the law had as well provided for, and the sword of the Magistrate were as ready to be drawn out for the punishment of this sin, as of theft, we should have as few whoremongers as thieves. Or if in the want of the law in this case, all such as are esteemed honest, and free from this sin themselves, would but hate it in others, and discountenance it as they might; doubtless they might restrain many from it.

But first the law hath not appointed any punishment for it, that is any way proportionable to the heinousness of the sin: And secondly, the civil Magistrate almost everywhere is unwilling to use that authority that the law hath given him for the punishment of this sin; but counts it as a disparagement unto him to meddle with it at all: And thirdly, the punishment of carting and whipping, which was wont to be inflicted (especially in Market towns) is grown out of use: And fourthly, some Magistrates and private persons, do make so light account of this sin, that it is not to be wondered at, that this sin is grown so common as it is.

For the convincing of this error, and preserving men from it, two things are to be considered.

First, that though the Magistrate do not, yet it is his duty to punish this sin, as far as law gives liberty, and his great sin that he doth not: And though private Christians do not, yet it is their duty to show detestation to this sin.

Secondly, though men fail in their duty, yet is there no cause any should commit this sin upon hope of impunity, for though men do not, yet will God certainly 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 under his authority. He is the Minister of God to take vengeance on him that doth evil, Rom. 13. 4. The authority he hath, and the preeminence God hath given him above other men, is given him to that end. And the Magistrate is bound by God's law to punish this sin as well as any other, Job 31. 11. This is a wickedness, and an iniquity to be punished, by the Judges.

And both of the Magistrate, and of every private Christian this is required (as he desireth that God's mercy should be upon him and his posterity) that he abhor this sin, and do that that in him lieth, to bring it unto shame and punishment, Amos 5. 15. Hate the evil, and love the good, and establish judgment in the gate; it may be that the Lord God of hosts will be merciful to the remnant of Jacob.

I know it is esteemed by many a sign of a good nature, and disposition to be kind to all persons how lewd soever they be. But mark what the Holy Ghost in the Scripture speaks of this kindness. 1. He makes it a sign that a man hath no fear of God in him when he cannot abhor sin, Psal. 36. 1, 4. 2. He saith that that man makes no conscience of sin himself, that is ready to speak in favor of a lewd man, Pro. 28. 4. They that forsake the law praise the wicked, and are apt to speak for them, and to take their part: but they that keep the law, set themselves against them. 3. He makes it a greater sign of an ungracious heart for a man to favor sin in others, then to commit sin himself, 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 only do the same, but also favor them that do them.

And whereas on the other side it is counted pride, and malice, and cruelty, for a man to seek the disgrace, or punishment of any lewd person, the Holy Ghost saith, there is no true love in any, but in such only.

1. There is no true love to God in any, that cannot unfeignedly hate sin, whereby he is dishonored, Psal. 97. 10. Ye that love the Lord, hate the thing that is evil.

2. There is no true love to our selves, to our families, and the place we live in, unless we hate such sins as will bring God's curse upon us. Till Achan was punished, God's curse was upon the whole host of Israel, Josh. 7. 12. Neither will I be with you anymore, except ye destroy the excommunicate from among you. And see what a blessing, Phineas brought both upon his own house, and upon all Israel, by the zealous hatred he shown against this sin, in the punishing of Zimry and Cozby, Numbers 25. 11, 12.

3. There is no true love in any to their neighbors and country, but in such only. For the shame and punishment, that one man is brought unto, is a means to restrain many from committing this sin, and so to preserve them from the curse of God that is due unto it. That is the reason, the Lord giveth for the severity that he enjoined the Magistrate to use, Deut. 13. 11. That all Israeli may hear, and fear, and do no more any such wickedness as this among you.

4. There is no true love to the sinner himself in any but in such only. For the disgrace and punishment that he is brought unto, is the likeliest and best means to bring him to true repentance, Psal. 83. 16. Fill their faces with shame, that they may seek thy name O Lord, 2. Thess. 3. 14. If any man obey not our sayings, have no company with him that he may be ashamed, verse 15. yet count him not as an enemy.

Secondly, It is no advantage to the unclean person that men fail in their duty, and do not show that detestation to his sin that they ought to do. For all kind of sinners may assuredly look for plagues from God even in this life, though Magistrates should wink at them. Behold (saith Solomon, Pro. 11. 31.) the righteous shall be recompensed on the earth, much more the wicked and the sinner. And Eccl. 8. 12, 13. Though a sinner do evil an hundred times, and his days be prolonged; Yet surely, I know, that it shall be well with them that fear God, which fear before him. But it shall not be well with the wicked, neither shall be prolong his days, which are as a shadow; because he feareth not before God, Nah. 1. 2, 3. God is jealous, and the Lord revengeth; the Lord revengeth, and is furious, the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. The Lord is slow to anger, and great in power, and will not at all acquit the wicked: The Lord hath his way in the Whirle-wind, and in the storm, and the clouds are the dust of his feet. But of all sinners, none have more cause to look for fearful judgments from God, then they that live in this sin. For God hates this sin, and will certainly punish, and plague it: though men do not. Yea, there is no one sin, (specially against the second Table) which he hath set more evident marks of his indignation upon, and witnessed it, by executing his judgments upon men for it, then this. Is not destruction to the wicked (saith Job, speaking of this sin, Job 31. 3.) and a strange punishment to the workers of iniquity, Heb. 13. 4. Whoremongers, and Adulterers, God will judge. For this very sin, therefell of Israel in one day, three and twenty thousand, 1. Cor. 10. 8. And the Apostle tells us that all judgments, that befall a Nation, a Country, or Town, are to be imputed chiefly to this sin, Ephes. 5. 6. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience. But I will show you more particularly how God is wont to punish this sin: And I am deceived, if any one sin hath so many punishments, so particularly threatened in the word against it, as this hath.

1. God plagues men in their bodies for this sin. Not only as Solomon speaketh, because Pro. 5. 11. It consumeth the flesh, and the body, but he hath invented a plague proper, and peculiar to this sin: even that infectious, and loathsome disease, which at the first was called the disease of Naples, and after, the French disease, but now may as well be called the English disease. For of very many in all places, that may now be said, which Zophar speaketh to Job 20. 11. His bones are full of the sin of his youth, and it shall lie down with him in the dust. Other diseases may well be called the fruits of sin: but is there any sin that hath a disease that is so natural a fruit of it, and that bears his name in the forehead thereof, so as this doth?

2. God plagueth men in their goods for this sin, Pro. 6. 26. Because of the whorish woman, a man is brought to a morsel of bread, Job 24. 18. Their portion shall be cursed upon the earth. Many a man is brought to beggary by it. Yea, this sin is able to destroy Kings, as Solomon's mother taught him, Pro. 31. 3.

3. God plagueth men in their good name, and reputation for this sin, Pro. 6. 33. He shall find dishonor, and his reproach shall never be put away. Let him have never so much wealth, and power, he shall have no true credit, nor estimation with men, no not with his own servants, or children, or such as are most bound unto him. God told David, that when he committed this sin, he despised him, 2. Sam. 12. 10. And those that despise God, shall be sure to be despised, 1. Sam. 2. 30.

4. God plagueth men in their posterity for this sin, Job 31. 12. This is a fire, that shall devour to destruction, and root out all mine increase, Job 21. 19. God will lay up the sorrow of the father, for his children. Many a goodly family hath been overthrown by this sin. Yea, for this sin God denies a posterity to many. It is not only the curse whereby God threateneth the man that commits incestuous uncleanness that he shall die childless, Levite. 20. 20, 21. but of all adulterers and fornicators, also the Lord saith, Hos. 4. 10. they shall commit whoredom and shall not increase. Judah though in all likelihood he were but thirty years old when he lay with Tamar, Gen. 38. and had two sons by her yet do we never read that he had any child after: sure it is that from them two only, and Selah whom he had before, the families of Judah are reckoned, Gen. 46. 12. Num. 26. 19. 22. 1. Chron. 2. 3, 4.

5. God plagueth the family, and town, where such men dwell, for this sin, Gen 29. 18. God shut up every womb of the house of Abimelech because of Sarah, when there was but a purpose in him to commit adultery with Sarah, though he intended it unwittingly altogether. The family and town is polluted and made guilty of sin, Ier. 2. 2. Thou hast polluted the Land with thy whoredoms, Num. 25. 1. The people began to commit whoredom with the daughters of Moab; and verse 3. The wrath of the Lord was kindled against Israel; and verse 4. He sent a plague, that consumed twenty four thousand.

6. Because many an unclean person will be ready to say: none of all these plagues, I thank God have hitherto, nor do now touch me: I say unto such men.

1. The longer God's plagues are deferred, the heavier they will be •… hen they come: the longer he is fetching his blow, the deeper will he cut when he smites, Rom. 9. 22. The cause why God suffers with long patience the vessels of wrath prepared for destruction, is, that he might show his wrath, and make his power known upon them the more.

2. Thou mayst be plagued of God with a plague that is of all others most grievous, and never feel it: thou mayest be plagued in thy soul, and conscience, Pro. 6. 32. He that doth it destroyeth his own soul. When God would punish Pharaoh, so as he might make his power seen upon him, Rom. 9. 17. He punished him with hardness of heart, Exod. 9. 12. which was a greater plague then all the rest of the plagues of Egypt. So this is spoken of as of the most fearful punishment, Rom. 1. 28. When God gives a man up to a Reprobate mind.

3. If thou wert altogether spared in this life, and neither punished in thy body, nor in thy soul, yet is there another place prepared for thee, where thou shalt be sure to be punished; with far more fearful punishments then any can be felt here. Thou shalt never be able (continuing in thy sin) to escape the damnation of hell, which is in a special sort threatened against this sin, whoremongers shall be sure to have their part in the lake that burneth with fire and brimstone which is the second death, Apoc. 21. 8. That makes Solomon say, they are as near to hell, as they that have one foot there already, Pro. 5. 5. Her feet go down to death, her steps take hold on hell. And Pro. 9. 18. Her guests are in the depth of hell.

And as the Lord's forbearing wicked men in this life, and causing them to prosper, is a certain argument he hath determined to reserve their full punishment for hell, it is an evidence token of a righteous judgment to come (saith the Apostle, 〈◊〉 . Thess. 1. 〈◊〉 . 6) when wicked men are spared here. So is it said that of all sinners the Lord hath chiefly reserved the unclean persons to be punished there, 2. Pet. 1. 9. 10.

And by how much the more they have been spared here, by how much the more patience, and bounty the Lord hath shown them here: by so much the more grievous, and fearful shall their torment be there, Luke 16. 25. Son, remember (saith Abraham to Dives) That thou in thy life time receivedst thy good things, and likewise Lazarus evil thing, but now he is comforted, and thou art tormented. And Rom. 2. 4, 5. Despisest th •… n the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance. But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.

So that if thou wert wise, thou wouldst think it no advantage to thee, that thou hast so well escaped all the plagues which God hath threatened against thy sin in this life; but desire rather that the Lord would punish thee here (where he always useth in wrath to remember mercy) and not reserve thy whole punishment for the life to come, where there shall be judgment without mercy: his punishments there shall have no mixture of mercy in them.

Lecture the eighteenth, June 27. 1609.

THe fourth and last error of mind whereby Satan draweth men to uncleanness, and hardeneth them in it, is the hope of repentance, and so of pardon.

For there are very many whom he cannot so far blind, but they know it is a sin, and a heinous sin, and a sin that they are sure they shall be damned for, if they should not repent of it. But such he encourageth to this sin, by persuading them. 1. Thou knowest by the Scripture, that whensoever thou shalt repent thee of it: (though it be not before thy death) God will surely pardon it, Ezek. 18. 21. 2. Thou hast no cause to doubt, but thou shalt be able to repent, and die in God's favor. For 1. Thou seest many that have lived in this sin, that yet have now left it, 2. Many that although they never left it before, yet on their death beds have repented, and died as well as any. And thirdly, thine own experience will tell thee what thou art able to do. For hast thou not oft felt that thou hast repented and been sorry for this sin after thou hast committed it? 3. And if thou mayst but die well, die in God's favor, what needest thou care for more? No matter how thou livest, so thou mayst die well.

Thus seemed he to have persuaded Balaam, Let me die the death of the righteous, and let my last end be like his saith he, Num. 23. 10. And with this deceit (doubtless) he persuadeth many, and prevails more with men, then by any other of his temptations and subtleties whatsoever. For what is the cause why you shall find men, much more careful to conceal this sin from men, then from God; Yea, they will not stick to commit perjury, and murder (which are far more heinous offenses against God) that they may hide their whoredoms from men. Surely they think they may be bold with God, it is no matter how they provoke him, they can deal well enough with him; he is more merciful, and ready to forgive then man is; and if they do but repent, and say they are sorry for their sin, he will forgive them straight.

Now the preservative, and remedy against this so dangerous a deceit of Satan, consisteth of three points, 1. The true knowledge of God, and of his disposition, toward such sinners. 2. The true knowledge of ourselves, and of that state we cast our selves into, when once we fall into such sins. 3. The true knowledge of the danger we have brought the party unto, with whom we have committed this sin.

First; It cannot be denied, but the Lord (to them whom he loveth in Christ) is infinitely more merciful, then any man can be, to them whom he loveth most dearly. That made David say: 2. Sam. 24. 14. Let me now fall into the hand of the Lord (for his mercies are great) and let me not fall into the hand of man. And when the Lord had spoken of his great mercy: He will have mercy upon him, our God is very ready to forgive. He amplifieth it, verse 8. by comparing his mercy with the mercies of man. My thoughts are not your thoughts, neither are your ways my ways, but verse 9. As the heavens are higher then the earth: So are my ways higher then your ways, and my thoughts then your thoughts.

But as he is more merciful then any man: so he hates sin more then any man can do. Hab. 1. 13. He cannot see, he cannot beheld it, Psal. 11. 5. The wicked, and him that loveth iniquity doth his soul hate, verse 6. Upon the wicked he shall rain snares, fire and brimstone, and stormy tempest, this is the portion of their cup.

Yea Christ (through whom only we hope to find mercy with God) hateth sin with an infinite hatred, Exod. 23. 21. Prouoke him not, for he will not spare your misdeeds, because my name is in him. And it is a far more fearful thing for a wicked man (though not for such a one as David was) to fall into his hands, to have his displeasure, then the displeasure of all the men in the world, Heb. 10. When the Apostle had said, verse 30. Uengeance is mine, I will recompense, saith the Lord. And again, The Lord shall judge his people, Whereas some desperate sinner might have said (as now many do) if that be all, I care not; let me shun the shame and punishment of the world, and (as for the Lord) I shall do well enough with him: he addeth verse 31. It is a fearful thing to fall into the hands of the living God, Psal. 75. 7. Thou even thou art to be feared; and who shall stand in thy sight when thou art angry? This the Elect have felt. This made David cry out, Psal. 51. 4. Against thee, thee only have I shunned, and done this evil in thy sight. His worldly punishment, and shame never troubled him in comparison of this. And this shall the wickedest man in the world feel one day when God shall awaken his conscience. He shall wish rather he had to deal with all the men in the world then with the Lord: he will make no reckoning of the displeasure, and contempt of the whole world in respect of the Lord's wrath. See an experiment of this in Judas: he cared not for displeasing the chief Priests and Elders, nor for shaming himself so publicly; but the wrath of God which he had the sense of, was intolerable to him, Mat. 27. 4, 5. And if the wrath of God be so intolerable in this life to the wicked, what shall it be in the day of wrath (as the day of judgment is called, Rom. 2. 5.) Surely, the stoutest and most profane sinners that in this life have made so small account of God's displeasure, and thought they could do well enough with him, and have gloried so much in Christ, Apoc. 6. 15. 17. Even Kings and Captains, and every bond man, and every freeman, shall cry to the mountains and rocks, fall on us, and hide us from the presence of him that sits on the throne, & from the wrath of the Lamb: for the great day of his wrath is come, and who can stand?

2. As ready as the Lord is to forgive sin, and easy to be entreated, yet can he not pardon any but upon their unfeigned repentance. It is as possible for a woman to be delivered of a child in her sleep: as for a man to be delivered from the guilt and punishment of this sin, before he have unfeignedly repented. Christ is called a Prince, and a Savior to give repentance unto Israel, and remission of sins, Acts 5. 31. He can give remission of sins to none, but such as he hath given repentance unto.

3. Though the Lord be so merciful, that upon repentance he giveth pardon to every sinner, yet such a man's sin may be, that the Lord will most severely and sharply correct, and scourge him for it; even after he hath repented, and obtained mercy and pardon. For though when God pardoneth sin, he remit not only the guilt of it, but the punishment also: yet he chastiseth oft times very sharply such as he hath pardoned. See an excellent experiment of this in David, when Nathan had dealt particularly with him, he repented and God pardoned his sin, 2. Sam. 12. 13. But did he hear no more of his sin after he had repented? yes: the outward miseries threatened by the Prophet, 2. Sam. 12. 10, 11. fell all upon him for all that. And he endured such inward anguish of conscience, as put him to such pain, as if all his bones had been broken with it, Ps. 51. 8. And in comparison whereof all his outward miseries seemed but as flea-bitings to him.

And if thou belong unto him, be sure he will deal with thee also after this manner. Let no man therefore say: howsoever I have lived, if I repent, I shall never be damned, and so long I care not. For though thou may be sure thou shalt never be damned, if thou can unfeignedly repent, yet mayst thou for all thy repentance fall into many great miseries in this life, such as may make thy heart to ache: and such as (if thou couldest believe and think upon) thou wouldest be loath to buy thy sweetest sins at so dear a rate. The Magistrate (thou seest) hath many punishments for sin besides death: he hath the stocks and the jail, and the whip, and the pillorie, &c. and so hath the Lord.

Now come I to the second preservative against this temptation: which is the true knowledge of our selves, and of that estate we come into, when once we fall into such sins; for every unclean person hath just cause to fear, that when once he hath committed this sin, he shall never be able to repent of it.

This I prove by four reasons.

1. No man is able to repent of himself, but it is a great and supernatural grace of God, whereby any man is made able to repent, 2. Tim. 2. 25, 26. In meekness instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. Observe in those words. 1. This comes of God's gift only. 2. That every sinner is in Satan's snare, out of which it must needs be hard to get out. When once a man hath fallen into any sin against his conscience, it is natural for him to go on in it further and further, till his heart be hardened in it, Eph. 4. 18, 19. The Gentiles walk in the vanity of their mind, Having their understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart, who being past feeling, have given themselves over unto lasciviousness; to work all uncleanness with greediness. It is natural for sin to harden the heart, and to deprive a man of that sense and trouble he found when he first committed it; Heb. 3. 13. Take heed least any of you be hardened through the deceitfulness of sin. Yea when a man hath once accustomed himself to any sin, he cannot leave it, or repent of it, though he would, no more then the Leopard can change his spots, Ier. 13. 23.

2. God hath threatened to punish such as sin against the light of their hearts presumptuously, by withdrawing his grace from them, and hardening their hearts, Deut. 29. 19, 20. He will not spare that man that blesseth himself in his heart. Because I have purged thee (saith the Lord, Ezek. 24. 13.) and thou wast not purged: thou shalt not be purged from thy filthiness anymore, till I have caused my fury to rest upon thee. When Pharaoh had hardened his heart first, by continuing in sin, and resisting the work of God's grace in him, Exod. 8. 15. then did God harden his heart in a supernatural manner, Exod. 9. 12.

3. Above all sins, God hath specially threatened to punish this sin with hardness of heart, and impenitency, Prov. 2. 19. None that go unto her (the strange woman) return again, neither take they hold on the paths of life. And Prov. 23. 27. An Whore is a deep ditch, and a strange wom •… is a narrow pit. Of these sinners chiefly it is said, that God reserveth them to the day of judgment to be punished, 2. Pet. 2. 9, 10.

4. Experience proveth this also. For, 1. Observe it, and you shall find that they that are once given up to this sin, are more impudent then other sinners; more graceless, profane, and blasphemous; deriders and contemners of all piety. Therefore impudent sinners are said to have a Whores forehead, Ier. 3. 3. And that is thus described, Pro. 7. 13. She caught him and kissed him. Therefore are they compared to dogs, Deut. 23. 18. 2. Sam. 3. 8. Therefore they are said to be destitute of understanding: and to have lost even the light of nature, Pro. 6. 32. and 7. 7. and Prov. 9. 13. the whore her self is said to be simple and to know nothing. And the lewd man that is allured and overcome by her, (verse. 16.) is said to be simple and void of understanding. 〈◊〉 . We have known many that have fallen into this sin, and lived in it: but how many have we known that have truly repented? It is a strange speech of Solomon, Eccl. 7. 28. One man among a thousand have I found, but a woman among all those have I not found.

I cannot deny, but we may have known many that have come thus far as to confess this sin, and to show sorrow for it, and to leave it also: but alas, there is more required to true repentance then this comes to.

1. Not every sinner that can confess his sin, may be said to repent: for, then Pharaoh repented, Exod. 9. 27. And Judas also, Mat. 27. 3, 4. But he that confesseth it, 1. Particularly, as Achan upon Joshua's fatherly counsel did, Josh. 7. 20. 2. Freely, without extenuating of it, or excusing it, as Paul did his, 1. Tim. 1. 13. 15. Dan. 9. 4. 19. Of the sixteen verses that contain his prayer, fourteen of them are spent in confessing and aggravating of their sins. 3. With grief and shame, as God's people did, 1. Sam. 7. 6. when in their fast they shed tears, so abundantly, as if they had drawn buckets full of the water, and poured them out before the Lord.

2. Not every sinner that sorroweth for sin, may be said to repent; for so much is also said of Judas, Mat. 27. 4. And of Ahab too, 1. King. 21. 19. But he that sorroweth, 1. Deeply and seriously, as a man would mourn for the loss of his only son, or of his first-borne, Zach. 12. 10. And proportionably to the quality of his sin, as Manasseh did, 2. Chron. 33. 12. 2. Constantly, suffering sorrow to abide upon his heart; and not seeking to put it off by worldly comforts, before it have had a good work in him. It is not enough to hold down our head for a day like a bulrush, Esa. 58. 5. This is but a daubing up of the breaches God hath made in our hearts with untempered mortar (as the Prophet speaketh, Ezek. 13. 11.) that had not time enough allowed in the making and tempering of it; and therefore could not last. 8. Not for any worldly shame or hurt that his sin already hath, or is like to bring upon him, nor for the fear of God's wrath only: but chiefly for that he hath sinned against, and offended God, Against thee, thee only have I sinned saith David, Psal. 51. 3. Therefore true repentance is called repentance toward God, Act. 20. 21.

3. Not every sinner that hath left this sin, may be said to have truly repented: for a man may grow weary of sin in carnal respects, she hath wearied her self with lies, saith the Lord, Ezek. 24. 12. and sin may have left him.

But he that, 1. Leaueth sin upon a detestation to sin: and a godly sorrow that he hath offended God by it, 2. Cor. 7. 10. 11. 2. Leaueth all known sins as well as some, whosoever shall keep the whole Law, and yet offend (wittingly and willingly) in one point, he is guilty of all, I am. 2. 10. 3. Shunneth carefully all shows and appearances of evil, 1. Thess. 5. 22. all occasions and provocations to the sin he hath left, true repentance hath in it carefulness to shun all provocations and fear to fall into the same again, as the Apostle speaketh, 2. Cor. 7. 11. And the true penitent will make a covenant with his eyes, as Job did, Job 31. 1. 4. That hates it in others, and is careful to draw others from the sin that himself hath left, Then will I teach transgressors thy ways, and sinners shall be averted unto thee, saith David, Psal. 51. 13. Specially those of his own family, and such as he may most prevail withal, Job 11. 14. Let not wickedness dwell in thy tabernacles.

The third preservative against this temptation is, the considering of the danger we have brought that party unto, with whom we have committed this sin. For, though the Fornicator were sure God would give him grace to repent; yet must it needs be a great cause of fear, and trouble to his conscience, unless he be also sure that the party whom he hath drawn to this sin, hath truly repented as well as himself. In this respect this sin is worse then either theft or murder; in those the wrong that is done unto another, may be done without any hurt or danger to his soul; but so it is not in this sin: In which respect we know this badge of God's indignation is set upon Jeroboam oft after his death: Jeroboam that made Israel to sin.

Now the use and end of all this that I have spoken, is not to drive any to despair, For, 1. Though it be so hard a thing truly to repent, and impossible to man, yet is God able to give repentance to him that hath committed and lived long in this sin, All things are possible with God, Mat. 19. •… 6, 27. 2. Though few have obtained this grace to repent after they have committed this sin, yet some have. Yea, some examples God hath given us in his Word for it; as Luk. 7. 37. 50 least any humbled sinner should despair. 3. Though God had never yet given to any this grace, yet is he able to do it now to thee.

But I have thus far urged this point.

1. To persuade such as do offend this way to seek betimes with all earnestness and importunity for this grace of unfeigned repentance, and not to grow secure upon hope, that they may have it hereafter when they will.

2. To persuade such as (having heretofore lived in this sin) do now think they have truly repented; to examine their repentance carefully.

3. To teach and persuade all men, that (whereas Satan useth to draw men to this, and all other sins by this hope, that they may be able to repent:) this above all things should terrify and restrain men from sin, that they are uncertain whether they shall be ever able to repent: yea, that they have so great causes to fear, that they shall never be able to repent: and that they know the least sin they commit, will damn them, if they do not repent.

Lecture the nineteenth, July 4. 1609.

IT remaineth now, that we come to the second use of the former Doctrine.

That forasmuch as fornication, and all uncleanness is proved to be so heinous and dangerous a sin: we would therefore everyone of us hearken unto, and embrace that exhortation of the Apostle, 1. Cor. 6. 18. Fly fornication: and 2. Tim. 2. 22. Fly also from the lusts of youth. Which is more then if he should have said, abstain from fornication, abstain from the Lusts of youth. His meaning is, that no Christian should too far presume of his own strength in this case, but (to show his detestation of this sin, and care to avoid it) he should fly as far from it, as he can. So that the exhortation consisteth of two branches.

1. That we should shun all shows, and signs, and appearances of this sin.

2. That we should shun all occasions and provocations to this sin.

No Christian must think it sufficient, to abstain from this sin, but everyone is bound so far to detest it, as to shun all shows and appearance of it, that may give men occasion to suspect us of it. Tush (will some say) what care I what men think of me: so long as God and mine own conscience can witness with me, that I am free from sin? And in this many do marvelously flatter and deceive themselves. Some that are indeed free from the sin it self, and some that are guilty of the sin, please themselves in this, that men can charge them no further then with appearance, and shows of this sin: and what care they for that? But mark what the Holy Ghost saith in this case: 1. Thess. 5. 22. Abstain from all appearance of evil. Exod. 23. 7. Thou shalt keep thee far from a false matter. And the Apostle saith, that true repentance will work in a man a care to clear himself from the sin he had committed, 2. Cor. 7. 11. And whereas they say, they care not what men think of them: It is certain, that he that careth not what men (specially good men) think of him, hath no true fear of God in him, Proverbs 22. 1. A good name is to be chosen above great riches; And the Apostle would needs have Titus, and two other chosen by the Church, to join with him in carrying the benevolence of the Church of Macedonia to Jerusalem; because he was careful to avoid all suspicion of dealing ill in that business, 2. Cor. 8. 20. Auoiding this, that no man should blame us, in this abundance that is ministered by us. Ver. 21. Prouiding for honest things, not only before the Lord, but also before men. And on the contrary, it is noted as a sign of extreme vngraciousnesse in the unrighteous Judge, that he neither feared God, nor reverenced men, Luke 18. 2. So that it is plain every Christian should so hate this sin, as to shun all signs and shows whereby he may give men occasion to suspect him of it: or to think he doth not much dislike it.

This reproveth five sorts of men.

First, such as entertain familiarity with such as are infamous for this sin. Every ones heart and disposition may be known by his company. David takes comfort in this (as a special note of the uprightness, and innocence of his heart) That he had not haunted with vain persons, nor kept company with the wicked, Psal. 26. 4, 5. And on the contrary, it is made a sign of a wicked man: Psal. 50. 18. to be partaker with Adulterers. And Paul wrote to the Corinthians that they should not keep company with fornicators, 1. Cor. 5. 9.

There be some men so infamous for this sin, that there is none (how honest soever) whom they are familiar with: but they must needs incur a blot in their reputation by them. Let none such comfort themselves in their innocence, for if they did fly fornication, and hate it as they ought they durst not seek, or desire the familiarity of such persons.

Secondly, Such as haunt suspected houses. Solomon speaks of such a one: Pro. 7. 8, 9. Who passed through the street, by the corner where the harlot dwelt, and went toward her house in the twilight of the evening, when the night began to be dark. Loe he haunted a suspected house at a suspicious time. Therefore he calleth him a fool, a youth void of understanding. And therefore he giveth everyone counsel: Pro. 5. 8. Keep thy way far from her, and come not near the door of her house. I deny not but some that use such houses may be honest, they may have other intents in going to them: but surely such as haunt them do not fly fornication, nor detest this sin, as they ought to do.

3. Such as use light, and immodest attire: and setting out of their beauty. It is a fond, and profane conceit to think it mattereth not how men, and women go attired, so that their mind be honest: For the Holy Ghost commandeth all (specially women) to show modesty and shamefastness even in their attire: 1. Timothy 2. 9. I will that the women attire themselves in comely apparel, with shamefastness and modesty. And there is a kind of attire, and setting forth the beauty, which is called an harlots attire (because harlots first devised it; and do most use it) Proverbs 7. 10. Behold there met him a woman in an harlots attire (ornatu meritricio, as the word in the original signifieth, and all the best Interpreters read it) And to this the Lord alludeth: Hosea 2. 2. Let her take away her fornications from her face, (for so it ought to be read 〈 in non-Latin alphabet 〉 ) and her adulteries from between her breasts. How could there be fornication in her face, and adultery between her breasts? Truly the meaning is: she wore the badge and cognizance of that sin in those parts. The laying out, and painting of the breasts is called, the adultery of the breasts: and the painting of the face (which is noted by the Holy Ghost, 2. Kings 9. 30. Jeremiah 4. 30. to have been the practice of harlots) is called the fornication of the face. I make no doubt but many that are honest use this now a days: yet can I not, nor dare I excuse them that use it: but I must needs say, that though they sin not in fornication, yet they sin in immodesty. Though they seem to make conscience of this commandment (thou shalt not commit adultery) yet there is another commandment, Flye fornication, avoid all appearance of evil) which they make no conscience of at all: and therefore they are guilty of heinous sin.

Such as use filthy talk, and filthy songs. It is strange to see what liberty many (even some that in many things will seem religious: will pray daily; and hear devoutly) will give to themselves this way. Though they have no other exercise of their wit (if their company serve them) but in scurrulous jests, and filthy communication, no such music in their mirth as amaroas and filthy songs; yet if they can say they are honest for all this, they think they are well. These men I would have to observe these things. 1. Filthy words (whatsoever thou sayest) do argue a filthy heart: Matthew 15. 18. Those things which proceed out of the mouth, come from the heart, and they defile the man, Matthew 12. 34. From the abundance of the heart the mouth speaketh. Yet have we many old fornicators (whose bodies are disabled to this sin) that have yet as bad hearts as ever they had, and show that by the delight they take in speaking filthily. And yet (silly fools) they slatter themselves in this, that they have left that sin. 2. Say thy heart were clean, that is not enough: thou must also make conscience of thy words. The froward mouth do I hate (saith the Lord) Pro. 8. 13. & 18. 21. Death and life are in the power of the tongue, Matth. 12. 37. By thy words thou shalt be justified, and by thy words thou shalt be condemned, James 1. 26. If any man among you seem to be religious, and bridle not his tongue, but deceives his own heart, this man's Religion is vain. Ephes. 4, 29. Let not corrupt (rotten) communication come out of your mouths; And 5. 4. Let no filthiness, nor foolish talking, nor jesting, be once named among you. Mark how jesting ( 〈 in non-Latin alphabet 〉 ) is joined to filthy talking: because men are wont to excuse it thus, they speak in jest, they mean no hurt, we must give them leave to be merry: Such speech (though it be used but in jest) is condemned. This is one kind of that mirth that Solomon speaks of: Eccl. 2. 2. I said to laughter thou art mad. Pro. 26. 18. 19. Like mad men they cast about them firebrands, and deadly things and say they are in sport. 3. Our tongue of all the members of our body is given of God, to be the principal instrument, whereby we may glorify God. Therefore it is in the Hebrew Phrase called our glory. Psal. 30. 12. Therefore shall my glory praise thee, and not cease. James 3. 9. Therewith bless we God. That is the cause why the Lord can worst endure to be dishonored by that member. Therefore Dives is said to have felt a special torment in his tongue: Luke 16. 24. Send Lazarus that he may dippe the tippe of his finger in water, and cool my tongue, for I am tormented in this flame. To conclude; pretend, and glory never so much of thy honesty, certain it is if thou didst fly fornication and hate it as thou oughtest, thou durst not accustom thyself to thy filthy talk.

Such as delight in, or can endure filthy talk: such as will provoke filthy persons to speak filthily; such as will call to the Musicians for the filthiest songs they have. For this is a shrewd sign of a filthy heart, specially in women, because modesty is chiefly required of that sex: it argueth an unclean heart to delight in the lewd speech of others: Pro. 17. 4. A wicked do •… giveth ear to a naughty tongue. 1. Certainly it will grieve, and vex an honest heart to hear such things. Ephes. 4. 29, 30. Let no corrupt communication come out of your mouth, verse. 30. grieve not the holy Spirit of God. It is said of Lot, his righteous soul was vexed with hearing such things as he heard in Sodom. 2. Pet. 2. 8. 2. There is a special force in such speech to corrupt them that hear it. 1. Cor. 15. 33. Be not deceived: evil communications corrupt good manners. 3. The ear is given of God to another end, that is, to hear the Word, and to be (sensus disciplinae) that sense whereby knowledge should be conveyed into the heart: he that hath ears to hear (God's Word he means) let him hear, saith our Savior, Matth. 11. 15. 4. A good man should not endure him that useth to bring lies to him, and raise slanders, Psalm 101. 7. He that telleth lies shall not tarry in my sight, much less should he endure them that talk filthily. 5. If any shall object. How can I let lewd men from speaking lewdely? It is to no purpose to reprove such, they would be the worse for it. I answer, that if honest men would show that dislike as they might, they would not be much troubled with such varlets. That which Solomon saith in another case (Pro. 25. 23. An angry countenance driveth away a backebiting tongue) would hold in this also. They might even with a countenance restrain, or chase them away. And that which he speaketh, Pro. 20. 8. Is not true of Kings, and great men only (though in them principally) but of all Christians; They may scatter away evil, and lewdenesse, even with their eyes, and countenance.

Lecture the twentieth, July 11. 1609.

IT remaineth now, that we come to the second branch of the Apostles Exhortation, of which we have already heard: and that is this. We are bound (out of a holy fear, least we should at any time fall into this sin, and out of that detestation we should bear unto it) to shun all occasions, and provocations that might draw us to it; and to use all good means that may be to preserve us from it. True it is that it is God only that preserves any of us from this or any other sin. Psalm 18. 35. Thy right hand hath stayed me; and 56. 13. Thou hast kept my feet from falling. But the means whereby he doth it, is by working in us a fear of falling, which makes us carefully to shun temptations. See how this fear is commended to us in God's Word, as a wise man feareth and departeth from evil, Pro. 14. 16. And blessed is the man that feareth always, Pro. 28. 14. and work out your own salvation with fear and trembling, Phil. 2. 12. 2. An endeavor to use all means that may preserve, and strengthen us from falling. I kept myself (saith David, Psal. 18. 23.) from mine iniquity: and 1. John 5. 18. He that is begotten of God keepeth himself, and that wicked one toucheth him not. There is none so strong or full of grace, but he may fall into the most fearful sins that are, if he be not careful to shun temptation: and to use the means God hath appointed to preserve him from sin. Therefore Christ chargeth his Disciples both to watch and to pray against temptation: Matth. 26. 41. And Isaiah 33. 15. It is made the note of a man that hath a sound heart, and may have boldness with God, that he stops his ear from hearing of blood (that is, from hearing of that that might provoke him to shed blood) and shutteth his eyes from seeing of evil. The Apostle gives no hope to any Christian that he shall be able to resist in the evil day, and to stand fast to the end; unless he take to him the whole armor of God, Ephes. 6. 13.

There is not the best man that you know, but he would prove as bad as the worst man you know, if he should keep such company as he doth: and neglect the means of grace as he doth. I do not say, that everyone that hath temptations to sin, must needs be a wicked man.

There be some places and conditions of life that God hath called men unto, wherein they have fewer means of grace, and stronger temptations to evil, then they should have in other callings. Now the faithful have a promise from God to preserve them from such temptations as are incident to their lawful calling, and which they cannot avoid, unless they would forsake their calling, Psalm. 91. 11, 12. He shall give his Angels charge over thee, to keep thee in all thy ways (seem they never so dangerous, and full of temptation) they shall bear thee in their hands, that thou hurt not thy foot against a stone. Pro. 10. 29. The way of the Lord is strength to the upright man. The man whose heart is upright shall find strength enough against every temptation, while he is in the Lord's way, 2. Chron. 15. 3. While we are with him, he will be with us, we may be sure. This is the reason why Joseph continued so religious and chaste, even in Putiphars house, Gen. 39. 10. And Obadiah in Ahab's house, 1. King. 18. 3. And diverse of Nero's household servants were the most zealous Christians that were in all Rome, Phil. 4. 22. Therefore the Apostle chargeth Christian women and servants that they should not forsake their husbands and masters that were Infidels, 1. Cor. 7. 13. 21. All these (doubtless) had slender means of grace, and strong temptations to evil, and yet they were not corrupted. Why so? Because they did not wittingly neglect any means of grace, neither did they willingly run into temptation, but shunned them, and avoided them as much as they were able without forsaking their callings: and because they were in God's way, they were under his protection. But on the contrary, such as wittingly (presuming on their own streugth) do run into temptation, and neglect the means God hath appointed to preserve them: such are out of God's protection, and can have no assurance to be preserved, but it is just with God to leave such to themselves, that they may fall into most fearful sins. See two notable examples of this. Solomon presumed he was too wise and learned, to be corrupted in Religion by any of his wives: he would be abled to convert them rather, and make good women of them: but see how God forsook him, and how strangely he fell: 1. King. 11. 4. His wives turned his heart after other gods. Peter presumed he had that love to Christ, as though all men should be offended at him, yet would he never be offended, Matth. 26. 33. In so much as though Christ foretold him that he would deny him thrice, he could not believe it, verse 33. Though I should die with thee, yet would I not deny thee, In this presumption of his he ran into temptation, verse 58. He went into the High Priests hall, and sat there with his servants: but see how God left him to himself, and how fearfully he fell, verse. 72. 74. It is certain then that they that (presuming on their own strength) dare venture upon any temptation to uncleanness, use not the means that God hath prescribed to preserve men from it: they do not fear this sin, they do not hate it as they ought to do.

If any desire to know what be the temptations and provocations to this sin, that we must shun, and what be the means we must use to preserve us from it.

I answer, that I find in the Word seven special things prescribed to them that desire to keep themselves from this sin.

1. He that would keep himself from this sin, must shun all wantonness and dalliance: yea all chambering and secret familiarity with women. This is forbidden (as a work of darkness and dishonesty by God's express commandment, Rom. 13. 13. Let us walk honestly as in the day, not in chambering and wantonness. Many are wont to say, may not a man do so much, and yet be honest enough. I beseech you mark the words well, and consider they are not my words, but the Holy Ghosts. When Abimelech saw Isaac in a secret place sporting with Rebecca, he concluded from thence, certainly, She is thy wife, Gen. 26. 8, 9. He knew that such a one as Isaac durst not have used such familiarity with another woman, no not with his sister. It is said of Joseph that he shunned the company of Putiphars wife, he would not be with her alone, Gen. 39. 10. This is a strange preciseness (will some say.) Well, let him that is sure he hath more strength then Joseph had, give himself more liberty in this case then Joseph durst do. But you know the Proverb, who is so bold as blind Bayard? who so venterous as he that hath least strength? and because most men and women are so confident that this may be done without hurt, I beseech you mark what the Holy Ghost (who knew what the force of this temptation is, and what our strength is better then any of us doth) speaketh of this matter, Pro. 6. 29. He that goeth in to his neighbors wife, shall not be innocent, whosoever toucheth her. Why what hurt is there in going into her chamber, sitting with her in secret, touching her? He shall not be innocent saith the Holy Ghost: yea, it is as impossible (saith he) for any to do this, and not to receive hurt by it; as it is for one to carry fire in his bosom, or to go barefoot on hot coals, and not be burnt, Pro. 6. 27, 28.

2. He that would keep himself from this sin, must take heed to his eye, and not give it too much liberty to look on everything that it desireth to behold that which he knows will, or may set his heart on fire. When a City is besieged by an enemy, the chief care is to look to the gates, and to fortify the walls, because he is with much more ease and safety resisted while he is without, then he can be when he is entered into the City. The gate whereat usually this enemy of ours, lust, seeketh to enter, is the eye. Nothing doth more kindle this fire, then the beholding of unclean pictures, reading of idle books, setting the eye upon the beauty of wanton women. The Apostle describing unclean persons, saith, They have eyes full of adultery, and that could not cease to sin, 2. Pet. 2. 14. He that hath an unclean eye, that gives liberty to his wanton eye, cannot cease to sin. And Solomon makes it a chief cause of all the outrageous lusts of youth, that they walk after the sight of their eyes, Eccl. 11. 9. And it is noted in the Gospel, that the beholding of Herodias daughter when she danced, did so strongly inchant, and bewitch the unclean heart of incestuous Herod, that (like a mad-man) he had her ask what she would and he would give it her: and not contenting himself so, he did swear to her, that whatsoever she should ask, he would give it her, even to the half of his kingdom, Mar. 6. 22. I will not take upon me to say, that all dancing is unlawful: but this I will boldly say, that that kind of dancing that is now in use, is now, and ever hath been a strong provocation to this sin. If I should relate unto you, what many of the ancient Fathers have spoken and written of it, you would not think (as many of you are apt to do) that none but foolish Precisians do mislike it; but you would rather wonder (as I myself have oft done) to see many Divines, who seem to be the greatest admirers of the Fathers (who were indeed holy and reverend men: worthy for their piety and learning, of great esteem in the Church of God) show so little zeal and detestation against this heathenish custom. To conclude this point we read of Job, that by reason of the danger that he knew was in the eye to corrupt the heart, he made a covenant with his eye, and bound it to the good behavior, Job 31. 1. Let him that is sure he hath more strength of grace in him then Job had, give liberty to his eye to read what he lists, and behold what he lists: but if he have no more strength then Job had, let him take heed how he doth it.

3. He that would keep himself from this sin, must make conscience of, and restrain his thoughts: he may not take pleasure in, nor seek to nourish unclean thoughts in his heart. When Job had said he had made a covenant with his eyes, he adds: Why then should I think of a maid? Why should I give liberty to such thoughts, Job 31. 1. For, 1. All uncleanness begins there, Matth. 15. 18, 19. Those things that proceed out of the mouth of man come from the heart, and they defile a man. For out of the heart come evil thoughts, murders, adulteries, fornications, &c. Therefore when Solomon would give a Preseruatiue against this sin, he saith, Pro. 6. 25. Desire not her beauty in thy heart. 2. No man can be sure he shall stay himself there: but from his mental, and contemplative fornication, he will be in great danger to fall unto that which is actual, I am. 1. 15. Lust when it hath conceived bringeth forth sin, Pro. 14. 22. Do not they err that imagine evil.

3. If a man could stay himself there (though among men he might be esteemed honest yet) God counts him a filthy wretch. He seeth and abhorreth, and judgeth these unclean 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 unto you, that whosoever looketh on a woman, and lusteth after her, hath committed adultery with her already in his heart.

4. He that would keep himself from uncleanness, must use the comforts of this life (meat, and drink I mean) soberly, and moderately: and not pamper the flesh too much. Among the causes of the Sodomites beastly lust, fullness of bread is named: Ezek. 16. 49. And when Solomon had said, Woe to them that tarry long at the wine, to them that go, and seek mixtwine (no drink is strong enough for them) Prov. 23. 30. He gives this for a reason, verse 33. thine eyes shall look upon strange women (though thou have a wife of thine own) and thine heart shall speak lewd things. True it is that God hath given us liberty to use his good creatures, not only for our necessity, but liberally, and for our delight also. The Lord allowed, and commanded his people three times of the year, in public profession of their thankfulness, for certain excellent and public benefits he had bestowed on them, to meet together: and at such meetings to keep a feast seven days together: Deut. 16. 15. And in this feast they might eat of the best, and drink of the best, and please their appetite: Deut. 14. 26. Thou shalt bestow thy money for whatsoever thy heart desireth, whether it be ox, or sheep, or wine, or strong drink, or whatsoever thy heart desireth. And though Christ's 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 Savior was not only present at the feast, but miraculously provided them great plenty of wine: and though the feast was almost done; and they had drunk well before, John 2. 6. 10. But though this be so, yet is it not lawful for any man to use these creatures of God so liberally every day: the Apostle saith, they are as brute beasts led with sensuality, and made to be taken and destroyed, that count it a pleasure to live deliciously every day (so it is to be translated) 2. Pet. 2. 12, 13. And our Savior notes it to the shame of Dives, (though he were a rich man) that he fared well and delicately every day: Luke 16. 19. And Eccl. 10. 17. Blessed art thou (O Lord) when thy Princes eat in time, for strength, and not for drunkenness. And it is noted, Matth. 24. 28. as a sin in the old world, that they were ( 〈 in non-Latin alphabet 〉 ) given to eating. Now if this be unlawful for any, then much more for such, whose calling, and condition binds them to lead a single life. If such give themselves to such excess: and their ordinary diet will not content them (though it be good and plentiful) but they must go every day to the tauerne, or to the ale-house: these men proclaim to the world, that they fear not this sin. To conclude this point, mark what the Apostle James saith of these men: James 5. 5. Ye have lived in pleasure and in wantonness. But how proves he them wantons? Ye have nourished your hearts as in a day of sacrifice or feasting. They that keep feasts so oft, must needs be wantons.

5. He that would keep himself from uncleanness, must take heed of idleness, and sluggishness. Among the causes of the Sodomites sin, this is reckoned by the Prophet for one, Ezek. 16. 49. Yea the Holy Ghost speaketh of these as of the causes of David's fall: he grew idle and neglected his calling. At the time of the year when Princes go forth to battle, he sent Joab and tarried at home himself, 2. Sam. 11. 2. And he gave himself too much to sleep, 2. Sam. 11. 2. When it was toward evening, he rose from his bed, and walked on the roof of his house. Idleness is dangerous for any man, and will breed much corruption in the heart: as the land untilled will grow full of weeds, and the standing pool full of filthy and noisome things. That made Solomon speak thus of the idle person, Pro. 6. 14. Lewd things are in his heart, he imagineth evil at all times.

But especially it is dangerous for such, as whose condition and estate forceth them to lead a single life. The Apostle having spoken. 1. Tim. 5. 11. of wanton young widows, verse 13. He notes this a cause of their wantonness that they were idle, and went about from house to house as they that had nothing to do.

To conclude this point; if any single person can fare plentifully, and live idly, never doing any work, never taking any book in hand, seldom rising before ten a clock: and yet keep himself chaste in body and mind. I dare be bold to say he hath more strength in him then ever David had.

6. He that would keep himself from uncleanness, must exercise himself in the duties of piety with an upright heart. When the Apostle had said, 1 Tim. 4. 7. Exercise thyself unto godliness. He adds a reason, verse 8. Godliness is profitable unto all things. And if for all things then will it preserve a man from this temptation also. This we shall find prescribed by the wisdom of God, Pro. 23. 26, 27. My son give me thy heart, and let thine eyes observe my ways. For a whore is a deep ditch, and a strange woman is a narrow pit. The Word of God if a man exercise himself in it; and hear, and read, and meditate in it with an honest heart, hath this virtue in it to preserve a man from this sin, Pro. 6. 23. 24. The commandment is a lantern, and instruction a light, corrections for instruction are the way of life. But how proves he that, verse 24. To keep thee from the wicked woman. And Pro. 2. 10. 11. When wisdom entereth into thy heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee. And verse. 16. It shall deliver thee from the strange woman. If any man shall object, that there are many that have professed Religion, that yet are known to have lived in this sin. I answer. That such were hypocrites, and professed Religion with an irreligious heart, Eccl. 7. 28. He that is good before God, shall be delivered from her: but the sinner shall be taken by her. And on the other side, he that despiseth Religion, let him use never so many means to keep himself chaste, yet can he have no assurance to be preserved from this sin. Because God hath threatened to punish the contempt of Religion in men, by giving them up to this sin: Rom. 1. 28. As they liked not to retain God in their knowledge, he gave them over to a reprobate mind to do those things that are not convenient: being filled with all unrighteousness, fornications, &c.

Now as all men that desire to keep themselves free from this sin, had need to pray much, to hear, and read the word much: so specially such young men as by their condition, and estate of life, are enforced to lead a single life: Psalm 119. 9. Wherewith shall a young man cleanse his way? By taking heed thereto according to thy word. So that if such single persons as do fare plentifully, live idly, seldom, or never pray; seldom or never hear, or read the Word, yea despise, and hate piety; should keep themselves chaste, it were one of the greatest wonders, that ever God wrought.

7. He that would keep himself from uncleanness, must not despise or willfully neglect the benefit of lawful marriage. True it is: all are not bound to marry. For, 1. Such as God hath given the gift of continency unto, may use that gift, and live single, all men cannot receive this saying (saith our Savior, Matth. 19. 11.) save they to whom it is given, and verse 12. He that is able to receive it, let him receive it. 2. All such are bound to seek of God, and use all means to obtain that gift: as (by reason of their outward estate) cannot see how they shall be able to live in wedlock, without much trouble, and distraction, I would that all men were even as I myself saith the Apostle, 1. Cor. 7. 7. and verse 26. I suppose that this is good for the present distress, I say that it is good for a man so to be, that is, to be single and unmarried. 3. There is no faithful man, whom the Lord hath by necessity restrained, and withheld from the benefit of marriage (as the child that cannot obtain consent of parents; the married persons who by sickness, or necessary absence are separated for a time) but if by all good means with an honest heart he seek it of God, he may be assured to obtain this gift. For that grace without which they cannot choose but live in sin, the faithful may be assured (by virtue of that promise, Luk. 11. 13. If you being evil know how to give gifts unto your children, how much more shall your heavenly father give his holy spirit to them that ask him.) to obtain if they seek it.

But the person whom the Lord hath not thus restrained from marriage, if he cannot by the use of all good means, obtain the gift of continency, is bound to marry, to avoid f •… rnication let every man have his own wife, and let every woman have her own husband; saith the Apostle, 1. Cor. 7. 2. Yea, and say he could contain himself from any filthy act, if he cannot contain from inward burning, he is bound to marry, if they cannot contain let them marry, it is better to marry then to burn, saith he, 1. Cor. 7. 9. For this is the chief means ordained of God to preserve men from this sin. Yea, this is now the chief end, and use of this ordinance of God (though at the first institution before the flood, propagation of the Church, and mutual help, and comfort was the chief end: Wherefore did God at the first ordain marriage, and made for Adam but one Woman? because he sought a godly seed saith the Prophet, Mal. 2. 15. And the Lord said (in the first institution of wedlock, Gen. 2. 18.) it is not good for man to be alone, I will make him an help meet for him. To preserve us from uncleanness, to avoid fornication, let every man have his own wife, &c. saith the Apostle, 1. Cor. 7. 2. Neither is it possible for any that wants the gift of continency, to keep himself chaste, if he do willfully neglect marriage, either for that he judgeth that estate less holy then the single life, or more chargeable, and more subject to trouble: Nay, though he do marry if he be not therein careful to marry with such a one as he can find in his heart to love, and delight in above any other, he shall never be able to keep himself cha •… t, rejoice with the wife of thy youth; let her be as the loving Hind and pleasant Roe: let her breasts satisfy thee at all times, and be thou ravished always with her love. And why wilt thou my son be ravished with a strange woman, and embrace the b •… some of a stranger, saith the wisdom of God: you see it is not so much the having of a wife, as the having of her and delighting in her, that is the means that God hath sanctified to preserve a man from whoredom, Pro. 5. 18, 19, 20. And that is the chief cause, why the Popish Clergy (through the just judgment of God) doth so abound in all unnatural uncleanness because they do not only forbear marriage, but bind themselves by vow against it, and condemn it in their doctrine, and both think and speak dishonourably of it.

Lecture the One and twenty, August 8. 1609.

WE have oft heard, that these words from the 16. verse to the 18. do offer unto our consideration four principal points.

1. That our Savior thirsting after the salvation of this poor Woman, discovereth unto her her sin; and nothing he had said before to her could work upon her conscience, till he took this course with her.

2. That the sin he discovereth to her, was a secret sin unknown to all men.

3. That among all the secret or open sins which he knew by her, when he would touch and awaken her conscience, he makes choice of the Fornication she lived in, and chargeth her only with that.

4. That though he knew she lived in so heinous a sin, he rejects her not for all that.

The three first points we have already spoken of, it remaineth now that we come to the last, though he knew she lived in so heinous a sin, he rejects her not for it.

From whence (that we may the better receive that comfortable instruction which the Holy Ghost intendeth to give us in this example.) Let us consider 1. What a manner of person this Woman was. 2. The gracious respect Christ had unto her. She was 1. An Idolater: and what sin is more odious to God then Idolatry? 2. She was an Idolater of that nation, which of all others was most odious to God's people. Among them it was the most odious term of reproach to call one a Samaritan, John 8. 48. 3. She was a filthy harlot. And yet see how Christ respected her, 1. He seeks her conversion. 2. He bears, with her blockishness, and frowardness in rejecting that offer of grace he made unto her; and gives her not over for that. 3. When he saw there was no way to do her good, but by charging her conscience with the sin she lived in, he doth it most gently and lovingly, for fear of discouraging of her: he called her not harlot, but only intimates to her that he knew how she lived; and that in most secret manner also, while his Disciples were away, and nobody by, but they two only. Now then the Doctrine that we learn from hence, is this:

That the sins of God's Elect, how many, or how heinous soever they be, cannot hinder their salvation, nor separate them from the love of God, after they once repent of them.

Before I confirm this unto you, three things are to be promised to prevent the mistaking of this Doctrine.

1. It is certain God hates all sin, in all men, as well in the Elect as in the Reprobate, with a perfect and infinite hatred, above that that any tongue can express, or heart conceive of, Hab. 1. 13. Thou art of pure eyes, and canst not see evil, thou canst not behold wickedness.

2. If any of God's own people fall into gross and scandalous sins, he is wont to correct, and scourge them shapely for them. David may be an example of this, 2. Sam. 12. 10, 11.

3. He is wont to bear less with his own people in this life, then he doth with the wicked: and to correct them for such small faults, as he useth to pass over in the ungodly: Amos 3. 2. You only have I known of all the families of the earth, therefore will I visit you for all your iniquities. Moses did but omit, and delay the circumcision of his child, and the Lord met him, and would have slain him for it, Exod. 4. 24.

Yet can no sin of God's Elect how heinous soever, cause God to hate or reject them: though he hate sin in them, he cannot hate them for sin: though he correct, and scourge them for sin, yet he cannot hate them for sin: but notwithstanding their sins be never so many, never so heinous, he loveth them never the less with the love of a father, with a most tender, and unspeakable love.

The truth of this Doctrine may appear unto us, in four principal points.

2. He is never a whit the more unwilling to offer his grace unto them, and to seek their conversion, for any heinous sin they lived in before their calling.

2. He thinks never a whit the worse of them for that they have been, or for any sins they have lived in before their conversion, after once they have repented of them.

3. He likes never the worse of the good works, done by them after their conversion, because of the corruption that is mingled with them.

4. He makes their very sins turn to their good, and to the furtherance of their salvation.

Of these four point I will speak in order, as briefly as I can.

For the first. Mans reason can conceive cause why God should have some respect unto us after our conversion: but that he should regard us so far as to seek our salvation, with such endeavor, care and patience, when we were utterly without grace, children of wrath, enemies to all goodness, specially so notorious sinners as many of us were, this argueth a special, and wonderful love indeed: and yet so he did. What a one was Paul? one that breathed out threatenings and slaughter against the Disciples of the Lord, Acts 9. 1. one that was not a blasphemer and threatner himself and injurious, that is, such a one as cared not what wrong he did the faithful, though he had no color of right or law for that he did against them, 1. Tim. 1. 13. But one that did also counsel others to blaspheme the name of Christ against their own knowledge and consciences, Acts 26. 11. And what were those whom Christ shown most kindness unto, most care to win? Surely the most notorious, and infamous sinners, that lived in the world. See this here in the example of this woman: see it also in another woman, an infamous and notorious sinner, Luke 7. 39. see it, Matth. 9. 10. Many Publicans and Sinners came and sat down with him at Matthews feast. Insomuch as lewd hypocrites took great offense at this: Matth. 9. 11. & 11. 19. Luk. 7. 39. & 15. 2. Of this the Lord speaketh: Isaiah 65. 1, 2. I said behold me, behold me, to a nation that called not upon my name, I have spread out my hands all the day, unto a rebellious people, which walked in a way that was not good. And Ezek. 16. 6. When I passed by thee, I saw thee polluted in thine own blood, and I said unto thee when thou wast in thy blood, thou shalt live, even when thou wast in thy blood, I said unto thee, thou shalt live.

Secondly, the Lord thinks never the worse of any for that they have been, for any sins that they have lived in, when once they have repented of them. Ezek. 18. 21, 22. If the wicked will return from all his sins that he hath committed: and keep all my statutes. All his transgressions that he hath committed, they shall not be mentioned unto him. And Ier. 31. 34. I will forgive their iniquity, and will remember their sins no more. But as the Lord doth joy more in one that hath been a notorious sinner, after once he hath repented, then in many others, as our Savior teacheth us both in the Parable of the lost sheep, Luk. 15. 45. and of the lost piece of money, verse. 8, 9. and of the lost child, ver. 32. and in plain terms, verse. 7. so he is wont to show himself, more kind, and loving to such ever after, then to any other of his people. Observe this in the History of the Gospel, that our Savior never shown so much kindness to any, as to such as had been the most notorious sinners. He bids himself to Zacchaeus house: Luk. 19. 5. He accepts of a strange kindness from a woman that had been a notorious sinner; He lets her come behind him as he was sitting at table; and wash his feeet with her tears; and 2. wipe them with the hairs of her head; and 3. kiss them; and 4. anoint them, Luk. 7. 38, 39. The first of all that he appeared unto after his resurrection was Mary Magdalene: Mar. 16. 9. He loved Peter never the less for denying, and forswearing him, after he had repenced, but shown more kindness to him, then to any of the Apostles beside: to him he appeared after his resur rection, before he appeared to any of the rest: 1. Cor. 15. 5. and when he did appear to him, instead of upbraiding him with his heinous sin, he comforts him, and renews his calling to the Apostle-ship, John 21. 15. And whereas (a thing worthy to be marked) there be but▪ four women mentioned in the pedigree of our Savior, Matth. 1. there is never a one of these four upon whom the Scripture hath no: set a mark of infamy for notorious sin. The first was Tamar, Matth. 1. 3. with whom Judah her father in law had committed incest, Gen. 38 18. The second Rahab, Matth. 1. 5. and she was a common strumpet, Heb. 11. 31. The third was Ruth, Mat. 1. 5. and she came of Moab, whom Lot begot of his own daughter, Gen. 19. 37. The fourth Uriah's wife, Matth. 1. 6. whom David had committed adultery with: and for whom he was so plagued of God: 2. Sam. 12. 9, 10. This I say is worthy to be observed, the rather because, 1. It is not usual with the Holy Ghost to mention women in the Genealogies. 2. No woman in this Genealogy is mentioned but these. 3. No one unfaithful or wicked man is mentioned in his legal genealogy by Joseph. Luk. 3. but in this his natural genealogy only. 4. No reason can be given, nor use imagined of mentioning these four (specially of three of them) but only to teach us this, that poor penitent sinners shall have never the less honor with God, shall be never the worse esteemed, for that which they have done, after they have once truly repented, and turned to God. And thus have we seen that the Lord likes never the worse of any of his elect, for the sins they lived in before their conversion. Now let us come to the two last points I propounded to you.

Thirdly, Whereas after our conversion the best works we do are imperfect, and stained with many corruptions, insomuch as the Prophet saith in the name of the true Church: Isaiah 64. 6. We are all as an unclean thing, and all our righteousnesses are as filthy rags. So that if the Lord should mark the iniquities of his children, they cannot stand: Psal. 130. 3. Yet doth he not reject, nor abhor them for these stains; But 1. Accepts them never the less, and takes them in good part, our spiritual sacrifices are acceptable to God through Christ, 1. Pet. 2. 5. 2. Delights and takes pleasure in them, Cant. 2. 14. Shew me thy sight, let me hear thy voice, for thy voice is sweet, and thy sight is comely. 3. He will reward them also, and that with the reward of the inheritance, Knowing that of the Lord ye shall receive the reward of inheritance saith the Apostle, even to the poorest servant that of conscience towards God should perform to their Masters that were but infidels, Col. 3. 24. 4. He will not so much as take notice of, or see many of these blemishes, that are in our best works. But even as we stand affected to our own children whom we love dearly, there is many a blemish which in another man's eye is a great deformity (as a mole in the face, or pockholes, or a squint eye) which to us seems none at all, because love blindeth us: so is it with the Lord, such is his love to his children that Num. 23. 21. He secth no iniquity in Jacob, nor any transgression in Israel, but Mic. 7. 18. Passeth by the transgression of the remnant of his heritage: which makes the Prophet in the beginning of that verse in admiration to cry, Who is a God like to thee?

Fourthly, he is so far from rejecting his Elect for their sins, that he (like a most skillful Physician that can make an Antidote, and sovereign medicine of the most deadly poison in the world) makes the very sins of his Elect, to turn to the furtherance of their salvation, according to that which the Apostle speaketh, Rom. 8. 28. This we shall see in three points.

1. The greatest sinner is sooner brought to the sense of his misery, and of the need he hath of Christ, to hunger and thirst after Christ: then he that hath lived a more civil life, Matth. 21. 31. The Publicans and Harlots went into the Kingdom of God, and repented before the righteous Pharisees.

2. The greater that a man's sins have been before his conversion, the greater will his love be to God, and care to please him after his conversion. Luke 7. 47. she loved much because many sins had been forgiven her.

3. The great corruptions the godly find in themselves, keep them from being proud in themselves, and from despising of others. And so the Apostle saith, of that thorn in his own flesh that he complained so much of, 2. Cor. 12. 7. So that we may truly say, that though we our selves are bound to account the corruption that remaineth in us an intolerable burden which we must be continually humbled for, and groan under and strive to lessen and desire to be eased of as the Apostle did, Rom. 7. 24. because our most holy and heavenly Father is grieved and offended by it; and because it is ever budding and bringing forth in us such fruits as are most bitter unto us and breed us much woe; yet the infinite wisdom, and power, and goodness of our God, maketh this a great benefit to us that we are not in this life perfectly regenerated, but that the Lord suffers sin to dwell in us, so long as we abide in this tabernacle.

If any man shall demand of me the reasons of this Doctrine: the cause why the Lord should thus love his Elect, and be so partial towards them: that though he hates sin in all, and hates the Reprobate, and damns them for their sin, yet he hates not his Elect for their sins, but loves them even before there is any grace in them at all, even before they have repented of their sins, I can give no other reason of it, but his own good will and pleasure only, he hath mercy on whom he will have merry, saith the Apostle, Rom. 9. 18. and Ephes. 1. 11. He worketh all things after the counsel of his own will. And in this it becometh every mortal man to rest without inquiry any further, and to say with the holy Apostle, Rom. 9. 21, 22. Hath not the Potter power over the clay? What if God will do thus.

2. The respect God hath to the Son of his love to whom he gave them before the world was, He hath chosen us in him (saith the Apostle, Ephes. 1. 4.) before the foundation of the world, and verse 6. He hath made us accepted in his beloved.

Now of this Doctrine I may say as the Prophet doth in another case, Isaiah 28. 9. To whom shall we teach this Doctrine? Who is fit to hear and receive it? The Apostle speaks of some that stumble at the Word, 1. Pet. 2. 8. and such there have ever been in the Church. But there is no part of the Word, no truth of God, that so many do stumble at, as at this Doctrine of the infinite mercy of God unto sinners. For where shall we find a man (almost) that doth not abuse this Doctrine, to the encouraging of himself to sin: and to the hardening of his heart against all check of conscience for sin? yet must this doctrine (so clearly and plentifully delivered in the holy Scripture, and tending so much to the comfort of God's people) be taught, though there be never so many wicked men that will take hurt by it. The children's bread must not be kept from them, because of the dogs that will be ready to snatch it out of our hands when we break it to them. Yet before I give the children their bread, and apply this Doctrine to them, unto whom it only belongeth, I will endeavor to drive away the dogs, by showing that the profane and impenitent sinner, that turns God's grace into wantonness, and encourageth himself to sin by the knowledge of God's mercy, hath nothing to do with this Doctrine, nor any cause at all to take comfort in it.

For 1. All this that is spoken in the Word, of God's mercy, belongs only to the Elect, which are therefore called Uessels of mercy, not to the Reprobates which are called Vessels of wrath, Rom. 9. 22. 23.

If thou say I may be one of God's Elect too. I answer thou mayest indeed, but till thou knowest thyself to be so, and canst find the marks of Election in thyself, thou canst take no comfort in this Doctrine. Therefore everywhere in Scripture this mercy of God is restrained to them that fear him: the Scripture everywhere teacheth, that none else have cause to glory in it, or trust to it, Psal. 118. 4. Let them that fear the Lord now say, that his mercy endureth forever. And 115. 11. Ye that fear the Lord, trust in the Lord.

2. This is noted by the Holy Ghost to be a fearful sign of reprobation, and that thou shalt never taste of God's mercy; because thou stumblest, and takest occasion of being more wicked, even from the pure and holy Word of God, and from the doctrine of his mercy, 1. Pet. 2. 8.

3. This God (whose mercy thou so much gloryest in, and the doctrine of whose mercy thou dost so much abuse) and Christ Jesus (through whom thou trustest to find him so merciful) will appear unto thee one day so terrible, as thou shalt cry to the hills and rocks to fall upon thee to hide thee from his presence, Apoc. 6. 15, 16. Yea this shall increase thy horror at that day, that thou hast sinned against so merciful a God; and when thou shalt discern that he that is so infinite in mercy toward others, yea (haply) toward such as were more notorious sinners then thyself, hath no mercy for thee at all, Luk. 13. 28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out.

But to let them pass, and to apply this Doctrine to such, as to whom indeed it only belongeth.

First it serveth for the unspeakable comfort of all such as can find in themselves the assured tokens that they are the Elect of God. And indeed this Doctrine is to such the foundation of all true comfort. If thy sin cannot hurt thee, nothing can hurt thee, neither prosperity, nor adversity, life, nor death, the world, nor the devil. For as sin is the sting of death, 1. Cor. 15. 56. So is it of every other thing that thou hast cause to fear. Now if thou be God's Elect, thou mayest be thus secure, that (though thy sins may make thee subject to many a correction and scourge in this life, yet) shall they never be able to separate thee from the love of God, or hinder thy eternal happiness. Every man therefore that desireth to enjoy this comfort, must labor to make his election certain to himself: and that shall he do by making his effectual calling certain to himself: 2. Pet. 1. 10. And this is an argument of an effectual calling, when he finds that through God's grace he is able unfeignedly to repent of all his sins, that is, so to grieve for offending God by them, that he can hate, and forsake them. For this grace of unfeigned repentance is given to none but them that are of the Israel of God, the Elect of God, Acts 5. 31. And the departing from iniquity is made a certain note of Election, 2. Timothy 2. 19. So that if thou find thyself able through God's grace to repent of thy sins, there is no cause thou shouldest fear damnation for thy sins, or the loss of God's favor. For if notwithstanding the gross sins thou liuedst in before thy calling, when there was in thee no grace at all, nor love to God, he then loved thee so far forth as to give thee his Word, to offer his Son to thee, to give thee his spirit: how canst thou doubt but he will much more love thee, and not cast thee off for thy sins, now he hath given thee a heart to love and fear his name?

Secondly, this Doctrine serveth for our instruction and imitation that profess our selves to be the children of God: we should be followers of God in this as dear children, Ephes. 5. 1.

1. As the heinous sins of his Elect do not hinder God from seeking their calling and conversion: so we should not be discouraged from endeavoring with all long sufferance, by all means (especially by prayer unto God) the conversion of such as are yet without grace, be they never so wicked, specially such of them as God hath tied us unto by any special bond: when the Apostle had charged Timothy to take principal care of this, that in the Church assemblies prayers of all sorts may be made for Kings and all in authority (whereof at that time there few or none that professed or favored the truth) 1. Tim. 2. 1, 2. he tells him, verse. 3. that this is good and acceptable in the sight of God our Savior; and gives this for the reason of it, verse. 4. because he will have all men (of all sorts and conditions of men some) to be saved and to come unto the knowledge of the truth. And 2. Tim. 2. 24, 25. he saith the servant (and minister of the Lord) must be gentle unto all men, apt to teach, patient instructing with meekness even them that oppose themselves. And Tit. 3. 2, 3. he requires of all the faithful that in their whole conversation they show all meekness to all men, considering how bad themselves (even the best of them) were before their conversion.

2. As the Lord loveth no man the worse for that he hath been, after once he hath unfeignedly repented: no more should we. See this in the Apostles charge concerning the incestuous person, Ye ought (saith he) to forgive him and comfort him, lest peradventure such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that you would confirm your love toward him, 2. Cor. 2. 7, 8.

3. As the infirmities of God's children do not cause the Lord to despise them, or dislike their good works: no more should the infirmities we discern in them that fear God, cause us to despise them, or minish that reverence, and love that we owe unto them, Despise not any of Christ's little ones, Matth. 18. 10. Honor all that fear God, Psal. 15. 4.

THE TWO AND TWENTIETH LECTURE, ON AUGUST, XV. MDCIX.

W Ee have heard that in the former verses, our Savior seeking the conversion of this poor woman, and finding she could not, or would not understand what he had said unto her in the commendation of the water of life which he had to bestow upon her, discovereth to her the secret whoredom that she lived in. Now in these words the Evangelist setteth down the effect, which this reproof did take in her heart, and how the grace of true conversion did now begin to work and show it self in her. And this he noteth in three singular effects, and fruits of grace that did appear in her. First, she denied not, nor excused, or extenuated the sin which he had charged her with: though she might well think he was never able, either by witness or presumptions, to convince her of it. Secondly, neither doth she like ever the worse of him for dealing thus with her, though (if she had had in her no better a spirit then she had at the first) she would have scorned and defyed him, that he (being so mean a person as his habit did give him to be) should thus control her; she would have told him, that he spake this but out of a malicious and hard conceit that he had either against her nation, because she was a Samaritan, or against her person, because she had denied him water. This I say she had been likely to have done, if she had had nothing but nature in her: but she doth not so, but (out of a tender conscience which the word of Christ and his Spirit had wrought in her) she freely acknowledgeth her sin: yet doth not the Evangelist (who sets down but the brief sums of those things that were spoken and done) report that she confessed her sin in plain terms, but that she did it in a far more effectual manner to express her repentance, then could otherwise have been done in so few words, more effectually, then if she should plainly have said, It is true indeed Sir, that man that I keep is not my husband, but I live in shameful Whoredom with 〈1 page duplicate〉 〈1 page duplicate〉 him. For in these words, Sir I see that thou art a Prophet: She doth not only confess the truth of that which he chargeth her with, but she doth also profess the reverence and honor she bare to his person, and that she esteemed now of him much better then she did before. And this is the second fruit of her conversion which the Evangelist doth record. The third is this, that perceiving him to be a Prophet, and one that (through the divine knowledge and holiness that was in him) was not only privy to her secretest sins, but ready also to charge her with them, yet she doth not (out of a servile fear and guilty conscience) shrink away from him, and shun his company, but desireth further communication with him, and seeks instruction and resolution from him, in a case of conscience, that did most nearly concern her. For (being touched in conscience with remorse for her sin, and careful to seek peace with God) she desireth to be resolved by him, in the right way how she may seek the Lord, and do him that service that may be acceptable unto him. Now of these three signs of grace and fruits of a true conversion that are noted in this poor Woman, let us consider in order, so as we may receive instruction and comfort by them.

And first in that it is noted as a fruit of true conversion and repentance in this Woman, that being charged with her sin though it were secret, she presently acknowledgeth it, and saith, as one being out of all doubt, and fully resolved, Sir, I see that thou art a Prophet.

We learn: That he that is truly penitent for any sin, will be ready to acknowledge his sin, even to men, when he is charged with it.

He will be ready to acknowledge his sin even unto men when he is charged with it. I do not say that a man is bound to acknowledge all his secret sins unto any Priest as the Papists teach without all warrant of God's Word. For 1. A man may obtain comfort and assurance of the pardon of many sins, only by confessing them unto God, though he never acquaint any man with them, for so David professed he did, Psal. 32. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said I will confess my transgressions unto the Lord, and thou forgavest, &c.

2. The party that is required by the Apostle, James 5. 16. to acknowledge his secret sins unto men, is he only that is afflicted in conscience, and cannot by his secret confession of them unto God find comfort, as is plain by the context, verse. 13. 14. for he requires him first in every kind of affection to seek comfort from God by his own prayer, before he adviseth him to send for the Elders of the Church.

3. The Apostle doth not enjoin there, that the party that is so afflicted, should go to the Priest only, but leaves him to his liberty, to make choice of any other, who (for his wisdom and faithfulness, experience and love) is fittest to yield him comfort in that case; and therefore it is to be observed, that whereas he directs them to seek for help against the sickness of the body, from the Elders of the Church, to whom God had given that extraordinary gift of healing, verse 14, 15. when he comes to give them direction to seek for help, against the sickness and affliction of the mind, he bids them not acknowledge their faults to the Elders of the Church but one to another, verse 16.

4. This course of theirs is most opposite to God's will: for that which he would have kept secret, they will have to be revealed, and those things that he would have published, they teach that secret confession will serve for; and those sins that are discovered to the Priest under the seal of confession (though they tend to the damage of a whole state) they teach, may in no case be discovered.

But such sins as (being either openly committed, or any way brought to light by the hand of God) men shall be able to reprove us for, and charge us with; if God have given us hearts to repent of those sins, we will be willing to acknowledge them even unto men. This we shall find proved by many examples in the Word of God.

1. In a private man, when God had discovered Achan's sin, and Joshua charged him with it, and requires him not only to confess it to God but to him, Shew me and hide it not, Josh. 7. 1, 19. He confesseth it not to God only, but to Joshua, and the people of God that knew of his sin, and he doth it freely, fully and particularly: for he confesseth more then they could charge him with, Josh. 7. 20. 21. So when John had sharply reproved sin, and preached repentance to his hearers, it is said, Matth 3. 16. They came and were baptized of him confessing their sins. The like we read of the Ephesians, Act. 19. 18. Many that believed came, and confessed, and shown their works.

2. We have the example of the Prophets and Ministers of God for this. The Lord bids Samuel a child, charge Eli with his sins, and that in a very sharp manner; the old man yields presently, It is the Lord (saith he) let him do what seemeth him good, 1. Sam. 3. 18. The Lord discovered the sin of Jonah by a lot unto the Mariners they charge him with it, he confesseth it to them, and tells them more then they could charge him with, Jonah 1. 9. 10. he told them his country and his religion, and how he had fled from the presence of the Lord.

3. We have the example of great men, and chief Magistrates for this. The Prophet Nathan comes to David, and reproves him for his sin, he presently confesseth it to him, and that in so penitent a manner, as the Prophet was fain to comfort him presently, 2. Sam. 12, 13. and not contenting himself to confess it to him, because his sin was grown public, and scandalous, he make the 51. Psalm publicly to be sung in the Temple, and left to all posterity, and in the very title of it confesseth his sin, and that he could not repent of it, till the Prophet Nathan had come to him.

The reasons why they that have grace and are truly penitent, are thus willing to acknowledge their sin, even to men, are diverse.

1. It is a means to give satisfaction to men, whom by our sins we have offended. For no man is bound to think well of a sinner till he hear him profess his repentance, in that place where our Savior presseth this duty of charity most, he doth it upon those terms, if he turn again to thee, saying, Irepent, thou shalt forgive him, Luk 17. 4. And we are bound to give satisfaction unto men this way, that have been offended by our sin, first be reconciled to thy brother and then come and offer thy gift, Matth. 5. 24. And it is noted as a chief cause of Zedekiah confusion, that he did not humble himself before Jeremiah the Prophet, 2. Chron. 36. 12. Who knew his sin, and had charged him with it.

2. It is a means to give glory to God, My son, give I pray thee glory to the Lord, and make confession unto him, and tell me now what thou hast done: hide it not from me, saith Joshua to Achan. Josh. 7. 19. For as by our sins we have dishonored the Lord, so by professing our repentance, we greatly glorify him. That is the reason why God's servants have published such shameful sins against themselves. Moses reports of himself, how hardly he was drawn to go on God's errand unto Pharaoh, and how oft he drew back, Exod. 3. & 4. Jeremiah reports, how that in impatiency (seeing the opposition he found in his Ministry) he cursed the day of his birth, Ier. 20. 14, &c. Paul reports, not only before Agrippa, and many profane men, Acts 16. 11. How he had been mad against God's servants, and compelled them to blaspheme Christ; but to the whole Church of God, 1. Tim. 1. 13. 15. And why did they this? they knew, that this public acknowledgement of their sins, would gain much glory to God, and they cared not how much they disgraced themselves, so they might honor God.

3. It is a means to give themselves assurance of God's mercy; Pro. 28. 14. He that confesseth and forsaketh his sin, shall find mercy. 1. In respect of the assurance of pardon. That was the cause why Joshua, though he knew Achan's sin, and was resolved he should die for it, yet is so earnest with him to confess it, because he would have him die with comfort. Josh. 7. 19. My son, give I pray thee glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, hide it not from me. 2. It is a means to find mercy with God for the recovery of their credit with men. Who thinks the worse of David, or Paul, for the publishing of their sins? nay who thinks not much better of them for it? and it must needs be so, because of the promise of Christ: He that humbleth himself shall be exalted saith our Savior, Luke 14. 11. For as he that looseth his life for Christ's sake, shall find it, Matth. 10. •… 9. So he that of conscience towards God, can be content to neglect his credit and estimation with men, shall be sure to loose no credit by it. On the other side, he that hides his sin shall not prosper: Pro. 28. 13. Either the trouble of his guilty conscience shall be increased thereby, Psal. 32. 3. When I held my tongue my bones consumed, when I roared all the day. Or 2. he shall be further hardened, and made more profane, and more graceless, more unable to repent. Therefore Solomon when he had spoken of the benefit of confessing and danger of hiding sin, adds immediately, Pro. 28. 14. Blessed is the man that feareth always, (that hath a tender conscience as he hath that is apt to confess his sin) but he that hardeneth his heart (as he usually doth that useth all the wit and learning he hath to hide his sin) shall fall into mischief. For 3. nothing that he takes in hand shall prosper, not his prayers, not his meditations, God's graces shall not prosper nor thrive in him. See an example of this in David, who though (doubtless) he used to pray, and frequent God's worship, during the space of that year, which passed between his sin and his repentance, yet all did him no good, till he had confessed his sin.

To exhort us that we therefore would seek to get our selves this testimony of our unfeigned conversion; that when we are reproved for our sins, we can confess them. When the Lord in the Ministry of his Word, meets with thee particularly, and thou hast such secret sins discovered unto thee, as neither the Minister himself, nor any other can charge thee with, (as oft it falls out, for the Word is lively in operation, and of a searching nature, as the Author of it is: Heb. 4. 12, 13.) if I say when thou art thus met with, thou wouldst presently acknowledge thy sin unto God in secret, (as he did of whom we read, 1. Cor. 14. 25. when the secrets of his heart were made manifest unto him by the Ministry of the Word, he fell down on his face and worshipped God) no doubt thou mightest find much comfort in it. 2. Yea we should desire that we may be thus met with, even to hear that that particularly toucheth our selves as John Baptists hearers did, Luke 3. 10. 12. 14. That mind should be in everyone of us that was in David, Let the righteous smite me (saith he, Psal. 141. 5.) it shall be a kindness, and let him reprove me, it shall be as excellent oil. 3. When thy sin is known, and is become offensive unto men, thou must be willing to confess it, even unto men. Remember the danger and curse of God threatened to them that hide their sin, and take heed of it.

Now there be many ways whereby men hide their sins. 1. By justifying and defending them. As Jonah 4. 9. Doest thou well to be angry for the Gourd, he answered, I do well to be angry to the death. As many delight to show their wits in defending many sins that the word condemns. 2. By denying them as Cain, Gen. 4. 9. and Gehazi, 2. King. 5. 25. And Ananias, Acts 5. 8. 3. By excusing and extenuating their sin, as Adam. For saith Job, Job 31. 33. Adam hid his sin; and that was only this way, he excused and extenuated it; and so did Eve hers, he laid the fault upon the woman which God had given him, and she upon the Serpent. Gen. 3. 12. 13. and thus did Saul seek to hide his sin by excusing it and laying the fault upon the people, 1. Sam. 15. 21. 4. By senseless silence not acknowledging them, or being affected with them as Judas did, who though he heard our Savior in great trouble of spirit, speak plainly of his sin, John 13. 21. and particularly pointed him out to be the man, John 13. 26. 27. though he had heard the fearful words he denounced against him for it, Mat. 26. 24. though he saw how much all the elect Apostles were moved and troubled with it, Matth. 26. 22. yet could not he confess his sin, nor seek mercy, nor was once moved or troubled with it for this.

Lecture the three and twenty, August 22. 1609.

IT followeth that we proceed to the second sign of grace and fruit of true conversion in this woman, she esteemed better of Christ after he had thus touched and reproved her then ever she did before. She now in her heart esteems him, and with her mouth acknowledgeth him to be a Prophet of God; and from hence we learn:

That he that is truly penitent will not hate or storm against him that shall admonish or reprove him for sin, but love him the better rather. He that is poor in spirit and mourns for sin, will be meek also. Matth. 5. 3, 4, 5. Pro. 9. 8. Rebuke a wise man and he will love thee, and 25. 12. As an earing of gold, and an ornament of fine gold; so is a wise reprover upon an obedient ear: he counts it no disgrace, but an ornament and honor to him, to be thus faithfully dealt with. David esteemed better of Nathan after he had so plainly rebuked him, then ever he did before, see the reverent respect he shown unto him, when he came to speak with him, he had present access to him, 1. King. 1. 23. and you shall find, verse 27. that the King was not wont to conceal from him, but to advise with him about all his affairs of greatest moment, so Acts 2. The same men that had mocked the Apostles before, verse 13. when by their ministry they were plainly rebuked, they esteemed reverently of them. Acts 2. 37. So did he also of whom we read, 1. Cor. 14. 25. he reported (to all men and upon all occasions) that God was of a truth in that Ministry.

Reasons. 1. Because they know God is the Author of that reproof that is given them according to his word, whosoever be the instrument: 2. Chron. 35. 22. Though Pharaoh Necho were Josiah enemy, yet the counsel and reproof he sent him came from the mouth of the Lord, and it was his ruin, that he hearkened not unto it. He that reproves me for any sin according to the word, speaks to me on God's behalf. This is not his word, but God's, and so to be received, not as the word of an inferior but as the word of God; be that despiseth, despiseth not man but God, 1. Thess. 4. 8. And when we have to deal with God, the greatest must lay aside his dignity, and think he can never be humble enough, Judges 3. 20. Eglon himself did (in reverence) rise out of his seat when a message was brought him from God.

2. Because they know it is a great benefit and fruit of God's love, when he sends his servants to deal plainly with them, and to reprove them, when so they sin against him, Pro. 6. 23. Reproofes of instruction▪ are the way of life. See it in that speech, Reu. 2. 15. Whom I love I rebuke. See it also in David's prayer. Psal. 141. 5. Let the righteous smite me, it shall be a kindness. Therefore is this theatned, as a grievous judgment, for God to give over reproving of men by his servants. Hos. 4. 4. yet let no man strive or reprove another, for this people are as they that strive with the Priest.

3. Because they know it is the best fruit of love, that any can perform unto them, to admonish and reprove them: thou shalt not hate thy brother in thine heart, but thou shalt in any wise rebuke thy neighbor and not suffer sin upon him saith the Lord, Leu. 19. 17. And 2. Thess. 3. 15. He counts thee a brother while he admonisheth thee: 2. Cor. 2. 4. I wrote to you so sharply, that you might perceive the love which I have specially unto you. See also Pro. 27. 5, 6. Open rebuke is better then secret love, faithful are the words of a friend.

1. This Doctrine serves to exhort every Christian, to strive after, and pray for this grace, to be able to take a Christian admonition or reproof in good part; and to love him the better that deals faithfully with him that way; whatsoever the party be; be he a Minister, or private man. This is the exhortation of the Apostle, 1. Thess. 5. 12, 13. Esteem them highly in love, for their works sake. And this is their chief work, verse 12. to admonish you.

Mark. 1. How earnest the Apostle is with them in this point, he knew well, that unless men do esteem reverently of their Ministers, and love them, they shall never be able to profit by their Doctrine; and this experience proves most true. 2. Mark why he would have them to love their Ministers with a singular love (for their works sake) and what the chief work is he nameth, (they admonish you) even for this cause they should love them.

Now there be three things principally that keep men from taking a reproof in good part, against which I will labor (out of God's Word) to strengthen you.

1. We are ready to think of everyone that admonisheth or reproveth us, that he usurpeth authority over us, makes himself our better, seeks to reign as a Lord, and to have our heads under his girdle. And we cannot abide that a man whom we know to be either our inferior or equal, should take that upon him. When Lot an equal, in the mildest manner did admonish the Sodomites, they reject him thus, Gen. 19. 9. He is come alone as a stranger, and shall he judge and rule? We cannot endure it from an equal. When Moses a governor in as mild a manner as was possible, seeing two of his brethren at variance, admonished them, and would have set them at one, saying to them, Acts 7. 26. Sirs, ye are brethren, why do you wrong one another. verse 27. He that did the wrong thrust him away, and said, who made thee a Prince and a Judge over us? When the Prophet came to Amaziah King of Judah, and reproved him for his Idolatry, he was rejected with this taunt, Have they made thee the Kings Counselor, 2. Chron. 25. 16. So that whether he be our inferior or equal, or whether he be one that God hath given a special calling unto to admonish us, we are apt by nature to reject it upon this ground.

For strengthening our selves against this corruption, we must consider, 1. That it is no pride, or presumption for the Minister of Christ to reprove sin in any man. Indeed every man must in reproving of his betters, show due reverence and respect to their calling, 1. Tim. 5. 1, 2. Rebuke not an Elder, but admonish him as a brother, the elder women as mothers, yet it is no presumption in the Minister of Christ to reprove sin in any man: For it is his calling, Ezek. 3. 17. I have made thee a Watchman, yea we are in Christ's room, 2. Cor. 5. 20. And it is necessary God's people should know this. Know them that are over you (saith the Apostle) 1. Thess. 5. 12. If therefore you disdain to be taught and admonished by us, you disdain to be taught and admonished by Christ, Luk. 10. 16. He that heareth you heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me.

2. It is no pride, nor presumption, nor sign of a busy body for a private Christian to admonish or reprove his neighbor. For he hath also the commandment of God for it, Heb. 10. 24. Let us consider one another to provoke unto love and good works, 1. Thess. 5. 11. Comfort yourselves together, and edify one another as also ye do. Every man hath a calling, and is charged to see God's law observed by others so far as in him lieth.

3. It is no disparagement to the best man, to be put in mind of his duty to God even by one, that is much his inferior, and to hearken to him. See an example of this in a master, Naaman's servants admonish him, and he by hearkening to them received great good by it. 2. King. 5. 13. In a husband, in all that Sarah hath said unto thee hearken unto her voice, saith the Lord to Abraham, Gen. 21. 12. In a Father, Terah hearkened unto Abraham and left his own country as appears by comparing Gen. 11. 31. and 12. 1. In a Prince, David hearkened to the counsel of Abigail, and blessed God for it, 1. Sam. 25. 32. 33. Nay the meaner the person is that admonisheth thee, the more shalt thou show thy obedience to God, and the power that his Word and Spirit hath had in thy heart, if thou hearken to his counsel, Isaiah 11. 6. A little child shall lead them.

The second corruption that hindereth men from accepting reproof, is this, if we can say that the party that reproves us, hath his faults as well as we: and every man is eloquent and witty in discovering the faults of Preachers; either such as they are indeed guilty of, or such as are maliciously and slanderously devised, and reported of them, and think it a sufficient reason why they should reject all that the Preacher can say against their sins. This we shall see an example of, John 9. 34. thou wert altogether borne in sins, and durst thou teach us?

To strengthen us against this corruption, we must consider, that though no man can with comfort, nor ought indeed, to reprove sin in others, that is himself a wicked man, unto the wicked saith God, what hast thou to do to declare mystatutes, seeing thou hatest instruction, and castest my words behind thee, Psal. 50. 16, 17. And a Bishop must be blameless, 1. Tim. 3. 2. Yea if he have been heretofore infamous for any scandalous sin, and have 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 even of them that are without, lest he fall into reproach, and (by that means) into the snare of the devil, 1. Tim. 3. 7. The cause why Paul by no means, would accept of Mark to join with him in his Ministry, was because he had given offense to the Church by departing from him before, Acts 15. 37, 38. Yet it is no just exception to the reproof that is given, because we know some faults by him that reproves us: for then may we reject all reproof from men, seeing the holiest Minister hath his infirmities and faults, we also are men of the like passions with you, say the Apostles themselves, Acts 14. 15. Yea it it profitable for us, that God teacheth us not by Angels, nor by his Spirit immediately, but by poor weak men, that are sinners as well as we; for by this means, they may teach us with more feeling, experience, and compassion, then otherwise they could have done, this reason the Apostle gives why our blessed Savior himself was in all things (excepting sin) made like unto us, Heb. 2. 17. that he might be a merciful and faithful high priest. Yea, say they that teach and reprove thee be guilty, not of human infirmities only, but of gross sins; yet that cannot warrant thee, either to refuse to hear them, or to obey such reproofs as they give thee by warrant from the Word of God, for the people were bound to hear and obey the good doctrine of the Scribes and Pharisees, though their works were naught, Matth. 23. 2, 3. And the people of God transgressed, because for the sins of Eli’s sons the Priests they abhorred the offerings of the Lord, 1. Sam. 2. 17. 24.

The third and last of those corruptions which usually hinder us from taking reproof in good part is this, that we take such as reprove us (especially publicly) to be our enemies, or to be set on by some tale-bearers that love us not: if he would have come to me (saith many a one) and told me of my fault in private, I should have takenit well; but this exclaiming of me, and disgracing me in public, argueth no love. An example of this corruption we have in Ahab, who accounted the Prophet Elijah his enemy, 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 us against this corruption, we must consider of these four points.

1. That a man may have his sin touched and reproved in the Ministry of the Word, when the Minister intends not to touch him, nor so much as knows of his sin, as it was with that man that came to hear the Prophets, he was convinced of all, he was judged of all, and had the secrets of his heart (which were unknown both to the Prophets and to all other men) made manifest to him, 1. Cor. 14. 24, 25. We use not to busy our selves in inquiring curiously or maliciously into your faults, nor entertain tale-bearers; but may say to you as the Prophet, The Lord teacheth us, and shows us your practices, and makes us able to meet with them, when we think not of you, Ierem. 11. 18, 19.

2. That when a man's offense is known and scandalous to many, the Minister is not bound to admonish him in private; but may (without malice) reprove it publicly, for so did John deal with the Pharisees and Sadducees, Matth. 3. 7. and Paul even with Peter himself, Gal. 2. 14. and we have an express commandment for it, 1. Tim. 5. 20. them that sin (publicly and notoriously he means) rebuke before all, that others also may fear •… .

3. Though the sin be private, and known to no more but the Minister himself; it may (ofttimes be much fitter for the Minister to touch and reprove it in his public Ministry, then to admonish the party in private; provided, that he so touch the sin, as he touch not, nor note the person. And that for these three reasons. 1. Howsoever most men will brag, how well they would take it, to be admonished in private, yet they that will try it, shall find there be very few, that will take it well. 2. There is much more power and authority in such public reproof as I have spoken of, then in any private, because of the promise Christ hath made to be with his servants in the execution of all the parts of their Ministerial function. Matth. 28. 20. 3. By such a public reproof many others may receive profit, which is the reason the Apostle giveth of that commandment, 1. Tim. 5. 20.

4. If his reproof be according to God's Word thou oughtest to receive it, whatsoever his affection be, that delivers it; yea thou shouldest count it a dangerous sin for thee thus to censure, and judge of the Preachers affection, when thou canst not justly blame his doctrine, and so the Lord speaks of it as of a great sin, Hos. 4. 4. this people are as they that strive with the Priest.

This Doctrine serveth also for reproof; and to discover the unsoundness and hypoc •… isie of most men. Ought every Christian to love his Minister with more then an ordinary love, and that for this cause, because he useth to admonish and reprove him? will he that hath any wisdom or grace in him, love the man the better that rebuketh him? is it not possible for any man truly to have repented of any sin, that hates and storms 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 faithful servant of God, as he did Micaiah, yet hate him only because he prophecies not good to them, 1. King. 22. 8. And generally the people hate the Ministers of the Word only for doing this work and duty of their Ministry, they hate him that rebuketh in the gate, and they abhor him that speaketh uprightly, Am. 5. 10. yea though they give them no other occasion at all, I have neither lent on usury, nor men have lent to me on usury (that is, I never had to do with them about any worldly occasions) yet everyone of them doth curse me saith the Prophet, Ier. 15. 10. Now I would have such men to know that it is not the committing of any sin (how heinous soever) that makes their case so desperate, or is so certain a sign of their perdition, as this, that they despise admonition, Better is a poor and a wise child, then an old and foolish King who will no more be admonished (saith Solomon, Eccl. 4. 13. By this the Prophet knew that the Lord had determined to destroy Amaziah, 2. Chron. 25. 16. because he scornfully rejected his admonition and would not receive it. And this is given as an undoubted sign of the utter ruin of the kingdom of Judah, 2. Chron. 36. 15, 16. that when God sent them his messengers to admonish and reprove them, they mocked his messengers and misused his Prophets, until the wrath of the Lord rose against his people, till there was no remedy. David committed two heinous sins, but was God's child and found mercy, Why? being admonished he took it well, and profited by it, 2. Sam. 12. 13. But let it be the least sin that can be committed, if being admonished, a man will not be reclaimed, he is to be esteemed as a Heathen, and a Publican, Matth. 18. 17. The highest degree of sin is the sitting in the seat of the scorner, Psal. 1. 1. and who is a scorner? he that will not endure admonition, but hates him that reproves him, Pro. 9. 8.

THE FOVRE AND TWENTIETH LECTURE, ON AUGUST, XXIX. MDCIX.

W E have already heard, that the Evangelist in this verse and the former, doth set down the effects of that speech, whereby our Savior did discover to this poor Woman, her secret sin, and reproves her for it, and this he setteth forth in three notable fruits and signs of a true conversion which it brought forth in her. 1. She acknowledgeth her sin. 2. She esteemeth far more reverently of Christ then she did before. 3. She seeks to him for instruction and resolution in a doubt that troubled her conscience. The two first we have spoken of in the former verse. Now it remains that we proceed to the third and last, as it is set down in this verse. For this must needs be acknowledged another notable fruit of God's Spirit, and sign of her conversion, that (perceiving him to be a Prophet, and one that through the divine knowledge and holiness that was in him, was not only privy to all her secretest sins, but ready also to charge her with them, yet) she shrinks not from him, nor leaves his company, but desireth further communication with him, and seeks instruction and resolution of him in a case of conscience that did most nearly concern her. Now before we can well receive that instruction, which the Holy Ghost intended to give us in this verse, five questions must be answered for the opening and unfolding of the meaning of the Text. 1. What the worship was that she here speaks of. 2. What mountain was that she here speaks of. 3. Who were these Fathers that she saith did worship in that mountain. 4. What moved her to make any doubt of this matter. 5. Why seeks she to be instructed in this question rather then in any other.

For the first, the word that is here used 〈 in non-Latin alphabet 〉 signifieth properly Adoration, even a bodily and outward worship, when by some reverent gesture of the body, we testify the inward subjection and honor that in our hearts we bear unto God. Now because we can do no part of worship and service unto God well, but there must be in it, even some bodily signification of reverence unto him, therefore also the whole worship we do unto God, is oft called adoration: yet in this place, it is not put for the whole worship of God, but only for the most public and solemn worship, which stood in sacrifices and ceremonies appointed by the Lord. For she knew well that there were many parts of God's Worship which the Jews did use as well in any other place as in Jerusalem. They used to pray in the Synagogue, Matth. 6. 2. Yea and in their private houses also. Dan. 6. 10. They used to read and preach the Word in their Synagogues, Acts 15. 21. And they had Synagogues not in Jerusalem only, but in all parts of the world, at Damascus, Acts 9. 2. at Salamis, Act. 13. 5. at Antioch, Act. 13. 14. at Iconium, Act. 14. 1. at Thessalonica, Act. 17. 1. at Corinth, Act. 18. 17. at Ephesus, Acts 18. 19.

2. The mountain that she speaks of here, was Mount Gerizim, as appears, not only because both Josephus, and the author of the Macabees, 2. Mac. 6. 2. do affirm that the Samaritans Temple stood upon that mountain, whose authority (though it be merely human, and therefore such as the conscience of man cannot rest upon, nor be convinced by in the matter of faith or manners either, because we know all men are subject unto error, Rom. 3. 4. yet in a matter of fact and story is of some use, as those civil stories and Chronicles were that we read of in the holy Scriptures, namely that book of the wars of the Lord mentioned, Num. 21. 14. and that book of Iasher, Josh. 10. 13. and that book of the acts of Solomon mentioned, 1. King. 11. 41. But specially, because it is plain by Judge. 9. 7. that Mount Gerizim was the Mount that stood by this town Sychem.

3. By their Fathers, she means not only the true Ancestors of the Samaritans, which were Heathens and Infidels, as ye shall read 2. King. 17. 24. But Jacob also and the Patriarchs, as ye shall find in the 12. verse.

For the fourth question. The reason of her doubt and scruple was this, 1. For Mount Gerizim, she had reason to think it was as holy a place as Jerusalem, not only 1. because her true Ancestors had worshipped there and in the Temple that stood there; but 2. Specially, because it was the place that the Patriarchs and Jacob himself had worshipped in, for it is said, Gen. 33. 18. 20. that Jacob hard by Shechem built an Altar, and called it, The mighty God of Israel; and it is very probable, that the place upon which he built that Altar, was this Mount Gerizim, which stood hard by Sychem; for the Patriarchs (before the Temple was built) were wont to make choice of mountains to serve God on, for the better stirring up of their affections by the contemplation of God's works, and that by God's own direction also. 1. This is noted of Abraham, Gen. 12. 8. and 22. 2. Of Jacob, Gen. 31. 14. of the Israelites the posterity of Jacob, Exod. 3. 12. and in a fond imitation thereof that seems to be, that the idolatrous Jews did offer incense and pour out their drink offerings upon the roofs of their houses, Ier. 19. 13. 3. Besides upon this mountain, the Lord had appointed that the Priests and Levites should stand to bless the people so soon as ever they were come to the Land of Canaan, Deut. 11. 29. and 27. 12. On the other side she had reason to doubt that Jerusalem was the place where this solemn service should be done unto God, because he whom she found to be a Prophet of God and all of his Religion, all the Jews, did say so.

For the fifth and last question. It is no marvel though she (having the opportunity of such a Prophet) desire to be instructed in this question, and resolved in this doubt, rather then in any other. For 1. She might well know by the books of Moses that there could be no atonement made between God and her, nor remission obtained of this heinous sin, that her conscience was now touched with remorse of, but by a Sacrifice: all things by the law were purged with blood (of a sacrifice) and without shedding of blood there was no remission, Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice, that was offered to him in any other place, then in that one place, he had chosen to put his name in. Mark how oft this commandment is repeated in one Chapter: Deut. 12. 5, 6, 11, 1;, 17, 26, 27. Yea, she knew that the Lord did account of all Sacrifices that were offered in any other place, besides that one place, that he had chosen to put his name there, no better then of willful murder: Levite. 17. 4.

Having thus opened the meaning of the Text, let us now come to the instruction that the Holy Ghost intendeth to teach us in this Verse.

First, then in that this woman is not afraid of Christ, when she had found him to be a Prophet that had searched and troubled her conscience, but desires further speech with him, and seeks to have her conscience healed by that very hand, that had wounded it; We learn:

That he that hath grace will not be afraid of, or shun that ministry, in which he hath felt the power of God rebuking and judging him; ransacking and troubling his conscience for sin, but (of all others) will desire it most. See the proof of this in all sorts of John's hearers. He had preached the Law, Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias. Yet see Luke 3. 10. 12. 14. How all sorts seek to him and depend upon him. See this also in such as heard Peter, when by his ministry they had been pricked in their hearts with a effectual sight and sense of their sins and of the wrath of God due to them for the same, they run to him for comfort rather then to any other man, and saith unto him and the rest of the Apostles, Men and brethren what shall we do? Acts 2. 37. This will better appear by comparing it with the contrary. Ungodly men cannot endure such teachers, as do with any power reprove sin, and preach the Law, as we may see in the example of Ahab, who for this cause could not endure Micaiah, 1. King. 22. 8. And of Felix, who when Paul's doctrine made his heart to tremble by putting him in mind effectually and in a powerful manner of the chief sins he had been most given unto, and of the dreadful judgment he must come to for them, would hear him no more, Act. 24. 26. But so will not they (as we have heard) that have truth of grace in them.

1. The sense of sin, and trouble of conscience which God's Spirit worketh in the Elect is ever mixed, with hope of mercy, and sense of God's love, which keeps them from flying from God, or despairing in his mercy: Psalm 2. 11. Even in trembling they have some joy. He is called the comforter even when he rebukes us for sin, John 16. 8, 9. when he makes them mourn for their sin, as for their own child, yet he makes them supplicate and seek to God: Zach. 12. 10. You shall see this in Peter, he was deeply touched with remorse for sin, Mark 14. 75. Yet was he of all the Apostles the forwardest in seeking to Christ, though John did out-run him and gat to the Sepulcher before him, yet went he first into the Sepulcher, to see that there that might confirm him in the faith of the Resurrection of Christ, John. 20. 6, 7.

2. The experience he hath that God worketh with such a Minister, must needs cause the child of God to reverence and like him, and to expect a blessing from him rather then from another. That is said to be the cause of the reverence which the vnbelieuer did show to the Prophets when he was rebuked and judged of them, 1. Corinthians 14. 25. This makes them to acknowledge them and reverence them as able Ministers of the New Testament, not of the letter only, but of the spirit and power of God, 2. Cor. 3. 6.

3. He knoweth the Lord's manner hath been to heal his servants by the very hand, by which he hath wounded them. The Prophet Gad was the man, by whom the Lord sent such a heavy message to David: 1. Chron. 21. 10. 15. And he was also the man, by whom the Lord gave him comfort, verse 18. Isaiah was the man by whom the Lord sent such a message to Ezechia, as made him weep soar, Isaiah 38. 3. and Isaiah was the man by whom God gave him comfort, Isaiah 38. 4. to 8.

1. This Doctrine serves for a Touch-stone whereby everyone may try whether he have any grace, or be still a carnal man dead in his sins. For by the judgment thou hast, to discern of true preaching, and of the Minister, which is most to be affected, thou mayest know thine own state. If grace be in thy heart thou wilt affect that ministry the most, not that delighteth or tickleth the ear, no nor that which only brings thee to knowledge, but that wherein thou feelest the spirit and power of God working upon thy heart rebuking thee for sin, wounding thy conscience and giving thee no rest till it have reformed thy heart. This Paul speaks of his own Ministry, 1. Cor. 2. 4. My preaching (saith he) stood not in the enticing speech of man's wisdom, but in plain evidence of the Spirit, and of power, and makes this a note of an able and sufficient Minister: 2. Cor. 3. 6. And of the Corinthians (he saith) that they were carnal men because they affected such a Ministry as had fine words but no power in it: 1. Cor. 3. 4. For though he nameth himself and Apollos there, he doth it but figuratively as he saith: 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos, but their own vain-glorious teachers, whom he describeth: I will come and know, not the speech of these men that are puffed up, but the power. For the Kingdom of God is not in word but in power, saith he, 1. Cor. 4. 19, 20. Then the hearer that hath grace, when he comes to a Sermon, comes not to hear man, but God; not to hear what a man can say, or to judge, what gifts the Preacher hath, but to hear what the Spirit speaketh to the Church: Apoc. 2. 7. He comes with that mind that David did: Psalm 85. 8. I will hear what God the Lord will speak.

2. This Doctrine serves for reproof and to discover the hypocrisy of most men; to show that most hearers have no grace in them. For though they be content to hear sometimes, and to hear ordinarily, yea, and to be at charge also with maintaining the Ministry of the Word among them, (as many most ungodly men that we have read of in the word have been content to do) yet in three things they show themselves to be carnal and ungodly men. 1. In that in their hearing, they respect not edification but delight only, and the tickling of their ears. The word it self which is the food of our souls, they respect not so much as they do the art, and eloquence, and other gifts of the man that doth deliver it unto them; They esteem much more of the sauce and cookery, then they do of the meat it self. Yea, a carnal kind of teaching, wherein there is nothing but show and ostentation of human gifts (as wit, memory, reading, eloquence, and the like) they do prefer much, before that Ministry, wherein the evidence and power of God's Spirit is seen and felt. For that teaching wherein there is nothing but the plain interpretation of the Scripture, by Scripture, and application of it to the use of the Church, they despise, and count it as the conceited Corinthians also did: 1. Cor. 1. 21. The foolishness of preaching. We grant that he that should convert souls had need have the tongue of the learned, Isaiah 50. 4. and that knowledge of the arts and tongues, are to be acknowledged excellent helps and ornaments, unto a Preacher. Paul thanks God for the gift of tongues, 1. Cor. 14. 18. And also that without study and reading, no man can be fit to perform this work well, as is plain by the charge the Apostle gives, 2. Tim. 4. 13. When thou comest to me, bring with thee the books, but specially the parchments. Paul himself made use of books though he were so great an Apostle. Yet it is certain, that the power of the Spirit of God, for the working upon the conscience, lieth neither in the sentences of any Fathers or other Authors, nor in the art and eloquence of the Teachers, but in the Word it self, Luke 8. 11. The seed is the Word of God, Heb. 4. 12. The Word is lively and mighty in operation, Psalm 19. 7. The Law of the Lord is that that converts the soul. Ierem. 23. 29. Is not my word like fire, and as a hammer? 2. In that they cannot endure that Ministry, that doth with any power reprove sin, specially those sins, themselves are given unto; but use to indent with their teachers, and limit them, as they did of whom the Prophet speaketh, Isaiah 30. 10. They said unto the Prophets, prophesy not unto us right things, speak unto us smooth things, Prophesy deceits. 3. Though they do both hear ordinarily, and in words also commend the faithfullest Ministers, yet in their deeds and unreformed lives, they shame and disgrace their Teachers. The only good commendation and testimony the people can give their Teachers, is this, when the power and virtue of their Teachers Ministry, may appear in the reformation of their lives. When it may be said to them: 2. Cor. 3. 2. Ye are our Epistle written in our hearts read and known of all men.

Lecture the five and twentieth, September 12. 1609.

IT remaineth now, that we come to the second of those three principal points I told you were to be observed in this verse. viz. The question she moveth unto Christ; which is about the true worship; about the most public and solemn worship of God, as I shown you the last day. Now the word that the Evangelist useth to express this worship by, that he speaketh of, is 〈 in non-Latin alphabet 〉 , which signifieth to adore, so that the words may be plainly and fitly thus translated; Our Fathers adored in this mountain, &c. Now, adoration (to speak properly of it) is an outward and bodily worship, when by some reverent gesture of the body, we testify the inward reverence, and subjection of the heart. And the Greek word which the Evangelist here useth (in his primitive sense) signifieth to give a kiss unto another, and it is taken from a custom they had in old time, to testify the reverence and subjection they did bear to any, by giving them a kiss. So soon as Samuel had anointed Saul to be King to testify his homage to him, he gives him a kiss. 1. Sam. 10. 1. When the Lord would describe his people that had not given religious worship unto Baal, he calls them such as had not bowed their knee to him, nor give him a kiss with their mouths. 1. King. 19. 18, And when the Prophet would exhort the great men of the world to worship Christ, and to acknowledge him their Lord and King, he bids them kiss the Son least he be angry, Psal. 2. 12.

Now the thing that we are first of all to observe at this time is, that the true worship of God is called adoration. In the four verses following Christ calls all that do any true worship unto God, such as do adore him. So the whole worship whereto the Gentiles should be called, is signified under this Phrase, Isaiah 45. 23. unto me every knee shall bow. And in this verse you see, they that did perform public and solemn worship to God in his Temple, are said to adore him. Acts 8. 27. The Eunuch is said to have come to Jerusalem to adore, and Acts 24. 11. Paul saith of himself, he came to Jerusalem to Adore. And from hence we have this to learn for our instruction:

That no man can perform any Part of God's worship well, (specially of his public and solemn worship) without some signification of his reverence and subjection unto God, even in the outward gesture and behavior of his body. It is true, 1. That this is not enough, for the chief est part of God's service; but when with the soul we worship him, for thus far an hypocrite may go. 2. It is a high degree of contempt done to God, when we think it enough to give him the knee, if the heart bow not to him, if we screw him not with the heart: it is as the offering of the blind, lame and sick in Sacrifice, of which the Lord saith, Mal. 1. 8. is that no evil? offer it to thy Prince, &c. Yet is the service of the body also necessary, and a part of God's worship. The chief worship we do unto God, is done not with the body, but with the soul and Spirit; as we shall hear when we come to speak of the 23. verse of this Chapter, when in true reverence and subjection we bow our hearts unto him, to walk in his ways, and whatsoever reverence we can make show of with our bodies, if our hearts do not withal thus bow unto him, it is but abhominable hypocrisy in the sight of God. But yet is it not sufficient to worship God with our souls and hearts, if in every part of his worship we do not also adore, and give bodily worship unto him, and by the reverent behavior of our body, testify the inward submission and reverence of our hearts unto him, though our souls therein were never so full of reverence and devotion, yet do we but serve him by the halves, neither can our service be acceptable unto him.

You shall hear this confirmed to you by the examples of God's servants that are commended to us by the Holy Ghost. See the conscience God's people have made of this in all the parts of God's worship. Observe it in five points,

1. In prayer, when they even in private have prayed to God, they have been wont to kneel. For this we have the example of Daniel, Dan. 6. 10. and of our Savior himself, Luke 22. 41.

2. When they have given thanks (though but in private) they have used adoration. When Abraham's servant perceived that God had prospered his journey so far forth as to bring him, and guide him safely to Bethuells house, presently he lifted up his heart in thankfulness to God, yet thought not that enough, but Gen. 24. 26. The man bowed himself and worshipped the Lord. And as his success increased, so his thankfulness to God increased, and so did the outward reverence of his body also, verse 52. When Abraham's servant heard them give consent that Rebecca might go with them, then he bowed himself to the very earth to the Lord. So Jacob being to give thanks unto God, and unable through weakness to stand or kneel, yet in token of reverence, raised himself up to his beds bead, and being not able through feebleness to sit upright, he leaned, and bore himself upon his staff, and so adored God, Gon. 47. 31. Heb. 11. 21. See the conscience the good old man made of this duty, and the pains he took in it.

3. When they have taken an oath, they have been wont to use such gestures of their body as might stir up reverence in their hearts, Gen. 14. 22. Abraham when he sware, he lift up his hand to the Lord, the most high Possessour of heaven and earth.

4. When a message hath been brought them immediately from the Lord, they have been wont in token of their reverence, to rise and stand up. Judges 3. 20. When Ehud told Eglon that he had a message to do to him from God, presently Eglon rose out of his throne, though he was a wicked man, yet this he (doubtless) had learned, from the custom and practice of God's people. So did Balaam likewise require Balak the King to do: Num. 23. 18. Rise up Balak and hear. Nehem. 8. 5. When Ezra opened the book of the Law to read, all the people stood up. Rise up ye women that be at ease (saith the Lord) Isaiah. 32. 9. hear my voice, alluding (doubtless) in that speech to the holy custom used among God's people at the first intimation given them of a message from God.

5. Lastly in the public, and solemn worship of God specially, they have held themselves bound to show this outward reverence, Psal. 29. 1, 2. The Psalmist calls upon great men to give to God the glory due to his name, and tells them how they may do that, adore him, bow yourselves to him in his glorious Sanctu •… y. So Psal. 95. 6. Mark how many words the Prophet useth to persuade to this, when he calls men to the public worship. Come, let us adore, and fall down, and kneel, before the Lord our maker. Therefore the reverence to be done in God's public worship, is made a chief means to preserve Religion, and coupled with the observation of the Sabbath, Leu. 19. 30. and 26. 2. Ye shall keep my Sabbaths, and reverence my Sanctuary.

The Reasons of this Doctrine are of two sorts: Some concern the outward reverence to be used, in all the parts of God's worship, whether private, or public; some peculiarly concern the public & solemn worship of God.

1. The humility that befits everyone, even the greatest person to show when he hath to do with God. See this in David's speech to Michal, 2. Sam. 6. 20. 22. when he danced before the Ark she scoffed at him, he answers, it was before the Lord, and adds, I will be more vile, and I shall lose no honor by it. It is no disparagement for the greatest to debase, and humble himself to the very dust before the Lord, nay we can never be humbled enough, Behold now (saith Abraham, Gen. 18. 27.) I have taken upon me to speak unto the Lord which am but dust and ashes, and indeed who are we (even the best of us) that we should presume to speak unto God, or to appear before him: It becomes all men to cast down their crowns before him, as the 24. Elders did, Reu. 4. 10. Yea the holy Angels (Isaiah 6. 2.) cover their faces in his presence. No service we can do is pleasing to him, unless it proceed from an heart humbled in the sense of his high Majesty, and our own vileness. Psal. 2. 11. Serue the Lord with fear. Mic. 6. 6. Wherewith shall I come before the Lord, and bow myself before the high God. Eccl. 5. 1. Be not rash with thy mouth, neither let thine heart be hasty to utter a matter before God, for God is in the heavens and thou in the earth, &c.

2. Our bodies are the Lord's as well as our souls, and therefore he will be served with the body also. They are his by right of Creation, Redemption, Sanctification, This Reason the Apostle gives, ye are bought with a price, therefore glorify God in your body and in your spirit which are God's, 1. Cor. 6. 20.

3. That the humility and reverent gesture of the body, may help to humble and work reverence in the heart. Our hearts are profane, and stand in need of all good outward helps, to stir up devotion in them. That is a chief reason why it was used both by Daniel 6. 10. and Christ, Luke 22. 41. even in secret prayer, and if they needed to do so, how much more do we.

4. To profess and testify the humility of the heart, and reverence of the soul. Therefore is this put for the whole profession of our homage and obedience to God, Unto me every knee shall bow, Isaiah 45. 23. Because in matter of God's service, hypocrites are wont to pretend, they have as good hearts as the best, the Lord is wont also to call so oft for the service of the body, Let not sin reign in your mortal body, Rom. 6. 12. and present your body as a living sacrifice, holy, acceptable unto God, Rom. 12. 1. and glorify God in your body, 1. Cor. 6. 20.

The reasons of that outward reverence that is to be used specially in the public and solemn worship of God, are three.

1. The presence of God's people. There is a reverence due from the greatest Prince to the meanest of God's servants, his brother must not seem vile unto him, no not then when by any fault he hath made himself worthy of punishment, Deut. 25. 3. Matth. 18. 10. See that ye despise not one of these little ones: but specially to the congregation of God's people, when they are assembled to serve him. This reason the Apostle gives against certain abuses in the congregation of Corinth, 1. Cor. 11. 22. have ye not houses to eat and drink in (he might have said, if he had lived amongst us, to sleep in, to talk, and laugh in) despise ye the Church of God.

2. The presence of the holy Angels, which as they have a charge from God to minister and do service to his people, Heb. 1. 15. and to pitch their tents about them, Psal. 34. 7. so specially at that time when they are assembled together to serve the Lord. This was figured to God's people under the law. The curtains that the Tabernacle was made of, were full of Cherubims, Exod. 26. 1. So were the walls of Solomon's Temple round about. 1. King. 6. 29. to typify the presence and attendance of the holy Angels upon the whole Church and body of God's people for their protection and safety, as at all other times, and in all other places, so specially in their Church assemblies. This reason the Apostle gives, why women should have modest attire in the congregation. 1. Cor. 11. 10. The woman ought to have power on her head because of the Angels.

3. The presence of the Lord himself, who though he be everywhere, (Ier. 23. 24. Do not I fill heaven and earth saith the Lord, Acts 7. 48. The most high dwelleth not in Temples made with hands) yet is he in a special sort present in the congregation of his people, as is evident by those two promises made by our blessed Savior, Matth. 18. 20. and 28. 20. In which respect the public worship of God is called the face and presence of God, Psal. 105. 4. and 42. 2. And Cain being for his murder deprived of the benefit of God's public worship, complains he should now be hid from his face, Gen. 4. 14. That is the reason of David's desire, to dwell in the house of the Lord all the days of his life: Psal. 27. 4. That I may saith he behold the beauty of the Lord. And Psal. 48. 9. We wait for thy loving kindness O Lord in the midst of thy Temple. The place of God's public worship under the Law, is called the glorious Sanctuary. Psal. 26. 2. because the glory of the Lord did sensibly appear in the Tabernacle, Exod. 40. 34. and the Temple, 1. King. 8. 10. And the Assemblies of God's people now may as well be called glorious, because the glory of the Lord appears also in them, though not so sensibly, yet no less comfortably and effectually, as is plain by that comparison the Apostle makes between that ministry and worship of God that was under the Law and this that is under the Gospel, and by his preferring this (for glory and excellency) far above the other, 2. Cor. 3. 8, 9. 11.

Lecture the six and twentieth, September 19. 1609.

THe Use that is to be made of this Doctrine, is: 1. For Exhortation. 2. For reproof. 1. To exhort all men that they would learn to carry themselves reverently, in all the parts of God's worship and service, specially in his public worship. And that ye may learn this the better, I will give you certain rules out of God's 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 concern the public worship of God in general. 3. Such as are particular, and concern the several parts of that worship we do unto God in the public assemblies.

And of those rules that are common to the whole worship of God, this is the first.

1. We are not bound to use all the same gestures in God's worship now, which we read in Scripture were of use among God's people, but such as by which in the Country where we live, men are wont to express their reverence unto their Superiors. For this we find was the rule the faithful have followed in all ages. We read that Joshua, and the Elders of Israel, when they had received the foil at the siege of Ai, and came before the Ark of the Lord to pray, they rent their clothes and put dust upon their heads. Josh. 7. 6. And Hezekiah when he came into the house of the Lord to pray at that time when Sennacherib besieged Jerusalem, rent his clothes and put on sackcloth, Isaiah 37. 1. Now none of these ceremonies and fashions were peculiar unto God's worship, or appropriated thereunto, but such as (in their common use and custom) men in those times and countries did use to express their grief by. For rending the clothes, and putting dust and ashes on the head, we have an example in Tamars case, 2. Sam. 13. 19. and for putting on sackcloth in Benhadad's servants: 1. King. 20. 31. So we read, Josh. 7. 6. that in prayer he and the Elders fell down to the ground on their faces. So did our Savior, Matth. 26. 39. But this gesture was not peculiar to God's service, but such as was taken from the civil use of those times and countries to express their reverence to their Superiors, 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 Savior, Matth. 5. 1. and 13. 2. and 26. 25. Luke 5. 3. and 4. 20. John 8. 2. the Apostles, Acts 8. 11. upon the same ground doubtless, because (in civil use) men were wont by that posture of their body to express that which they did in their places, they did with authority and not as private men, as appears by that phrase so often used, Psal. 69. 12. Pro. 28. 1. King. 29. 27.

2. The second rule that concerns our reverent behavior in the whole worship of God is this. More liberty may be taken in private and secret duties of God's worship, then in public, and that both in the use of outward gestures, and in forbearing the use of them. 1. Knocking of the breast ( •… s Luke 18. 13. in a private prayer though the place were public) lifting up the eyes and hands to heaven, sighing and groaning, and shedding of tears, use of the voice, yea, extension of it by crying and roaring, may fitly be used in secret prayer; but not so in public, because danger and appearance of hypocrisy may be in it if we use these before others, if we go beyond the rest of the congregation therein, therefore our Savior Matth. 6. 16, 17. chargeth us carefully to conceal from men all shows and appearances of our private devotion. Therefore Nehem. 2. 4. Nehemiah prayed, but used 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 evil example, and so offensive and scandalous.

3. The third rule is, outward gestures may be omitted when we cannot use them without evident danger of health, or with such pain to the body as would distract and trouble the mind in God's service. For 1. God prefers mercy before sacrifice. Matth. 12. 7. 2. No outward gesture can be acceptable to God when it hinders the service of the heart and spirit.

The Rules that concern the whole public worship of God in general, are five. 1. The first of them is this: that for the reverence of God's public worship, care must be had that the place where the congregation assembleth may be decent and comely. True it is, it is neither needful nor fit that our temples should be either for building or furniture so glorious and rich as was that of Jerusalem. Of that it was said, Ier. 17. 12. A glorious high Throne from the beginning is the place of our Sanctuary. For the stateliness of that house was ceremonial and typical, it was a type of the spiritual grace and glory of the body and kingdom of Christ Jesus, as is plain by that which we read, John 1. 14. •… 6 compared with John 2. 19, 21. It hath been the folly and superstition of the Papists to think that their temples could never be (for their building and furniture) stately and glorious enough; or that the magnificence and rich ornaments of these temples doth add anything to the worship that is done unto God in them. When our Savior heard some admiring the building of the Temple, and how it was garnished with goodly stones and consecrate things, he reproved their folly, and said unto them. Are these the things that ye look upon, Luk. 21. 5, 6. 2. Neither is that holiness to be ascribed, or reverence due to our Temples, as there was to that; God's special 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 forever, and a special promise was made to the prayers made in that Temple, 2. Chron. 7. 15. Mine eyes shall be open and my ears attend to the prayer made in this place. Therefore God's people esteemed that the best and fittest place even for their private 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 go thither to pray, yet they were wont to make their private prayers towards the Temple, Dan. 6. 10. But we do not find that ever they shown that reverence and respect to any of their Synagogues; they were not wont to go into their Synagogues to make private prayer. Our Savior notes that to have been the fashion of hypocrites only, Matth. 6. 5. Such holiness I say is not to be ascribed, neither is there such reverence due to our Temples. They are never a whit more holy then our houses are, neither is God's presence tied to them, but to the congregation, and God's people assembled, and the exercises of Religion performed in them; they are never a whit fitter places to make our private prayers in, then our own houses and chambers are, then when thou prayest (he means this of private prayer) enter into thy closet saith our Savior, Matth 6. 6. 3. There is not that necessity of a Temple for God's worship now, as there was for the ceremonial worship that was commanded under 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 up from God's people as in the days of Ahaz: 2. Chron. 28. 24. So as they could not possibly come into it; and for seventy years together while they were in captivity, yet durst they not presume, no, not in this case of necessity, to do it in any other place. But the public service of God now is not so tied to any Temple, but that when we cannot have Temples to do it in, it may be performed every whit as acceptably to God, and as much for the comfort of God's people, in another place. Our Savior preached sometimes in the mountains: Mat. 5. 1. 2. Somtimes out of a ship: Mar. 〈◊〉 . 1, 2. Somtimes in private houses; Mar. 2. 2. So did Paul: Acts 28. 30, 31. So for public prayer, the Godly used it sometimes in private houses: Act. 1. 13, 14. Somtimes by the rivers side: Act. 16. 13. The Sacrament of Baptism hath been administered in a private house: Act. 10. 48. and 16. 33. And the Sacrament of the Lord's Supper also: Act. 20. 7, 8. But though all this be so, Yet even of our Temples it may also be said. 1. It is fit we should have some places to assemble in, that are set apart for this purpose. And when we may have such, God's public worship is nowhere so well performed as in the Temple. Therefore Christ's custom was chiefly to preach in the Synagogues and Temples: John 18. 20. 2. For the reverence of God's public 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 comeliness in those things that are used in God's service. It is noted as an argument of the holiness of the Centurion, and love he bare to the Jews Religion, that he built them a Synagogue, and at his charge provided them a fit place to worship God in: and our Savior when he heard it, was the rather moved to go and help his servant: Luk. 7. 5, 6. And our Savior (as little as he regarded stateliness and pomp in the whole course of his life) yet he made choice of an upper chamber that was large and trimmed, and prepared to celebrate the Passover, and the Lord's Supper in: Mark 14. 15.

The second general rule is. At our coming into the Congregation, and during the whole time of our abode in the Congregation, we should behave our selves reverently. We may not come into this place, as we would do into a dancing School, or Play-house, leaping, or laughing, or •… oying: neither may we go out of this place, as we would do out of such a one. But in our very coming in, and going out, and whole outward carriage, we should give some signification of the reverence that we bear to this place, and that we do indeed account it the House of God. When God had revealed himself to Jacob in Bethel, and he perceived that God was in that place and he not aware (and I shown you the last day, that the Lord is in a special sort present in our Church-assemblies also) it is said, he was moved with reverence (as the best translators read it) and said, how reverent is this place, this is none other then the House of God, and this is the gate of Heaven: Gen. 28. 6, 7. So David also professeth he would go to God's House in the multitude of his mercies, and in his fear 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 carry our selves, as our good example herein, may edify and stir up reverence in others, and not so, as we may grieve and give offense to others.

The third general rule is this. We must come all to the beginning of God's public worship, and tarry till all be done. See this Zach. 8. 21. And the inhabitants of one City, shall go to another, saying, let us go speedily to pray before the Lord, and to seek the Lord of Hosts, I will go also. Ezek. 46. 10. The Prince shall go in, when they go in, and when they go forth, they shall go forth together. Yea, It is the duty of God's people in reverence of his public worship, to be here before the beginning. It becomes them to wait for the Minister of God, and not to let him wait for them. The conversion of the Gentiles is noted by this sign that (they shall so love the word of Christ that) they shall wait for his Law. Isaiah 42. 4. And to such hearers is the blessing promised: Proverbs 8. 34. Blessed is the man that heareth me, watching daily at my gates, and giving attendance at the posts of my doors. It is said of Cornelius (and yet he was a great man and a Captain) that when he had sent for Peter, he called together his kinsfolk, and special friends, before Peter came, and waited for him: Acts 10. 24. And for tarrying till the end, we have a notable example, Luk. 1. 21. Though the public worship that Zacharias the Priest performed, were not such as the people could make that use of, as our people may make of everything, that the Minister useth in our assemblies; and though Zacharias tarried much longer then ordinary, yet they waited till he had done, and would not away till he had dismissed them, and given them the blessing. The reasons of this are two. 1. There is nothing done in our assemblies, but all may receive profit by. 1. By the confession of sins and all other prayers used in the congregation, a man may receive more profit and comfort then by any other. That is the reason why the Apostles (even after the Ascension of Christ, when the typical honor of the Temple was abolished, and it had no more holiness in it, then our Temples have) were so delighted to go to the Temple to pray, at the times of public prayer: Acts 3. 1. and 22. 17. And all the Godly women at Philippi even with peril of their lives, were wont every Sabbath to meet together, only 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 hear and that they may learn to fear the Lord your God and observe to do all the words of this law. 3. By hearing the Word preached, even by the meanest Minister of Christ, all may profit, if the fault be not in themselves, James 1. 21. It is able to save our souls, 1. Cor. 14. 21. Ye may all prophecy one by one, that all may learn, and may have comfort. 4. The singing Psalms in the congregation, furthers the fruit of the Word in the hearts of all the hearers; When the Apostle exhorteth the faithful that they would let the word of Christ dwell in them richly in all wisdom, Colos. 3. 16. he tells them that (to that end) they should teach and admonish one another in Psalms and hymns and spiritual songs. 5. All the faithful may receive benefit by the Sacrament of the Lord's Supper: 1. Cor. 10. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? 6. By being present at the administration of Baptism, all may receive profi •… , for thereby we are put in mind of the Covenant, that God made with us in our Baptism, and the benefit that was sealed to us by it; that which is said by the Apostle, Rom. 4. 11. of Circumcision, may be said likewise of baptism that is come into the room of it, it is a seal of the righteousness which is by faith. And we are also thereby put in mind of the Covenant we made with God in our Baptism, whereof it is good we be oft put in mind, as appears by the care Joshua had to set up a great stone by the Sanctuary to keep in the remembrance of the people, the Covenant they had made with God, Josh. 24. 26. 27. Thereby also we perform a duty of love to the infant and his parents, and