Lectures Upon John 4
I will therefore give you some notes, whereby you may try whether the assurance you have of God's favor, and the peace you find in yourselves, be from faith or from presumption.
1. From the time when first we came unto this assurance. They that have this false assurance, have had it from their Mothers womb, they were never of other mind, they were never troubled with any fears or doubts this way: But the faithful can say, there was a time when they had the spirit of bondage in themselves, which wrought much fear, and after that had soundly humbled them, then they came to this comfortable assurance. This is the ordinary way, ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption whereby we cry Abba Father, Rom. 8. 15.
2. From the means whereby it was wrought in us. For, the assurance that the faithful have, was first wrought in them by the Ministry of the Word, and is thereby daily increased, I create the fruit of the lips, peace, peace, Isaiah 57. 19. They that have this false assurance, never found comfort in the Word, never cared for it, nay, if anything ever interrupt their peace, it is that; the seldomer they hear it, the more quiet they are in their mind, Apoc. 11. 10. These two Prophets vexed them that dwelt on the earth.
3. From the grounds whereupon our assurance is founded and built. For, their assurance that have this false peace, is grounded, 1. Either upon God's temporal blessings, Hos. 12. 8. I am become rich, I have found me out substance: in all my labors they shall find none iniquity in me, that were sin. Or 2. Upon a general persuasion of God's goodness, and Christ's merits, Jeremiah 3. 5. Will he keep his anger forever? Will he reserve it to the end? Matth. 7. 2 •… . Not everyone that saith, Lord, Lord. Or 3. Upon some civil virtues that they discern in themselves, which many other do want, as that proud Pharisee did, God I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican, Luke 18. 11. Whereas the faithful (as you have heard in the Doctrine) ground their assurance upon God's Word, upon the Testimony of God's Spirit, upon the Vnchangeablenesse of God's Love, and All-sufficiency that is in him, to keep that that is committed to him.
4. From the measure of this assurance. For, the faithful have not this assurance so perfect, but they are oft troubled with doubts and fears. Gal. 9. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to another. They find cause to cry, as Mark 9. 24. Lord, I believe, help mine unbelief. But they that have this false assurance are most confident, and never have any doubts. Luke 11. 21. When the strong man armed keeps his palace, the things that he possesseth are in peace.
5. The fifth and last difference, is from the effects and fruits of this assurance. For in the natural man, his assurance of God's favor works no change at all in his life, makes him never the better: He hath no more fear to offend God because of this, no more care to please him: He can commit very heinous sins, and never be troubled with them, they never interrupt the peace of his conscience. Psal. 64. 4. They shoot in secret at the perfect, suddenly do they shoot at him, and fear not. Yea, his very assurance that he pretends he hath of God's favor, emboldeneth him to sin. Jeremiah 3. 4, 5. Didst thou not still cry to me, Thou art my Father, &c. but thou doest evil even more and more. They are wicked: therefore can they have no true peace, there is no peace saith my God to the wicked, Isaiah 57. 21. But on the other side, the true assurance that God's Spirit works in the faithful, makes them careful to please God, fearful to offend him. Psalm 26. 3. Thy loving kindness is before mine eyes: therefore have I walked in thy truth. Psal. 119. 166. Lord, I have trusted in thy salvation, and have done all'thy commandment. dements. 1. John 3. 3. Everyone that hath this hope in him purgeth himself, even as he is pure. And indeed none can have any true trust in God, but such as fear him, Psalm 115. 11. Ye that fear the Lord, trust in the Lord. For God useth not to speak peace to any, but to his Saints, and such, as he doth withal by his grace restrain that they turn not again unto folly, Ps. 85. 8.
The third Use of the former Doctrine, is for the comfort of such as do unfeignedly fear God, and have sometimes had an undoubted assurance of their salvation, and have now lost the feeling of it. This hath been the case of many of God's servants, and may be the case of everyone of us. You know the Church complains of this, I sought him whom my soul loveth, I sought him but I found him not, Cant. 3. 1. And how oft doth David complain, That his soul cleaved to the dust, Psal. 119. 25. That is melted for heaviness, verse 28. That his spirit was in perplexity, and his heart within was amazed, Psal. 143. 4. Lord, why doest thou reject my soul, and hidest thy face from me, Psal. 88. 14. He said in his haste he was cast out of God's sight, Psal. 31. 22. Yea secondly, sometimes he continued in this estate a great while together. Psal. 13. 1. How long wilt thou forget me, O Lord? how long wilt thou hide face from me? Psal. 119. 82. Mine eyes fail for thy promise, saying, When wilt thou comfort me? And thirdly, he had these fits oftentimes also, Psal 88. 16. From my youth I suffer thy terrors. Seeing therefore the dearest of God's children do oft lose this comfortable assurance, and when they have lost it, are so apt to conclude against themselves, that they were never in the state of grace, they never had true faith; I will therefore give you five Rules for the comfort of such as are thus distressed.
1. The first is to search out the special sin that hath deprived thee of this comfort, and repent of it. This Rule is prescribed, why is living man sorrowful? Let us search and try our ways, and turn again unto the Lord, Lam. 3. 39, 40. Thus did David recover his comfort, when I kept silence, my bones waxed old, through my roaring all the day long, and I acknowledged my sin unto thee, &c. and thou forgavest the iniquity of my sin, Psalm 32. 3, 4. 5.
2. To call to mind the grace that in former times thou hast felt in thyself, whatfaith, and feeling, and comfort in prayer; what care of a good conscience thou art sure thou hast had in thee heretofore: for from thence thou mayest boldly conclude, That there is grace in thee still, though thou canst not now feel it, the gifts and calling of God are without repentance, Rom. 11. 29. This rule David followed, when he had lost his feeling of God's favor and grace. Psal. 77. 5, 6. Then I considered the days of old, and the years of ancient time: I called to my remembrance my songs in the night. And 143. 5. Yet do I remember the time past.
3. To search thine own heart diligently, and thou shalt observe (even when thou art at the worst) certain notes of grace in thee. Now there is no Christian, but when he is at the worst, and hath least feeling of his Faith, and of the certainty of his salvation, but if he would look into himself, he should find these graces in himself: 1. That he yields not to his infidelity, but strives against it, and grieves unfeignedly that he hath lost the assurance of God's favor. Psalm 77. 2. His soul refused comfort. Verse 3. His spirit was full of anguish. Verse 10. And I said, this is my death. 2. That he desires above all things, and seeks unfeignedly and earnestly to recover his feeling of God's favor again. Cant. 3. 1, 2, 3. The Spouse sought her Beloved in her bed, verse 1. about in the City by the streets, and by the open places, verse 2. inquired of the Watchmen for her Beloved, verse 3. So saith David of himself, when his spirit was in perplexity within him, Psalm 143. 6. I stretched forth mine hands unto thee, my soul desireth after thee, as the thirsty Land. 3. That though he have no feeling of God's love to him, yet he loves God, and desireth to please, and honor him, is afraid to do anything that might offend him. Psalm 44. 18, 19. Our heart is not turned back, neither have our steps declined from thy way, though thou hast smitten us down to the place of Dragons, and covered us with the shadow of death. Now if any one of these graces be in thee, thou mayest be sure thou art alive. As if we discern in one that (by many likelihoods) seemeth to be dead, that he either breatheth, or moveth, or heareth, we are sure there is life in him: So is it in this case. And every Christian is bound (in the affliction of his conscience) to take notice of that grace that is in him, as well as of that corruption that is in him, that he may be as well thankful to God for the one, as he is humbled for the other. 1. Thess, 5. 18. In all things give thanks: for this is the will of God in Christ Jesus toward you. This rule David followed, Psalm 77. 6. I communed with mine own heart, and my spirit searched diligently.
4. Use the benefit of their advice, that can better judge of thine estate, than thou thyself, for the present, canst. This rule the Apostle prescribeth, Is any sick among you? Let him send for the Elders of the Church, and let them pray over him. And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be sorgiuen him. Confess your faults one to another, and pray one for another, James 5. 14, 15, 16. and this course the Church took, when by her secret and private endeavors in her bed by night, she could not find her beloved, she went out into the streets of the City among her godly acquaintance for their help; and when that would not serve, she sought help of the watchmen and Ministers of the Church, Cant. 3. 2, 3.
5. Lastly, rest assured, that though thou have for the present lost it, yet thou shalt, before thou go hence, recover thy assurance and comfort again. See this in that prayer of David, grounded (doubtless) upon God's promise, Psalm 39. 13. Stay thine anger from me, that I may recover my strength before I go hence, and be not. Yea, be thou sure it will return with advantage, as the seed that is cast into the ground useth to do. Psalm 97. 11. Light is sown for the righteous, and joy for the upright in heart.
Having now finished this Doctrine, which we have learned from the second part of the Text, viz. the certainty that was in the Faith of these Samaritans; it followeth now, that we proceed unto the third, viz. the means whereby they were brought to this certainty, the ground whereupon they did build their Faith; and that they say, was not the saying of the Woman, but the hearing of him themselves. And 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 from hence we have this Doctrine to learn:
That the Faith and Religion of God's Elect, is not grounded upon the testimony of any man, but upon God's own Word only. The judgment that others, whom we reverence and respect, have of Religion, and the testimony that they give unto it, causeth us at the first to have a good opinion of it: the State, learned men, parents, and friends, specially the good example of those that profess it, have great force thus far: thus the Apostle saith, that they that obey not the Word may without the word be won by the conversation of their wives, 1. Pet. 3. 1. And we are to hold it a great mercy of God, that we were borne, and brought up not among Papists, or Infidels, but in the Church of God, where his true Religion was professed, and where we might enjoy these helps, so the Apostle saith, that men shall glorify God in the day of their visitation, that they lived among such as by whose godly and honest conversation, they were won to a liking of the true Religion which they did profess, 1. Pet. 2. 12. But yet all this will not bring us to Faith, or certainty in our Religion, till we hear God himself speak, and give testimony to it in his holy Word. John the Baptist gave testimony to Christ: and because the Jews had a reverent opinion of John, they also (for a while) conceived highly of Christ; and yet they could not certainly believe he was the Messias. Why? Because they could not hear God himself speak, and give testimony to it in his holy Word: ye sent unto John and he bore witness of me, &c. and the works that I do bear witness of me; and the father himself hath borne witness of me; ye have neither heard his voice at any time, nor seen his shape; And ye have not his word abiding in you: search the Scriptures, &c. John 5. 33, 35, 37, 38, 39.
2. The Ministry of the Word, brings us not only to a good opinion of Religion, and to an outward profession of it, but works Faith and Certainety in our consciences, Faith comes by hearing, Romans 10. 17. But the means whereby it works this Faith and Certainety in us, is the Word it self, by causing us to see the ground of that it teacheth us to believe in the Word: therefore Paul saith, Acts 26. 22. Having obtained help of God, I continue unto this day, witnessing both to small and great: saying none other things, than those things which the Prophets and Moses did say should come. When once we hear God in his Word to teach us any truth, then are we certain of it, and not before. Acts 17. 11, 12. Therefore many of them believed. Then we believe no longer, because men teach us, but for that we are taught of God himself: and though they that did first teach us, and draw us to a liking of the truth, should fall from it, yet will not we forsake it, when once we can say we have heard him our selves.
The Reason of the Doctrine is, that all men are subject to error; and therefore their testimony is too weak a foundation to ground our Faith upon: and on the other side, there is no possibility of error in God's Word: every man is a liar, that is, subject to be deceived himself and so to deceive others, Romans 3. 4. Psalm 93. 5. Thy testimonies are very sure.
To show the difference between our Religion, and that of the Papists, and whether hath most certainty. The Papist grounds his Faith upon the testimony of the Church, I will not say of what Church: but say it were the true Church of Christ, yet it consisteth only of men that are subject to error; and consequently, the conscience cannot with any certainty rely upon the testimony thereof. But we ground our Faith only upon the Word of God.
Object. 1. How can we know the Scripture to be the Word, but by the testimony of the Church?
Answ. Indeed, the testimony of the Church doth first incline us to think, that the Scripture is the Word of God, and makes us willing to hear and read it: but after we, by hearing and reading it, attain to further certainty and assurance: for God himself speaketh to us in the Scriptures, he spake by the mouth of his holy Prophets which have been since the world began, Luke 1. 70. God at sundry times, and in diverse manners spake in times past unto the fathers by the Prophets, Heb. 1. 1. and that so clearly and evidently, that the faithful are undoubtedly assured, it is he that speaketh, it is indeed his Word. And they can say, as Cant. 2. 8. It is the •… oice of my Belou •… d. And 5. 2. It is the voice of my B •… loved that knocketh. This is promised to the faithful, Isaiah 52. 6. They shall know in that day, that I am he that doth speak, behold it is I. John 7. 17. If any man will do his will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself. And indeed, if we could not now be undoubtedly certain, that it is indeed God's Word, the case of the Church were worse now, than it was when God spake to his people in visions and dreams; for they were (without any external testimony from men) fully assured then, that it was the Lord himself indeed that spake unto them, if Abraham had not been so, he would not have been so forward to sacrifice his Son, Gen. 22. 3. nor Cornelius in obeying the commandment he had received in a vision to send for Peter, Acts 10. 7. After Paul had seen the vision, immediately he endeavored to go into Macedonia, assuredly gathering that the Lord called him to preach the Gospel unto them, Acts 16. 10. No it is certain, that we may be more sure that God speaks to us in his Word, than they could be of his speaking unto them in visions, 2. Peter 1. 19. We have also a more sure word of prophesy.
Obi •… ct. 2. The Scriptures are obscure, and no man can be certain of the sense of them, but by the Church.
Answ. 1. To the natural man indeed they are obscure, the natural man receiveth not the things of the spirit of God, 1. Cor. 2. 14. 2. But in themselves they are plain and clear to them, whose eyes God hath opened, the entrance into thy Word giveth light, it giveth understanding unto the simple, Psal. 119. 130. 3. God hath promised to teach all his Elect, and to give them his Spirit to open their minds, that they may understand the Scriptures in those points, the knowledge whereof is necessary to their salvation, they shall be all taught of God, John. 6. 45.
Seeing all are bound to seek for certainty in the matters of their Religion, we are all to be Exhorted: First, That we would in these matters not rest upon the credit of any man, but seek to ground our consciences upon the Word of God; else will we be found in the day of temptation, no better than the foolish man that built upon the sand, Matth. 7. 26. Secondly, That we would labor to bring good and honest hearts to the reading and hearing of the Word, because to such only the promise is made, that God by his Spirit will instruct them, What man is he that feareth the Lord? him shall he teach in the way that he shall choose, Psalm 25. 12.
Followeth now the fruit and effect, whereby they testified their Faith; Viz. the open profession they make of it to the Woman, that first drew them to Christ: which teacheth us this Doctrine:
That he that hath true Faith, will be ready to make profession of it, when occasion shall be offered, with the heart man believeth unto righteousness and with the mouth confession is made unto salvation, Rom. 10. 10. We having the same spirit of faith, according as it is written, I believed and therefore have I spoken, we also believe, and therefore speak, 2. Cor. 4. 13.
God sets up the light of his grace in no man's heart, for his own private use only, but that it might give light unto others, men light not a candle, and put it under a bushel but on a candlestick, and it giveth light even to all that are in the house, Matth. 5. 15.
1. To reprove the Nicodemites of our time, such as pretend to have Faith, and to have received the love of God's truth; and yet are ashamed, or afraid to make profession of it among such, as will hate or scorn them for it: such I would wish to meditate of these two places, Job 6. 10. Then should I yet have comfort, yea, I would harden myself in sorrow, let him not spare: for I have not concealed the words of the holy One. And Matth. 10. 32, 33. Whosoever shall confess me before men, him will I confess also before my Father which is in Heaven: but whosoever shall deny me before men, him will I also deny before my Father which is in Heaven.
2. To reprove the Hypocrites, who will pretend to have grace: and yet no man of judgment that conuerseth with them, is able to discern it, either in their words or deeds. One principal way, whereby we are to make profession of our Religion, is a holy life, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven, Matth. 5. 16. A verbal profession without this, is little worth.
THE SEVENTIE SEVEN LECTURE, ON IANVARY XV. MDCX.
JOHN. IIII. XLIII, XLIIII, XLV.
Now after two days, he departed thence, and went into Galilee.
For Jesus himself testified, that a Prophet hath no honor in his own Country.
Then when he was come into Galilee, the Galileans received him; having seen all the things that he did at Jerusalem at the Feast: for they also went unto the Feast.
T He last day we finished the History of that speech, that our Savior had with the woman of Samaria; and of the great good that came of it, both unto her self, and unto her neighbors: it followeth now, that we proceed unto the History of his going into Galilee, the place which it pleased him to make choice of, for the exercise of the greatest part of his Ministry, and to spend most of his time in. This History was begun in the three first verses of this Chapter, and hath been hitherto interrupted and discontinued, by a long relation of that which fell out in the way. These three Verses which I have now read, do summarily set down our Saviors return into Galilee. But before we come to the division of the Text, and the handling of the several parts of it, one doubt and difficulty is to be removed, to make our way plain unto the Doctrine that is to be delivered from it. For it may be demanded, whether Galilee were not his own Country, and (if it were) what sense is there in this reason, He went into Galilee, because a Prophet hath no honor in his own Country?
To this I answer, that though Christ were brought up in the Province and Country of Galilee (for Nazareth was a city in Galilee, Mark 1. 9. in which respect also, he was sometimes called Jesus the Galilean, Matth. 26. 69.) yet in this place, by his own Country, is meant Nazareth (as it is also called, Matth. 13. 54. Luk. 4. 23.) because, though he was not borne there, but at Bethlehem in Judah; yet Nazareth was the town where his parents had dwelt, Luke 2. 39. and wherein he was brought up, and had lived by the space of thirty years, Luke 4. 16. In which respect also, the Jews were wont to call him Jesus of Nazareth, Matth. 21. 11. Luke 24. 19. Yea, it was necessary he should be brought up there, because of that Prophesy that had been made of him. Matth. 2. 23. He came and dwelt in a City called Nazareth, that it might be fulfilled which was spoken by the Prophets, He shall be called a Nazaren. So that the words that I have now read, are as if the Evangelist should have said in plain terms, thus, After two days he departed thence, and went (not to Nazareth, for he shunned that town of purpose, but) into other parts of Galilee: for he knew that in Nazareth, his own Country, he should have no honor, his Ministry would not be regarded at all. So that in these Verses that I have now read, there be four principal points to be observed: First, our Saviors leaving and shunning of Nazareth, his own Country, and going into other parts of Galilee. Secondly, the reason why he did so, because he knew he could have no honor there. Thirdly, the good entertainment that he found in those parts of Galilee, that he went unto; When he was come into Galilee, the Galileans received him. Fourthly, the cause of that good entertainment he found among them, They had seen all the things that he did at Jerusalem at the Feast: for they also went unto the Feast.
For the first, it is a thing worthy of our observation, that our Savior (being now to begin to preach (for till after this time, he had seldom or never preached, as is plain by that we find, from that time (after this his coming into Galilee) Jesus began to preach, Matth. 4. 17.) and making choice of Galilee, rather than of Jerusalem, or all Judea, to exercise his Ministry, and spend most of his time and labor in) passeth by Nazareth, and refuseth to make choice of that place to preach or live in. Yea, it is twice recorded that he passed by Nazareth; here in this place when he went to Cana, and again, Matth. 4. 13. when he went to Capernaum. We read indeed, that once he preached at Nazareth, Luke 4. 16. but it was but once, he made no abode there; and that one Sermon was made not so much in mercy, as in judgment, to make them without excuse: as appeareth by the answer he makes to a secret objection they might make against him, Luke 4. 25—27. Which was (in effect) as if he should have said unto them, I am not sent to you, God hath forbidden me to preach unto you.
Secondly, But why did he thus leave and shun Nazareth, his own Country, which he did (doubtless) owe more duty unto, than to any other place? For it is certain, every man owes a duty to the place of his birth, and specially of his education and dwelling, in respect of the many blessings of God he hath received there: therefore also every City and Town in Israel, was called a mother in Israel, 2. Sam. 20. 19. In respect hereof, the light of nature hath taught men, that every man's Country may challenge some right and interest, in whatsoever gifts or abilities God hath given unto him. See what an affection the Apostle expresseth towards his Country-men, he calls God to witness, that he had great heaviness and continual sorrow in his heart to see their blindness and obstinacy, Rom 9. 12. his hearts desire and prayer to God for them was that they might be saved, Rom. 10. 1. And (doubtless) Christ loved his own Country, as dearly as ever any good man did, and more too. All good affections were in him, in far greater perfection, than in any of us. What was then the cause, why he shown so little respect now unto his own Country? Was it the baseness and obscurity of that place? No verily: For (for ought we can read in the Scripture, or any other Author) it was every whit as populous, and of as good note, as either Cana, or Capernaum, or Chorazin, or Bethsaida. Yea, it had this honor above all the Cities either in Galilee or Judea, that he had dwelt so long there, and bore his name (in part) from that place. Was it then for any notorious wickedness, that did abound in that town, more than in any other town in Galilee? Surely, •… o such thing is recorded of it: but (for ought we can read) it was as civil a place as any other that Christ conversed most in. True it is, that on a time after he had preached there, they thrust him out of their City, and would have thrown him down headlong from the top of an hill, Luke 4. 29. but that was long after this time, as will appear, if we well observe what is written, whatsoever we have heard done in Capernaum, do also here in thy country, Luke 4. 23. he had done many miracles in Capernaum before that time. The only true cause why he passed by Nazareth, and refused to exercise his Ministry there, was because he knew he could have no honor there, as it is plainly said here, verse 44. He himself (without the disuasion of any) had testified (that is, with great earnestness and compassion affirmed to his Disciples, as they had had speech of that matter in th •… journey) that neither he nor any other Prophet, could have any honor in his own Country.
Now these two points being thus observed in the Text, the Doctrine that ariseth from hence for our instruction is this:
That there is an honor due unto every true Prophet and Minister of God; and the Lord holds all such unworthy of the comfort of his Gospel, as will not honor his Prophets. There be two branches (as you see) of the Doctrine, and we will confirm them distinctly and severally.
1. That it is the will of God, that his people should honor his Prophets and Ministers. See the proof for this out of the Old Testament, Judges 13. 17. Manoah asketh the Angel, that brought him word of the birth of Sampson, whom he took to be a Prophet and Messenger of the Lord, what his name was: and giveth this for the reason; that when his sayings were come to pass (and so they should prove that he was a true Prophet indeed) they might honor him. And Lam. 4. 16. it is noted for a foul sin, and sign of marvelous confusion, that they reverenced not the face of the Priests. Plain places also there be for this in the New Testament, 1. Tim. 5. 17. Let the Elders that rule well, be counted worthy of double honor, especially they that labor in the Word and Doctrine. So no man taketh this honor unto himself, but he that is called of God, Heb. 5. 4. hold such in reputation, Phil. 2. 29.
2. The second branch of the Doctrine is also evident. The Lord holdeth all such unworthy of the comfort of his Gospel, that will not esteem of, nor honor his Prophets. For this point also, I will bring you two plain places out of the Old Testament, and two out of the New. When the causes are laid down, 2. Chron. 36. for which God deprived the Jews of his Word and Worship, this is reckoned for the chief, verse 16. They mocked the Messengers of the Lord, and misused his Prophets. And Hosea 4. 4. the Lord threatening this fearful judgment to the Jews, that they should have none to rebuke or reprove them for their sins, he giveth this for the reason of it: For this people are as they that rebuke the Priest. Two plain places also there are in the New Testament for this. Matth. 21. 43. when our Savior prophesieth that the Kingdom of God should be taken from the Jews, he gives this for the chief reason of it (which had been mentioned by him in a Parable in the former Verses, specially verse 35. viz.) the indignities they had offered to God's Prophets and Messengers. And Matth. 23. 39. when he had threatened them of Jerusalem, that (whereas he had often preached unto them, and sought their conversion in as loving and careful a manner, as the Hen gathereth her Chickens under her wings) now he would leave them, and they should see him no more till the day of judgment, he alledgeth no particular sin for the cause of this, but the dishonor and contempt they shown unto the Prophets, verse 37.
Before I come to the Reasons of this Doctrine, let me entreat you to observe with me, what account the Lord maketh of the honor of his Prophets, and how highly he is displeased with the dishonors and indignities that have been done to his Ministers, in the example of four Kings of Judah: which in the beginning of their reign had been worthy and excellent Princes, and never prospered after they had done contempt and dishonor to God's Prophets. The first of these was Asa, 2. Chron. 16. Hanani the Prophet came to him, and delivered faithfully a message from the Lord, and it is said, verse 10. Asa was wroth with the Seer, and put him into prison: But look what followed to the end of verse 12. and you shall see, he never prospered after. The next of these Kings was Joash, 2. Chron. 24. Zacharias the Prophet (the son of Jehoiadah the Kings Cousin-Germane) delivereth faithfully a sharp message from the Lord; Joash commands him to be stoned for it, verse 21. But see Verse 25. what an end he came to shortly after: and observe, that (though he had many other sins, yet) the Holy Ghost saith, this was the sin that brought that ruin upon him. The third of these Kings was Amaziah, 2. Chron. 25. 16. A Prophet came to him in the Name of the Lord, and plainly reproved him; Amaziah rejecteth him with great disdain: Have they made thee the Kings Counselor? Sir, must you direct me, and tell me what I have to do? then he putteth him to silence. But mark what followed; the Prophet telleth him plainly, he knew God had determined to destroy him, because he had done that. And so it fell out indeed, verse 27. he was murdered by treason. The fourth and last of these Kings was Uzziah, 2. Chron. 26. he would needs (out of the pride of his heart) take upon him to encroach upon the Priests office; the Priests withstood him, verse 19. he was cruelly angry (as the word signifieth) with the Priests, raging against them, and threatening them: but what followed? even that which the Priests told him, verse 18. Thou shalt have no honor from the Lord God. The thing he respected was his honor: forsooth, it was not for his honor, to be ruled by the Priests; but what honor got he by it? First, he was smitten immediately, while he was raging against the Priests, with 〈1 page duplicate〉 〈1 page duplicate〉 a Leprosy, and the Leprosy rose in his very forehead, verse 19. Secondly, verse 21. He was a Leper to the day of his death, and dwelt as a Leper in an house apart, because he was cut off from the house of the Lord. Thirdly, verse 23. After his death, they buried him apart (though in the same field) from his Ancestors: for they said, He is a Leper.
The Reasons of the Doctrine are these. 1. In respect of their gifts, there is an honor due to the true Prophets and Ministers of God. It is a barbarous thing, not to reverence and honor learning, and God's gifts wheresoever we discern them. Pro. 13. 15. Good understanding maketh a man acceptable. And Eccles. 8. 1. The wisdom of a man maketh his face to shine. And above all gifts and learning this deserveth most honor, when a man hath a gift to divide the Word aright, rightly to interpret the Scriptures, and to apply them to the use of God's Church. When the Apostle had said, 1 Cor. 12. 31. Desire you the best gifts: he cometh to tell them which are the best gifts; and having shown in general, Chap. 13. that no gifts are ought worth to a man's own comfort, unless they be used in love, and care to profit others, he addeth, Chap. 14. 1. Follow after love, and covet spiritual gifts; but rather that ye may prophesy: And verse 5. I would that you all spake with strange languages, but rather that ye prophesied; for greater is he that prophesi •… th, than he that speaketh with tongues.
2. In respect of their work and office that they are employed in, honor is due unto them. For, how mean and base soever we are, yet is our office great and honorable. Luke 1. 15. He shall be great in the sight of the Lord. We are the Messengers of the Lord of Hosts, •… all 2. 7. We are Ambassadors for Christ, 1. Cor. 5. 20. Yea, we are his Messengers and Em bassadours in matters concerning the soul, the precious soul of man; not in matters of this life, but in the matters of God. Heb. 5. 1. The Priest was taken from among men, and ordained for men in things pertaining to God. You cannot have the means of salvation, the Word and Sacraments, but from us. 1. Cor 4. 1. Let a man so esteem of us, as of the Ministers of Christ, and Disposers of the Mysteries of God. Yea, you cannot have saving knowledge, nor faith, nor regeneration, nor eternal life without us, ordinarily. Rom. 10. 14. How can they believe in him, of whom they have not heard? And how can they hear without a Preacher? John. •… 0. 23. To us the keys of the Kingdom of Heaven are committed. And (though it be certain that God hath respect to the Prayers of the meanest of the faithful, and it may fall out that many a private Christian hath also a better gif •… in prayer than many a good Minister, yet) hath the Lord more respect to the prayers of his Prophets and Ministers, than to any other, and they are more effectual to the comfort of God's people. Gen. 20. 7. He is a Prophet, and he shall pray for thee, James 5. 14. Moses and Aaron were among his Priests, and Samuel among such as call upon his Name: these called upon the Lord, and he heard them, Psal. 99. 6. So it is said, 2. Chron. 30. 27. that at the end of the solemn passover that was kept by Hezekiah, The Priests and the Levites arose, and blessed the People, and their voice was heard, and their Prayer came up to heaven to his holy Habitation. In respect of all this that I have said concerning the office and function of the Minister, the Apostle telleth the Corinthians, there was no proportion between that they could give to their Ministers, and that they received from them. 2. Cor. 9. 11. If we have sown unto you spiritual things, is it a great thing that we reap your carnal things? Yea, more than that, he tells Philemon, verse 19. that he did owe to him, even his own self, And so much may every faithful Minister say to so many as have been converted to God by his Ministry.
The third Reason why the Lord maketh such account of the honor of his Prophets, and is so highly displeased with the indignities that are done unto them, is, because men cannot honor, nor esteem of their Doctrine and Message, unless they honor and esteem of them. The contempt done to them, reacheth to the holy things they are employed in, and to the Lord himself. It is not possible for a man to love the Word, but he must love and honor the Ministers of it, How beautiful are the feet of them that preach the Gospel of peace, Rom. 10. 15. Ye have acknowledged us in part, that we are your rejoicing, 2. Cor. 1. 14. Nay, it is not possible for any man to love, or bear honor to the Lord himself, but he must needs love, and honor the Prophets and Messengers of God, he that despiseth you, despiseth me, Luk. 10. 16. And that is the cause why the Apostle is so importunate with the Thessalonians, to persuade them to esteem well of their Ministers, we beseech you brethren to know them, which labor among you and are over you in the Lord and admonish you; And to esteem them very highly in love for their works sake, 1. Thess. 5. 12, 13. And indeed this was the true cause, why our Savior in this place, stood so much upon his honor (he would preach nowhere but where he might have honor, and be well esteemed of) Why? was he a man that cared much for honor? No, he professeth of himself, and in his whole life made it good, John. 8. 48, 49. I honor my Father, I seek not mine own praise. This was then the reason, why he would preach nowhere, but where he might have honor, because he knew none •… old receive good by his Ministry, that did not esteem reverently of his person. They that honor not the Teacher, cannot honor, nor profit by his Doctrine.
Lecture the seventy eight. January 22. 1610. JOHN IIII. XLIII. XLIIII.
IT followeth now, that we proceed to the Uses of this Doctrine.
1. For us that are Ministers: That seeing there is an honor due unto us, and it is not possible for us to do any good in our Ministry where we have no honor; and all the honor that is due to us, is due to us only for our gifts, and for our works sake: we should therefore be humbled in our selves, and judge our selves unworthy to be employed in this function; and both before we are entered, this should keep us from being over-hasty and forward to take this calling upon us: and when we are entered, this should make us to walk in it with fear and trembling. John the Baptist professed himself unworthy to be employed, even in the basest office about Christ, not worthy to bear his shoes, Matth. 3. 11. not worthy to stoop down to untie the latchet of his shoe, Mar. 1. 7. And Paul said he was unworthy to be called an Apostle, 1. Cor. 15. 9. and having spoken of such an honor that belongeth to our Ministry, which (as one would have thought) would have puffed him up, rather than have humbled him, he presently (as admiring that God should ever advance any mortal man to that dignity) breaketh out into these words, 〈◊〉 . Cor. 〈◊〉 . 16. Who is sufficient for these things? For, as God never advanced any to honor above others, but he requireth some greater service from them than from others (in omni honor est onus) in all honor there is a burden; to whom men have committed much, of them they will ask the more, Luke 12. 48. In which respect Saul, when he was called of God and his people unto the place of greatest honor, shunned it as much as he could, and hid himself, 1. Sam. 10. 22. so hath it fallen out in this; No man that hath rightly conceived of the burden God hath annexed to this honorable function, hath been over hasty to take this calling upon him, no man taketh this honor to himself, but he that is called of God, Heb. 5. 4. till God have even thrust him in (as it were) by violence, by the head and shoulders. Two famous examples we have for this, the one in Moses, who three several times hung of, and excused himself, Exod. 3. 11. and 4. 1. 10. 13. the other in Jeremiah, who cried out thus, ah Lord God, behold I cannot speak, for I am a child, Chap. 1. 6.
Every ignorant, idle, covetous, and scandalous Minister is apt to glory in this Doctrine, and to challenge to himself this honor that is due to the Ministers of the Gospel: but he never thinketh of the burden God hath annexed to this honor.
The second Use of this Doctrine, is for the people; that seeing it is evident by this Doctrine, that you owe us honor, neither can you profit by our Doctrine, unless you can give honor unto us: and, God esteemeth you as dogs and swine, unworthy of the comfort of his Gospel, if you cannot esteem of us: therefore it standeth you upon, to learn what honor is due to us; and when you know it, to give us our due in this kind. The Apostles rule is general, Rom. 13. 7. Render to all their dues, tribute to whom tribute is due, fear to whom fear, honor to whom honor.
First then you must know, that the honor you owe unto us, is not such as is due to the Magistrates, and great men of the world; we do not challenge to our selves, either that civil authority, or that reverence, or those titles, or that outward pomp and state, or that wealth and abundance that is due unto them. Our Savior Christ giveth this for the reason, why he had not such a retinue and company of servants, as might have rescued him from them that apprehended him, because his Kingdom was not of this world, John. 18. 36. The chief honor that is due to us, is more inward and spiritual; and standeth in four points principally.
The first degree of honor that you owe to us, is in your minds and judgments, that you rightly esteem of the need you have of God's Ordinance in our Ministry, and of the inestimable benefit you receive by it. This is that the Apostle teacheth us, when he saith, 1. Thess. 5. 12. I besecch you Brethren, that you know them that labor among you. And 1. Cor. 4. 1. Let a man so account of us, as of the Ministers of Christ, and Stewards of the mysteries of God. On the other side, a chief dishonor it is to the Ministry, when men think it is a calling of no such necessity, but that they may well enough be saved without it, as they did among the Corinthians that said they cared neither for Paul, nor for Apollo, nor for Cephas, they were Christ's, they did so wholly rely upon Christ for their salvation, as that they regarded not the Ministry of any of his servants, 1. Cor. 1. 12. that they can profit better by reading good Books, &c.
The second degree of honor you owe to us, is in your affections, that you reverence us in your hearts, and have us in singular love for our works sake, 1. Thess. 5. 13. You should count it your happiness, to have such Teachers as you may reverence; for otherwise, you shall be able to profit little or nothing by their Ministry. On the other fide, they are to be held contemners of the Ministry, that desire none, but such as may be their underlings, such as they may rule at their pleasure, even in the matter of their Ministry, and prescribe unto them, what they shall preach and what they shall not preach, and say, prophesy not unto us right things, speak unto us smooth things, Isaiah 30. 10. 12. or else such as are good-fellows, whom they may draw into any sin, that will drink with them, and game with them, and swear with them, and play the wantons with them. Of these the Holy Ghost speaketh, Amos 2. 12. 13. Ye gave the Nazarites wine to drink, and commanded the Prophets, saying, Prophesy not: Behold, I am pressed under you, as a cart is pressed, that is full of sheaves.
The third degree of honor you owe to us, is in your practice; when you yield obedience to our Doctrine, and will be directed by us according to the Word of God, an obedience (doubtless) is due from the people of God to their faithful teachers, I write to try, whether you be obedient in all things, 2. Cor. 2. 9. Having confidence in thy obedience, I wrote unto thee, Philem. 21. obey them that have the rule over you, and submit yourselves, Heb. 13. 17. On the other side, they will be found contemners of God's Prophets, that will not be directed by them, nor be obedient to their Doctrine, whatsoever respect otherways they seem to show unto them. Whosoever shall not receive you-nor bear your words, when ye depart out of that house or city, shake of the dust of your feet, Mat. 10. 14. They that will not hear, or be directed by our doctrine, receive us not, but contemn us in an high degree. This was the contempt that Amaziah did to the Prophet, for which the Lord destroyed him, because thou hast not hearkened unto my counsel, 2. Chron. 25. 16. For though sin be the transgression of God's Law, and the disobeying of him; yet is sin greatly increased, by disobeying his Prophets and Messengers, He did that which was evil in the fight of the Lord, and humbled not himself before Jeremiah the Prophet speaking in the name of the Lord, 2. Chron. 36. 12. Therefore also the Lord saith, Ezek. 33. 33. that when that should come to pass (when the judgment should fall upon them which he had threatened, verse. 27.) they should then know that a Prophet had been among them. Their own conscience should in their affliction aggravate their sin against them by this circumstance, that the Lord had sent his Prophet to them to admonish them, and they had not regarded nor obeyed him.
The fourth degree of honor you owe to us, is in allowing us such maintenance, such an estate and outward respect, as may serve to preserve our persons from contempt, this is that honor the Apostle meaneth when he saith, the Elders that rule well, are worthy of double honor, specially such as labor in the Word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn: and, The laborer is worthy of his reward, 1. Tim. 5. 17, 18. For though (as I have said) we may neither challenge, nor accept of that worldly honor and outward estate, as is due to Princes and great Magistrates, yet what reverence may be given to private men, may be given to us also. Yea it is not possible you should reverence us in your minds and hearts, but you must needs give some outward respect and reverence unto us. Elisha (even in those times) was able to keep a man to attend him, 2. Reg. 4. 1 •… ▪ and 6. 15. And such maintenance is to be allowed the Minister, as he may be both comely (not base and sordid in apparel, or otherwise) and able also to keep hospitality, 1. Tim. 3. 〈◊〉 . On the other side, it argueth a great contempt of the Ministry, when men seek of purpose to keep them bare as may be, lest they should be too proud and presumptuous (as they call it) in their Ministry. These are like those profane Soldiers, Mat. 27. 28, 29. who when they had st •… ipped our Savior, they bowed the knee before him, and mocked him. This also showeth what the reverence is, that many forward Christians seem to show to God's servants and Ministers. If they did indeed bear true love and reverence to them, they would not be so careless in ministering to their necessities as they are; much less would they rob them, by withholding that, which by Law is due unto them.
Lecture the seventy nine. January 29. 1610. JOHN IIII. XLIIII.
WE have already heard, that these three Verses which do summarily contain the History of Christ's return into Galilee, do offer to our consideration three principal points.
First, that our Savior, returning into Galilee to exercise his Ministry there, did of purpose refuse to go to Nazareth, and went into other towns of Galilee, Because he knew he could have no honor in Nazareth, verse. 43.
Secondly, the reason why he knew he could have no honor at Nazareth; Because it was his own Country, verse 44.
Thirdly, the entertainment he found in those parts of Galilee he resorted unto, verse. 45.
The first of these three, we finished the last day; and now it followeth that we proceed to the second, which is contained in this verse; He knew he could have no honor in Nazareth, because it was his own Country: it was the place where he had lived long, even from his infancy, till he was about thirty years old; the place where his parents and kinsfolk did dwell. Now because this reason is somewhat strange, and given by Christ, not here only, but in sundry other places of the Gospel, it shall be profitable for us to weigh and consider it well, that so we may be the better able to receive our instruction from it. First then it is to be observed, that he maketh not this his own case only, nor the fault of Nazareth, but the case of every true Prophet, what Country soever he shall live in: for as here he speaketh indefinitely, A Prophet hath none honor in his own Country; so Luke 4. 24. you shall find it thus set down: No Prophet is accepted in his own Country. Secondly, that he saith, Mark 6. 4. the place where a Prophet wanteth this honor, is his own Country, among his own kinsfolk, and in his own house: as if he should say, It is rare to see him have honor in the town and place where he hath dwelt longest; but more rare among his own kinsfolks; and most rare of all in his own house. The nearer any are to him in the bond of nature, in carnal familiarity and acquaintance, as he is a man, the farther off shall he find them, from yielding that honor and estimation that is due unto him, as he is a Prophet of God. Thirdly, that he saith, Matth. 13. 57. and Mar. 6. 4. that a Prophet is not without honor, save in his own Country: as if he should say, He shall be sure of honor everywhere else. Fourthly, that he spake this so oft: All the four Evangelists (as you have heard) mention this speech to have been used by him at sundry times; as bewailing (upon sundry occasions) that he could do no good in his own Country, and giving this for the reason of it. Fifthly, and lastly, that he affirmed this with so earnest an asseveration: for here it is said, Jesus himself had testified, that a Prophet hath no honor, &c. And Luke 4. 24. Verily I say unto you, no Prophet is accepted in his own Country.
These things thus observed, do yield us this instruction:
That the Ministers of God (for the most part) have least estimation in their own Country: they that are nearest unto them in dwelling, in carnal kindred and acquaintance, are of all others the farthest off from giving them that honor that is due unto them.
Indeed this is not always so: for we shall read, that John the Baptist was highly honored even by his own Country-men. Matth. 3. 5, 6. There •… nt out to him all Jerusalem, and all Judea, and all the Regionround about lordan, and were baptized of him, confessing their sins. Yea, after his death they retained an honorable opinion of him: for so we read, Matth. 21. 26. All men h •… ld John for a Prophet. But for the most part it hath ever been otherwise. So soon as ever Joseph had shown himself a Prophet, he was nowhere so much despised and hated as by his own Brethren; yea, it is twice said, verses 5. and 8. They hated him so much the more, because of his dreams: And 6 19 Behold this Dreamer co •… meth. So when God had gi •… en unto David, not only an Heroicall and Princely spirit to fight with Goliath, but also a Prophetical spirit to declare unto God's People their deliverance from him, he found not so much contempt and disdain in all the host of Israel, as from his own Brother, 1. Sam. 17. 28. Jeremiah found not that bitterness and deadly malice, neither in any of the Jews, nor in the Chaldeans, as he did in the men of Anathoth his own Countrymen and Kinsmen. Ier. 11. 21. The men of Anathoth sought his life, and said; Prophesy not in the Name of the Lord, that thou die not by our hands. And Paul, in all the Countries that he came in, received not so many contempts and indignities from any, as he did from the Jews. He was whipped five times by them, and received every time forty stripes save one, 2. Cor. 11 24 So none esteemed more contemptibly of Christ, than his own Kinsmen, Mar. 3. 21. John 7. 5.
Well: we have seen sufficient proof of the Doctrine in all these examples; let us consider now what might be the reason of this. In it self doubtless it is a great favor of God, to send us such Prophets as have been bred and borne amongst us, such as are of our own kindred and acquaintance, as is evident by the promise God makes his people, Deut. 18. •… 5. The Lord thy God will raise up a Proph •… t from among you, even of thy Brethren, to him ye shall hearken. So is it also spoken of Amos, I raised up of your sons for Prophets; and of your young men for Nazarites; is it not even thus O ye children of Israel saith the Lord? Amos 2. 11. How falleth it out then, that for the most part, men esteem not ofthis favor, and that they will hearken rather to any Prophet than to such a one? The Reason thereof is to be imputed to four common corruptions that the nature of man is tainted with. The first, is envy and pride: the second, hypocrisy: the third, curiosity and desire of novelty: the fourth, self-love, and desire to be flattered and soothed in their sins.
The first Reason of this (I say) is that envy and pride that is in the nature of man. For we cannot endure, that one that we know is, or hath been our equal, or inferior, should take upon him to teach, and direct, and reprove us as all true Prophets use to do Now every Prophet among his own Kindred and Country-men where he hath been borne and and bred, is so; either they know him to have been their inferior, in wealth, or parentage, or (at the most) that he was once but their equal, their Schoolefellow, their play-fellow. This is expressly noted for the cause, why our Savior was not esteemed at Nazareth. Mar. 6. 3. Is not this the Carpen •… er, Marie's Son, the Brother of James and Ioses, and of Judah, and Simon? and are not his Sisters here with us? and they were offended in him (not at him) viz. even in his mean estate.
The second Reason of this, is the hypocrisy that is in the nature of man: those whom they have conversed long with, familiarly, they must needs observe sundry infirmities in them; and there is this hypocrisy in us, that (though we think never the worse of our selves for many foul faults that are in us, yet) we are apt to despise another for the least infirmity we discern in him. All God's graces are not of that force to move us to reverence and honor him, as the least of his infirmities hath to make us censure and despise him. This corruption our Savior noteth, Matth. 7. 3. We are not only apt to see the least mote in our Brothers eye, but also (as appeareth by comparing verse 1. with 3, 4. apt to judge (that is, to censure) condemn, and despise him for it. Specially in a Minister men look for Angelical perfection; a Minister (they think) should be so holy that he should not need marriage; so full of Faith, that he should not care for the things of this life, he should not provide for his family, he should not require his tithes, nor his debts. Neither can men (unless there be more in them than nature) reverence a Minister, if they do discern the least blemish in him, or can but remember any fault and infirmity they have known to be in him in times past. Yea, such perfection we look for in Ministers, that we are apt to despise them, even for the blemishes we discern in any that are near unto them; in their wives, their children, their servants, their companions. Num. 12. 1. Aaron and Miriam spake against Moses, because of the Ethiopian Woman which he had married. This corruption gave occasion to that Law which the Apostle giveth, 1. Tim. 3. 2, 4. That none should be chosen to be a Bishop, unless he be such a one, as is not only unreprovable himself, but such a one also, as ruleth his own house well, having his children in subjection with all honesty. To this corruption of our nature Solomon seemeth to have respect in that saying, Eccles. 10. 1. Dead Flies putrefy the precious ointment of the Apothecary, and cause it to stink: so doth a little folly him that is in estimation for wisdom and glory. It doth so indeed, but that is through our corruption; for it ought not to do so.
The third Reason, why (for the most part) a Prophet hath no honor in his own Town, in the place where he hath long lived, is the curiosity that is in the nature of man, and desire of novelty. For, naturally we loath those blessings that are common, and which we have long enjoyed; and esteem more of that that is new and strange, though it be indeed of less worth than the other. Though Manna were the excellentest food that ever mortal man did live upon; yet when the Israelites had been used to it a while, they loathed it, and preferred the fish, and cucumbers, and onions, and garlic of Egypt before it, Num. 11. 5, 6. Of this corruption the Apostle speaketh, 2. Tim. 4. 3. Men will not endure wholesome doctrine: and why so? They have itching ears, and will, after their lusts, get them an heap of Teachers. Their own food, be it never so wholesome, they cannot endure; they must have variety, that that is new and strange, and that (not because they may profit more by them, than by their own, as sometimes it falleth out) but only to feed this itching humor of curiosity. This is the cause, why the Apostle is so earnest with the people, even with the people of God, with good people, to esteem well of their own Pastors, And we beseech you brethren, know them which labor among you, and are over you in the Lord, 1. Thess. 5. 12. Obey them which have the rule over you, for they watch for your souls as they that must give account, Heb. 13. 17.
The fourth and last Reason, is the self-love that is in all men by nature, and great desire to be flattered in their sins. For the Minister that hath lived long among them, knoweth them better than any stranger, and is able more particularly to touch, and reprove their sins. If he in his doctrine do but come near any corruption they know themselves guilty of (though he know no such thing by them, nor once think of them) they judge presently he aimeth at them, he intendeth to disgrace them. Though a stranger inveigh against their sins, every whit as particularly and sharply as their own Pastor; yet (because they think he knoweth nothing by them, he aimeth not at them) they can take it in good part, and commend him too. This was the cause of the hatred Ahab bare both to Elijah, 1. Reg. 21. 20. and to Micaiah, 1. Reg. 22. 8.
We have heard the four Reasons of the Doctrine: let us now come to the Uses of it. For it is a Doctrine of good Use, both for us Ministers, and for all you that are the people of God.
1. For us that are Ministers. This Doctrine serveth to exhort us to use all good means to preserve the credit and estimation of our persons in the hearts of God's people. This we are bound to do, 1. Tim. 4. 12. Let no man despise thy youth. Tit. 2. 15. See that no man despise thee. For, if we lose our reverence and estimation in the hearts of God's people, our Doctrine will do them no good. And we may perceive by this Doctrine, how apt the people are to despise us, specially when we have lived long amongst them. It standeth us upon therefore, so much the more carefully to use all good means, whereby we may maintain our estimation in their hearts. And I find in God's Word three special means, whereby this may be done:
First, by our Diligence and Care to teach profitably. That is the chief thing that will procure us reverence and estimation, if we do our work well. 1. Thess. 5. 13. Have them in singular love for their works sake. This is that, that the Apostle teacheth, 2. Tim. 2. 15. Study to show thyself approved unto God, a Work-man that needeth not be ashamed, dividing the Word of God aright. And, 1. Timothy 4. having charged Timothy verse 12. too look to it, that no man despise his Youth: he telleth him by what means he may preserve his Person and Ministry from contempt and disdain, verse 13. and standeth principally upon this, Give attendance to reading, to exhortation, and to doctrine. Verse 14. Despise not the •… ift that is in thee: but stir it up, and seek to increase it; And addeth, verse 15. These things exercise, and give thyself unto them, that it may be seen how thou profitest among all men. If this care and conscience be in us, we shall be sure to have honor, though Satan and all the world should conspire to disgrace us, A Prophet (a true and faithful Prophet he means) is not without honor, Matth. 13. 57. Mar. 6. 4. If this be wanting, no wealth, no titles, no hospitality, no good works we can do, will be able to preserve us from contempt.
The second means, is by our faithfulness in our ministry. This differeth from the former; for a man may be a diligent and very sufficient Teacher, and yet not faithful in his Ministry. This is faithfulness, when we are careful to deliver the whole counsel of God to his people, not concealing any part of it for favor, or fear of any man. Ier. 23. 28. He that hath my Word, let him speak my Word faithfully. 1. Cor. 4. 2. It is required of God's Stewards, that every man be found faithful. 2. Tim. 2. 2. What things thou hast heard of me, the same deliver to faithful men, which shall be able to teach others. This hath great force to procure us reverence in the hearts of all men. When the Pharisees would give a reason of the reverence they pretended to bear to our Savior, they give this, Matth. 22. 16. Master, we know that thou are true, and teachest the way of God truly, neither carest for any man; for thou considerest not the person of man. And when the Apostle chargeth Titus to look to it, that no man despise him, he prescribeth him this way, to keep himself from contempt. Tit. 2. 15. These things speak, and exhort, and rebuke, with all authority, see that no man despise thee. Titus might have said, This was a strange direction; this is the way rather to procure us the contempt and hatred of all men, if we shall not only teach such particular duties as he had mentioned before, but apply them also so particularly, by exhorting, and rebuking men, specially, if we do it with such authority and boldness, as thou speakest off. No (saith the Apostle) fear it not, this will gain thee estimation and honor in the hearts of men, yea, of all men; yea, even of them that were most offended with thee for thy faithfulness, if they belong to God. And this is that that Solomon saith, Pro. 28. 23. He that rebuketh a man, shall find more favor at the length, than he that flattereth with his tongue. On the other side, if a man will make himself a base underling to any, in the matter of his Ministry, so as he dareth not deliver some parts of God's truth, he dareth not reprove some faults for fear of man; if he had all the learning in the world, yet shall he have no true honor; for thus saith the Lord, speaking to the Priests and Teachers of his People, Mal. 2. 9. Therefore have I also made you to be despised, and vile before all the People, because you have not kept my ways, but have been partial in the Law.
The third and last mean we are to use to maintain our honor and estimation in the hearts of God's people, is to make our selves an example and pattern to them, in all the duties of holiness toward God, and righteousness toward men; and to show care of this, not in our selves only, but in all that are of our family also. This direction is given, Tit. 1. 6. He must be unreprovable; and not so only, but his children also must be faithful, not scandalous for riot, neither disobedient. See the great force that this hath to gain reverence to our Persons and Ministry, in two examples, 1. Tim. 4. 12. Let no man despise thy youth, but be unto them that believe, an example in word, in conversation, in love, in spirit, in faith, and in pureness. The other is in John the Baptist: see what honor the holiness of his life did gain him with all men, Mar. 6. 20. Herod reverenced John, because he knew him to be a just man, and an holy. Insomuch, as though he did hate him for his faithfulness, and persecuted him to the death, yet he did it against his conscience; and that was the cause, why it was after, such a vexation and torment unto him: When he heard of the fame of Jesus, he thought straight of John the Baptist, Mar. 6. 14. John the Baptist is risen from the dead: And 6. 16. When Herod heard it, he said, It is John, whom I beheaded. As if he should say, This will never out of my Conscience, that he was a good man, and a just, and I hated him for his faithfulness, I troubled and persecuted him. On the other side, had we all the means in the world to make us great, yet if our selves make not conscience of the things we teach others, yea, if we be not careful to put all iniquity far from our Tabernacles, we shall grow contemptible and vile; for the mouth of the Lord hath spoken it. See two plain proofs of this, the one is Isaiah 43. 27, 28. Thy Teachers have transgressed against me: therefore have I profaned the Rulers of my Sanctuary: The other place for this, is 1. Sam. 2. 30. in the example of Eli: he was himself unreprovable, but because he had not that care he should have had of his family, but suffered his children to run to riot, to the great scandal of the Church, the Lord threateneth to bring great contempt upon him; and thereupon giveth this general Rule, Them that honor me, I will honor, and they that despise me (mine Ordinances, my Word, my worship) shall be despised. A sentence worthy to be oft thought upon, by us specially that are Ministers; and not by us only, but by all men, as being spoken by him that is able to make his word good, that is able to pour contempt even upon Princes, 1. Sam. 2. 30. Them that honor me, I will honor, and they that despise me, shall be despised.
Lecture the eighty. February 12. 1610. JOHN IIII. XLIIII.
IT remaineth now, that we proceed to the second Use this Doctrine serveth unto. The Use therefore that the people of God are to make of this Doctrine, is this, That for as much as 1. Our Savior here noteth it for a great sin in all such as cannot honor a Prophet if he be their own Country-man: and that 2. Christ for this cause refused to teach at Nazareth: and that 3. They can receive no profit by the Doctrine of their Teachers if upon any pretence they despise their persons: and that 4. The chief cause why men refuse to give due respect unto their own Prophets, are those four faults which I spake of in the Reason of this Doctrine: That therefore all the faithful would take heed of, and labor to arm themselves against these four corruptions, which are in the nature of everyone of us, and which if we take not good heed unto, we shall never be able to yield that honor that is due to the Ordinance of God in the Ministry of his servants. I will therefore speak of all these four corruptions particularly, and give you remedies against them out of the Word of God.
The first of these four corruptions (as we have heard) is Pride. We disdain to be directed and reproved by such, as we know to be no better men than our selves, specially, if we know them to be our inferiors, men of baser or meaner estate in the world than our selves. For we are apt to think that every Preacher, that with any plainness and power admonisheth, and reproveth our sins, seeks to usurp authority, and to reign as a Lord or Pope over us, to hold our heads under his girdle; and that we can by no means endure. Hereupon it is, that you shall seldom hear any fall out with a faithful Minister, but they will be ready to upbraid him with the means of his estate, and to charge him with pride; that he being no better a man should take so much upon him: though in no other thing he show himself proud, but in the plainness of his Ministry only. Thus did the Sodomites reject the most humble admonition of Lot, Gen. 19. 9. He is come alone as a stranger, and shall he judge and rule? Thus did Corah, with his Company, reject the Ministry of Moses and Aaron, though Moses were the meekest man upon earth. Num. 16. 3. Ye take too much upon you—wherefore lift ye yourselves above the Congregation of the Lord?
Now there be four excellent remedies given us in God's Word against this corruption.
1. To consider it is no pride nor presumption in the Minister of Christ (how mean a person soever he be in worldly respects) to urge all men to yield obedience to the Word, to reprove the sins of any man, yea, to do this plainly and boldly, as one having authority; for he hath a commission and calling from God to do this, Tit. 2. 15. These things speak, and exhort, and rebuke with all authority; see that no man despise thee: Yea, we are bound to do this upon pain of God's Curse, Ier. 1. 17. Speak unto them all that I command thee; be not afraid of their faces, lest I destroy thee before them. Why should any then count it pride in us to do that, that we have so good a warrant to do, and that God hath so straightly charged us to do?
2. The second remedy against this pride, is to consider, that the message is to be regarded, not according to the worth of him that bringeth it, but of him from whom it cometh: look not (in the ministry of the Word) to the meanness and baseness of the messenger, but to the Majesty of him that hath sent him to speak to thee in his Name. 2. Cor. 5. 20. Now then we are Ambassadors for Christ—we pray you (we teach you, exhort you▪ reprove you) in Christ's stead. When thy heart beginneth to rise at anything thou hearest taught, and urged upon thy conscience out of God's Word, say as Joseph did, Gen. 50. 19. Am not I under God? This man (me thinks) is some what too plain, somewhat too bold, somewhat too bitter: but whose Word is it that he speaketh, in whose Name doth he speak unto me? Am not I under God? Hear ye, and give ear, be not proud, for the Lord hath spoken, Ier. 13. 15. We do not require you to give that respect to everything we say: if we speak our own fantasies, reject them in God's Name: but if we speak nothing but upon warrant of God's Word, take heed how you reict it, how you spurn against it for our sakes. Acts 9. 5. It is hard for thee to kick against the pricks. Doth the Word prick thee? think not thou shalt find any ease by spurning and kicking against it. Job 9. 4. Who hath been fierce against the Lord, and hath prospered? I beseech you all (as you love your own souls) take heed, lest while you think you fret and rage only against us poor men, you fret not, nor rage against God and his Word: for Matth. 21. 44. Whosoever shall fall on this stone, he shall be broken, and on whomsoever it shall fall, it will grind him to powder. This was that that kept Eli from fretting at, or disdaining of Samuel, when he had delivered a very sharp and bitter message from the Lord unto him, 1. Sam. 3. 18. It is the Lord. And this kept the Galatians from despising Paul, Gal. 4. 13, 14. When through the infirmity of the flesh, he preached the Gospel to them at the first, the trial of him, which was in his flesh, they despised not: Why? Because they received him as an Angel (or Messenger) of God, yea as Christ Jesus. They considered who had sent him, and in whose Name he came unto them.
3. The third remedy against this pride, is to consider, that it maketh much for God's glory, to teach thee by such mean persons. Herein a notable difference may be discerned, between the wisdom of God, and the wisdom of man. The wisdom of man would think, that God should have gained and won more a great deal to the obedience of his Gospel, if he would have employed such in the work of the Ministry, as had been men of state and pomp in the world; but God (in his wisdom) hath judged the quite contrary: he hath from the beginning made choice of such to be his Ministers, as have been of very mean estate in the world. 1. Cor. 1. 28. Vile things of the world, and things which are despised, hath God chosen. And why hath this seemed good to the wisdom of God? the Apostle giveth the reason, 2. Cor. 4. 7. We have this treasure in earthly vessels: and what he meaneth by earthly vessels, he expresseth, verse 8, 9. We are afflicted, saith he, we are in poverty, we are persecuted. But why did the Lord suffer his Ambassadors to live in so base an estate? who would have thought, that ever such poor contemptible persons should have done any good, or that any respect should have been given to their ministry? Surely, the Apostle gives the reason, verse 7. That the excellency of the power may be of God, and not of us: as if he should say, If men of wealth, or power, or authority in the world, should have been employed in this work of converting souls, the good that had been done, would have been ascribed to their wealth and authority, rather than unto God.
4. The fourth and last remedy against this corruption, is to consider, that it is greatly for our benefit, that God giveth us such Ministers, rather than such as are much our superiors in the world: for though (as I have shown you, when I spake of the honor that is due to the Ministers of the Gospel) there ought to be that outward estate and maintenance yielded to the Ministers of the Gospel, as may keep their persons and calling from contempt of the people; yet it is (doubtless) a great benefit to the people of God, when they have such Ministers, as are not by their outward estate, lifted so high above them, but that they may be bold to make the doubts and distresses of their conscience known to them, and go unto them for direction and advice. This is that that Elihu speaketh unto Job, Job. 33. 6, 7. Behold, I am according to thy wish, in God's stead; I also am formed out of the clay: Behold, my terror shall not make thee afraid, &c.
2. The second corruption that keepeth men from giving that reverence to God's Ministers (specially their own) that they ought, is Hypocrisy, that men cannot reverence the ministry of that man, in whom they have espied any weaknesses or infirmities. And this also is a very common corruption among men, as I shown you the last day. And there be four remedies also against this.
1. The first is this, God's people should be loath and unwilling to see the infirmities of their Ministers. I speak not to excuse the gross faults and scandalous crimes of any Minister, nor to persuade you to think everything well done, that is done by us; but this I say, that because a Christian is bound to reverence every true Prophet and Minister of God, or else he shall never be able to profit by his ministry: that therefore he should rather set his eye upon God's ordinance, and the good things that are in them, and that they receive by them; than upon their infirmities. This wisdom is taught us in the example of Sem and Japheth, the sons of Noah, Gen. 9. 23. when Cham had seen and looked upon his fathers nakedness, and told them of it with delight, and provoked them to do so too, They took a garment, and put it upon both their shoulders, and went backward, and covered the nakedness of their father, with their faces backward; so they saw not their fathers nakedness.
2. The second remedy is, that we should not look for Angelical perfection in any of God's servants; but make account, that they are men as well as you, subject to the same infirmities that yourselves are. True it is, they ought to be patterns and examples to the flock, 1. Tim. 4. 12. But yet the best Ministers that ever were, have had some wants or errors in their judgment: (you know who it was that said, we know in part, and we prophesy in part, 1. Cor. 13. 9.) have bewrayed some impotency and weakness, in governing and moderating their passions, we also are men of like passions with you, Acts 14. 15. yea, have shown some frailty, and committed some slips in their lives and conversations with men, in many things we offend all, I am. 3. 2. and therefore this should not be a matter of wonder, or offense unto us.
3. Consider that their Ministry, and the Ordinance of God, is never the less to be regarded, nor shall be ever a whit the less effectual to thy comfort, for their infirmities, if the fault be not in thyself, Matth. 23. 2, 3. The people of God were bound to observe and do, whatsoever the Scribes and Pharisees, sitting in Moses chair (that is, teaching the Doctrine of Moses) did bid them to do, though they themselves were most wicked men; much less may the small infirmities of a godly Minister, privilege the people, to make light account of his wholesome Doctrine. Paul rejoiceth that Christ was preached, even by those that preached him with an intent to add affliction to his bands, Phil 1. 18. which he would never have done, if the gross sins of the Minister (much less if his small infirmities) had force to make the holy Doctrine he delivered, unavailable to the comfort of God's people. The infirmities of God's servants, shall not hinder the fruit of their Ministry, nor cause God to withhold his blessing from it. This is plain in the example of Jonah, whose Ministry became effectual to the conversion of the Ninevites, Jonah 3. 4, 5. though he himself had many and strange infirmities, Ion. 1. 2. 5. and 4. 1.
4. Lastly, it makes much for your benefit, that God teacheth you not by Angels, nor by men of Angelical perfection, but by poor weak men, that are sinners as well as you: for by this means, we are able to teach you with more feeling, experience, and compassion, than otherwise we could do. This is that which the Apostle teacheth concerning the High Priest under the Law. Heb. 5. 2. He was able, sufficiently to have compassion on them that were ignorant, and that were out of the way, because that he also was compassed with infirmity. So that we see the infirmities we discern in God's Ministers, are no just cause why we should despise or contemn their Ministry.
3. The third corruption which causeth men to contemn the Ministers of God (specially their own Pastors) is curiosity and desire of novelty, because men cannot esteem of those blessings that they have long enjoyed, but still desire variety and change; men are apt to grow weary of their own Minister (be their gifts never so good) and to prefer a stranger before him, though his gifts be far inferior to their own.
The remedies I will give you against this corruption, are these three.
1. The people of God owe most reverence and love to their own Pastors, specially if they be such, as in whose Ministry they have already found the blessing of God, and cooperating of his Spirit: to such I say, they owe more respect, than to any other, though their gifts be greater. 1. Thess. 5. 12, 13. Now I beseech you brethren, know them that labor among you, and are over you in the Lord, and admonish you, and have them in singular love. That was the cause, why the Apostle was so careful to commend to the people of God their own Pastors; as Tychicus to the Ephesians, 6. 21. Epaphroditus to the Philippians, 2. 25, 26. Epaphras to the Colossians, 1. 7. and 4. 12, 13. Therefore also God's servants may, without any presumption, challenge a more special respect from their own people, than from any other; as Samuel saith to Saul. 1. Sam. 15. 1. The Lord sent me to anoint thee King over his people: now therefore obey the voice of the word of the Lord. So Paul to the Corinthians, 1. Epist. 4. 15. Though ye have ten thousand instructors in Christ, yet ye have not many fathers.
2. The people of God may receive much more good, and expect a greater blessing from God, by hearing constantly one and the same man, than by hearing now one, and then another. For this in a special sort is God's ordinance, that every flock should have a Pastor of their own, on whom they may depend, and whom they may hear constantly, 1. Pet. 5. 2. Feed the flock of Christ that dependeth upon you. Acts 14. 23. They ordained them Elders in every Congregation.
3. Lastly, there is no just occasion given to any to loath or be weary of the Ministry of any of God's faithful servants, how oft, or how long soever they have heard them. For though they hear the same men, they shall not hear the same things; but they shall have variety and choice enough, even at their own table, if their Minister be a faithful steward. Matth. 13. 52. He bringeth forth out of his storehouse things both new and old. Cant. 7. 13. In our gates are all sweet things, both new and old. Eccles. 12. 9, 10. The good Preacher searcheth forth and prepareth many Parables, he seeketh to find out pleasant words, and an upright writing. Yea, though he teach but the same things, that thou hast often heard, yet if thou wert such a Hearer as were renewed in the spirit of thy mind, thou wouldest find small cause to complain, Behold it is a weariness, Mal. 1. 13. For, as they that have God's spirit, when they give God praises, even for those blessings which they have long enjoyed, and oft praised God for, do yet sing. as it were a new song, Reu. 14. 3. so do they, when they hear the same things they have oft heard, always find some new increase; either of knowledge, or of holy affections; so as they hear it always as a new Doctrine.
The fourth and last corruption, that alienates the heart of God's people from his faithful Ministers, specially from their own Pastors, is self-love, and desire to be flattered and soothed up in their sins. Their own Pastor, that knoweth them, dealeth (they think) too particularly in his Ministry; in all his Doctrines and Reproofes he pointeth at them.
The Remedies against this corruption are these four:
1. To consider, that the Minister should desire to have that knowledge of all his hearers, that he may be able to speak as particularly to everyone as is possible. Ier. 6. 27. I have set thee in a Watch-tower among my people, that thou mayst know, and try their ways. Though he may not make private faults public, or so touch the sin, as he note and disgrace the person; yet he may apply his reproofs particularly, so as the party himself that is guilty, may know, and feel himself touched with the reproof. Thus dealt Nathan with David, 2. Sam. 12. 7. Yea, he ought to be as particular as he can in his Ministry; it is the life and excellency of Preaching. We must in preaching aim as directly as we can, at him whom we desire to profit. Our Doctrine must be as a garment, fitted for the body it is made for; a garment that is fit for everybody, is fit for nobody. Paul saith of himself, Col 1. 26. that in his preaching he labored to admonish every man, to teach every man, to present every man perfect in Christ Jesus.
2. It may well be, that our ministry may touch your sins particularly, and hit upon the very secret thoughts that are in your hearts, and upon the words you have spoken in your privy Chambers, though we our selves know no such matter by you. For, the Word is a searcher, and discouerer of the secrets of the heart, as the Lord himself is, Heb. 4. 12. and compared in that respect to light, all things that are reproved (or fit to be reproved) are made manifest by the light, Ephes. 5. 13. And we should be so far from fretting at the Ministry of the Word for this, as we should honor it for nothing more; as acknowledging in this, the cooperation of God's spirit with it, as that man did of whom the Apostle speaketh, 1. Cor. 14. 24, 25. He is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth.
3. It is profitable for you to be particularly spoken to in the Ministry of the Word, yea, you should desire it always when you come to hear. Psal 85. 8, I will hearken what the Lord God will say (in, or to me, secundum 72. & vulgatam Latinam) for he will speak peace to his people, and to his Saints. As if he should have said, If I be one of God's people, how much soever God's Word seemeth to be against me, yet I know it will in the end tend to my comfort. Thus he esteemed of it, Let the righteous smite me, it shall be a kindness, and let him reprove me, Psal. 141. 5. and thus God saith his 〈1 page duplicate〉 〈1 page duplicate〉 Word will ever prove to them that be upright, do not my words doegood, to him that walketh uprightly? Micah 2. 7. And indeed this is the wisdom of a Christian in his hearing. Pro. 14. 8. The wisdom of the prudent is to understand his way.
4. If that that is spoken, be according to the Word, thou oughtest humbly to receive it, and take heed how thou spurn against it. whatsoever thou thinkest the Preachers affection was in delivering it. Remember how great a sin, and dangerous a sign it is to stumble at the Word, the Apostle makes this a property of most wicked men, and such as shall have no benefit by Christ, and saith they were (in God's eternal counsel) appointed thereunto, 1. Pet. 2. 8. Yea, consider that it is a dangerous sin, thus to censure and judge of the Preachers purpose and affection, when thou canst not justly blame anything he hath said, this people are as they that strive with the Priest, Hosea 4. 4.
Lecture the eighty one. February 19. 1610. JOHN IIII. XLV.
WE have already heard that in this, and the two former Verses, three principal things were offered to our consideration.
First, our Saviors refusing to exercise his Ministry at Nazareth; Because he knew he could have no honor there.
Secondly, the Reason why he could have no honor there; Because it was his own Country.
Thirdly, the entertainment he found in other parts of Galilee, though he could have none in Nazareth, his own town.
The two first points we have already finished, and now it remaineth that we proceed unto the last, which is set down in this verse. And in it three things also are to be observed. First, the readiness of the Galileans to entertain Christ and his Ministry, in these words, Then when he was come into Galilee, the Galileans received him. Secondly, the Reason why they were so ready to give him this entertainment, in these words, They had seen all the things that he did at Jerusalem at the Feast. Thirdly, the occasion whereby they came to see all those things, that he had done at Jerusalem at the feast, in these words, For they went also unto the Feast. Now for the first of these three parts, it is first to be inquired, what the Evangelist meaneth, when he saith here, the Galileans received him: and we shall find men have been said to receive God's Prophets, 1. When they have harboured them, and entertained them with love and kindness to their persons, as Matth. 10. 41. He that receiveth a Prophet in the Name of a Prophet, and a righteous man in the Name of arighteous man: and that is expounded, verse 42. Whosoever shall give to one of these little ones to drink, a cup of cold water, &c. And in this sense the Galileans received Christ, for he found not so much kindness this way in any, as in the Galileans, Matth. 27. 55. Those good Women which had ministered to him of their substance in his life time, and shown more love to him at his death than the Apostles themselves did, and after his death provided carefully for his burial; were such as had followed him from Galilee. 2. When men have willingly heard them, and obeyed their doctrine, they have been said to receive God's Prophets. Matth. 10. 14. Whosoever shall not receive you, nor hear your words. And in this sense also the Galileans received him; for they heard him gladly, and flocked after him: all their Synagogues were open to him. Matth. 4. 23. He went about all Galilee, preaching in their Synagogues. Yea, they so followed him, not on the Sabbath only, but on other days, that they gave him no rest. In so much as when he being at Capernaum had gotten out privily before day out of Peters house, where he lay, into a solitary place to retire himself, first Peter, and some with him, went to look for him, and when they had found him, told him, All men seek for thee, Mar. 1. 37. And after it is said, Luke 4. 42. The People sought him, and came to him, and kept him that he should not depart from them: Neither would they have suffered him to have gone, but that he told them, verse 43. Surely, I must preach the kingdom of God to other Cities: for therefore am I sent.
Now from this, that our Savior that could have no honor in Nazareth, found such entertainment among the rest of the Galileans; this Doctrine ariseth for our instruction:
That the true Prophets and Messengers of God, shall be sure to find some that will receive them and their Ministry, though they be rejected by others. See the proof of this in three points. First, they shall be sure to find some, that will reverence and honor them for their gifts and calling, Mat. 13. 57. A Prophet is not without honor. Secondly, they shall be sure to find some friends, that will be ready to show kindness to them. Every faithful man hath a promise, that God will minister unto his necessities; that though he cannot be sure he shall be rich, and live plentifully, yet he may be sure to have that that God shall see needful and good for him: he shall have sufficiency. Psal. 34. 10. They that seek the Lord, shall want nothing that is good. And 37. 19. In the days of famine they shall have enough. So verse 25. I have been young, and now am old, yet have I not seen the righteous forsaken. But no faithful man hath so many promises for this, as the faithful Minister hath. Deut. 10. 9. Levi hath no part nor inheritance with his brethren: for the Lord is his inheritance, as the Lord thy God hath promised him. Therefore, when Christ had in the first sending out of his Apostles, given them a charge which was peculiar to them, and to them for that time also (as appeareth, by that which our Savior said unto them. Luke 22. 36. but now he that hath a purse let him take it, and likewise his scrip. And by that which is said of Paul's cloke which he left at Troas, 2. Tim. 4. 13.) Matth. 10. 9, 10. Prouide not gold, nor silver, nor money, nor a scrip for your journey, neither two coats, neither shoes, nor a staff: he giveth a reason that is common to all faithful Ministers with them; For the workman is worthy of his meat. Yea, as Luke 10. 7. hath it, The laborer is worthy of his wages: and wages (we know) if it be just and equal, is more than will serve for food. And Luke 22. 35. he seeketh to confirm them by that experiment, When I sent you without bag, or scrip, or shoes, lacked ye anything? And they said, Nothing. Thirdly, they shall be sure to find some, that will receive their Doctrine also, and profit by it. This is plain in the Parable of the sower: the sower loseth not all his seed; but though some fell on the high way, and some on stony ground, and some among thorns, yet some fell in good ground, Mar. 4. 8. 20. So we shall find in the story of the Acts of the Apostles, that notwithstanding the places they went to, were deeply settled, and strongly rooted in Idolatry, and that also, they ever met with most bitter opposition of the Jews, yet they never preached anywhere, but some received profit by them. This is noted at Paul's being at Thessalonica. Acts 17. 4. Some of them believed, and joined in company with Paul and Silas. And at Athens, verse 34. though some mocked, and others were in suspense, Howbeit certain men clave unto Paul, and believed. And at Rome, Acts 28. 24. Some were persuaded with the things that were spoken, and some believed not.
The Reason of this Doctrine is this, That God maketh that precious account of the Ministry of his Gospel, that he never bestoweth it upon any place, were he hath not some of his Elect. Other blessings God bestoweth in as great plenty upon Reprobates, as upon his Elect. Eccles. 9. 2. All things come alike to all, and the same condition is to the just, and to the wicked. But this blessing God giveth to no place, where he hath not some people to save. This the Lord expressed unto Paul, when he giveth him the reason, why he would have him preach at Corinth, Acts 18. 9, 10. Fear not, but speak, and hold not thy peace—for I have much people in this City. And Christ gives this for a reason, why he sent forth the Seuenty, because the Lord's harvest was then great; God had much good corn to gather into his barn, Luk. 10. 2. And the Apostle, when he would prove, that God had an Elect people among the Gentiles, and had a purpose to save the Gentiles, useth this argument to prove it by, Rom. 10. 18. But I demand, have they not heard? no doubt, their sound went throughout all the earth, and their words unto the ends of the world. Now if God never send his Prophets and Messengers to any people, but where he hath some of his Elect, then can they not choose but find some that will honor them, some that will be kind unto them; yea (which is more) some that will hear, and receive their Doctrine. For so saith our Savior, John 10. 27. My sheep hear my voice.
The Use of this Doctrine, is for our encouragement that are Ministers of the Gospel, against the general contempt and hatred that is borne (not to our persons only, but) to our Doctrine and Ministry also. 1. Though no man regarded us nor our Ministry, yet if we have the testimony of a good conscience, everyone of us may comfort our selves, as the Prophet doth Isaiah 49. 4, 5. My judgment is with the Lord, and my work with my God, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. But yet the Lord hath given us this further encouragement, That if the fault be not in our selves, we shall not want honor, maintenance, or success; but though many do despise us, yet some shall receive us, esteem of us, love us, and hear us with delight and profit. And we have more cause of comfort in the love of one good man, that feareth God, how poor soever, than we have cause of discouragement, in the hatred and scorn of an hundred wicked men. Yea certainly our hearts are not upright in us, if we be not of this mind. This was David's mind, Psal. 119. 79. Let such as fear thee, turn unto me, and such as know thy testimonies.
2. The second Use of this Doctrine, is for the reproof of wicked men, that receive us not. This example of the rest of the Galileans, did doubtless increase the condemnation of them of Nazareth, in rejecting Christ. Many flatter themselves in this, and think it is no sin, to despise Preachers and Preaching, because it is the fashion; all men do so. For this is certainly a great comfort to wicked men, to see that many do, as they do, or worse then they do. Ezek. 16. 54. Judah by her sins comforted Sodom and Samaria. But know thou, though this be a poor and wretched comfort, yet thou shalt not have so much as this to comfort thee. For thou seest, there be many that esteem us and our Ministry, Wisdom is justified of her children, Matth. 11. 19. yea many of thine own sort and rank, Gentlemen as thou art, Seruing-men as thou art, Husbandmen and Tradesmen as thou art, men of as good calling and degree as thyself, men of poor estate as thyself; this is that, that will one day confound thee: yea, say they were all thy inferiors, their example in this will confound thee. 1. Cor. 1. 27. God hath chosen the foolish things of this world, to confound the wise: their zeal will confound thy backwardness, their love, thy hatred and malice. Yea, this thine own conscience knoweth well; and that is the cause, why thou frettest so to hear and see this, that there be so many resort to our Ministry, so many that love and esteem us, Mark. 11. 18.
Followeth now the reason that moved the Galileans to receive Christ; They had seen all the things, that he did at Jerusalem, at the Feast. Why? what did he at the Feast? Surely, there is nothing expressed that he did, but that, John 2. 15. He made a scourge, and drove all out of the Temple that sold oxen, and sheep, and doves, and poured out the changers money, and overthrew the tables. Yet it is certain, he did there at that time many miracles, though it be not expressed what they were: for so it is said, When he was in Jerusalem at the Passover, many believed in him when they saw the miracles that he did, John. 2. 23. And Nicodemus was drawn to believe that he was come from God, because of the miracles that he had done, John. 3. 2. And here we see the fruit and use of those miracles: they that saw them, were made willing to receive and hear him. The Doctrine then is this, That the chief end of all true miracles, hath been to gain credit and estimation to the Doctrine and Word of God. This is evident in the miracles of the Prophets; when Elijah had restored the child of the widow of Sarepta, she said unto him, 1. Reg. 17. 22. Now I know, that thou art a man of God, and that the Word of the Lord in thy mouth is true. The like we see in the miracles of the Evangelists and Apostles, Acts 8. 6. The people gave heed to those things that Philip spake, with one accord, hearing and seeing the miracles that he did. And Acts 13. 12. When the Deputy saw what was done (upon Elymas, stricken blind by Paul) be believed, and was astonied at the Doctrine of the Lord. And this also was the vseof our Saviors own miracles, John 10. 41, 42. John did no miracle, but all things that John spake of this man were true, and many believed in him there. What, did his miracles work saving faith in them? No: this honor was ever peculiar to the Word, Faith comes by hearing, Rom. 10. 17. but they drew them to have a good opinion of him, to be willing to hear him, that so they might be converted by him; to begin to believe that he was indeed a Prophet sent of God: and so this their believing in him is expounded in the beginning of Ver. 41. And many resorted to him.
Three examples there be of those that received this good by them, but none converted. The first is here in this place, compared with Matth. 11. 20. Where Christ upbraideth these Galileans for this, that though they had seen so many miracles, yet they repented not. The second example is John 2. 23. Many believed in him, when they saw his miracles which he did: but Jesus did not commit himself to them, because he knew them all; he knew what was in them. The last example is Nicodemus, John. 3. 2. he allegeth this to be the thing that drew him to Christ, as to a Prophet sent of God: No man can do the miracles that thou doest, except God were with him; yet was he not converted by these miracles, but by the Doctrine of Christ. And that is the reason, why our Savior first preached the Word, and then wrought miracles; that it might appear, the end why he wrought miracles, was to gain credit to his Doctrine. Matth 4. 23. He went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing every secknesse. And though there be little mentioned of his preaching, before this his return into Galilee, yet it is evident by Nicodemus speech to him, that he preached while he was at the Feast. John. 3. 2. Rabbi, we know that thou art a Teacher come from God.
The Reason why our Savior wrought miracles, to gain credit and authority to his Doctrine (though he were able to preach with such power and authority) was this; That his Doctrine was new, his calling and function 〈1 page duplicate〉 〈1 page duplicate〉 that he exercised in the Church was new. And the Lord's manner hath been always, when he erected any new worship and service, or any new function or calling in his Church, to give testimony to it from heaven this way, that it might be known to be of God. Thus God gave testimony to the worship under the Law. So soon as the Tabernacle was erected, Exod. 40. 34. The glory of the Lord filled the Tabernacle. So when the Temple was finished, 1. Reg. 8. 11. The glory of the Lord filled the house of the Lord. And thus God gave testimony to his new worship, established under the Gospel, Mark 16. 20. They went forth, and preached everywhere, and the Lord wrought with them, and confirmed the Word with signs that followed. So when God hath raised up a new calling and function in his Church, he hath been wont this way to give testimony unto it from Heaven. Moses his calling was confirmed thus, Exod. 4. 5. and Elijah's, 1. Reg. 17. 24. and though John wrought no miracles, John. 10. 41. yet was his calling confirmed by many miracles: first, he was borne of parents that were both old, and his mother barren also, Luke 1. 7. 18. Secondly, his father was made dumb for doubting of God's promise, Luke 1. 22. Thirdly, he leaped in his mothers womb for joy, as soon as his mother heard the voice of Mary's salutation, Luke 1. 44. Fourthly, presently upon his birth his father was made able to speak again, Luke 1. 64. Insomuch as, it is said, all the neighbors gathered from all these things, that certainly he would prove some extraordinary man, Vers. 66. All they that heard of them, laid them up in their hearts, saying, what manner of Child shall this be? So the calling of the Apostles, God did bear witness unto them with signs and wonders, and with diverse miracles, Heb. 2. 4. So that of the Evangelists, The people gave ear to those things that Philip spake, hearing and seeing the miracles that he did, Acts 8. 6. So was the calling of all the Elders, whether teaching or ruling only, confirmed. Is any man sick among you? let him call for the Elders of the Church, and let them pray over him, annointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up, I am. 5. 14, 15. So Christ himself thought good to confirm his new calling by miracles, and by this argument proves himself unto John's Disciples to be the true Messias, Mat. 11. 3.—5. and John 6. 14. When they had seen the miracles that Jesus did, they said, This is of a truth the Prophet that should come into the world.
The Use of this Doctrine is, first, for defense of our Church and Religion against the Papists, who would from hence conclude, our Church and Religion must needs be false, because we have no miracles, and that theirs must needs be true, because they have the gift of miracles. First, for our selves we confess, that neither we have this gift, nor need it, (and themselves grant, that miracles wrought there; where there is no necessity, are to be suspected.) For neither our Doctrine, nor our Function, being any other, than such as Christ and his Apostles did teach and ordain; they are by the miracles that they wrought, sufficiently ratified and confirmed. For indeed, to this end served the miracles of Christ and his Apostles, to be as seals to confirm the Faith of God's people in the Doctrine they taught, Many other signs truly did Jesus in the presence of his Disciples, which are not written in this book; But these are written that ye might believe that Jesus is the Christ the Son of God; and that believing, ye might have life through his name, John 20. 30, 31. And seals they were, not such as are set in wax, the stamp whereof might be worn out in time, and had need to be renewed; but such as were engraven in brass, the stamp whereof may be as well seen now, as when it was first done. All the miracles of Christ, and of the Prophets and Apostles, are ours, as being done for the confirmation of that Doctrine, which we teach and profess. And touching the miracles they brag of, we answer; First, the most of the miracles they glory in, we have just cause to suspect, that they were never done. The reports that are made of their miracles in the golden Legend, all the world may discern to be notorious lies; many of them also were but tricks of Legerdemaine; as the nodding, and weeping, and sweating of their Images: whereas the miracles that Christ and his Apostles did, were done before witnesses; not in the dark, and vnderboard; without all suspicion of fraud, such as were evident to the senses of men: see what store of witnesses he had of those miracles that are mentioned, Mat. 4. 24, 25. Mark 33. Yea where he did most affect secrecy, yet would he have some witnesses of unsuspected credit; as in the raising of Jairus daughter, though he put forth the most that were in the house, and commanded that this miracle might not be spoken of, yet would he have three of his Apostles, and Jairus himself, and his wife to be eye-witnesses of the miracle, Luke 8. 51, 56. So as his miracles had testimony, not only from all the people, John 6. 14. but even from his most mortal enemies, This man doth many miracles, say they, John 11. 47. Secondly, those things that can be proved to have been done indeed, are no greater, than such as false teachers have been able to do: that is, such things as have been so wonderful and strange, as they have seemed miracles unto men, and which few or none have been able to distinguish from true miracles; so our Savior saith of false Prophets, They shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very elect, Matth. •… 4. •… 4. Yea such, as is expressly foretold, should be done by Antichrist and his Church, His coming is after the working of Satan, with all power, and signs, and lying wonders, 2. Thes. 2. 9. And he doth great wonders, so that he maketh fire come down from heaven in the sight of men. And deceiveth them that dwell on the earth by the means of those miracles which he had power to do, Ren. 13. 13, 14. Thirdly, we are sure they can be no true miracles that they work, when the Doctrine they would confirm by them is false, and contrary to the Word. For seeing, that things which may seem to be miracles (in the judgment of the wisest man on earth) may be wrought by false teachers, we must judge, not by the miracles, what Doctrine is true, but by the Doctrine, what miracles are true and divine, If there arise among you a Prophet, and giveth thee a sign, or a wonder; and the sign or the wonder come to pass whereof he spake unto thee, saying: Let us go after other gods, and serve them; thou shalt not hearken to the words of that Prophet, Deut. 13. 1,—3.
2 Seeing all Christ's wonderful works were done, to gain credit and estimation to his Doctrine and Worship, let us make the same Use also of all God's wonderful works, that are done in our eyes; for they also are done to that end, to draw us to a greater reverence, and better regard of his Word and Worship▪ All his wonderful and strange judgments and corrections, wherein we are constrained to acknowledge his finger, these things are done to open the ears of men (to make them able to hear with more reverence and fruit) and to seal their instruction, to confirm unto them, and make them better able to believe that which they are taught by the Word, as Elibu speaketh, John 33. 16. all the strange thunders and lightnings, &c. that we have seen and heard, are done to that end: as is plain, Psal. 29. 2, 3, 9. When the Prophet, to persuade the greatest men on earth, to give unto the Lord the glory due unto his Name, by frequenting with all reverence his public worship, and attending upon his ordinances, mentioneth in many verses together the glorious power of God which appeareth in the thunder, which he calls there the voice of the Lord; and concludes all that he said of it thus, Vers. 9. And in his temple doth everyone speak of his glory, even this mighty and dreadful work of God, makes every man give glory to God in his Temple, and perform all duties of his worship more diligently and reverently.
Lecture the eighty two. February 26. 1610. JOHN IIII. XLV.
WE heard the last day, that this Verse doth offer to our consideration three principal points: First, the readiness of the Galileans to entertain Christ and his Ministry, in these words, Then when he came into Galilee, the Galileans received him. Secondly, the reason that moved them with so great readiness to receive and entertain him, in these words, Which had seen all things that he did at Jerusalem, at the Feast. Thirdly, the occasion whereby they came to see all those things, that he did at Jerusalem, at the Feast, in these words, For they went also unto the Feast. The two first points we finished the last day, and now it remaineth that we proceed unto the last: where, for the raising of the Doctrine that we are to receive from hence, three things are to be observed: First, what this Feast was that the Galileans went unto; and that is evident, (John 2. 23.) that it was the Passover. And the Passover is called a Feast, because (beside the Paschal Lamb, which was then to be eaten by every family) the people of God were wont then, for seven days to eat and drink together with joy. This you shall see in the Passover kept in Hezekiah's time, 2 Chron. 30. 21. Two thousand bullocks, and seventeen thousand sheep were spent at that Feast, Verse 24. And in that Josiah celebrated, 2 Chron. 35. 7, 8, 9. seven and thirty thousand sheep, lambs and kids, and three thousand eight hundred bullocks were spent. Secondly, the use and end of this Feast; for it was no civil or common Feast, but holy and religious, Levite. 23. 6. it was called the Feast of unleavened bread unto the Lord: that is, it was kept to his honor and service. They went not thither, to make merry in a carnal manner, but to rejoice before the Lord, Deut. 12. 12. that is, with an heavenly and spiritual joy. They did not seek in that Feast the feeding of their bodies so much, as the nourishment and comfort of their souls: therefore these sheep and bullocks, that were given by Hezekiah and the Princes, are said to have been given for peace-offerings, 2 Chron. 30. 22. which were a kind of Sacramental food, to the people that did eat of them. Therefore they were commanded to have both on the first day of the Feast, and on the last day also, an holy assembly, Exod. 12. 16. And we shall find, that God's people then, had no ordinary Church-assembly, that was so public and solemn as the Passover: yea, not so only, but they were enjoined (besides the ordinary morning and evening sacrifice) to offer sacrifices unto the Lord, upon everyone of those seven days, Numb. 28. 23, 24. whereby also it appeareth, that it was a chargeable service that God required of them. And yet this is more plain by that that is written, Deut. 16. 16, 17. where they are charged, that no man come to this Feast empty-handed, without bringing somewhat with him, to give and offer unto the Lord. The third and last thing to be observed, is, that the Galileans used to go to this holy Feast; first, though it were so chargeable: secondly, though it were kept at Jerusalem, so far from them: thirdly, though they had also Church-assemblies to go unto in their Synagogues at home, every Sabbath day; as it is plain, Luke 4. 16. 31. fourthly, though at this time, both the Priests that were to celebrate the Passover, were very corrupt, ever mortal enemies to Christ, Matth. 21. 45, 46. and the Temple it self also was greatly polluted, and made even a den of thieves, Matth. 21. 13. fifthly and lastly, though these Galileans were a rude and base people, and in that respect contemptible to those Jews, whom they should meet at Jerusalem. John 7. 52. Art thou also of Galilee? search and look, for out of Galilee ariseth no Prophet: yet they went also unto the Feast, and the Holy Ghost commendeth them here for it.
The Doctrine then that ariseth from this example, is this, That the public and most solemn Church-assemblies are greatly to be esteemed, and diligently to be frequented by all God's people. Now because the proof that my Text yieldeth to this Doctrine, is taken from example, I will insist only upon this kind of proof; because as we naturally use to regard examples more than precepts, so the examples of God's people, commended by the Holy Ghost, are every whit of as great force, as any Commandment •… s, Proverbs 2. 20. Walk in the way of good men, and keep the way of the righteous. See therefore the proof of this in three sorts of examples.
First, such as have been poor, and in that respect might best have been excused. Luke 2. 41. The parents of Christ (though they were poor, and dwelt far from Jerusalem, and the one of them not bound by express Law to do it, yet) went every year to Jerusalem to the Passover, the most solemn Church-assembly that God's people had in those days. Behold, a witness against them, that pretend poverty for their excuse in this case.
Secondly, in such as have been men of the greatest measure of knowledge and grace, and (in that respect) one would have thought, had had no need to have gone to them, but might have served God as well at home. And here we have the example both of the Apostles after Christ's ascension, Luke 24. 53. who were continually in the Temple; and of the Primitive Church, Acts 2. 46. who continued daily with one accord in the Temple. And of our blessed Savior himself, whose custom was to go to the Synagogue every Sabbath day, Luke 4. 16. and who did constantly go to Jerusalem to every Passover, John 2. 13. And here are witnesses against them that pretend they have no need, they can get no good by going to them.
Thirdly, such as were great persons; and therefore might have disdained to sort themselves, and join with the base multitude in God's service.
And here we have both Hezekiah the King, who resolved so soon as ever he was recovered, to go up to the house of the Lord, Isaiah 38. 22. and specially David, Psalm 26. 8. O Lord, I have loved the habitation of thine house, and the place where thine honor dwelleth. And Psal. 84. 12. O Lord of hosts, how amiable are thy Tabernacles, my soul longeth, yea, and fainteth for the Courts of the Lord. And these are witnesses against them, who (out of affectation of state) use to have the Communion in their houses, and think it a disparagement, to join with the base multitude in the service of God.
The Reasons why the Church-assemblies are so much to be regarded, are four.
1 In respect of the exercises of Religion that are used in them, I mean, the Ministry of the Word and Sacraments, the prayers and praises that are offered up unto God; for in them God's people find more sweetness than in anything in the world besides. Of this the Prophet speaketh, Isaiah 25. 6. In this mountain shall the Lord of hosts make to all people a feast of fat things, a feast of fined wines, of fat things full of marrow, of wines fined and purified. Indeed, every man cannot find such sweetness in these things; he is a happy man that can savor and relish these dainties: but so those whom I have mentioned, did; and everyone that is regenerate, is able to do so in some measure, Psal. 65. 4. Blessed is the man, whom thou choosest, and causest to come to thee, he shall dwell in thy courts, and we shall be satisfied with the pleasures of thine house, even of thine holy Temple.
2 In respect of the fellowship and presence of God's people, that assemble there; for as every godly man loveth all such as fear God, (Psalm 15. 4. and delighteth in their company, Psalm 119. 63. I am a companion to all them that fear thee, and keep thy precepts:) so doth he take most comfort in their company, when they meet together in the Church assemblies to serve God. It shall be a great part of our happiness in the life to come, to meet together with all the faithful, and to stand in the assembly of the righteous; as may appear by that obtestation of the Apostle, We beseech you brethren by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2 Thessal. 2. 1. and by that speech also of the Prophet, Sinners shall not stand in the congregation of the righteous, Psalm 1. 5. And some resemblance and taste of that comfort we have in our meeting together with God's people in the Church-assemblies here, Hebr. 10. 25. Not forsaking the assembling together that we have among our selves. For there is great force even in the presence and fellowship of God's people, both to confirm, and nourish, and increase grace in us, As iron sharpeneth iron; so a man sharpeneth the countenance of his friend, Pro. 27. 17. And when the brethren met Paul at Appij Forum, he praised God, and took courage; it was a great comfort and reviving of his spirit to meet with them, Act. 28. 15. First, because of the help we receive by their example, and the grace that is in them, which seems to be the cause of the meeting together unto prayer of those good women we read of, Acts 16. 13. As a little spark will keep heat, while it is on the hearth with the rest of the fire; but pluck it from the rest, and it will die straight: so hath experience proved it to be in this case. Secondly, because they know, that the more of God's people meet and join together, the more public and solemn the assembly is, the more acceptable will their service be unto God, and the more available to their comfort. And that is the reason why, when God's people have shown more than ordinary desire, to prevail with God in prayer; they have shown more than ordinary care, to assemble as many of them together, as possibly they could, Joel 2. 15, 16. Blow a trumpet in Zion, sanctify a fast, call a solemn assembly, gather the Elders, assemble the children, let the Bridegroom go forth of his chamber, and the Bride out of her Bride-chamber: as if he should say, Leave none out. That was the reason why Hezekiah was so careful to gather together such a solemn assembly to the Passover, 2 Chron. 30. 1.—5.
3 The third reason is, the promise that God hath made of his special, first, Presence: secondly, Protection: and thirdly, Blessing, to the public assemblies, more than to any other people upon the earth. First, in respect of this special presence of God, the Prophet calleth Zion the habitation of God's house, and the place where his honor dwelleth, Psalm 26. 8. In this respect also the place of God's public Worshippe is called the face of God. Psalm 105. 4. Seek the Lord and his strength, seek his face continually. And Cain could complain (when he was banished from his fathers house, the only place where God's public Worshippe was to be had then) that he should be hid from God's face, Genes. 4. 14. and Verse 16. He •… t out from the presence of the Lord. And least we should think, this w •… peculiar to the Temple, or Tabernacle, or place of God's ceremonial or ship (which had indeed some privileges above our Temples) you shall find, that this is spoken also of the Synagogues: Psalm 83. 12. They also are called the Habitations of God. Yea, to our assemblies also is this promise made as well as to theirs. Matthew 18. 20. Where two or three are gathered together in my Name, there am I in the midst of them. Revelation 2. 1. Christ walks in the midst of the seven golden Candlesticks. Secondly, Now for the promise of special protection, it is certain, that the Church-assemblies (where God is purely worshipped according to his Word) are means to preserve such as do frequent them, and the places where they are kept, from many judgments, that would otherwise fall upon them. This was figured by that Ceremony, The walls of the Temple were carved round about with figures of Cherubims, 1 Kings 6. 29. And this we have partly found in our own experience; both in the preservation of our Land in general, from foreign invasion, and domestic treasons; and in the safety sundry Congregations have enjoyed. And we should certainly find it more than we do, if our infidelity, and other our grievous sins hindered it not. See the promise for this, Isaiah 33. 20, 21. Look upon Zion, the City of our solemn Feasts; thine eyes shall see Jerusalem, a quiet habitation, a Tabernacle that cannot be removed, and the stakes thereof can never be taken away, neither shall any of the cords thereof be broken; for surely the mighty Lord will be unto us a place of floods, and broad rivers, whereby shall pass no ship with oars, neither shall great ship pass thereby. This is alleged for one reason, why David did so esteem of God's Tabernacles, Psalm 84. 11. For the Lord God is the sun and shield unto us. and 27. 5. For in time of trouble he shall hide us in his pauilion. In this respect they that are separated from the Church-assemblies, are said to be delivered up to Satan, unto his power and will, as men that are under God's protection no longer, 1 Corinth. 5. 5. Thirdly and lastly, in speaking of the Promise of a special blessing, that God hath made unto the Church-assemblies; I will not stand upon the temporal blessings that God hath promised to such as do love and frequent them; (which, yet David maketh one reason of his love to God's Tabernacles, Psalm 84. 11. No good thing will he with-hold from them that walk uprightly. And certainly, if men with upright hearts do frequent them, they shall be sure of God's blessing in outward things, even the rather for this.) But this is the special blessing I will desire you to observe, That God hath promised to give a greater blessing to that service that is done to him at Church, than to that that is done in any other place. The same Prayers you may use at home that are used there, the same Psalms you may sing, the same Word you may read, and meditate of, and have it also expounded to you; yea the same Sacraments you may have (upon necessity) administered to you in your chambers and parlours, that are administered there: but you may not expect that blessing upon any of these Ordinances of God in any place, as you may find in the Church assemblies. This David allegeth for another chief reason, why he so esteemed God's Tabernacles. Psalm 84. 11. The Lord will give grace and glory. And 133. 3. For there (in Zion, orin the place where Brethren dwell even together; join together in God's worship) The Lord appointed the blessing, and life forever.
The fourth and last Reason that should move us to esteem the Church-assemblies, and frequent them diligently, is, for profession sake. Say that neither the exercises of Religion that are used there, nor the fellowship of God's people which we may enjoy there, nor the special presence, protection, and blessing of God that may be found there, could move us to esteem of them; yet this should move us. The best way we have to profess our Religion, our Homage, and Obedience to God, our love and thankfulness to him for his mercies, is, to frequent diligently the public and most solemn Assemblies of his Church. So the Lord, having (in the former Verse) forbidden his People the profession of a false religion, Levite. 26. 2. prescribeth them two things, whereby they should profess themselves to be of the true Religion, Ye shall keep •… •… y Sabbaths, and reverence my Sanctuary. And Psal. 29. 1, 〈◊〉 . exhorting great men to profess their homage and subjection unto the Lord, he telleth them this is the best way to do it. And speaking how he himself will profess his thankfulness to God for all his mercies, he saith, Psal. 35. 18. I will give thanks to thee in a great Congregation; I will praise thee among much people.
The use of this Doctrine is, first, for exhortation: secondly, for reproof. And the exhortation concerneth, first, our selves: secondly, a duty that we must perform unto others.
First, for our selves: We are to be exhorted that we would love Churchmeetings, and delight more in them, and be more thankful to God for them, than we have hitherto been; Labor for that affection that David had, Psal. 122. 1. I was glad when they said unto me, Let us go unto the house of the Lord. Yea, pray for the continuance of our solemn Assemblies, both here and in other places of the Country. This was also David's heart, Psal. 122. 6. Pray for the peace of Jerusalem, they shall prosper that love thee. And mark the Reasons, Vers. 8, 9. For my brethren and Companions sakes I will now say, Peace be within thee. Because of the house of the Lord our God, I will seek thy good. And therefore labor to walk worthy of this blessing, and to profit by it. For, no enemy can put down our meetings, till God for our sins do put them down. Lam. 2. 6. He hath destroyed his Tabernacle as a garden, he hath destroyed his Congregation.
Secondly, concerning others, there are two duties we are to be exhorted unto: 1. That everyone of you would call upon his Neighbor and Friend, and draw them to frequent the Church-assemblies. When the Lord had prophesied, Isaiah 2. 2. that under the days of the Gospel, All nations should flow unto the house of the Lord; he addeth, Vers. 3. that this should be the mean to draw so many to his house, Many people shall go, and say, Come, let us go up to the house of the Lord. 2. Masters of Families and Parents are to be exhorted, that they would not think it sufficient to come to Church themselves, but see that their children and servants come also. We should suffer none to attend us in our own house, that will not attend and go with us to God's house. Exod. 20. 10. Son, Daughter, Man, Maid, Stranger. Josh. 24. 15. I and my house will serve the Lord. David speaketh of this, as of one of the greatest comforts he had had upon earth, Psal. 42. 4. That he had gone with a multitude, and led them into the house of God. and Psal. 101. 7. There shall no deceitful person dwell in mine house. Sure he would much more have said; there shall no profane contemner of Religion dwell in my house.
The second use of the Doctrine is for reproof. And there be two sorts of men that are to be reproved by this Doctrine: 1. Such as neglect the Church-assemblies in all the parts of God's worship and se •… uice. 2. Such as separate themselves from the Church-assemblies in some parts of God's public worship.
Of the first kind there are four sorts: 1. Such as separate from our Churchassemblies upon pretence of the corruptions that are in them. These are marked with a black coal by Jude, verse. 19. These be they who separate themselves, sensual, having not the spirit. But herein Christians must learn wisely to distinguish between such as are unjustly separated by others from the Church-assemblies, and such as voluntarily separate themselves; these deserve to be called Schismatics, and not the other. Neither are they to be accounted Schismatics, as (though they dare not be agents, or practicers of any corruption that remaineth in the Church; yet) can bear and tolerate them as burdens, without forsaking the Church for them. To this first sort I will say no more, but wish them well to weigh the examples of God's servants, that have been mentioned in this doctrine, which frequented so diligently the public worship of God used in Jerusalem, when there were far greater corruptions, both in the Priests, and people, and worship it self, than can be found in ours.
2 Such as absent themselves from the Church-meetings, out of respect they have to their profit, they must needs spend some Sabbaths in going to Fairs; they must go journeys on that day sometimes, and make bargains, &c. they cannot spare any time from the works of their calling, to come to Lectures on the week day. They cannot get their living (they say) by going to Church; and when they do come to Church on the Sabbath, they cannot bring their whole family with them, they must leave some behind them, to look to their houses for fear of robbing. These are like those, Mal. 3. 14 that said, It is i •… vain to serve God, and what profit is it, that we have kept his ordinances? To these I say no more but this: First, if thou couldest come to the Church, either on the Sabbath or week day, with an upright heart, thou shouldest not need to fear, that that would make thee poorer, The Lord God would be a sun and shield unto thee, no good thing would he with-hold from thee, Psalm 84. 11. Secondly, though thou may (in sundry cases of necessity) leave some at home, when thou comest to Church, yet take heed thou pretend not necessity, where none is. For, if thou dare leave thy house empty when thou goest to a Faire, or to harvest work, and canst trust God with keeping of it then, and darest not do so on the Sabbath, when thou comest to serve God, be thou assured, thy heart is naught, and God will not hold thee innocent: For, God hath made a further promise to thee for keeping of thine house, when thou leavest it upon this occasion, than at any other time: Neither shall any man desire thy land, when thou shalt go to appear before the Lord thy God thrice in a year, Exod. 34. 24.
3 Such as though they have nothing to do, if their finger be sore, or their head do butake, will absent themselves: I would have such to remember the example of Hezekiah, who in three days after he had been sick of a most painful and mortal disease, went into the Temple, Esa. 38. 22. and the woman, that on the Sabbath resorted to the Synagogue, though she had had a spirit of infirmity eighteen years, Luke 13. 10, 11. And because the true cause of their absence, is for that they find no comfort, nor take any delight in our Church-exercises; I would have them to consider, that there is no one more certain sign of a dead heart, void of all grace, and sense of God's love, than this, not to be able to take any delight in his public worship; as may appear by the contrary in these two places, Psal. 84. 12. David loved God's Tabernacles so well, because his heart, and his flesh rejoiced in the living God. And 1 Pet. 2. 2, 3. Such as have tasted how sweet the Lord is, will desire the sincere milk of the Word. And know thou, that as thou carest not for appearing in the Assemblies of the righteous in this life; so hast thou cause to fear, that thou shalt not stand in the Assembly of the righteous in the life to come, Psal. 1. 5. when thou wilt esteem better of them, than now thou dost.
4 Such as absent themselves upon this pretence, that they can serve God as well, and spend their time as well at home, as at Church; they can pray, and read good Books, out of which they may learn more then they shall do at Church. But such I would have to consider, Psal. 87. 2. The Lord loveth the gates of Zion, more than all the dwellings of Jacob. And the example of David, who though he could serve God as well in private as any of these, and had also with him (in his banishment) both a Prophet, 1 Sam. 22. 5. and a Priest, 1 Sam. 23. 9. yet did he for all that, long for the public worship, and bewailed greatly the want of it, Psal. 84. 1.—3.
Of those that though they do not absent themselves from the Church, as the four sorts I have mentioned; yet do separate themselves from the Church-assemblies in some parts of the public worship: Three sorts specially are reproved by this doctrine.
1 They that seldom or never receive the Sacrament, which is (of all other) the most solemn part of God's public worship; and in frequenting whereof, all the faithful, both under the Law and Gospel, have shown most zeal, as in this Text, and the other Examples mentioned in this doctrine we have shown.
2 They that care not to come to the beginning of God's public worship, and to tarry till the end.
3 Such as being present, either sit as dumb persons, when the Congregation singeth, or are down on their knees at their private prayers, when the rest of the Congregation are hearing God's Word; or by their sitting (when the rest of the Congregation kneeleth, or standeth at prayer) do openly profess a separation from the Congregation in that duty.
THE EIGHTIE THIRD LECTURE, ON MARCH V. MDCX.
JOHN IIII. XLVI, XLVII.
So Jesus came again into Cana of Galilee, where he made the water wine: And there was a certain noble man, whose son was sick at Capernaum.
When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him, that he would come down and heal his son: for he was at the point of death.
I N the three former Verses, we have heard of our Saviors return out of Judea into Galilee. In these that I have now read, is set down the first miracle that he wrought there after his return. And in this History four principal things are to be observed: First, the occasion of the miracle, Verse 46, 47. Secondly, the manner how this miracle was wrought, Verse 48.—50. Thirdly, the fruit and effect of this miracle, Verse 51.—53. Fourthly, the conclusion of the History, Verse 54. In the occasion of the miracle, which is set down in the two first Verses, three things are observed by the Evangelist: First, that Christ came into Cana, Verse 46. Secondly, that a certain Ruler had his son sick at Capernaum, Verse 46. yea so sick, that he was even ready to die, Verse 47. Thirdly, that this Ruler, hearing of Christ's return out of Judea into Galilee, came to him to Cana and besought him to go down to Capernaum to heal his son, Verse 47.
Now for the first, many Interpreters have conjectured, that the reason why Christ returning into Galilee, went first to Cana, was this, That he might confirm them of Cana in the Faith, that was begun in them, by the miracle he had wrought there at the wedding; because in this place that miracle is mentioned. But there is no good ground for that conjecture: for first, we cannot find that any in Cana received good by that miracle, but the contrary rather. John 2. 11. This beginning of miracles did Jesus in Cana, a town of Galilee, and shown forth his glory, and his Disciples believed in him: intimating, that none else did so. Secondly, the reason of his coming to Cana now, might well be this; that coming out of Judea into Galilee, through Samaria, and of purpose leaving Nazareth, Cana was the next town in his way, as will appear to any that shall look in the Mapp of Judea. Thirdly, the reason why the miracle is here mentioned, might well be this, to distinguish it from another town of that name, which was also in Galilee, in the tribe of Asher, upon the coasts of Tyre and Sidon, of which we read, Josh. 19. 28. and where the faithful Canaanite, of whom we read, Matth. 15. 22. did dwell. But why then (will you say) is his coming into Galilee mentioned here by the Evangelist? Surely, to declare the occasion that was offered unto Christ of doing this miracle. So soon as ever he was come into Galilee, while he was at Cana, the first town that he abode in, the Ruler dwelling at Capernaum (which was about fifteen of our miles from Cana) hearing of his being there, came unto him. And this is the first thing that is observed in the occasion of the miracle, which we will thus pass over.
The second is, that a certain Ruler had his son sick at Capernaum. He is called in the original, not 〈 in non-Latin alphabet 〉 (as the vulgar Latin that translateth it regulus, a petty King, seemeth to have read it) but 〈 in non-Latin alphabet 〉 , one belonging to the King. To what King, will you say? Surely, not to Caesar, of whom the high Priests said, John 19. 15. We have no King but Caesar: for the officers that Caesar appointed to govern under him, were usually Gentiles; but this was a Jew, as appeareth by Christ's speech to him, Verse 48. He was then an officer to Herod.
Object. Why but that Herod that lived now, Herod Antipas (son to Herod the first, that lived when Christ was borne) was no King; for after the death of Herod the Great, the Emperor, to prevent rebellion, divided the Kingdom of Herod into four parts, between the three sons that Herod had left: and gave two parts to Archelaus his eldest son, and the other two to Philip and Herod, two of his younger sons. Herod's part was Galilee; and he is therefore called Tetrarch of Galilee, Luke 3. 1. that is, one that had the government of a fourth part of the Kingdom; namely, of Galilee.
Answ. The answer is, that though he were but Tetrarch, yet both the people generally that were under his government, did call him King, and in Galilee he did rule as a King, and his authority was every whit as great, as his fathers had been. And therefore also the Evangelist Matthew, that Chap. 14. 1. calleth him Herod the Tetrarch, Verse. 9. calleth him King.
Well then, this Ruler, this 〈 in non-Latin alphabet 〉 , was an officer of King Herod, yea, as the Syriac (which is the most ancient translation of the New Testament) hath it, he was the Kings Deputy, one that ruled the Country under the King, or in the Kings absence. A great man he was, as may further also appear, by the great family he kept, Verse 53. and by this, that sundry of his servants came forth to meet him, to bring him tidings of his sons recovery, Verse 51. yet this great man hath his son sick, yea sick unto death, which (to such a man as he was) is a greater cross, than the loss of many children to a meaner man. And it well appeareth indeed in the Text, that he was greatly afflicted with it. The Doctrine then we learn here is this, That no man's wealth or greatness in the world can free him from affliction. This Rulers wealth, nor his authority and honor in the Country, nor his favor with the King, could keep off God's hand, either from his child, or from his own heart, but his child is sick of a painful and mortal disease, and himself is marvelously troubled and afflicted with it. Though men that are rich, and of great estate in the world, have more means to keep themselves from many afflictions than others have, and from the sense of those afflictions which are upon them; yet can they not be exempted from God's judgments. No doubt, this Rulers child wanted no attendance, no good diet, no advice and help of the Physician; and yet will not all serve the turn, but he is sick unto death. And the Ruler himself wanted no means to put grief from his heart; company, pleasures, recreations, &c. yet is he as deeply wounded with this affliction, as another man. This is that that Solomon saith, Riches avail not in the day of wrath, Pro. •… 1. 4. They cannot fence a man from God's strokes: Yea, it is certain, that oftentimes God's plagues even in this world, light more heavily and fearfully upon them, than upon other men, Psal. 76. 12. He shall cut off the spirit of Princes, he is terrible to the King: of the earth. And 82. 7. Ye shall die like men, and fall like one of the Princes.
The Reasons of this are principally two: First, they are sinners as well as others, and sin will bring misery. Job 5. 7. Man is borne (saith Eliphaz) to misery and trouble, as the sparks fly upward: that is, ever since the fall, it is as natural for man to have misery, as for the the sparks to fly upward: yea, usually (unless God's grace prevent them) they sin with an higher hand, and with more pride than other men. That made the Prophet, Prov. 30. 9. pray for a mean estate, least (saith he) I be full, and deny thee, and say, Who is the Lord? And God delighteth to show his power in abasing proud sinners. 1 Peter 5. 5. He resisteth the proud. Job 40. 6, 7. Cast abroad the indignation of thy wrath, and behold everyone that is proud, and abase him; look on everyone that is arrogant, and bring him low; as if he should say; I do so. It is no marvel therefore though they be plagued above other men.
Secondly, they are usually exempted from the censures of men. The Laws of men are like the Spiders webb, these great Flies will easily burst thorough them; and as for the reproofs of God's Word, they will not endure them. Ier. 5. 5. These have altogether broken the yoke, and burst the bonds. And therefore it is necessary, God should take them in hand. For so the Lord hath said, when men, whom he hath given authority unto, to reprove and censure wicked men, either dare not, or will not do it. When they hide their eyes and wink at him, then will I (saith the Lord) set my face against that man, and against his family, and will cut him off, Levite. 20. 4. 5.
The Use of this Doctrine is, first to warn us, that we suffer not any outward privilege we have above others to puff up our hearts, and make us proud, 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded, and that they trust not in uncertain riches. Remember how God hateth pride. If he see thee proud, he can abase, yea he will abase thee one way, or other. Think often of this, that he beholdeth everyone that is proud, and abaseth him, Job 4. 11. Remember an example of it, even in Hezekiah who was the dear child of God; his heart was lifted up, therefore there was wrath upon him, and upon Judah and Jerusalem, 2. Chron. 32. 25. First, take heed of being proud against any man, even the poorest and basest of thy Neighbors to despise him, because thou art richer than he, better than he. Pro. 17. 5. He that mocketh or despiseth a poor man, reproacheth him that made him. Deut. 17. 20. Even the Kings heart must not be lifted up above his Brethren. But 2. Specially take heed thy wealth, &c. make thee not proud against God, to despise Religion, as it did Uzzia, 2. Chron. 26. 16. When he was strong, his heart was lifted up to his destruction. Know thou, that humility is that which seasoneth all religious duties, and maketh them savory to God. Micah 6. 8. He hath shown thee, O man, what is good, and what the Lord requireth of thee: surely to do justly, and to love mercy, and to walk humbly with thy God. As if he should have said; God and thou can never walk together, never agree together, till thou have an humble heart. Know, there is as great cause thou shouldest fear God, and humble thyself before him, reverence Religion, tremble at his Word, as the meanest man that liveth upon the earth; and thou canst never show too much humility toward God. David may serve as a notable example for this: when he had shown such zeal and joy in bringing home, and dancing before the Ark, Michal his Wife, a profane Woman, when she saw him, despised him in her heart. 2. Sam. 6. 16. (as everyone that shall show any zeal, devotion, or reverence to Religion nowadays, shall be sure to meet with many a Michal:) but what said David to her, 2. Sam. 6. 22. I will yet be more vile than thus, and will be low in mine own sight. And of the very same maid-servants which thou hast spoken of, shall I be had in honor.
The second Use, is, to exhort all to prepare for affliction, and to provide for comfort against the evil day, seeing no man may hope to be exempted from it. Ephes. 6. 13. Prouide, that ye may be able to resist in the evil day.
To this end I will commend unto you three Rules: First, to meditate, and think oft of, and look for the evil day; resolve with thyself thou must not live always in peace, and health, and prosperity, but there will be a change, there will come a time, when thou shalt part with all thy dearest comforts, there will come a time of trouble, sickness, adversity, if a man live many years and rejoice in them all: yet let him remember the days of darkness for they shall be many, Eccles. 11. 8. It was David's folly, which we must all take heed of, and he complaineth of, Psal. 30. 6. In my prosperity I said, I shall never be moved. But it was his wisdom, which we must all strive after, which he mentioneth, Psal. 39. 4, 5. Lord, let me know mine end, and the measure of my days what it is, Let me know how long I have to live: Behold, thou hast made my days as an hands breadth, and mine age is nothing in respect of thee; surely every man in his best estate is altogether vanity. And to this end it is profitable to observe, and think upon the afflictions of others. Eccles. 7. 4. It is better to go into the house of mourning, than into the house of feasting, because this is the end of all men, and the living shall lay it to heart.
Object. And if any shall object, that this were the way to bring unnecessary heaviness upon our own hearts; when affliction cometh we shall have grief enough, it were folly to hasten it, by thinking and musing of death or sickness, or loss of our dearest friends aforehand. Matth. 6. 34. Care not for the morrow, for the day hath enough with his own grief.
Answ. I answer, that it is folly indeed to care for tomorrow, with distrustful taking thought for the things of this life: but to think afore-hand of the evil day, and to provide for it, is not folly, but wisdom. The heaviness that these thoughts bring upon the heart, is a wholesome and profitable heaviness. Eccles. 5. 7. By the sadness of the countenance the heart is made better. And, what hope is there, that they that put far from them the evil day, Amos 6. 3. and cannot endure to hear, or think of it, should be able with patience and comfort to bear it, when it shall come upon them?
The second Rule is, to make our peace with God, and our accounts straight between him and us before the evil day come: for then we shall be unfit to do it. Eccles. 12. 1. Remember now thy Creator in the days of thy youth, before the evil days come, and th •… years approach, wherein then shalt say, I have no pleasure in them. If a man (saith our Savior, Luke 14. 32.) have an enem •… e coming against him with greater power than he is able to resist, while he is yet a great way off, he will send an ambassage, and desire conditions of peace Since we must look for a time, wherein the winds will blow, and floods beat upon our house, it shall be our wisdom before hand to ground it upon the Rock. Let us therefore now treasure up to our selves good grounds of comfort against the evil day: for then we shall not be able for to do it; that will be a time of spending the stock we have gotten, not of increasing it. Pro. 0. 14. Wise men lay up knowledge. Give thyself much to prayer now; for in extremity of affliction, thou wilt not be so well able to do it: of that time it is that the Apostle speaketh, we know not what we should pray for as we ought, Rom. 8. 26.
The third Rule is, to take heed of esteeming too highly, or ouerlouing any of the comforts of this life. That that David saith of riches, may be said of all other outward comforts. Psal. 62. 10 Trust not in oppression, become not vain through robbery; if riches increase, set not thine heart upon them. This is an extreme vanity; for first, thou must part with them. secondly, the nearer thou hast set them to thine heart, the less comfort, and the more bitterness shalt thou find in parting with them. It is the Apostles counsel, 1. Cor. 7. 29. Let them that have wives, be as though they had none, and they that rejoice, as though they rejoiced not, and they that buy, as though they possessed not, and they that use the world, as though they used it not: and he giveth two reasons: first, the fashion of this world goeth away: secondly, the time that remaineth, is short. Let us rather set our whole heart upon those comforts that are durable. The Word of God, and the comforts that it yieldeth, are durable comforts, 1. Pet. 1. 24, 25. Luke 0. 42. Mary hath chosen the good part, that shall not be taken away from her. Oh, count it miserable folly for thee, to have no other felicity but in this life, in eating, and drinking, in playing, in sporting, &c.
Lecture the eighty four. March 12. 1610. JOHN IIII. XLVI, XLVII.
WE have heard the last day, that these verses contain in them the occasion, that was ministered unto Christ, to work this first miracle; and that therein, three things are to be observed: First, that the great man had a great cross: Secondly, what his cross was: Thirdly, the benefit and profit he received by his cross. The first of these three points we finished the last day; it followeth now, that we proceed to the two last. And let us now observe what this cross was, His son was sick, yea even ready to die: whether he had anymore than this or no, it is not expressed. But of this it is said, that he was a young one; for verse 46. he calleth him 〈 in non-Latin alphabet 〉 . Go down before my little boy die. And see how this father was affected with this cross: First, though he was a great man, he cometh himself to fetch Christ: Secondly, and that so soon as he was come into Galilee: Thirdly, he humbly besought him, that he would go down to him: Fourthly, see how it troubled him; when Christ seemed to make some delay, verse 49. he maketh no direct answer to Christ, nor seemeth to regard what he saith; all his mind was of his son: Sir, go down before my little boy die: Fifthly, see how thankful he was to God for restoring his child, verse 53. In all these points, observe the abundance of tender affection in this great man towards his child; and from hence learn this Doctrine:
That great is the affection and love that parents do bear toward their children. Loss of children went nearer the hearts of the Egyptians, than any other plagues did, Exod. 11. 6.
This is so natural, and (as I may say) so inseparable a property of all parents, that when Solomon would find out the true Mother, 1. Reg. 3. 25. he sought to find her by this note; and so indeed he did: for the true Mother (though she were an Harlot) yet chose rather to part with her child to her adversary, than to see him divided, verse 26. Her compassion (saith the Text) was kindled toward her son, and she said, O my Lord, give her the living child, and slay him not: but the other said, Let it be neither mine nor thine, but divide it. See this also in Hagar, Gen. 21. 16. she could not endure to see her child die.
But though this be natural, yet it is no part of the corruption of our nature, but a remainder of that image of God, according to which we were first created.
The holiest of God's servants, have been most full of this natural affection. Three only examples I will give you for this, though I might give you many more. The first is of Abraham, who though he saw nothing in Ishmael, that might deserve it, though he were the son of the bondwoman; yet see his affection toward him, when God had promised him a son by Sarah, and a most blessed posterity, he bursteth out into this speech, Oh that Ishmael might live in thy sight: as if he should say, I love Ishmael so well, that I care for no more, Gen. 17. 18. yea afterward, when for mocking and persecuting Isaac, Sarah would needs have him cast out the bondwoman and her son, it is said, Gen 21. 11. This thing was very grievous in Abraham's sight (not because of Hagar, but) because of his son. Before, when Sarah was offended with Hagar, he yielded to her, Gen. 16. 6. Behold, thy Maid is in thine hand, do with her as pleaseth thee. But now she will have him to cast out his son, This thing was very grievous in Abraham's sight, because of his son. The second example is in David, who though he had so much cause to have hated Absalom, a murderer of his own brother, a rebel against his own father, a filthy and shameless defiler of his own fathers bed, and that in the sight of all Israel: yet see the affection that he bare unto him; the father loved, when the child hated. 2. Sam. 18. 5. He gave Ioah, and Abishai, and Ittai, and all the Captains straight charge, thus; Intreat the young man Absalom gently for my sake: yea, he gave it so, as all the people might hear him; and when some came to him with news, touching the success of the battle, the first question he asked him was this, 2. Sam. 18. 22. Is the young man Absalom safe? And when he heard he was slain, he could not contain, but (though he sought a secret place to cry his fill in, yet) he could not hold till he came thither, but as he went, burst out into this out-cry, O my son Absalom, my son, my son Absalom, would God I had died for thee, O Absalom, my son, my son, 2. Sam. 18. 33. Though Absalom could forget David was his father, yet David could not forget that Absalom was his son. The third example is of the Widow of Sarepta, 1. Reg. 17. who, though first, she was a very poor woman, verse 10. Elijah found her gathering sticks: secondly, though the time also was very hard, even a great dearth, verse 7. thirdly, though she could not maintain her self nor her son, without the Prophets miraculous help, verse 22. yet see how this poor woman loved her child, what an affliction it was to her to part with him: first, she kept him in her bosom a good while after he was dead, verse 19. secondly, she grew so impatient, and into such a passion, that she fell out with the Prophet, and imputed the death of her child to him, Verse 18. What have I to do with thee, O man of God, art thou come unto me to call my sin to remembrance, and to slay my son? So that you see, though there be nothing in children to deserve this, though there be never so much in children to deserve the contrary, though the parents be so poor, as they have much ado to maintain their children, yet will parents, godly parents, bear a tender and dear affection unto them.
The time will not permit to give you a reason of this; and indeed, if it would, yet were it folly in me, to go about to give a reason of this: for who can give a reason of those Sympathies, and Antipathies that are in nature?
Let us therefore come to the Use of this Doctrine:
First, you that are children, and have parents living, learn from hence the duty you owe to your parents: You can never match them in love, you can never recompense their kindness; but yet strive to do it. 1. Tim. 5. 4. Let them learn first to show godliness toward their own house, and to recompense their parents. Take heed of giving them just cause of grief, Pro. 17. 25. A foolish son is a grief to his father, and an heaviness unto her that bare him. This is noted for one of Esau's chief sins; by matching wickedly, he did that, that was a grief of mind to Isaac and Rebecca, Gen. 26. 35. But specially, take heed thou despise them not, contemn them not: the Prophet speaking, Pro. 30. 11. of four sorts of the vilest men, placeth these in the first rank. Pro. 20. 20. He that curseth (speaketh evil of) his father or his mother, his light shall be put out in obscure darkness. Though the Magistrate punish them not so, God will. Men should remember the example of Cham, and take heed how they delight to see, or speak of the infirmities and faults of their parents, Gen. 9. 22. 25.
Secondly, you that are parents, and have children, learn your duties here: First, to show natural affection to them, else art thou a beast, rather than a man or woman. It is made a note of a man, whom God hath given up to a reprobate mind, to be without natural affection, Rom. 1. 30. And Job noteth it for a property of a most wicked man, that so he may enjoy wealth and pleasure while he liveth, he careth not what becometh of his house and children after him. Job 21. 21. What pleasure hath he in his house after him, when the number of his own months is cut off? And the Apostle saith, 1. Tim. 5. 8. He hath denied the faith, and is worse than an Infidel, that provides not for his own house. Let all Vnthrifts and Belly-gods think of these things.
Secondly, since it is so easy to exceed in natural affection, seek to moderate it by knowledge and religion. It is no singular thing to love thy children; the Harlot did so, 1. Reg. 3. 26. but take heed of over-loving them, of loving them more than God; as they do, first, that love their children so, as that they love also their faults, rejoice to hear them curse, or do unhappily: secondly, that will not have them crossed in anything, or corrected: thirdly, that for love to their children, will shrink from God's truth, or otherwise offend God; as Eli did, 1. Sam. 12. 29. Be sure God will plague thee by thy children, if thou dote upon them, and love them too much. Prov. 29. 15. A child set at liberty, maketh his mother ashamed, and his father too. Know the chief thing thou shouldest show thy love to thy child in, is in loving his soul, Ephes. 6. 4. If thou love thy children, fear God, that's the only sure way to do them good, the generation of the upright shall be blessed, Psal. 112. 2. take heed of those sins that will bring God's curse upon them: oppression will do it, this is the heritage of the oppressors which they shall receive from the Almighty; if his children be multiplied it is for the sword; and his of-spring shall not be satisfied with bread, Job 27. 13, 14. whoredom will do it, it is a fire that consumeth unto destruction and would root out all mine increase, Job 31. 12. contempt and hatred of Religion will do it, as is plain by the reason God giveth of the second commandment which concerneth his outward worship, I will visit the iniquity of the fathers upon the children to the third and fourth generation of them that hate me, Exod. 20. 5. generally, all wickedness will do it, Cursed shall be the fruit of thy body, Deut. 18. 18.
Thirdly, let us all learn by this, what a happy thing it is to have God for our Father: If we that are evil, Matth. 7. 11. when our child asketh us bread, will not give him a stone; if we when he asketh fish, will not give him a serpent: if we, Mal. 3. 17. do so spare them: if we, Isaiah 49. 15. cannot forget them: if we be so apt to receive our child, how heinously soever he hath offended us, upon his submission, how much more will the Lord receive us? Luke 15. 20. If we show our affection most, when our children are in extremity, how much more will the Lord? his soul was grieved for the misery of Israel, Judge. 10 16. If we take no pleasure in beating our children, how much less the Lord, he doth not afflict willingly, nor grieve the children of men, Lam. 3. 33.
Lecture the eighty five. March 19. 1610. JOHN IIII. XLVII.
NOw it remaineth that we proceed unto the third and last point, which we observed in these words; namely, the benefit that this great man received by his affliction. Concerning which, these three points are to be observed: First, it humbled him greatly, and abated his pride; for (as great a man as he was, yet) he himself seeketh help for his son: and 2. he meekly and patiently bare a very sharp check that Christ gave unto him, verse 48 without ever replying or expostulating the matter with him. Secondly, it did drive him to seek to Christ; yea, to seek earnestly and importunately for help. Doubtless, first, he had heard much of Christ before this time, and did also esteem him a great Prophet; but whether it were for fear of Herod, or some other carnal respect, he came not unto him, till this affliction did drive him unto him: secondly, he had also used the benefit of physic, and all other ordinary means before; and till that he seeth no means would prevail, but his son grew into extremity, and was even ready to die, he comes not to Christ.
Thirdly, this affliction became unto him a mean and occasion of his unfeigned conversion; for first, it softened his heart, and prepared it to believe the word of Christ: secondly, it brought both himself, and his whole family to the Faith.
The Doctrine then we have here to learn, is this: That affliction is greatly profitable and necessary unto all the Elect of God.
Mark, that I say, unto the Elect of God; for affliction in it self is a curse of God, and fruit of his wrath due to sin: whether we be afflicted in our bodies, or in our minds, or in our children, or in our goods, or in our good name; there is no affliction of what kind soever, but it is in it own nature a curse of God, the Lord makes this preface to all the particular evils and afflictions that he threateneth, If thou wilt not hearken to the voice of the Lord thy God, then all these curses shall come upon thee and overtake thee, Deut. 28. 15. And daily experience teacheth us, afflictions are not profitable to all men. Pharaoh had afflictions enow, but still his heart was harder and harder. Of all the afflictions of the Reprobate, we may say, as our Savior speaketh in another case, Matth. 24. 8. All these are but the beginnings of sorrows. The losses and afflictions, the pains and sorrows they feel in this life, are but as earnests of those unspeakable and everlasting torments, that are prepared for them in the life to come. This that I speak of therefore, that men should receive so great good by affliction, is a privilege peculiar to the Elect of God. Romans 8. 28. All things (and he speaketh specially of afflictions) work together for the best to them that love God, even to them that are called according to his purpose. To them all things are sanctified, all things are made good; even those things that in themselves are most evil. 1. Cor. 3. 21, 22. All things are yours, whether it be this world, or life, or death, or things present, or things to come, all are yours, and ye are Christ's. The Cross of Christ (like unto the Tree that God shown Moses, Exod. 15. 25.) hath made affliction (which was before as the waters of Mara, bitter and unwholesome) to be sweet and wholesome to all his people.
To all such (I say) affliction is both profitable and necessary. For the profit of them, you know what David said. He had afflictions of all kinds and of them all he saith, Psal. 119. 71. It is good for me, that I have been afflicted. And the Church, Lam. 3. 27. speaketh more generally, It is good for a man that he hear the yoke in his youth. But I say not only they are profitable, but they are necessary also; as necessary as meat and drink. Unless God would see us perish, he must needs afflict us: yea, the best man that ever was, hath had great need of it to his dying day. Psalm 73. 14. Daily have I been punished, and chastened every morning. Acts 14. 22. We must through many afflictions enter into the Kingdom of God, or we can never come there. That is the reason of that strange and passionate speech the Lord useth of his people, Ier. 9. 7. Behold, I will melt them and try them: for what should I else do for the Daughter of my People? As if he should say, I can devise no way to do them good, but by casting them into the furnace of affliction.
Reasons of this Doctrine I might give many: but I will content my self with those few that the Text affordeth me in the example of this Ruler.
First, his affliction (as I shown you) did humble him. This is the first Reason why it is so profitable and necessary, because it humbleth the heart of man, and abateth his pride. There is no one sin (we know) that maketh a man more odious to God, or that is a greater bar to our salvation than pride is. Prov. 16. 5. All that are proud in heart, are abomination to the Lord. James 4. 6. The Scripture offereth more grace: and therefore saith, God resisteth the proud, and giveth grace to the humble. Neither is there any man, high or low, rich or poor, godly or ungodly, but he hath in him that old leaven that Paul speaketh of, 1. Cor. 5. 7. which puffeth up his heart, and causeth him to swell, and to think too well of himself. All the oppression and cruelty that the Mighty practice upon their inferiors, proceedeth from this root. Psal. 119. 122. Let not the proud oppress me: and so doth the malice and irreconcileable heart that is in men, Pro. 13. 10. Only by pride doth man make contention. From hence it cometh, that men show such contempt to the Word, that every mean man scorneth to be admonished, and reproved by it. Ior. 13. 15. Heate and give ear, be not proud: for the Lord hath spoken it. Yea, the best of God's children are extremely prone to this sin, to think too well of themselves, if they enjoy prosperity but a while. When other sins decay in us, this groweth and increaseth: and a man will be proud of grace, nay, proud even of this, because he is more humble than other men. It is said of good Hezekiah, 2. Chron. 32. 25. that when (upon his repentance and humbling himself) God had restored him, and added fifteen years to his life, that his heart was lifted up. Many think they have no great need of affliction for this; they are not proud, because they are not curious in apparel, nor of their bodies. But alas, that is but one fruit of pride; a man may be a proud man, though he be a very slouen this way. Now affliction will humble a man, and abate this pride of heart; and nothing but affliction will do it. Elihu noted this to be one end that God aimeth at in correcting man, Job 33. 17. That he might hide the pride of man. For the pride we have in our beauty, and strength of our body, a little sickness will abate it, and cause us to acknowledge it to be indeed as the Apostle calleth it, Phil. 3. 21. Avile body, unworthy of the cost, and care, and time, that we have bestowed upon it. And what end would there be of this vanity, if God should not now and then visit his Children with some correction or other? But let us consider more distinctly the benefit and fruit of affliction this way.
1. It abateth the pride that is in man toward man. It daunteth the spirit of the proudest and cruellest oppressor; as we shall see in Job 31. 13, 14. If I did contemn the judgment of my Man-servant, or of my Maid, when they did contend with me, what then shall I do when God standeth up? and when he shall visit me, what shall I answer? David in his prosperity, cared not what wrong he did to his faithful servant, and dear friend Uriah: but in his adversity, he durst not do the least harm to his mortal enemy, he durst not put forth his hand against Saul, 1. Sam. 24. 10. Ye have seldom seen any that had any mind to wrong others, when God's hand hath been heavy upon them. On their death bed you shall hear the cruellest Oppressors relent, and talk of a desire and purpose they have, to make satisfaction to them, that they have wronged this way. But if men should now live to that age, that they did before the flood, oh how would the earth be filled with cruelty and violence, as the Lord complaineth it was in those days? Gen. 6. 13.
2. It abateth the pride that is in man toward the Lord himself. If there be then a Messenger, &c. saith Elihu. Job 33. 23. as if he should say, Then may God's faithful servant find audience, even with the proudest man. And how doth affliction abate thus the pride of man? Surely, it maketh a man to know himself, and of how little worth he is, how unable to help himself: 1. Whereas in prosperity we are apt to advance, and think highly of our selves, (It was so even with good Hezekiah himself as we read, 2. Chron. 32. 25.) affliction makes a man know himself and of how little worth he is, how unable to help himself, Ps. 39 11. When thou with rebukes dost chasten man for iniquity, thou as a Moth, makest his beau ty to consume; surely every man is vanity. 2. Whereas in prosperity our sins are never wont to trouble us, but we are apt to think our state good enough; affliction useth to awaken the Conscience, and to bring those sins into their remembrance, that were unknown, or forgotten before. It summoneth them to appear before God, and constrains them to think of God, and of his anger due to sin. So saith Elihu, Job 36. 8. When men are tied in the cords of affliction (that is, have some such extreme affliction upon them, as they know not how to get out of it) then will he show them their work, and their sin. A notable example we have of this in Joseph's Brethren: The grievous sin they had committed many years before, and when they committed it, it never troubled them. Gen, 37. 24, 25. When they had cast him into a pit, they sat down to eat bread: But when grievous affliction came upon them, and they were taken for spies, and cast into prison, then their conscience was awakened, and their sin came into their remembrance, and the justice of God also, which they had provoked thereby, Then they could say one to another, Gen. 42. 21. We have verily sinned against our Brother, in that we saw the anguish of his soul when he besought us, and we would not hear him; therefore is this trouble come upon us. See this also in David, Psal. 40 12. when innumerable evils had compassed him about, then his iniquities took hold upon him. And this is the first Reason, why affliction is so profitable and necessary for all God's children.
Secondly, affliction maketh a man seek to God: it wrought so we see here in this Ruler. In prosperity while we can help our selves, or can find help anywhere else, we seldom or never seek seriously to God; we seldom pray, or (if we do sometimes) we do it full coldly, and drowsily, with great unwillingness and tediousness. This corruption is in everyone of us. Rom. 3. 11. There is none that seeketh after God. This is notably set forth in the Parable of the Prodigal, Luke 15. First, while his purse was full, and he in his jollity, he cared not for his Father, he cared not though he never came at him, verse 13. Secondly, when he began to be in necessity, he clave to a Citizen in that Country, verse 15. and thought not yet of returning to his Father; Thirdly, when he came into extremity, then he said, verse 18. I will go to my Father. This fruit of affliction is so general, that the Prophet saith, Isaiah 26. 16. (as if it wrought so in all men) Lord, in trouble have they visited thee, they poured out a Prayer when thy chastisement was upon them. So doth David also speak of it, then they cried unto the Lord in their trouble, Psal. 107. 6. and repeats it often, verse 13. 19. 28. as if it were the ordinary use of all men to do so. Two notable examples we have for this: the one in Psalm 142. 4, 5. I looked on my right hand, and beheld, but there was none that would know me: all refuge failed me, and none cared for my soul. Then cried I unto the Lord, and said, Thou art mine hope. As if he should have said, I cried not to the Lord, till all other refuge failed me. The other in 2. Chron. 33. 12, 13. When he was in tribulation he prayed unto the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him. True it is, the faithful oft in extremity (in their own feeling) seem unable to pray; but yet the spirit even then helpeth them, and maketh them able to pray, Rom. 8. 26. Yea, (because the Lord greatly delighteth to have his people seek to him, let me hear thy voice for it is sweet, Cant. 2. 14.) this is one chief end he aimeth at in bringing affliction upon them, even to make them seek and sue unto him, I will go, and return to my place, till they acknowledge their offense, and seek my face, in their affliction they will seek me early, Hos. 5. 15.
The third and last Reason, why affliction is so profitable and necessary, is this, That it prepares the heart to the understanding and obedience of the Word. True it is, afflictions cannot soundly convert the heart, that honor is proper to the Word of God, the Law of the Lord is perfect, converting the soul, Psal. 19. 7. yet it is a great help to a man's conversion, and of great use and necessity to prepare the heart, to receive profit by the Word. Yea, there are few or none that would regard the Word, or profit much by it, if the Lord should not humble them by afflictions. The Lord hath two Schools, wherein he nourtereth his children. A man that is exercised by affliction, will profit more by one Sermon, than another will do by ten. Isaiah 26. 9. Seeing thy judgments are on the earth, the inhabitants of the world shall learn righteousness. When God by affliction hath humbled men, and prepared their hearts, if they might then have good Teachers, they would profit greatly, If there be then a messenger with him, an interpreter, one among a thousand to declare unto man his righteousness, then he is gracious unto him, &c. Job 33. 23, 24. That made the Psalmist say, Blessed is the man whom thou chastenest O Lord and teachest him out of thy law, Psal. 94. 12. This David speaketh of himself, Psal. 119. 71. It is good for •… e that I have been afflicted, that I may learn thy Statutes. Though he were a most teachable Scholar, yet he learned better by it, than he could have done without it. While we are in prosperity, we are like wanton children, apt to play with our meat; many things we hear we cannot understand, nor be persuaded of: we will believe what we list, obey what we list, laugh at some truths that are taught us, fret and rage at other. But affliction will open our ears, if we belong to God, and make us understand, and be persuaded of many truths, which before we could not believe. Job 33. 16. Then he openeth the ears of men, even by their corrections, which he hath sealed. So that to them that will not be persuaded it is such a great sin to swear now and then, or to profane the Sabbath, or to be drunken; that there is such a necessity of hearing the Word preached, as we have taught; we may say as the Prophet doth, Isaiah 28. 19. There shall be only fear, to make you understand the hearing. I warrant you, if you belong to God, he will by affliction persuade you one day, and make you to understand these truths. Yea, affliction bringeth a man to a more clear, certain, and experimental knowledge of God, and his truth, than ever any without it have attained unto. 2. Chron. 33. 13. Then Manasseh knew that the Lord was God. Job 42. 5. I have heard of thee by the hearing of the ear, but now mine eye seeth thee.
Lecture the eighty six. April 2. 1611. JOHN IIII. XLVII.
IT remaineth now, that we proceed to the Uses, that are to be made of this Doctrine, touching the profitableness of affliction, which the time would not permit us to enter upon the last day. Which I am the more willing to insist upon, because this Doctrine was never more seasonable (I think) than it is at this day, in regard of the general Visitation of God, that either is now, or hath been of late in every Village, and in every Family; nay (I think) there is scarce any one of you, but you are still, or you have been of late, afflicted with sickness, either in your own persons (as this Rulers son) or in some that are near and dear unto you (as this Ruler himself was). Two principal Uses there be then, that we are all to make of this Doctrine: first, it teacheth us how to bear afflictions; secondly, how to profit by them.
For the first: The man that doth believe this Doctrine, and is fully persuaded, that to all God's Elect, affliction is profitable and necessary, will first, bear afflictions patiently: secondly, will be comfortable and cheerful in affliction: thirdly, will even kiss the rod, and be thankful for afflictions: fourthly, will be so far from desiring to be freed from affliction, that he will rather desire it, and pray for it. See the experience and proof of this in God's children (that were flesh and blood as well as we, and subject to the same passions and infirmities that we are) in these four points. First, they have been quiet in their minds, and free from murmuring and impatience, Psal. 62. 1. He saith (not only as in Psal. 39. 9. I was dumb, I opened not my mouth, because thou didst it, but) My soul keepeth silence unto God. Secondly, they have been cheerful, and full of joy. Rom. 5. 3. Neither do we so only, but also we rejoice in tribulation. Thirdly, they have been thankful unto God for their afflictions. Job 1. 21. Blessed be the Name of the Lord. Psal. 42. 11. Waite on God; for I will yet give him thanks. Fourthly, they have even desired and prayed for affliction, mistake me not in this point: I know well affliction is not simply to be prayed for. It is in it own nature a curse (as I have told you) and fruit of God's wrath; yet because the child of God knows it is a mean that God hath been wont to do his people that good that he hath not used to do any other way, he may lawfully desire of God that he would rather afflict him (and that sharply too) then suffer him to perish, rather use this means to humble and reclaim him, then tosuffer him to go on in his evil way, else would not the Prophet have prayed as he doth, Ier. 10. 24. O Lord correct me, but with judgment, not in thine anger, lest thou bring me to nothing.
I know you will be ready to think, that it is very strange that any should be able in this manner to bear affliction; and that it were a marvelous happiness to a man, if he could attain to this measure of grace. I will therefore show you the mean, whereby the faithful have attained to it, and where by we also may attain unto it; and that is the believing and considering of five principal points, all grounded upon this doctrine.
The first of these considerations, is, That affliction is not a sign of God's hatred, but of his love rather; not only his shaking and holding out of his rod, is a sign of his favor, as that was we read of, Ester found favor in his sight, and the King held out unto her the golden scepter, Est 〈◊〉 2. but even his whipping and scourging of us with it. Though it be a sign of his anger, and of a little wrath, as the Lord speaketh, Isaiah 54 8 yet of his hatred it is not. Pro. 3. 12. The Lord correcteth him whom he loveth, even as a father doth the child, in whom he dlighteth. Heb. 12. 6, 7. Whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth; if ye endure chastening, God offereth himself to you as to sons: for what son is it whom the father chasteneth not? Therefore Job wondereth at God's love in this. Job 7. 17, 18. What is man, that thou doest magnify him, and that thou set •… est thy heart upon him, and doest visit him every morning, and try est him every moment? And that is the reason, why the Lord (though he pass by a thousand foul faults in the wicked) is wont to whip his own people, if they do but tread awry. Amos 32. You only have I known of all the families of the earth: therefore I will visit you for all you •… iniquities. And on the other side, it is spoken of as an argument of God •… wrath and indignation, against desperate sinners, that God will for bear •… o-correct them. Isaiah 1. 5. Wherefore should ye be smitten anymore? for y •… fall away more and more. And Hosea 4. 14. I will not visit your Daughters, when they are Harlots, nor your Spouses, when they are Whores. Oh, how great is the blindness of such, as because (though they have often committed gross sins, yet they prosper still, are ready to conclude, God loves them; and that they that have greatest afflictions, are the worst men, most out of God's favor? No, no, affliction is not a sign of God's hatred, but of his love rather. And who will not be patient and comfortable in affliction, that believeth this?
The second consideration is this: The Lord certainly intends our good in all our corrections; yea, to do us that good by them, which we could not receive by any other means. Be thou assured of this, that if thou unfeignedly fear God, the Lord intendeth thy good in every affliction of thine, though thou cannot yet perceive it. Psalm 25. 10. All the paths of the Lord are mercy and truth, to all such as keep his covenants and his testimonies. Heb. 12. 10. He chasteneth us for our profit, that we might be partakers of his holiness. 1. Cor. 11. 32. When we are judged, we are chastened of the Lord, that we might not be condemned with the world. Affliction is a medicine, which (though it be bitter) yet it is well approved by the experience of all God's people, that ever were, to be most wholesome and sovereign. If any of us should in our sickness, have a phycisian come to us, whom we knew to be so wise and learned, that he perfectly knew our estate, and what would do us good, and so loving and good a man also, that he did unfeignedly desire to do us all the good he could; if this man should prescribe to us a potion, and tell us, he had no other means to do us good but that, if we take it not, we must needs die; if we do take it, it will certainly do us good; how strange soever the working of it seem to be for a while, yet in the end it will certainly do us good, and recover us: there was never any of his patients received it, but it did them good; would any of us be so mad, as to reject such a potion, given us by such a Physician? would we not willingly drink it off every drop, though it were never so loathsome in color, how bittersoeuer it were in taste, how much soever it were in quantity? Now such a Physician is the Lord, and such a medicine is Affliction, When we are judged we are chastened of the Lord, that we may not be condemned with the world, 1 Cor. 11. 32. He chasteneth us for our profit; that we might be partakers of his holiness, Heb. 12. 10. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, that thou mayest give him rest from the days of adversity, until the pit be digged for the wicked, Psal. 94. 12, 13.
The third consideration that may make us patient and comfortable in affliction, is this, That God will surely remove it, when it hath had that good work in us, that he hath appointed it for. The Lord our God is not like those hard hearted Surgeons, that care not what pain they put their Patients to; but he is very merciful and tender-hearted: he useth not to apply corasiues, nor to launce, or sear, but upon great necessity. Lam. 3. 33. He doth not punish willingly, nor afflict the children of men. 1 Pet. 1. 6. Now for a season (if need require) you are in heaviness, through manifold temptations. Is thy affliction sharp and painful? certainly, the Lord seeth thou hast need of it, or else he would handle thee more gently. When a man hath a deep wound, and festered at the bottom, full of corruption, or hath some bullet, or arrow head, or point of a sword, that must be taken out; the Surgeon can never cure him well, but he must needs put him to great pain, launce him, and cut him, and make the wound bigger, before he can heal it: and even so deals the Lord with his patients. Job 5. 17, 18. Behold, blessed is the man whom God correcteth: as if he should say, Happy man is he that ever came under the hands of this Surgeon. Therefore refuse not thou the chastening of the Almighty: for he makes the wound, and binds it up, and his hands make whole. 〈1 page duplicate〉 〈1 page duplicate〉 The like must we think of the continuance of our afflictions. Is thy affliction long? certainly thy need requires it should be so; it hath not had the good work in thee yet, God sent it for. The Lord is not like those covetous and wretched Surgeons, that (for their own advantage) will protract their cures; but he is most faithful, and will not keep his patients a day longer under his hand, than their necessity doth require. This made David say, Psal. 119. 75. I know, O Lord, that thy judgments are right, and that thou of very faithfulness hast caused me to be troubled.
The fourth consideration is, That we have had much more experience of his goodness towards us in giving us prosperity, than we have had of his anger in afflicting us; and there is no proportion betwixt the time of our afflictions and prosperities, that which the Lord speaketh by his Prophet, For a small moment have I forsaken thee, but with great mercies will I gather thee, Esa. 14. 7. that the faithful have found most true in their own experience. And shall we receive good at the hand of God (and so much good as we have done) and shall we not receive evil? shall we not patiently bear a little affliction? Job 2. 10.
The fifth consideration is this, That God will surely support us in all afflictions, and lay no more upon us, than he will give us strength to bear. That place of the Apostle is well known, 1 Cor. 10. 13. God is faithful, and will not suffer you to be tempted above measure. This is one main difference betwixt the afflictions of the reprobate, and the elect; in them, God hath no respect to their strength, but makes them even mad and desperate with his judgments, They shall drink, and be moved, and be mad, Ier. 25. 16. They gnawed their tongues for pain, and blasph med the God of heaven because of their pains, Reu. 16. 10, 11. but it is contrary with the godly: I will correct thee in measure, saith the Lord, Ier. 30. 11. The principal thing that troubles God's children in affliction, is the fear of this, That they shall not be able to abide and en dure it, if it be extreme, if it be long. But against this fear, comfort thyself in this consideration. Indeed it may be, the Lord will so press thee with afflictions, that he will cause thy weakness to appear to thee, more than ever it did. The best have bewrayed g •… eat weakness in extreme affliction. But be thou sure, the more thy weakness appears, the more will his power appear in supporting and strengthening thee. A very comfortable place we have for this in 2 Cor. 12. 8, 9. For this thing I besought the Lord thrice, that it might depart from me. And be said unto me; My grace is sufficient for thee; for my power is made perfect through weakness. Very gladly therefore will I rejoice rather in my infirmities, that the power of Christ may dwell in me. On this David stayed himself, Psal 62. 2. Yet he is my strength, and my defense: therefore I shall not much be moved: as if he should say, Somewhat I may be moved, but much I shall not. Psal 37. 24. Though he fall, he shall not be cast off; for the Lord putteth under his hand. 2 Cor. 4. 89. We are afflicted on every side, yet are we not in distress; in poverty, but not overcome of poverty; we are persecuted, but not forsaken; cast down, but perish not. Look which of his servants God hath been pleased to exercise with his greatest crosses, to them he hath been wont to give the greatest measure of strength, that they might be able to bear them. As Abraham, Job, David, Paul: And so may everyone of the faithful be assured he will like wise deal with them.
The sixth and last thing that may make us patient and comfortable in affliction, is the consideration of the blessed end, that God hath been ever wont to make of the afflictions of his servants. When they have endured any great fight in affliction, he hath ever used to bestow some special favor or other upon them as it were in lieu and recompense of their affliction, that they have endured; as Princes use to do on them that have undergone any g •… eat loss or danger in their service. When God hath visited his servants with any sore affliction, he hath never been wont to depart without leaving a blessing behind him, as he did when he had wrestled with Jacob, Gen. 32. 28, 29. yea, proportionable to the measure of the affliction, hath the blessing been wont to be. They that have had the bitterest crosses, have received the sweetest comforts.
1 He blesseth them with temporal blessings sometimes, and maketh their estate better after it, than it was before. I will visit upon her the days of Baalim (that is, all the time of that extreme affliction which I brought upon her for that grievous sin) wherein she burnt incense unto them, &c. therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her; And I will give her, her vineyards from thence, and the valley of Achor for a door of hope, and she shall sing there, &c. Hos. 2. 13,—15. For your shame you shall have double; and for confusion they shall rejoice in their pertion; therefore in their land they shall possess the double, Esa. 61. 7. James 5. 11. Ye have heard of the patience of Job, and have known what end the Lord made. And what was that? Job 42. 10. The Lord turned the captivity of Job, and gave him twice so much as he had before. Iocl 2. 25, 26. I will restore to you the ears that the Locust hath eaten, and the Canker-worm, and the Caterpillar, &c. and ye shall eat in plenty, and be satisfied. In respect of this proportion the Lord useth to keep, Moses prayeth, Psal. 90. 15. Comfort us according to the days that thou hast afflicted us, and according to the years that we have seen evil.
2 Sometimes God gives an increase of spiritual comforts and grace. Esa. 30. 20, 21. When the Lord hath given you the bread of adversity, and the water of affliction, thy Teachers shall be no more kept back, but thine eyes shall see thy Teachers, and thine ear shall hear a word behind thee, saying, This is the way, walk ye in it, when thou turnest to the right hand, and when thou turnest to the left. This Paul speaks in his own experience, 2 Cor. 1. 5. As the sufferings of Christ abound in us, so our consolation aboundeth through Christ. Yea, he assureth the faithful of the same in a very confident manner, Verse 7. And our hope is steadfast concerning you, in as much as we know, that as ye are made partakers of the sufferings, so shall you be also of the consolation. In all thy afflictions therefore think of this blessing, wait for it, and comfort thyself in the expectation of it. This is that that kept David from fainting in his affliction. Psal. 71. 20. 21. Thou hast shown me great troubles and adversities, but thou wilt revive me; and wilt come again and take me up from the depth of the earth, thou wilt increase mine honor, and return and comfort me.
Lecture the eighty seven. April 9. 1611. JOHN IIII. XLVII.
THe last day I came to the Use that was to be made of the Doctrine touching the profitableness of affliction; and shown you that it served, First, to teach us to bear afflictions patiently and comfortably. Secondly, to examine and judge of our estate by the profits and benefits we make of our afflictions. The former of these we handled the last day, and now are we to proceed to the second. For, if affliction be so profitable (as we have heard) to all God's Elect, then may everyone of us judge of his own estate, by the profit we have received by our affliction. To have affliction, is no certain sign of God's favor: for the Reprobate as well as the Elect are subject unto it. But there is a marvelous difference betwixt the afflictions of the Elect and those of the Reprobate. Hath he smitten him, as he smote those that smote him, saith the Prophet? Isaiah 27. 7. As if he should say, Hath the Lord smitten Israel, as he smote them that were the enemies of Israel? And this is a principal difference, that the children of God are made the better by their afflictions; but the reprobates and ungodly are not made the better, but the worse rather, by their afflictions. Of the one it is said, Rom. 8. 28. All things work together for the good of them that love God: Of the other, Ier. 12. 13. They were sick, and had no profit. Let everyone of us therefore labor to find in us this mark of our Election, this difference betwixt our selves and the Reprobate, that God hath not smitten us, as he smote them, that our affliction hath been sanctified unto us, we have profited by it, we are able to say with David in the truth of our hearts, Psal. 119. 71. It is good for me that I have been afflicted. In all our afflictions let us do as Jacob did, Gen. 32. 26. that is, we must not let the Lord go till he have blessed us. Weep and pray for that blessing, which (as I told you the last day) the Lord is wont to give unto his children, when he hath wrestled with them, and afflicted them: as the Prophet saith Jacob did, Hos. 12. 4.
And for your help and mine own in this examination of our selves, I will give you out of God's Word six Notes, whereby we may try whether our affliction hath been sanctified unto us. And those are (as it were) six degrees whereby the Spirit of God proceedeth, in sanctifying the afflictions of all his children, and teaching them to profit by them.
1 He causeth them (by all their afflictions) to take notice that God is displeased with them, God hath some matter against them. In all extraordinary and strange judgments that are upon us, everyone of us should say to his own heart, as God saith his people would say, Deut. 31. 17. Are not all these troubles come upon me, because God is not with me? because God is offended with me: yea, this should we do also in the most ordinary and small afflictions that do befall us. When God had taken away from Naomi her two sons (though by an ordinary and usual death) she saith, Ruth 1. 13. That the hand of the Lord was gone out against her. We can never profit by affliction, till we can resolve upon this, in every sickness, in every cross, that God is the Author of it; God visits us; the hand of God is upon us; and that he useth not to strike any till he be angry with them. When we are judged (saith the Apostle, 1 Cor. 11. 32. though it be but with such judgments as he there speaks of, Verse 10. sickness and weakness) we are chastened of the Lord. And (though the Lord do sometimes afflict his children, rather for their trial, than for any displeasure he hath conceived against them, as in Job's case it was, yet) usually he never strikes till he be angry. So the Lord speaks of the afflictions of his dear children, Isaiah 54. 8. For a moment in mine anger I hid my face from thee. And 57. 17. For his wicked covetousness I was angry with him; I hid me, and was angry. We should therefore in the least affliction upon us, labor to take notice of this, and do as we are required, Micah 6. 9. Hear the rod, and who hath appointed it. There is never a rod of God, but it hath a voice: by it (as by a Herald) God proclaims, and testifieth against us, that he is offended; as it is said, Ezek. 38. 22. I will plead against him with pestilence and with blood: we should therefore hear the rod.
Let us then examine our selves by this first Note, and we shall find, that there be very few of us, that receive any profit by our afflictions: for we never take notice of God's displeasure in them. It may be, in some sudden and extraordinary judgment we will, but in ordinary diseases, and other crosses, we never discern the hand that smiteth us; but harden our selves to bear them off with head and shoulders by these and such like conceits: There is no man but shall have crosses, none but they shall be sick sometimes; such and such have had this Ague, and done well enough, and so I hope shall I. Thus God brings in his people, reporting how they had hardened their hearts against his corrections, Ier. 10. 19. I thought it is my sorrow, and I will bear it. Should any man be so foolish (say they) as to think that God is angry with him, because he afflicteth him sometimes? Why, the best have had their afflictions: and whom God loves, he chastens. And with these conceits many that have no one good argument of God's fatherly love, harden themselves against the sense of his anger in their afflictions. For this senselessness God checketh his people, Hos. 7. 9. Strangers have devoured his strength, and he knoweth it not; gray hairs are here and there upon him, and he knoweth it not. As if he should say, Extreme misery and grief had brought gray hairs upon him, and yet remained he senseless, and never took notice from whence this came, Isaiah 42. 25. He hath poured upon him the fury of his anger, and yet he knew not; and it burned him, yet he laid it not to heart.
The second Note to try whether our affliction be sanctified to us, whether we have profited by it, is this, If it have caused us to humble our selves under the hand of God that is upon us, if it have made us sorrow and grieve that we have offended God. This is a singular fruit of affliction; and he hath begun to profit by his affliction, that finds this in himself: for God is marvelously pleased with this, to see men humbled when he hath shown himself angry. See the respect he had to Josiah for this, 2 Kings 22. 19, 20. Because thy heart did melt, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place; behold therefore thine eyes shall not see all the evil that I will bring upon this place. Nay, see what respect God had to Ahab for this, or rather for an outward show of this, 1 Kings 21. 29. Seest thou bow Ahab is humbled before me? because he submitteth himself before me, I will not bring evil in his days. This is the way to be rid of affliction. 1 Pet. 5. 6. Humble yourselves under the mighty hand of God, that he may exalt you in due time. And on the other side, God cannot endure the contempt of his judgments; to see us merry and iocund, when he is angry, or to set light by his corrections. Esa. 22. 12,—14 When God called to weeping and mourning, to baldness and sackcloth; and behold joy and gladness, eating flesh and drinking wine: eating and drinking, for tomorrow we shall die. Surely this iniquity shall not be purged from you till ye die, saith the Lord of hosts. And surely, if every affliction be a sign that God is displeased with us, it becomes the child of God to be humbled by every affliction; though not in respect of the cross it self (which happily is common, and such as many have had, and done well enough) yet in respect of the Lord and his displeasure, from whence it comes, Hear the rod, and who hath appointed it, Micah 6. 9. For, is it a small matter to have the Lord's frowns and displeasure? Amos 3. 6. Shall a trumpet be blown in a City, and the people not be afraid? or shall there be evil in a City, and the Lord hath not done it? When Moses was a suitor for his sister Miriam, he received this answer from the Lord, Numb. 12. 14. If her father had spit in her face, should she not have been ashamed seven days? as if he should say, How much more should she be humbled and ashamed, when I have shown myself to be offended with her? For this, we have a notable example in Job 1. 20. who, though he was so holy and righteous a man, and though he could say, Blessed be the Name of the Lord, for all his afflictions, yet when he considered all this came of God (he thought neither of the Sabaeans nor Chaldeans, the fire nor the wind; but he considered, The Lord had given, and the Lord had taken:) Then Job arose, and rent his garment, and shaved his head, and fell down upon the ground, and worshipped: and the Holy Ghost saith, Verse 22. In all this Job did not sin. And if Job did thus humble himself, when God's hand was upon him, what man is there whom it will not well become to do so? On the other side, this is noted to be the disposition of the wicked, to whom affliction is not sanctified, that it doth not humble them at all. Ier. 5. 3. Thou hast stricken them, but they have not sorrowed; thou hast consumed them, but they have refused to receive correction. And this is the cause, why God is constrained to bring strange and more grievous judgments upon us, because we will not feel, nor be moved with ordinary corrections, If ye walk contrary unto me, and will not hearken unto me (for all this) I will bring seven times moe plagues upon you, according to your sins, Levite. 26. 21.
The third note, whereby we are to try whether our affliction be sanctified unto us, is this, If it cause us to search our ways, and to inquire into the cause of that displeasure God hath conceived against us, we must inquire into the cause; it is to no purpose to be sorry and humbled for our affliction, unless we do this. Every man must desire to know the cause of his affliction, Every man must know the plague of his own heart, find out the cause of the plague in his own heart, 1 Kings 8. 38. and say with Ier. 2. 17. Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way? This was the course God directed Joshua to, when he was humbled, because the Lord had shown himself to be angry with the Congregation of Israel, Josh. 7. 10, 11. Wherefore liest thou upon thy face? Israel hath sinned. Search and find out the man, that hath provoked me to anger. For this we must rest resolved of, That man's sin is ever the cause of God's anger, Isaiah 57. 17. For his wicked covetousness I was angry with him, and have smitten him. And 64. 5. Behold, thou art angry; for we have sinned. And therefore it is to no purpose, for a man to grieve and vex himself in his affliction, if he rest there; he shall never have ease, till he can find out the cause of it in himself. Ier. 30. 15. Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquities. As in a wound, that hath some point of a sword, or bullet, or such like thing in the bottom of it; till that be found, there can be no hope of cure. Lam. 3. 39, 40. Wherefore then is the living man sorrowful, man suffereth for his sin, let us search and try our ways.