Josephs Party-Colored Coat, Sermon 7
A CHRISTNING SERMON.
2 KING. 5.14.
Then went hee downe and dipped himselfe seven times in Iordan, according to the saying of the man of God, and his flesh came againe, like to the flesh of a little child, and hee was cleane.
IN this Chapter, Naaman the Syrian coms hurrying with his Horses, and ratling with his Chariot to the doore of the prophet Elisha, to bee cured of his Leprosie. Now hee said in his heart, (I could not have told his thoughts, except first hee had told them mee) hee will surely come out to mee, and stand and call on the name of the Lord, his God, and strike his hand over the place, and recover the Leper: Thus hee thought, that the very noyse of the wheels of his Chariot, should call Elisha to come to him, because hee was Captaine of the Hoast of Syria, hee thought to be Commander of Gods Prophet, and hee expected a great deale of service from him, and truly hee might expect it: For the Prophet beate him at his owne weapon, outshot him in his owne bow, out-stated him in statelinesse it selfe.
1. Called him not in, but let him stand at doore.
2. Came not to him in his person, but by a Proxie.
3. Sent him a plaine and cold answer, Wash seven times in Iordan.
By the way, I dare boldly say, Elisha in himselfe was not proud at other times, hee could fare hardly on Barley Loaves, and feed hungerly on plaine pottage; but at this time his affecting of state, was both lawfull and necessary. First it was the sight of Naamans shoe, which made Elisha so high in the Instep; with the stately, hee would be stately; the rather because hee did perceive that Naaman must bee humbled, before hee could bee healed, and the proud flesh first taken out of his heart, ere the putrid flesh could bee cured in his body. Secondly, Naaman, though hee was a Prince, yet hee was but a Pagan; and in this respect, the lowest Hebrew was higher than hee; Elisha therefore would teach him to learne himselfe; that hee was not proper to receive so great favours, as being but a Goat, and no lost sheepe of the Fold of Israel. Lastly, Elisha was an extraordinary man, hee might well stand upon termes of double distance, who had a double portion of Elijah's Spirit.
You my Brethren of the Ministery, let us know, that wee succeed to the office, but not to the Eminencies, to the place, but not to the personall perfections of the Prophet Elisha. And let us know, that Humility is our Honour and Crowne; so that except wee be forced unto it against our wils, Se defendendo, to maintaine the Honour of God, and our office, to stand upon our points, let us leaving the Patterne of Elisha's statelinesse, rather follow the president of Saint Pauls Humility, I was made all things to all men, that by all meanes I might gaine some.
To returne to Naaman: The mention of the water put him into a fire, hee burneth with Choler and Passion: Are not Abanah, and Pharpar, Rivers of Damascus, better than all the waters of Israel? May I not wash in them, and be cleane? so he turned and went away in a rage: Well, his servants come to him, to perswade him, and bring with them good Logick, and Ethicks, good Arguments, and good manners; good Logick reasoning a minori ad majus; If the Prophet had bid thee doe some great thing, wouldest thou have not done it? How much rather then, when he saith to thee, Wash and be cleane? Good Ethicks, my Father, my All-speaking in one person, so unanimously they consented in one opinion; Father, as if they had said, wee confesse thou art wiser then wee are, of more age, of more honour; yet you are neere unto us, you are deare unto us, wee wish your weale and welfare: O what a deale did they speake in a little, and how many sentences are comprised in this one word, Father: These words so wrought on Naaman, that the Lyon became a Lambe; hee that formerly had conquered his foes, now subdues himselfe, down came he in his stomacke, and downe comes hee in his person.
Then went hee downe, &c.
These words containe a Cure most strange, most true, wherein observe:
1. The time wherein it was wrought, Then.
2. The sick man, (or if you please) since his servants have perswaded him, the Patient.
3. The Disease, Leprosie.
4. The Physitian, the Man of God, Elisha.
5. The Physicke
Quid, Washing in Iordan,
Quoties, seven times.
6. The Effect and Operation thereof: And his flesh came againe, like the flesh of a little Child, and he was cleane.
But as Gideon had too great an Army for his use, and therefore sent most of his Souldiers away; so the time commands me, to dismisse most of these points, and onelyonly to retaine such with me, as are most pertinent to the present occasion. I begin with the time, wherein the Cure was wrought:
Then.
Then:Observ. When? After his servants had perswaded him: Whence observe,
Wise men must sometimes follow the counsell of their Inferiours, as Naaman did of his servants. The reason is, that wise men may bee deceived in those actions, wherein they themselves are parties, and interested, it is possible that Passion, prejudice, and Partiality one, or all of these, like so many Pearles, may blind the eyes of your Iudgement. Whereas such as looke on, may see more then those that play the game, and though in other respects their judgements be farre inferiour, yet herein they may be more cleare, because lesse ingaged: Yea, Salomon himselfe, though the wisest of Kings had a Counsell of aged men, that stood before him. And though this might seeme but the lighting of so many Candles to the Sun, yet no doubt hee knew wisely to make use of them, who in wisedome were farre beneath him. I have seene a dull Whet-stone set an edge on a Knife: yea, the wisest of men need not thinke scorne to learne of the worst of men, when we may be taught, not to take carking care by the Lillies, and yet providently to provide from the Pismire.
But then especially are wee to listen to the counsell of Inferiours, whose advise we know proceeds from a loving heart, and is aymed and levelled at our good, especially if they be such, that our credit and profit is imbarked in the same bottome with theirs, together they sinke, and together they swim; so that wee cannot suspect, dare not deny, and must confesse, that their advise lookes straight forward at our good, and squints not aside at any sinister respect. Wherefore, sometimes let Abraham hearken to Sarah, his wife, Moses the Iew, to Iethro the Gentile; David the Soveraigne, to Ioab the subject; yea, let not Apollo, though eloquent, and mighty in Scripture, thinke scorne to learne his Christ-crosse from Aquila, and Priscilla.
Yet when Inferiours presume to commend their counsell to their Superiours, let it be qualified with these cautions.
1. Let them doe it seasonably, in a fit opportunity. Now opportunity is the Spirits of time extracted, or the quintessence of time at large, distilled, and such an opportunity must he waite for, who hopes to doe any good by his advise to his betters. Abigail was excellent hereat, 1 Sam. 25.36. Shee told her Husband Nabal, nothing lesse or more, untill the Morning light: Either because shee would not cast the pearle of her good counsell before a Swine, wallowing in Drunkennesse; or because shee thought her physicke would worke the better with him, if shee gave it him fasting.
2. It must be done secretly. An open reproofe of our betters, is little better than a Libell. True it is, wee Ministers may publikely, (when occasion is offered us) reprove the vices of those, who in outward respects are far our Superiours, yet we must doe it Publikely, Secretly; publikely for the place, secretly for the manner. We are not to make in the Pulpit such an Hue and Cry after the Offender, that the capacity of the meanest may take him on suspition, whom we meane. No, let us deliver our Doctrine in common, and let the guilty conscience inclose it to it selfe.
3. They must doe it with all reverence, and humility, as the servants of Naaman, in my Text. A Wool-packe doth conquer the strength of an Ordnance, by yeilding unto it: so there be many natures, which will be led, but may not be drawne, or dragged; and these may be broken with faire usage, that cannot be bowed with forcible dealing.
4. Let them pray to him, who hath the hearts of all men in his hand: like the Rivers of water, hee turneth them whether he pleaseth, that he would be pleased to prepare, and mollifie their hearts, to whom they are to addresse their counsell, that he would bow their eares to heare, their heads to conceive, and their hearts to practise, that advise which shall be commended to them for their good. And so much for the time. Come we next in the second place to the Physick prescribed, Water of Iordan. Whence observe.
Observ.God appoints weake meanes by the vertue of his Institution, to accomplish great matters. Take a survey of all the parts of Gods service, and we shall find this true. Begin at the Font, there is plaine water of Iordan; yet by the vertue of Gods Ordinance, it washeth away originall sin. Passe from the Font to the Ministers Pue, there is stil plain water of Iordan, the weaknesse of the Word, and the folly of Preaching; yet Gods wisdome and power, to make the Goat a Sheep, the Lyon a Lamb, the Wanton chaste, the Passionate patient; yea, to revive such as are dead in trespasses and sins. Looke on the Minister, here is still plaine water of Iordan, earthen vessels, men loaden with infirmities, like the rest of their Brethren, yet are they Dispensers of the mysteries of God. Proceed to the Communion-Table, there is still plaine water of Iordan, a morsell of Bread, and a Draught of Wine, yet these worthily received, signe and seale unto us, the body of Christ, and the benefits of his Passion.
Let us take heed,Vse. that wee take not exception, at the simplicity of Gods Ordinance. A Spanish Don having heard much of the fame of Calvin, travelled to Geneva, to see him; where finding him, both plaine in person, and poore in apparell, hee repented himselfe of his paines, and whom his eare did admire at distance, his eye did contemne, when present. Just such Valuers are carnal men of Gods Ordinances, they guesse the Jewell by the Case, and thinke nothing can be good, which is not gawdy. But surely were our eyes anointed with that Eye-salve, mentioned, Revel. 3.18. then (as Heraulds account the plainest Coats, the most ancient) better then those of a later Edition, which are so full of filling, that they are empty of honour) wee should see the inward state in the outward simplicity, and inward Majesty, in the outward meannesse of Gods Ordinance▪ When one of his Courtiers shewed the Great Turke the Sword of Scanderbag…: I see, said he no such miracles in this sword, rather then in any other, that it should atchieve such victories: Yea, but said one that stood by, If you had seene also Scanderbags Arme, with what a mighty force hee wielded this Sword, you then would change your resolution. So many say, they can see nothing in the water of Baptisme, more then in ordinary well water, they can see nothing in the world, in the Bread and Wine in the Communion, then in that in the Bakers panniers, or Vintners Cellar, no more in a Sermon, than in a civill Oration in a Guild-hall of the same length. But if they saw the Arme of God, with what a mighty strength hee enforceth these Ordinances, and how his invisible Grace attendeth them, they would be of another mind; Gaze then no longer on Ehuds hand, for that was lame, or on his Dagger, for that was short; but looke on Gods finger in Ehuds hand, and that can worke wonders. Looke not on the Ordinance, but on the Ordainer; on the meanes, but on the Meanes-maker; neither be offended at the meannesse of the one, but admire the Majesty of the other.
VseIt confutes the Papists, who displeased, as it were at the simplicity of the Sacraments, as God hath instituted them, seeke to better and amend them by their owne additions: This they account plaine water in Baptisme too meane, and therefore they mingle it with Creame, Oyle, Spittle, and other Ingredients, which I as little know what they be, as they know why they use them. Yea all their service of God, is not onelyonly made sweet, but luscious to the palate of flesh, and they plainely shew by their baits, what fish they angle to catch; namely, rather to get mens senses, then their soules, and their eyes then their judgements. Not that I am displeased with neatnesse, or plead for nastinesse in Gods service; surely God would have the Church his Spouse, as not an Harlot, so not a Slut; and indeed outward Decencie in the Church, is an Harbinger to provide a lodging for inward devotion to follow after. But wee would not have Religion so bedaubed with lace, that one cannot see the cloath, and Ceremonies which should adorne, obscure the substance of the Sacraments, and Gods worship. And let us labour to be men in Christianity, and not only like little children to goe to Schoole, to looke on the guilt and gaudy Babies of our Bookes, and to be allured to Gods service, by the outward pomp and splendor of it. But let us love religion not for her clothes, but for her face, and then shall wee affect it, if shee should chance (as God forbid) to bee either naked, through poverty, or ragged through persecution. In a word, if God hath appointed it, let us love the plainenesse of his Ordinance, though therin there be neither warm water, nor strong water, nor sweet water, but plaine water of Iordan.
Come we now to the Quoties, how often? He dipped himselfe seven times; that is, hee went in, and washed himselfe, and came out againe, and went in, and washed himselfe, and came out againe, and so till the seventh time. Thou therefore, whosoever thou art, who art afflicted in body or mind, or any other way, doe not grudge against God, and grieve in thy selfe, if thy paine be not eased in an instant, if thy malady bee not removed in a moment: O tarry the Lords leisure (the Lords pleasure is the Lords leisure) waite and attend his time: Thinke not that thou shalt not be cured at all, because thou art not all cured at once. Naaman himselfe was not compleatly cleansed at the first entrance into Iordan, but it cost him seven times washing.
The number of seven is most remarkeable in Holy Writ, and passeth for the Emblem of perfection, or compleatnesse, as well it may, consisting of an Vnity in the middle, guarded and attended with a Trinity on either side. Once I must confesse, I find this number of seven to be defective, and too little; and yet the correction, and supplying thereof, still runs on a septinary number: Shall I forgive my Brother seven times? yea said our Saviour, seventy seven times. If any aske, why God pitched on this number, and imposed on Naaman; the best answer I can make, shall be in the words of our Saviour, Matth. 11. Even so Father, because it pleased thee well: Naaman was bid to wash seven times, and hee did wash seven times: Hence observe.
Wee must observe Gods Commandements, Doct.both in matter and manner, both in substance and circumstance: But some will say, had Naaman washed once more, or lesse, under or over seven times, would so small a matter have broken any squares? and would God have imposed any penalty on so sleight a forfeiture? I answer, things that are small in themselves swell great, when they are either forbidden, or commanded by God: Looke upon Lots Wife, looking backe with carnall eyes, and it will seeme a small offence: O how flesh and blood could easily be her Advocate, to plead for her? What if she did look back? Shee did no more, and could doe no lesse, and be a Mother; Would you have her to bee a Pillar of stone, before shee was a Pillar of salt; I meane so hard, so remorselesse, as not to send one farewell glance, to that unfortunate Citie, wherein shee had so much kindred and acquaintance: VVell, however we must know, the Offence was most hainous, by the heavinesse of the punishment inflicted upon her.
And as it is thus in small things forbidden, so is it in small things commanded. They must bee precisely observed: In those generall Maps of the world, which are usually made in a sheet of paper; the least prick or poynt which can bee made with a pen, extends to five mile at the least: But I say the smallest Deviation and Declination, the least imaginable Deflection, from the commanded will of God, is an infinite distance from it, as breaking the command of an infinite God, and deserveth infinite punishment. Observe therefore, not onelyonly all things considerable, but all things in Gods will: For indeed all things therein are considerable; not onelyonly every Syllable, but every Iota, the least Letter; yea every prick, Comma, and Accent, hath his Emphasis, and must bee pronounced in our practise: As Moses therefore in making the Tabernacle, made it in all things alike, to the Patterne hee saw in the Mount, not a Knop or a Bole, or an Almond in the Candlestick, under or over; not a Bell or a Pomegranate in Aarons Coat, more or lesse; but Concordat Copia cum Originali: The transcript agreed with the Originall in all things; so let us precisely follow the instructions God giveth us; let us not willingly bee Hetroclites from his will; either Defectiues, to doe too little, or Redundants, to doe too much; but let us bee truely regular, not washing more then seven times, with the superstitious man, nor lesse then seven times with the prophane man; but with Naaman in my Text, just seven times.
VVhen I compare our present occasion with this History wee have treated of, I find a great Resemblance betwixt them. Here is a little Child to bee cured of a Leprosie: For so may Originall Corruption fitly bee called: First for the Hereditarinesse of it, it is a successive disease, entayled from Father to Child, ever since the fall of our first Parent Adam: Secondly, from the over-spreading nature thereof, the Infection defiling all the powers of our soules, and parts of our bodies. Here also is the water of Iordan to wash it away, since Christ washed Iordan, by being washed in it, hee hath given it a power to cleanse our Originall Corruption: Some Theeves have eat off their Irons, and fretted off their Fetters with Mercury water; but there is no way to worke off the Chaines of our Naturall Corruption, whereby our feet are hurt in the Stocks, the Irons have entred into our soules; but onelyonly by the VVater in Baptisme: OnelyOnly the Maiden-head, and Virginity of the water, in the Poole of Bethesda, was medicinall to cure Diseases; hee that came first was cured; the second got no profit. But in our Iordan, our Water in the Font; the vertue thereof is not lessened in the using, the Child that is last baptized, shall receive as much benefit, as that which is first washed therein.
But herein I must confesse, there is a difference on the cure of Naaman, and this Child, he was totally, and perfectly cleansed from his Leprosie; but this Child is wash't but in part, so farre as is Gods pleasure. The condemning power of Originall Corruption is drowned in the Font; but though the bane be removed, the blot doth remaine, the guilt is remitted, the blemish is retayned, the sting is gone, the staine doth stay; which if not consented to, cannot damne this Infant, though it may hereafter defile it: Secondly, the finall peaceable-commanding power, is washed away in the Laver of Regeneration; though afterwards it may dwell in us: it shall not domineere over us; it may remaine there as a slave, not as a Soveraigne sure not as a lawfull one, be he ever resisted, often subdued, though never expelled. These things deserve larger Prosecution, but this is none of Ioshua's day, wherein the Sunne standeth still, and therefore I must conclude with the time.