Exposition on John 5, Luke 3 – James 4
AN EXPOSITION VPONUPON THE THIRD OF LVKE.
Luk. 3.19.20.
But Herod the Tetrarch, being reprooued by him for Herodian his brother Philips wife, and for all the euils which Herod had done,
Addeth this aboue all, that he ſhut vp Iohn in priſon.
IN handling the harmony of the Goſpell, if we compare, Matth. 4.12. and Mark. 1.14. with Ioh. 4.1, 2, 3. it will appeare, that this ſtory of Iohn Baptiſts death fell out after that he had giuen that teſtimony of Chriſt, Ioh. 3. before Chriſt went to Galile, when by the way he talked with the woman of Samaria, Ioh. 4. And the order of matter requires it, in that he ſhould be then taken away from his Miniſtery, when hee ended ſo good a worke, God thereby prouiding for his credit and honour.
Now it is ſet downe by three Euangeliſts, Matthew, Marke, and Luke, neither of which doe record it in order of time. Luke ſets it downe by anticipation, becauſe hauing treated of Iohn in his third Chapter he would ſpeake of all that befell him in that place, ſo ſetting downe this ſtory before, when it ſhould hauehave been handled after. Matthew and Marke ſet it downe by occaſion of a common ſpeech, that Iohn was rayſed from the dead: Matth. 14 2, 3, 4, &c. Markae, the conciſeſt and briefeſt in gathering the ſummes of Hiſtory, is in this the longeſt, Chapter 6. verſ. 17, 18, 19, &c. All agree in the maine ſubſtance, that Herod did impriſon Iohn for reproouing him for marrying his brothers wife. They differ onelyonly in adding ſome circumſtances: as Luke addes, firſt, that Herod was a Tetrarch: ſecondly, that Herod was rebuked of Iohn in plaine termes: thirdly, that he rebuked him of all the euils that he had done: fourthly, that hee added this yet aboue all. Matthew agrees with Marke, but addes the cauſe why Herod killed not Iohn, becauſe hee feared the people. Marke addes; firſt, that Herod ſent either Purſeuants, or ſouldiers, or the like: ſecondly, that expreſſely Herod had married Herodias: thirdly, that Herodias had a quarrell with Iohn. Fourthly, why Herodias could not hauehave her minde, becauſe of Herods affection to Iohn. We will handle them all in one ioynt Text, which may be diuided into three parts:
Firſt, the cauſe of his impriſonment: ſecondly, the manner thereof: thirdly, the euent and iſſue intended againſt him.
In the cauſe, viz. Iohns rebuking, conſider, firſt, who rebuked; Iohn. Secondly, whom; Herod. Thirdly, for what, for marrying his brothers wife.
The manner, ſhewes, firſt, how hee was taken; he was ſent for. Secondly, how he was vſed, firſt, he was bound: ſecondly, put in priſon: thirdly, there ſhut vp.
The euent was the danger of his life; which came firſt, from Herod: ſecondly, from Herodias: and was eſcaped by Herods affection, firſt, towards Iohn, this hindred Herodias purpoſe: 2. towards the people, this hindred his owne purpoſe.
The party rebuking was Iohn, a publike Miniſter of the Goſpell ſent of God, to preach Faith in the remiſſion of repentance and conuerſion from ſinnes. He was both a Miniſter, and an extraordinary one, by vertue of which calling he had power and authority to reprooue all whereſoeuer he came.
Doct. Publique Miniſters of the Word, they among others are eſpecially bound to reprooue publique offences: Ezek. 3.17. Eſay 58.1. 2. Tim. 4.2.
For the calling of Miniſters doth require thus much at their hands, becauſe they are Watchmen ouer mens ſoules, and reproofe doth belong to the cure of mens ſoules. Heb. 13.17. Ezek. 3.17, 18.
AN EXPOSITION VPONUPON THE FOVRTH OF IAMES.
Iames 4.7.
Reſiſt the Diuell, and he will flye from you.
THeſe words containe a commandement, [Reſiſt the Diuell:] and a promiſe, [and he will flye from you.] In the commandement two things are to be marked, firſt, an action; ſecondly, the obiect of that action. The action is a Reſiſtance, the obiect, the Diuell. Firſt, of the obiect. By the Diuell here is meant all ſinnes and temptations ariſing eitheir from that corruption that is in vsus, and ſo from our ſelues; or elſe ſpringing from external obiects, and ſuch motions as are by the Diuell immediately ſuggeſted vntounto vsus. All which are termed by the name of Diuell, becauſe he hath the chiefe hand in theſe matters, and is a principall agent therein. The action of reſiſtance is that, whereby a ſpirituall ſouldier of Chriſt Ieſus doth ſtriue and endeauour according to that meaſure of grace that is giuen him to auoide all ſinnes whatſoeuer, and to pleaſe God in all things, not to offend him in any. This action thus explained in generall, reſpecting the whole courſe of mans life: let vsus conſider it therefore in a more particular regard, according as we are to put it in practice at ſeuerall combats, with ſeuerall temptations.
For the better performance of it, we are to conſider three things: firſt, our preparation before the combate. Secondly, our behauiour in the very time of the aſſault. Thirdly, our demeanour when the fight is ended. For the firſt, it is needfull that we be armed for our defence; the parts of which ſpirituall armour, we may ſee affoorded vntounto vsus out of the Eph. 6.14, 15, 16, 17, 18. The firſt peece, is to hauehave our loynes girt about with verity: that is, an heart firmely grounded and eſtabliſhed in the truth, in certainty of Gods pure worſhip and Religion, that we be not carried about with eueryevery blaſt of outſide doctrine. The ſecond, is the Breſt-plate of righteouſneſſe; that is, a ſtedfaſt reſolution of the heart, to be vpright, righteous, and holy before God in all things, not will…ng to offend him in the leaſt: as Dauid ſaith, Pſal. 40.8. I hauehave deſired to doe thy good will, O my God; yea, thy Law is within mine heart. The next part, is to hauehave our feet ſhod with the preparation of the Goſpell of peace: which is an vndaunted and ready minde to make a conſtant profeſſion of the Goſpell in all places, and at all times, though it bee to loſſe of lands, goods, liuing, yea, life: as Saint Peter wiſheth vsus, to put on our Sandals, and to be ready to giuegive an account of our Faith to eueryevery one that ſhall require it of vsus. The fourth is the Shield of Faith; which is a liuely and ſtedfaſt perſwaſion and aſſurance of the merciemercy of God in Ieſus Chriſt, particularly belonging vntounto vsus; the force of which, is to quench all the fiery darts of the Diuell; that is, all ſtrong, all ſudden, and all dangerous temptations by him ſuggeſted. A fift, is the Helmet of ſaluation, which, as it is 1. Theſ. 5.8. is the hope of euerlaſting life, whereby our heads being couered, may be preſerued from doubt and deſpaire. Another is the Sword of the Spirit, which is the Word of God: the vſe of which is, that we ought to labour to bee furniſhed with ſuch pregnant places of Scripture, as whereby we may both defend our ſelues, and offend Satan, according as Chriſt did, Matth. 4. The laſt is Prayer, whereby we muſt intreate the ayde and aſſiſtance of Gods Spirit, to ſtrengthen vsus to the combate. Our behauiour in the combate ought to be guided by theſe rules:
Firſt, entertaine not with any liking the firſt motions to ſin, but reſiſt the primary beginning, intiſements, and occaſions to them, and ſuffer them not to hauehave a place of abode in heart and affection.
Reaſ. 1. From the nature of ſinne, which being not at the firſt, repelled quickly gets ground of vsus. By the example of Dauid, who firſt was idle, then looked; the temptation left him not there, but then hee luſted, and afterwards committed actuall folly: 2. Sam. 11. So Peter, firſt, he denied barely; ſecondly, then he ſware it; thirdly, he curſed and denied: Ma…. 26.70, 72, 74.
Secondly, becauſe the Diuell as he is ſtrong, ſo is he ſubtile: giuegive him an Inch, and he will take an Ell. GiueGive him but entrance to ſet foote into your heart, and you ſhall hardly chuſe but he will poſſeſſe it wholly.
Thirdly, put not too much truſt and confidence in our owne ſtrength, but rather to be ſtrong in the Lord, and in the power of his might, Epheſ. 6.10. This confident boldneſſe, and reliance on our owne ability, cauſed Peters fall, Luk. 22.33.
Fourthly, we muſt not beleeue the Diuell, nor hearken to his perſwaſion and reaſons; nay, nor truſt him, though hee ſpake truth. So when the Diuell tooke on him to be a Preacher, Acts 16.16, 17, 18. Paul would not ſuffer him to ſpeake, but cōmanded him forth. So Chriſt rebuked the Diuell, Luk 4.34, 35. Eue ſinned by being credulous, in beleeuing the Diuell when he vttered a loud lye, Gen. 3.3, 4.
Fifthly, wee muſt conſider what profit a ſtout reſiſtance doth bring viz. that the Diuell will bee the weaker, the more foiles he receiues, and we the ſtronger.
Laſtly, take heed that we compare not the pleaſures of ſinning and yeelding to the temptation, with the paine of reſiſtance, for then ſoone ſhall wee faile: but rather compare the paine of reſiſtance with the horrors, anguiſh, and perplexitie of an euill conſcience, which follow the committing of any ſinne, and ſee whether is rather to be vndergone. The burden of an euill conſcience. Salomon (Prou. 18.14.) deſcribeth, ſaying, The ſpirit of a man will ſuſtaine his infirmity, but a wounded ſ…irit who can beare it? After the combate ended, if thou obtaine the victory, firſt, giuegive God the glory and prayſe, not aſcribing it to any ſtrength, or worthineſſe in thy ſelfe; take heed of this pride. Secondly, auoide ſecuritie, and thinke not when thou haſt ouercome one, then thou haſt vanquiſht all; but know, that one temptation, like waues, come one in the necke of another. And therefore prouide thy ſelfe for a new aſſault. If thou be ouercome, thinke with thy ſelfe, that, it may bee, God hath let you fall, thereby to puniſh ſome ſinne in thee. Secondly, lye not in ſinne, but endeauour to renew thy ſelfe by repentance, knowing that it is as great, if not a greater victorie, to recouer being fallen, then to auoide a fall.
Encouragements to this dutie are, firſt, the promiſe here made, that he wil flye from vsus, like a coward, that ſeeing his aduerſarie buckle his armour to encounter with him, takes him to his heeles. Secondly, conſider the intent of Satan in allu…ing vsus to ſinne; that it is not for our good, but for our deſtruction. So let vsus not yeeld to his pleaſures, and be drawne away by his allurements. Thirdly, learne the nature of ſinne, that is it ſuch as laies vsus open to the iudgements of God both here, and hereafter. Laſtly, thinke of thoſe many mercies God hath vouchſafed; and then ſay with Ioſeph, How can I doe this, and ſo ſinne againſt my God, Gen. 39.9.
One thing to bee performed in the time of combate is left out, which is this, that when the Diuell laboureth by any temptation to draw vsus into any vice, we ſhould not onelyonly withſtand and reſiſt this temptation, but alſo endeauour to doe the contrary vertue: as Ioſeph being tempted to adultery, exerciſed himſelfe to chaſtitie, Geneſ. 39. and Iob, who when Satan had done all that he could to make him curſe, and blaſpheme God, did not onelyonly not doe that, but did the contrary, he bleſſed and prayſed the Name of God, Iob 1. laſt verſe.