The Application of Scripture, Treatise
THE APPLICATION OF SCRIPTVRE.
2. SAM. 12. 7.
Then ſaid Nathan to Dauid, Thou art the man.
KIng Dauid had prouoked the Lord to wrath by committing two grieuous ſinnes, Adultery, and Murther which commonly followeth the ſame by one meanes, or other. Therefore he ſent the Prophet Nathan to reproue him, and to denounce theſe iudgements againſt him. Firſt, that the ſword ſhould neuer depart from his houſe. Secondly, that his owne ſonne ſhould take his wiues from him. Thirdly, that the childe begotten in adultery ſhould die. Wherein we obſerue: firſt the iuſtice of God, in that he will puniſh ſinne, and the ſinnes of them eſpecially vponupon whom he hath more plentifully poured his benefits: And againe, the mercy of God, in that he will not ſuffer his children to lie in ſinne, and ſo to periſh by ſinne, but awaketh their conſciences and ſtirres them vp to repentance by correcting them, leaſt they ſhould periſh with the world. Out of his iuſtice therefore mixt with merciemercy, he ſent the Prophet, and the Prophet comming, propounded his ſinne by way of a parable, that not being blinded with partialitie, and ſelfe-louelove (as all men are) he might giuegive righteous iudgement againſt himſelfe in the perſon of another. There were, ſaith he, two men in one citie, the one rich, and the other poore: the rich man had exceeding many ſheepe, and oxen; but the poore had none at all, ſaue one little ſheepe which hee had bought, and nouriſhed vp, and it grew vp with him, and with his children alſo, and did eate of his owne morſels, and dranke of his owne cuppe, and ſlept in his boſome, and was vntounto him as his daughter. Now there came a ſtranger vntounto the rich man, who refuſed to take of his owne ſheepe, and of his owne oxen to dreſſe for the ſtranger, that was come vntounto him, but tooke the poore mans ſheepe and dreſſed it for the man, that was come vntounto him. Hereupon Dauid maketh anſwer. verſ. 5. He was exceeding wroth, and ſaid that the man which did that thing was the childe of death, and that hee ſhould reſtore the Lambe foureſold. In the verſ. 7. Nathan maketh particular application.
Thou art the man.
From this practiſe of the Prophet, we learne that the true Prophets and Miniſters of Chriſt muſt make particular application of the word of the Lord, whether of commandement; exhortation, admonition, reproofe, &c. to thoſe to whom they are ſent, whether it be to a kingdome, to a particular people, or to priuate men, and though worldly men being ſtiffe-necked, and hard hearted, will not yeeld themſelues vnderunder the yoake of obedience, and are therefore alway ready to make reſiſtance, yet muſt wee know who hath ſent vsus, both with promiſe of protection and reward for the faithfull diſcharge of our duties, and alſo with denuntiation of vengeance for our diſobedience, and rebellion. Ier. 17. 19. Speake all that I command thee; Ier. 17. 19.be not affraide of their faces, leaſt I deſtroy thee before them; they ſhall fight againſt thee, but ſhall not preuaile against thee, for I am with thee to deliuer thee. And in another place, Sonne of man, though they be rebellious, yet be not thou rebellious.
Beſides this, we hauehave many examples to encourage vsus hereunto. 1 King. 22. 13. 14. Foure hundred Prophets 1 King. 22. 13. 14.had propheſied victory to Ahas at Ramtoth Gilead, and at Iehoſaphats requeſt, Micah the Prophet of the Lord was ſent for: the meſſenger aduiſed him (wiſely and diſcreetely as he ſuppoſed) to doe the like, but he anſwered, As the Lord liueth, whatſoeuer the Lord hath ſaid vntounto me, that will I ſpeake. 1. King. 18. 17. 18. 1. King. 18. 17. 18.Thus faithfully alſo dealt Elias with him, It is not I that hauehave troubled Iſrael, but thou, and thy fathers houſe, in that ye hauehave forſaken the commandements of the Lord, and thou haſt followed Baalim. In the obiection of Ahab, verſ. 17. obſerue the nature of blinde and obſtinate ſinners, they make the true Prophets and Miniſters the cauſes of their calamities and plagues, whereas the cauſe is in themſelues, that refuſing inſtruction, and reformation, contemne and perſecute the ſeruants of God ſent vntounto them, and deſpiſe the word of the Lord ſent by them. To this purpoſe, note well that ignorant and rebellious ſpeech of the high prieſts and Phariſees. Ioh. 11. 48. If we let him thus alone, all Ioh. 11. 48.men will beleeue in him, and the Romanes will come, and take away both our place, and the Nation. Here you ſee, that they would make the Goſpell to be the cauſe of their vtter ouerthrow, and the ouerthrow of the Goſpell, to be the onelyonly meanes of their, ſafetie. But theſe faithleſſe, and godleſſe polititians were deceiued, for that which they feared came vponupon them, through the wrong auoiding thereof. In the Primitiue Church, what euill ſoeuer happened to the citie or prouinces of Rome, whether famine, peſtilence, earthquakes, warres, vnſeaſonable weather, &c. the Chriſtians were thought to be the cauſes thereof: whereupon aroſe great perſecution againſt them: yea, in theſe preſent daies, many ignorant and blinde people doe yet thinke, that preaching makes the world ſo bad as it is: whereas indeede, it is the want of preaching, & want of faith and obedience in them to the ſame, that maketh the word ſo bad, and which bringeth Gods iudgements vponupon our heads, euen as the vnbeleefe and rebellion of the heathen againſt God and his people, brought thoſe heauie plagues of God vponupon them, which they 2 King. 3. 13. 14.imputed to the Chriſtians. In 2 King. 3. 13. 14. Iehoram and Iehoſaphat, and the king of Edom, entred warres againſt the King of Moab for denying tribute to Iehoram King of Iſrael, and when they had no water in their iourney by the ſpace of ſeauen daies, they come to enquire of the Lord by Eliſha the Prophet, who returned this anſwere to the idolatrous King of Iſrael; What hauehave I to doe with thee? get thee to the Prophets of thy Father, and of thy Mother: as if he ſhould ſay, thy heart is prophane and idolatrous, and thou not louing to ſerue the Lord, doeſt come to ſerue thine owne turne of the Lord, and of me: therefore, as the Lord of hoſts liueth, in whoſe ſight I ſtand, if it were Luk. 3. 19.not that I regard the preſence of Iehoſaphat, I would not hauehave looked towards thee, nor ſeene thee. Likewiſe in Luke 3. 19. Iohn the Baptiſt reprooued Herod for his inceſt, and all his other euils. And the conſtancie and boldneſſe Act. 3. Act 7. 51. 52. Ier. 20. 3. 4. 5.of Peter in the particular reproofe of the Iewes. Act. 3. of Steuen, Act. 7. 51 52. of Ieremie, Ier. 20. 3. 4. 5. yea, of all the Prophets, Apoſtles, and faithfull Paſtours ſince the beginning, may and ought to encourage vsus to the faithfull diſcharge of our duties herein.
For the further clearing of this point, foure things are to be conſidered.
Firſt, the neceſſitie of particular application.
Secondly, the perſon that is to make application in particular.
Thirdly, to whom it is to be made.
Fourthly, how it is to be receiued, and taken.
Application in particular, is neceſſary for diuers cauſes.
1. For the ſound conuerſion of a ſinner. For men doe commonly receiue the word formally and hiſtorically, being generally deliuered and taught, euermore applying the ſame confuſedly, and vncertainely to all, or one to another, but none to himſelfe for his owne particular inſtruction, and reformation. In this caſe the word is made like a certaine medicine which Dorneus.ſome Phyſitions write of, that it will cure all diſeaſes, but when a man comes to take the ſame, he ſhall not finde himſelfe cured of any diſeaſe by it, but he is ſure to be in great hazard of his life. And ſuch effect hath this generall drinking in, or hearing of the word: But on the contrary, the particular plaiſter clapt on the particular ſoare doth worke the cure, if it be poſſible to be done. Now if in our naturall knowledge, and with our bodily eyes we can ſee this, let vsus alſo in our ſpirituall knowledge, conſider that the diſeaſed and wounded ſoule is in like manner cured.
The reading of the Scriptures with generall inſtructions, admonitions, reprehenſions, exhortations, and conſolations, I grant are moſt neceſſary, being the ground-worke and matter of the cure: but what ſound conuerſion is wrought thereby in any man, without diſcreete application, let eueryevery man that hath profited any thing in the ſchoole of Chriſt, be iudge. Put the caſe that ſome one of you had ſome hurt, or wound▪ or had ſome mortall diſeaſe reigning in you, would you not gladly hauehave the helpe of the ſkilfulleſt Chirurgion, or Phyſitian, if you could? would you not redeeme your liues with the expence of your goods? What if when your Phyſitian came vntounto you, he ſhould begin to reade ſome part of Galen, Hypocrates, or other Phyſicke bookes, and to make a long diſcourſe of the foure Elements, with their properties, and qualities of the foure humours of the body, and diſeaſes incident to man, with their remedies and cures, and ſo hauing taken your money ſhall take his leaue of you, ſaying that hee hopes you ſhall be as ſtrong and luſtie ere it be long as euer you were; what would you thinke or ſay of ſuch a Phyſitian? how well would you thinke your money beſtowed? If in caſe of your bodily health and welfare you would hauehave an honeſt, plaine-dealing, carefull and wiſe Phyſitian, that had not onelyonly a generall knowledge of bodies diſeaſes and remedies, but that could moreouer apply and bend all his skill to the particular and liuely diſcerning of your body, of your diſeaſe, and of the particular cure of the ſame: yea, and if you will diſcouer, and ſhew vntounto him the ſtate of your body to your vtmoſt knowledge for his further helpe and direction; how much more ought you to doe the ſame for your ſoules health? but moſt men are like to children, and fooliſh patients, that had rather die then drinke a bitter potion, or hauehave their ſoares launced and dreſſed.
Secondly, particular application is neceſſary to bring vsus to the knowledge of our ſelues, for naturally we are ſo blinded with ſelfe-louelove, that howſoeuer we can diſcerne and iudge other men, and ſift them very neare, and too neare, yet when we come to looke into our ſelues, to take view and to make examination of our owne knowledges, conſciences, hearts, affections, we finde all well, little or nothing amiſſe, wee hauehave enough to ſay for excuſe and defence of our ſelues, if any obiection be made.
I ſpeake not this to open the mouthes of prophane perſons, which being partly phariſaicall, partly heatheniſh, count none hypocrites, but honeſt profeſſours (I meane ſuch as feare God, and doe louelove his word, receiuing the ſame with all willingneſſe and ioyfulneſſe, and are louing and obedient to their Prince, and to all that are in authority, temporall, and eccleſiaſticall vnderunder him) becauſe they ſee ſome infirmities & imperfections in them, being quick-ſighted enough to eſpie their leaſt infirmities, but lightly paſſe ouer all the vertues, gifts and graces of Gods ſpirit in them, like the bumble-Bee or Beetle, that flieth ouer all the pleaſant flowers, and lighteth on the horſe-dung, where ſhee maketh her aboad: but I ſpeake of the blindnes of mans corrupt nature, which raineth in the vnregenerate. An euident and plaine example hereof there is in Mathew. 23. 30. If we had beene in the daies of Mat. 23. 30.our fathers, we would not hauehave beene partners with them in the blood of the Prophets. Theſe hypocriticall Phariſes condemne their fathers for murthering the Prophets; but they being blinded with their luſts, and ſelfe-louelove, cannot diſcerne that they are worſe then their fathers, in that they goe about to murther the Sonne of God. Hereupon it commeth to paſſe, that the moſt prophane, being of ciuill carriage and conformable to outward worſhip, are the greateſt iuſtifiers of themſelues, branding the beſt and moſt ſanctified men with notes of hypocriſie, aggrauating their infirmities, miſtaking their deedes, miſconſtruing their ſayings; whereof the holy man Dauid complaineth; they daily miſtake my ſayings, whereby Ieſus Chriſt was accuſed and condemned; whereby Elias was accuſed by Ahab to be the troubler of Iſrael, & whereby Amos was accuſed by Amaziah to be a traitour againſt Ieroboam.
Yea, this blindneſſe preuaileth much oft times with the godly, as here we ſee in the example of Dauid, of whom God teſtified that he was a man according to his owne hearts deſire: though Nathan propounded his ſinne in a moſt plaine parable, in eueryevery particular anſwerable and proportionable to his ſinne, which he could not in ſo ſhort a ſpace forget (eſpecially hauing Bathſheba eueryevery day in his ſight, which might occaſion him to remember his ſinnes) yet here wee ſee, hee is farre from making particular application thereof to himſelfe: yea, and is ſo blinded with ſelfeloue, as that he vtterly condemnes that in another, the like whereof he approueth in himſelfe.
Therefore ſeeing that you are as young children that cannot cooke, diuide, and cut their owne meate, it is neceſſary that the ſame be prepared for you by your ſpirituall nurſes, and fathers, if you deſire to reape any profit thereby. You ſee how the great world affords meate, drinke, and cloathes vntounto you, and all things ſerue for no other vſe then the ſuſtenance of the body, and maintenance of the perſon: and you ſee how all theſe things muſt paſſe through the hands of the Tradeſman & Artificer, by whoſe labour and preparation they become meate, drinke and cloth. The corne in the field, and the beaſts of the earth, the fiſhes in the ſea, the foules of the aire, are no meate for you, the wooll on the ſheepes backes, the skinnes on the beaſts backes, the flaxe on the ſtalkes, are no cloathing; the trees in the wood, and ſtones in the earth, are no buildings, till they be prepared and wrought by the Craftſman or Tradeſman: eueryevery one cannot worke and prepare them, but they that are called and appointed for the ſame purpoſe. And although eueryevery man hauing the grounds of Art in him, may make a ſhift to feede, clothe, and build without the Artificer, yet it is but a bad and very meane ſhift, and as good as no ſhift in many things.
This you ſee to be true in bodily things; euen ſo is it in ſpirituall things. The word of God contained in the old and new Teſtament, is the ſpirituall world, hauing all things neceſſary for the ſuſtenance and maintenance of the ſoule to eternall life therein contained. Theſe things muſt paſſe through the hands of Gods artſman, or tradeſman, who is to worke, prepare, diuide and impart the ſame to eueryevery one according to his eſtate, and want. You cannot ſerue your ſelues thereof, no more then the Eunuch could doe without Philip. Your Tradeſman, or Artificer, whom God hath called, muſt doe it for you: of him muſt you learne to ſerue your ſelues, as the childe learnes of the nurſe, and the Prentice of his Maiſter. Hence it is that Paul ſaith to Timothy. 2. Tim. 2. 15. Studie to ſhew 2 Tim. 2. 15.thy ſelfe approued vntounto God; a workman that needeth not to be aſhamed, diuiding the word of truth aright. And in 1. Cor. 3. 10. Hee calleth himſelfe a skilfull maiſter 1 Cor. 3. 10builder.
If then in the preparation of bodily things we deſire a cunning and skilfull workeman that can handle his toole according to knowledge for our bodily profit; how much more then skilfull Paſtours and teachers, that can handle the word according to knowledge, for the good of your ſoules, to feede you, to clothe you, to prepare, and fit you for Gods building.
Therefore ſeeing that you cannot come to the knowledge of your ſelues without particular application of the word, how ſhould any man come to true conuerſion? for if you hauehave not the knowledge of your ſelues in particular and ſpeciall, you cannot make particular confeſſion of your owne ſinnes, euen your perſonall ſinnes, whereby no other men but euen you alone hauehave offended God, you cannot bee truely humbled for your ſinnes, hauing no liuely touch or feeling of ſinne; you cannot ſeriouſly repent, for ſo long as you ſhuffle in your ſelues with all, you will not repent till all repent: you cannot pray for graces neceſſary becauſe you know not your wants, being poore, and blinde, and naked, and yet thinking that you are rich; you cannot hunger and thirſt after Chriſt and his righteouſneſſe: you cannot be truely thankefull for the endleſſe louelove, and mercy of God in your redemption, becauſe you know not what God hath done for you, in not knowing your owne ſinnes and miſerie: you cannot receiue true and ſound ſpirituall comfort by the Goſpell, for want of knowledge, and feeling of your particular miſerable eſtate. Theſe things moſt neceſſary to bee done for your ſoules health, can ye not doe, vnleſſe all men doe the ſame, ſo long as you ſtand on generalities. Now all men will neuer doe theſe things, neither will you ſo long as you depend on this All.
Nay further, the want of this knowledge of your ſelues, which by particular application of the Scripture you muſt come to, will make you ſecure, vnthankfull, preſumptuous contemners of the word, and altogether irreligious: wherefore eueryevery man in particular ought to deſire perſonall application of the word, and to pray vntounto God, that his Paſtour might ſpeake to his heart and conſcience, that he in particular might receiue inſtruction and edification by him, and that he might not goe away emptie, but returne bettered in knowledge and affection.
It may be obiected, particular application is not for all Auditors, for ſome are ſo learned, and ſo wiſe, as when they heare the doctrine, they can make application thereof to themſelues. Anſ. It is one thing what they can doe, it is another thing what they will doe, and it is a third thing, what is our office and diſcharge of our duties. We may not preſume of other mens doings and neglect Gods commandements, and the practiſe of the Prophets of Chriſt, and the Apoſtles.
Againe, men, euen the beſt men, will make application generall, and fauourable enough to themſelues, hauing ſo many withdrawers, the continuall motions and ſurges of originall ſinne, the manifold allurements and prouocations of the euill world, the continuall ſuggeſtions of Sathan, implacable enemies of the beſt and moſt ſanctified men, ſo that although they be good ſeruants, and good ſchollers, they may forget their duties without their maiſters euer and anone calling on them.
The ſecond point herein to be conſidered, is the perſon that is to make this particular application. The perſon is the Lords meſſenger, not ſpeaking from his owne ſpirit and affection, but ſhewing forth the vertue and power of the Lords ſpirit in him, as Micah ſaid, that which the Lord hath bid me to ſpeake, that will I ſpeake: And ſeeing that the Lord ſpeaketh by him, being a man of like nature and infirmities with his brethren; he muſt ſo ſpeake, and apply the word, as to his owne ſelfe amongſt the reſt (being no Lord ouer Gods heritage) vrging, and inforcing the word vponupon the conſcience, as he doth the ſame vponupon his owne; vrging the practiſe of Chriſtian duties vponupon others, without ſhew of taking libertie to himſelfe; ſpeaking from a feeling in himſelfe, and ſhewing forth his louelove of the godly, and his commiſeration and pittie of the hard hearted, after the example of our Sauiour Chriſt. Mark. 3. 5. he looked angerly on the Mark. 3. 5.Phariſes that watched him to enſnare him, but mourned alſo for the hardneſſe of their hearts. Of Ieremie. Ier. 9. 1. Oh that my head were full of water, and Ier. 9. 1.mine eyes a fountaine of teares, that I might weepe day and night for the ſlaine of the daughter of my people. Of Paul. Rom 9. 3. He would redeeme the reiection of Rom. 9. 2.the Iewes with his owne damnation. Otherwiſe, hee that vſeth the word deceitfully, ſeruing his owne turne therewith againſt his brethren, poyſoneth the pure word of God, with the corruption, and contagion of his owne humours and affections, and though he particularly apply the word, yet he profiteth his hearers nothing at all, neither to godlineſſe, nor mortification of ſinne, but rather foſtereth, cheriſheth, and incenſeth the ſame in his flocke.
Salomon ſaith, that the heart of man anſwereth to man, as the face doth to the face in the water; the naturall and vnſanctified heart of the hearer to the naturall and vnſanctified heart of the ſpeaker; the ſpirituall heart of the hearer, to the ſpirituall heart of the ſpeaker: and the ſpirituall heart of the hearer hath a ſecret perceiuance in it, to diſcerne betweene the word comming from a ſanctified heart, and the ſame comming from a corrupt heart. Hence it is, that among other reaſons, the ſame word taught by diuers men hath not the ſame effect in the hearer; for the Lord is powerfull by his word ſent by his owne meſſengers, and the ſame word brought by them that are not ſent, becommeth fruitleſſe.
In Act. 19. 14. 15. 16. The ſeauen ſonnes of Scheua tooke vponupon them to adiure euill ſpirits, by the name of Ieſus, whom Paul Preached: but the ſpirit anſwered; Ieſus, I acknowledge, and Paul I know, but who are ye? Here you ſee the euill ſpirit obeyed not thoſe coniurers vſing the name of Ieſus againſt them; and why? becauſe they were not ſent of God as Paul was, but being without faith vſe his name as it were to magicall inchantments. Therefore this holy name, vſed by Paul, being faithfull, and called, was of force to binde and caſt out diuels, but being vſed by them, being vnfaithfull and not called, is as a dead letter, or idle word; yea it hath a contrary effect: euen ſo wicked men in whom ſinne reigneth, and Satan worketh, deſpiſe the word preached, and vtterly hate the particular application thereof by them that are not ſent; for becauſe they vſe the word deceitfully and politikely for their owne aduantage, it is not of force to expell Sathan, and to conuert the ſinner, but hath rather a contrary effect, namely, to harden them more, and to deſtroy the weake. An example hereof we hauehave in the falſe Apoſtles of Corinth that preached the ſame doctrine of the Goſpell that Paul did, yet had it not the ſame effect, but ſtirred vp ſtrife, enuying, wrath, contentiōs, back bitings, ſwellings & diſcord; for though they were bigge in words, ſhewing learning and eloquence, yet had they not the power of the ſpirit in them, therfore their doctrine was but a dead letter. 1 Cor. 4. 19. 20. When I am come I will 1 Cor. 4. 19. 20.know, not the ſpeech of them that are puffed vp, but the power, for the kingdome of God is not in word, but in power.
Obiection. The true and faithfull ſhepheard, that ſpeaketh in plaine euidence of the ſpirit is contemned and derided of the wicked many times, and his particular applications are not onelyonly vnprofitable for their conuerſion, but they hauehave power, like the m…n poſſeſſed with the euil ſpirit againſt him, to wound him and to ouerthrow him.
Anſw. To this I briefely anſwere, that howſoeuer prophane, and irreligious perſons may perſecute the meſſengers of God with deriſion, railing or otherwiſe for his plaine and round dealing with them; yet notwithſtanding their ſpirits and conſciences conuince them of folly and obſtinacie, and telleth them that God ſpake to them by him, and that he doth faithfully diſcharge his dutie; and therefore they cannot but hauehave a feare and reuerence of his word, and of his perſon, though they ſtriue with themſelues to doe the contrary; yea, and outwardly doe the contrary; Ioh. 7. 46.As for example, in Ioh. 7. 46. The officers of the high Prieſts and Phariſees came to apprehend our Sauiour Chriſt, but being come into his preſence and hearing his words, they had no power to take him, though they had a deſire to take him; but returned Ioh 18. 6.this anſwere? Neuer man ſpake as this man doth. Ioh▪ 18. 6. When the band of men, with the officers of the high Prieſts came to take Ieſus, and he comming forth, ſaid vntounto them, I am he, they went backward, and fell to the ground: for theſe wicked wretches being conuinced of their owne conſciences, were not able to abide his preſence: yet notwithſtanding Act. 24. 26.the houre of darkeneſſe being come, they laid hold on him. In Act. 24. 26. wicked Felix trembled when he heard Paul diſputing of iuſtice, temperance and the iudgement to come; yet notwithſtanding he left him in bonds. And the Phariſees when they were in Chriſts preſece▪ were touched with a ſence and perſeuerane of his godhead; therefore he charged Mat. 12. 13. 32.them with ſinne againſt the holy Ghoſt. Math. 12. 32.
To conclude this point then, the perſon that is to make this particular application of the word with profit, is the true meſſenger of God, in whoſe perſon, behauiour, words and conuerſation of life, the ſpirit of ſanctification appeareth, which confirmeth the godly, comforteth and ſtrengthneth the weake, conuerteth the ſinner, bridleth the obſtinate, and ſtoppeth the mouth of the aduerſarie.
The third point is, to whom this particular application is to be made. Application of the word is to be made to all men liuing, from the higheſt to the loweſt. The word of God is the rule of life, and eueryevery man is to be guided and gouerned in minde, will, heart, affections, words & works by the ſame, which he canot be without particular application thereof for his owne inſtruction in knowledge, and reformation in manners: for the word of God muſt not be made a vaine and idle ſtorie, no more then the Kings lawes are, ſeeing that it is the booke of ſpirituall life, for all men that looke to be ſaued, euen as the Kings lawes are the booke of temporall and ciuill life for his ſubiects. Therefore ſeeing that the life of the word ſtands in practiſe, and the practiſe of the word is our life, euen our ſpirituall and Chriſtian life; the application thereof is moſt neceſſary for all men whatſoeuer, for inſtruction, exhortation, admonition, reprehenſion, conſolation.
Obiection. Who dare be ſo bold as to reproue great men, they hauehave vnderſtanding, knowledge and learning, therefore they neede not that any man ſhould inſtruct, exhort, admoniſh or reprooue them.
Anſw. Satan indeede by his meſſengers dare not admoniſh, dehort or reprehend great ones, becauſe it would hinder the building vp of his kingdome, and turne ſoules away from him; therefore doth he by his meſſengers ſooth and flatter them, as he did Ahab, Iezabell, Ieroboam: and ſuch like falſe Prophets there hath euer beene, and euer will be, which at the very inſtant of viſitation and deſtruction, ſhall crie, Peace, Peace; there ſhall be proſperitie, health, libertie and plentie, all ſhall be well. But contrarily the King of Kings, and Lord of Lords dare admoniſh, dehort and reproue all men liuing in the world by his meſſengers: It is not they, but the Lord by his owne word that admoniſheth and reproueth, and who dare be bold to reſiſt the word of the Lord, in whoſe preſence the greateſt potentate of the earth is but duſt and aſhes? The wrath of the King (ſaith Salomon) is as the roaring of a Lion, much more the wrath of the Lord, who tormenteth not onelyonly the body, but caſteth body and ſoule into hell fire.
Againe, where it is obiected that they hauehave vnderſtanding, knowledge and learning, heare what Ier. 5. 4. 5.Ieremie ſaith. Ier. 5. 4. 5. Surely they are poore, they are fooliſh, for they know not the way of the Lord, nor the iudgement of their God. 5. I will ge… mee to the great men, and will ſpeake to them, for they hauehave knowne the way of the Lord, and the iudgement of their God; but theſe hauehave altogether broken the yoake, and burſt the bonds a ſunder. Riches and honours are ſtrong temptors, and Sathan is there moſt buſie: therefore ſaith Salomon, let mee not be too rich, leaſt I forget thee. If Sathan be moſt buſie there, then the word of the Lord had neede to be moſt plentifull there; for Sathan neither can, nor will hauehave any nay, reſiſtance or reproofe, but by the word of the Lord; it is that onelyonly that bindeth Sathan, elſe bee will beare rule whereſoeuer hee commeth.
Againe, where riches and honours are, there are, or at leaſtwiſe would be ſoothers and flatterers, Amaziahs and Doeggs, Sathans inſtruments, and inueiglers to bend and turne riches, honours, power and learning, yea all gifts and bleſſings againſt God, againſt his Church, and the faithfull, that in the fall of them Sathans kingdome may be erected and ſet vp in the earth, who euer ſince the Lord threw him downe from heauen, ſeeketh like a rebell and vſurper to thruſt the Lord out of the earth, to which he layeth Luk. 4. 6.claime, and whereof he maketh open challenge, Luk. 4. 6. All this power will I giuegive thee, and the glory of theſe Kingdomes, if thou wilt fall downe and worſhip me; where he maketh himſelfe Lord and diſpoſer of the earth and all worldly things. Now if riches, honours and powers be followed vponupon with tempting Amaziahs, Doeggs, Zedkijahs and ſuch like, if they ſee any way laid open for them, how great neede is there of the word Lord, and the particular application thereof in plaineneſſe, vprightneſſe, truth and ſinceritie, to encounter the ſophiſtrie, and particular temptations of Sathan?
Marke this one thing, Sathans word, to wit, his temptations and prouocations are very ſtrong and powerfull. For firſt, he deales with men in particular. Againe, he prouoketh them but to that to which they are themſelues inclined. Thirdly, his meſſengers and all his inſtruments are deceitfull workers like himſelfe, cunning to humour, pleaſe, and to flatter men, thereby to blinde their eyes, and to corrupt their iudgements, that in doing euill they might not know what to doe. Now if we contrarily ſhall handle the word generally and doubtfully, and alſo mans nature being ſo blinded with ſelfe-louelove, as it can make no vſe thereof for it owne conuerſion and reformation, what great aduantage giuegive we to Sathan? we ſhall ſtand as it were like fooles talking of by-matters, and pleaſing our ſelues with our prattle, whiles the old crafty foxe, the olde beaten ſouldiour, ſteales away Gods ſheepe (the ſoules committed to our keeping and feeding) out of our hands; whereas like faithfull ſhepheards we ſhould giuegive him the encounter according to Epheſ 6. 12.the onſet, Epheſ. 6 12.
Doth Sathan deale with men in particular to ſubuert them? how much more then ſhould we deale particularly with them (I meane not to particularite mens faults in publike) but in louelove to giuegive priuate inſtruction, exhortation, counſell, admonition, which is too little vſed now a daies; yea, we hauehave runne out ſo farre from that Antichriſtian auricular confeſsion as that we are fallen into the contrary extremitie, like them that auoyding the rocke Scylla, fall into the gulfe Charibdis, and as fooles, that ſhunning one vice runne into the contrarie vice, hauing no wiſedome nor diſcretion to keepe a meane: Euen ſo now is the whole worke of the Miniſterie in many places brought to a meere formalitie of a generall and roauing ſermon on the Sabbath day, and what they hauehave heard they know not, neither can make any vſe thereof; but for any other matter, the people neither regard their Paſtour, nor the Paſtour the People, vnleſſe in Tithes gathering, and looking well to hauehave all his due; which (to ſay the truth) this deuouring and Epicuriſh age thirſteth rather after, then after the foode of their ſoules. Sathan in theſe daies changing the ſheepe into wolues, as in former daies he changed the ſhepheards into wolues.
Hereupon commeth this generall ignorance of the worke of the Miniſterie in moſt people: hereupon commeth the contempt of the perſon of the Miniſter: hereupon commeth this light regard of the word preached: hereupon commeth this petulancie, ſtubborneneſſe and wildeneſſe (as I may ſay) of young people, & prophaneneſſe of old people of all ſorts; yea vponupon this cauſe commeth this generall corruption of manners and Epicuriſh liuing.
To conclude this point, if we doe conſider with our ſelues how the men of God dealt perſonally with Kings, Princes, falſe-prophets and Prieſts, as Eliah with Ahab, Eliſha with Iehoram, Ieremie with Paſhur, Amos with Amaziah, Micah with Zidkijah, Iohn the Baptiſt with Herod, our Sauiour Chrſt with the Scribes and Phariſees, Stephen with the high Prieſts and Elders, Peter with the people of the Iewes: Saint Paul with the Apoſtle Peter, and the ſame Apoſtle with Elimas and the high-Pieſt; we hauehave great incouragement, and confidence giuen vsus to apply the Scriptures to the corruption of the times to the worlds end, which is onelyonly the true and profitable preaching, ſuch as the Lord hath commanded; yea if wee ſhall alſo conſider the plaineneſſe, vprightneſſe, ſobrietie, deuotion, humilitie and reuerence to Gods word of Chriſtians in the primitiue Church (comparing our ſelues I ſay with them) we ſhall finde our ſelues too generally to be but ſlippes and counterfeits, rather the Apes of good Chriſtians, then good Chriſtians indeede, being full of pride, diſſimu ation and craft, commonly tearmed pollicie; full of intemperancie, mockers of true deuotion, ſtubborne and wilfull, full of ſubtiltie to ſerue our owne worldly turnes and vſes, of the word it ſelfe. But if we compare our ſelues with our ſelues, theſe foule corruptions in theſe latter times will little appeare to vsus, ſeeing that in theſe daies we can ſo cunningly varniſh ouer, yea beautifie ſinne with counterfeit Chriſtianitie and heatheniſh ciuilitie. And this is the cauſe why the common ſort ſo call for the Goſpell, but louelove not to heare the law, their conſciences foaming vp mite and durt which the world ſees not, and becauſe the hard heart will not humble it ſelfe to walke with God, being of vnbridled affections; therefore it ſeekes for falſe comforts, ſoothings and flatterings in the Goſpell (the leauen of malice not being purged out) the law being a bondage to them and a heauie burthen, whereas it is a law of libertie to the Godly: and for the deeper blinding and hardning of themſelues, they lay falſe imputations vponupon the true and plaine-dealing Shepheard, as raſhneſſe, indiſcretion, too much ſtricktneſſe and preciſeneſſe, affectation of ſingularitie, phantaſticalneſſe, by which tearmes they ſhew themſelues like to the bloody and earthly Edomites (for ſo the word ſignified) which vnderunder the title of circumciſion, and the children of Abraham, claimed to themſelues the chiefe religion, and hated the true worſhippers. Pſal. 137. 7. Remember Pſal. 137 7.the children of Edom O Lord, in the day of Ieruſalem, how they ſaid downe with it, downe with it, euen to the ground.
The fourth point herein to be obſerued, is how this particular application ought to bee taken. It ought to be taken as the word of the Lord, and therefore in good part, whether it be with vsus or againſt Luk. 4. 22. 28vsus, howſoeuer phariſaicall people, that are like the Nazarens, Luk. 4. 22. 28. doe heare the word applied, not as the word of God, (as indeede it is) but as the word of man, contrary to the practiſe of 1. Theſ. 2. 13.the faithfull Theſſalonians. 1 Theſ. 2. 13. To this purpoſe the Iewes ſaid well (had they done as well) to Ieremie, Ier. 42 6.Ier. 42. 6. Whether it be good or euill, we will obey the voice of the Lord, to whom wee ſend thee, that it may be well with vsus, when we obey the voice of the Lord our God.
For the further explication hereof, there are but two ſorts of people, ſome good, ſome bad, ſome ſheepe, ſome goates: The ſheepe doe heare and follow Ioh. 10. 27.the voice of the ſhepheard. Ioh. 10. 27. the goatiſh heare with the outward eare, but they goe away into ſtrange waies and vneuen by-paths. Now as touching the word and the particular application thereof, the wicked in ſome things agree with the godly, in ſome things they differ.
Firſt ciuill wicked men, whoſe liues and conuerſations are according to their owne hearts luſts, can very well abide doctrines and generall diſcourſes, eſpecially thoſe which flow with humaine learning and eloquence, for there the naturall eare findeth ſome matter to feede vponupon.
Againe the wickedeſt man can indifferently abide two particular applications, the firſt is of inſtruction, for inſtruction preſuppoſeth vertue, and ſtirs vp to good life, which the worſt would gladly hauehave the name of, and ſo for praiſe and reward-ſake will liſt to it: the ſecond is of comfort, and preaching of peace, which none will refuſe.
But here is the difference, when we come to make vſe of the doctrine, to conuincement of ſinne, to reproofe, and to correction, the hard-hearted and impenitent ſinner will at no hand abide it; ſuch words ſound in his eares like Micahs in Ahabs, neuer good. Herein they differ from the godly, and leaue them alone to themſelues. Now begin they to ſhew their goatiſhneſſe, to accuſe their ſhepheards of indiſcretion, of malice, of priuate grudge, of beleeuing falſe reports, of particularizing and naming men in the Pulpit, when there is no ſuch matter intended or thought vponupon, and therefore they cannot with a patient eie euer after looke vponupon him.
But contrarily in whom there is the louelove and feare of God, and the hatred of ſinne, which hauehave denied themſelues and worldly luſts, and warring againſt their ſpirituall enemies, do deſire the particular application of the word, that their conſciences, hearts and affections may be wrought vponupon in particular, that they in particular may be ſtirred vp and awaked, leaſt they fall into the deadly ſleepe of ſinne.
This particular applying ſtrengthneth them, incourageth them, and keepeth the enemie a farre off, it weakeneth him, and daunteth him. This application is as the trayning of Chriſtian ſouldiers, and as it were a ſtanding by them to tell them how to ward the ſtroke, and to giuegive the ſtroke, to auoide the aſſault, and to giuegive the onſet. We are ſluggiſh, ſleepie, heauie, our eyes are euer downe, I meane our mindes and affections are euer on the earth and earthly things; we hauehave neede therefore not onelyonly to be called on, but oft times to be rouzed, iogged, pulled by the armes, and to be fet on our feet, for as much as that originall corruption, the world and the diuell, are euer giuing vsus Opium to drinke, that cauſeth deadly ſleepe, if we take too much of it.
The godly that are growne to ſome good meaſure of perfection, for theſe reſpects, as alſo that they deſire that God alone may be glorified in the earth; and for the louelove they beare to all men, doe deſire both conuincement, reproofe and correction of ſinne in time and ſeaſon conuenient: and they alſo that are as yet but weake, yet true Chriſtians, can with patience abide the word as well againſt them, as with them. And how harſh, and diſtaſtfull ſoeuer it be vntounto them; yet doe they not caſt it off, nor hate their paſtours, no more then gratious children caſt off their parents admonitions, counſels and commandements (though in moſt things they be not to their liking;) or doe run from them when they are reproued or corrected: though lewd ſeruants and wicked children doe ſo, yet the louing childe and good ſeruant will not. As for example: Dauid in his place; being reproued by Nathan, and hauing heauie iudgements denounced againſt him for his ſinnes, what doth he? fals hee to excuſing, defending and mittigating of his ſinne, like Saul, and turning it lightly off as but an infirmitie, as many mockers doe now a daies? Doth he ſcorne, grudge at and reuile the Prophet? Doth he accuſe him of pride, impudencie, or indiſcretion, or too much boldneſſe for dealing thus plainely with the King? No, but being ſtroke with feare and reuerence of the true word of the Lord, with compunction and ſorrow for his ſinne, he maketh humble and penitent confeſſion before the Lord, in verſe 13. I hauehave ſinned againſt the Lord. The like penitent, and humble anſwer gaue the good King Ezechiah to Eſay, chap. 39. reproouing him for ſhewing ambitiouſly and vaine-gloriouſly all the treaſures of his kingdome to the Ambaſſadours of Babilon, and alſo threatning the iudgements of God vponupon him in his poſteritie for the ſame: The word of the Lord, ſaith hee, is good, which thou haſt ſpoken. Wherein he ſheweth his humilitie to the word, his penitencie for his ſinne, and thankefulneſſe to the Lord for ſparing him till his ſonnes daies. In the 1 Sam. 3. 18. When Samuel had told to Ely the iudgements which God had threatned to bring vponupon him and his houſe for euer, for not chaſtning his ſonnes wickedneſſe, his anſwere is in penitencie and humilitie; It is the Lord, let him doe what ſeemeth him good; and this hath beene alwaies the practiſe of the godly, with penitent, meeke, humble and obedient hearts to yeeld themſelues to the word of the Lord.
Now on the contrary, the wicked will acknowledge, reuerence, or regard the word of God no further then they may make vſe of it for their owne carnall turnes, and ſo farre forth as it is agreeable to them, otherwiſe they reiect it as ſuperfluous and vnprofitable for them. When the word, by the application thereof, like a ſoueraigne ſalue begins to worke vponupon the conſcience, heart, affections and conuerſation of life, for their true and ſound conuerſion, then begin they to ſhew forth the ſtubborneneſſe, rebellion and hypocriſie that lay hidde in them, vnknowne to others, and euen to their owne deceitfull hearts.
So long as the word concernes all, and in particular none, they acknowledge it to be the word of God, but when it comes to be applied to the heart and conſcience in particular, then it is the word of man: the Preacher ſpeakes them of malice, of ſome falſe information, of his owne vncharitable diſpoſition, of indiſcreete zeale, or from a phantaſticall ſpirit, nothing can pleaſe them; hee muſt walke warily, hee had neede to be as wiſe as the Serpent, and as innocent as the Doue, neither for all that can hee eſcape mockes, by-words, or one diſgrace or other. Examples hereof wee hauehave in Ier. 43. 2. 3. Then ſpake Azariah, Iohanan, and all the proud men, ſaying to Ieremie, Thou ſpeakeſt falſely: the Lord our God hath not ſent thee to ſay, goe not into Aegypt to dwell there. 3. But Baruch the ſonne of Neriah prouoketh thee againſt vsus, &c. In the former chapter they beſeeched Ieremie to pray to the Lord for them, that the Lord might ſhew vntounto them the way wherein they might walke, and what they ſhould doe, promiſing, yea, taking God to witneſſe that they would doe whatſoeuer the Lord commanded them by him.
Now after ten daies the word of the Lord came to Ieremie, which Ieremie faithfully declared vntounto them: That if they would dwell in their owne land, the Lord would build them, and not deſtroy them, plant them, and not roote them out, that he would be with them, to ſaue and deliuer them from the hand of Pharao, but if they would goe into Aegypt for ſafetie and protection, that then the ſword, famine and peſtilence which they ſo feared ſhould ouertake them. Now they hearing the commandement of the Lord to be contrary to their plot which they had laid already, and preferring their owne deuiſes and pollicies before the Lords will, they begin to finde excuſes and delayes, thereby to ſhufle off, and put away the commandement of the Lord, as plainely appeareth in theſe two verſes before alleadged. Wherein obſerue, firſt that Hypocrites determine with themſelues what they will doe, and how, and after what manner they will liue, euen according to their owne iudgements, and after the imaginations of their owne hearts: and then in the ſecond place, they will heare what the Lord ſaith. Now that which they thinke to be agreeable to them, they praiſe, commend, and approoue as the word of GOD; but when it diſſenteth from them, and is contrary to their owne liking, when it conuinceth, reproueth or toucheth them (as we ſay) then it is the word of men, and not the word of the Lord: And for this purpoſe they hauehave excuſes, arguments and reaſons at will, for the confirming and hardning of themſelues in their owne courſe and trade of life. Secondly, obſerue herein that pride of heart is the cauſe of rebellion and contempt of the Miniſter, and conſequently of the Lord in his perſon, in theſe words (And all the proud men.) Thirdly, obſerue the qualitie of ſecret hypocriſie, when it is plainely and directly conuinced and reproued in particular, it breaketh forth into open rage, laying imputations on the Miniſter, for the excuſe & hiding of it ſelfe, in theſe words, [Thou ſpeakeſt falſely.] Fourthly, obſerue that Hypocrites will be counted good Chriſtians, and call God their God, and yet will deſpiſe their Paſtours, and contemne the word of the Lord ſpoken by them, (The Lord our God.) Fiftly, note the nature of Hypocriſie, they would obey God, and embrace his word, if they were ſure that his meſſengers ſpake truth: whereas indeede they are farre from all obedience, (hath not ſent thee.) Sixtly, note the common ſlaunders and imputations of common Hypocriſie, (But Baruch &c.) Another plaine example hereof there is, 1 King. 22. 8. Ieheſaphat and Ahab being to fight againſt the King of Aram, for Ramoth Gilead, Iehoſaphat prayed him to aske counſell of the Lord; and ſo Ahab gathered together foure hundred falſe Prophets, which agreed all in one tale: For this is the reſolution of eueryevery falſe Prophet, to pleaſe; But theſe Prophets Iehoſaphat much regarded not, therefore hee aſked if there were neuer a Prophet of the Lord; yes, ſaith Ahab, there is yet one man, Micah the ſonne of Imlah, but I hate him, for hee neuer propheſied good vntounto mee. Likewiſe in Amos. 7. Amos hauing propheſied deſtruction to the wicked King Ieroboam for his Idolatrie and other ſinnes that accompany the ſame; the couetous King Amaziah accuſeth him ſecretly to the King of conſpiracie, but when by that way hee preuailed not, he aſſayed by another practiſe to ſtoppe his mouth, in the 12. and 13. verſes. A notable example hereof alſo there is in Luk. 4. the Nazarens could willingly here our Sauiour Chriſt reade his text out of Eſay, and interprete the ſame Scripture of himſelfe; but when he came to reproue them for their infidilitie, and preferreth ſtrangers before them, that ſhould beleeue in him; they were preſently incenſed with wrath and great indignation, and carried him out of the citie to the top of a rocke to caſt him downe headlong.
Furthermore it was the common practſe of the rebellious Iſraelites alwaies to lay ſlanders and falſe imputations vponupon the true Prophets, and to tearme them falſe Prophets. If they propheſied of peace and proſperitie, then they generally beleeued them, and if ſome one or few were doubtfull or diſtruſtfull, yet they would not count them falſe Prophets; but if they conuinced them or reproued them for ſinne, denouncing vengeance vponupon them vnleſſe they repented, then on the contrary, generally they counted them falſ-Prophets, hauing them, mocking them, giuing them by-words, impriſoning them, ſtoning them, excepting ſome very few.
If the falſe-Prophet ſpake of peace, victorie and proſperitie, and the ſame came not to paſſe, yet they were not puniſhed (though by the law they were commanded to ſtone ſuch to death:) but when the true Prophets ſpake of Gods iudgements for their ſinnes, they were out of hand and without any delay perſecuted, impriſoned, murthered before the time of their triall came. As I King. 22. 27. Micah muſt be kept in priſon, and fed with the bread and water of affliction till Ahab returne from victorie; becauſe hee propheſied deſtruction; but the foure hundred falſe-Prophets were at libertie both then and after. They dealt ſcornefully and cruelly alwaies with the Prophets of the Lord, but the lying Prophets and flattering couetous Prieſts wanted no preferment, fauour, nor countenance, though their flatteries were neuer ſo groſſe and palpable.
FJNJS.
End of the text · Thomas Granger, The Application of Scripture (1616)