Lectures Upon John 4, Part 12
THE SIXE AND FORTIETH LECTVRE, ON MARCH, XX. MDCIX.
IOH. IIII. XXVII.
And vponupon this came his Disciples, and maruelled that hee talked with the Woman, yet no man said, what seekest thou? or, why talkest thou with her?
THe last day we finished the conference that was betweene our Sauiour and the Woman of Samaria. In these words, the Euangelist reporteth how, and by what occasion this conference was broken of. By this time that our Sauiour had so plainely made himselfe knowne to her to be the Messiah, and not before, the Disciples were come backe vntounto Christ, from the towne Sychar, whither they had gone to buy meate, as verse 8. and vponupon their comming (whether it were from the bashfulnesse and modestie of the Woman, that was not willing in the presence of so many men to hauehave any further speech; or whether it came from the reuerence that she bare to Christ, that shee would not now trouble him any longer, seeing meate was brought for him to go to dinner, or whether it proceeded from the desire she had to make hast to call her neighbours) but vponupon the comming of the Disciples the conference brake off; not before their comming; for they saw him talking with her, but before they came so neere, that they could heare any thing that they said, the speech brake off. Now the Disciples perceiuing him a good while (it seemes) before they came neere him to be in earnest talke and conference with a Woman, maruailed at it, as not conceiuing any reason why he should so do, but thinking it vnbeseeming the grauity and dignity of his person, and the holinesse of those matters which they knew he was only wont to talke of, that he should conferre with a Woman. Yet such was the reuerence they did beare vntounto him, that (though they did conceiue some dislike of this in their minds) they durst not vtter or expresse it.
So that th…se words offer to our consideration two principall points.
1. Concerning the prouidence of God in disposing of the time of the Dis…es returning vntounto Christ.
2. Concerning the Disciples themselues. And of them we hauehave two things to …serue 1. Their maruelling to see him talke and conferre with a Woman. 2. Their silence.
For the First, in that God in his prouidence did so dispose, that the Disciples should not onelyonly be all away when this Woman came to the Well▪ (For else 1. Christ should not hauehave had any occasion to aske her water, verse 7, 8. Nor 2. Christ could hauehave had fit opportunity to tell her of her secret and f…wle sinne she liued in. Nor 3. she could hauehave beene bold to open her mind to him.) But 2. Also that they should tarry so long away, till Christ had euen finished his conference with her; And 3. That they should come presently, so soone as he had made himselfe knowne vntounto her to be the Messiah, and not before: We learne:
That God by his prouidence doth gouerne all things, euen the least things Doct. 1.that fall out in the world, and orders them for the good of his Elect. Marke the confirmation of this Doctrine in these sixe particulars.
1. Not such things onelyonly as come to passe by an ordinary course that he hath set in nature, and we can conceiue a reason for, but those that seeme to happe by meere chance, fall out by his prouidence. See a case of chance-medley propounded, Deut. 9. 5. for releefe of whom the City of refuge is appointed. In this case it is said, Exod. 21. 13. The Lord offered him into his hand, and Pro. …6. 31. The lot is cast into the lap, but the whole disposing thereof is from the Lord.
2. Not matters of great moment onelyonly, but the least matters of all, and such as mans foolish reason would thinke it vnbeseeming the Maiesty of God to take notice of, euen such fall out by his prouidence, euen to the falling of a Sp…row to the ground, Matth. 10. 29.
3. Euen such things as wherein man hath free-will (as in naturall and ciuill actions he hath) fall out by Gods prouidence. The Disciples going to Sychar to buy meat, and their comming back to their master, sooner or later, was a matter wherein they had free-will, and yet we see Gods speciall prouidence euen ordereth this matter. See another example in this kind, Gen. 24. 15. 20. Rebecca comes to the Well, iust at that time, when Abrahams seruant, that was sent to seeke a wife for Isaack came thither, she let him drinke of her pitcher, she offers to draw water for his Camels. And the Holy Ghost notes, God had a speciall hand in this, verse. 21. 26.
4. He doth not onelyonly see and permit, whatsoeuer falls out in the world, but he hath an hand in eueryevery thing, he is an agent in it, Ephes. 1. 11, He worketh all things according to the good pleasure of his will, Esay 45. 7. I forme the light, and create darknesse, I make p…ace and create euill, I the Lord doe all these things.
5. He hath not only a hand in the actions of his children, but he is an agent in all the actions of the wickedest man, and of Sathan himselfe, to order and direct them. When the Sabeans and Caldeans, and the tempest that Sathan raised, had spoyled Io… of his goods and seruants and children, he professeth it was the Lord that did all this, Iob …. 21. and the Holy Ghost addes vers. 22. that in saying so, he did not charge God foolishly. The worst action that euer was done in the world, was the killing of the Lord of life, and yet we shall find, Acts 4. 28. God had a hand in that, his enemies did nothing but what his hand and his counsell determined before to be done.
6. In the gouerning and ordering of all things euen the least matters that fall out, he hath speciall respect to the good of his Elect. The Disciples going here to the towne when they did, and tarrying there so long as they did, was a matter of small moment; yet did God order and direct this matter by his prouidence, for the good of this poore Woman. If they had not gone when they did, and tarryed as they did, she could not hauehave had this blessed oportunity to conferre with Christ, which was the meanes of her saluation. See another example in Gen. 27. 34. Old Isaacke bids Esau goe kill him some Venison, and dresse it to his liking; Rebecca hearing him, she teacheth Iacob to beguile and lye vntounto his Father; Iacob brings his Father meat; and the old man blessed him; immediately, when Iacob was scarce gone out from his Father, Esau comes in, and not before. God had a hand in all this, if Isaak had not said so to Esau, if Rebecca had not heard him, if she and Iacob had not vsed this policy (which in them both was wicked) if Esau had not tarried so long in the field as he did, Iacob had not had the blessing.
The Reason of this Doctrine; why God by his prouidence gouernes all things, euen the least things that fall out in the world is, 1. The respect that Reas. 1.he hath to his owne glory.
To flesh and blood it seemes to make nothing for Gods glory but for his dishonour rather to hauehave an hand in eueryevery small matter; especially in the actions of vngodly men; but indeed it is otherwise. As there is no creature so small and contemptible, but God receiues glory by it, or else he would neuer hauehave made it, he hath made all things for himselfe, Pro. 16. 4. Which is the cause why Dauid exhorts all his workes in all places of his Dominions to praise the Lord, Psal. 103. 22. and more particular, Psalm. 148. 7, 8. Dragons, and all depths, fire and hayle, snow and vapours, stormie winds; yea and verse 10. Beasts and all cattell, creeping things, and feathered fowle. So is there no action, or accident that falls out in the world, be it neuer so small, be the instrument neuer so wicked; but God will receiue glory by it, else he would neuer permit it, much lesse hauehave a hand in it, as we hauehave heard he hath. This is manifest in that forme of thankes-giuing which our Sauiour teacheth vsus to vse as a reason of all our petitions, Matth. 6. 13. For thine is the kingdome, and the power and the glory, for euer. And in that of the Apostle, Romanes 11. 36. For of him, and through him, and to him are all things, to whom bee glory for euer. Therefore saith he, 2. Tim. 2. 20. In a great house there are not onelyonly vessells of gold and of siluer, but also of wood and of earth, some to honour, and some to dishonour. The lewdest men are Gods vessells, and such as he hath necessary vse of.
2. The speciall and fatherly affection he beares to his children i… Christ, as there is no wise and good Father, but (how many, how great or publike soeuer 2.his affaires be in the midst of them all, he will hauehave a speciall care of his own children, hauehave them in speciall remembrance) so is it with our heauenly Father, the very haires of your head are numbred, Mat. 10. 30. And he is the Sauiour (or preseruer) of all men, specially of those that beleeue, 1. Tim. 4. 10.
The Vses of this Doctrine are of two sorts. 1. More generall. 2. More speciall. The generall Vse is this. Labour to be fully perswaded of this Use 1.truth, Iob 5. 27. Heare thou it, and know it for thy good; and to see and discerne this prouidence of God in all thy waies, and in all things that hauehave befalne thee in the whole course of thy life; in thy wealth and pouertie; good and ill successes; marriage, children, dwellings, credit, discredit, health, sickenesse, life, and death. This is Salomons counsell, Pro. 3. 6. In all thy waies acknowledge him. Thus did Dauid, Psal. 139. 3. Thou compassest my paths and my lying downe, and art accustomed to all my waies. And this will yeeld vntounto a man many vnspeakeable comforts. Some few of those many I will name vntounto you, and they shall serue for those more speciall vses I told you this Doctrine serued vntounto.
1. To perswade vsus to the vse of prayer. They that are assured God by his prouidence ordereth all things, and the good successe of eueryevery thing we take in hand depends vponupon his prouidence, must needs be carefull to commend the successe of eueryevery thing they take in hand vntounto God by prayer. Our Sauiour teacheth vsus to vse this as a reason, why we begge all good things of God, because his is the kingdome and the power, Matth. 6. 13. When Abrahams seruant was to take a iourney, he commends it to God by prayer, Gen. 24. 12. When Nehemiah was to make a suit to the King his Master, he commends it to God by prayer, Neh. 1. 11. and 2. 4. When Christ was to feede the people, he commends the creatures to Gods blessing by prayer, Matth. 14. 19. Yea the Apostle saith, that marriage and eueryevery creature of God is sanctified to vsus by the Word and prayer, 1. Tim. 4, 5. And on the contrary side, the chiefe or onelyonly cause why men neglect to pray, is that men know not, or beleeue not this Doctrine of Gods prouidence, when Dauid had said that the foole saith in his heart there is no God, Psalme 14. 1. he giuegive this for one reason to prooue it, verse 4. they call not vponupon the Lord.
2. It will free the heart from those cares wherewith it is wont to be disquieted and vexed about the successe and euent of things. The time and successe of eueryevery thing and action is appointed of God, and depends wholly on his prouidence, To eueryevery thing there is a season (appointed of God he meanes) & a time to eueryevery purpose vnderunder the heauen, as Salomon sheweth at large Eccles. 3. 1—8. And thereupon he inferreth, verse 9. What profit hath he that worketh, in that wherein he laboureth? seeing things doe not depend only or principally vponupon the labour or endeauour of any man; It is therefore a vaine thing for men to disquiet themselues with care of the successe of things, a man must do his duty inioyned him of God, and (with a quiet and cheerefull heart) commit the successe vntounto him alone. Many hauehave no heart to doe good duties God calls them vntounto, because they can see no likelihood of good successe; many vexe themselues with care and feare of that that may fall out hereafter. He that truely is perswaded of Gods prouidence, is free from this care, when he hath done his duty, and commended the matter to God by prayer, he casts his care for the successe wholly vponupon God, to whom onelyonly it belongs, Be carefull for nothing: (saith the Apostle, Phil. 4. 6.) but in eueryevery thing by prayer and supplication, with thankesgiuing, let your request bee made knowne vntounto God, Cast all your care vponupon him, for he careth for you, 1. Pet. 5. 7. This is able to free our hearts from care concerning our children (euen at the houre of death) hast thou laboured to bring them them vp in Gods feare, giuen them good education, commended them to God? cast thy care then vponupon him.
3. It will worke patience in all afflictions, I was dumbe, I opened not my mouth, because thou didst it, Psal. 39. 9. See a notable example for this, 2. Sam. 16. 10. Who dare then say, wherefore hast thou done so. See the vse Iob makes of this in affliction, Iob 1. 20. 22. 1. It kept him from charging God foolishly. 2. It made him rent his garment, shaue his head, fall downe to the ground and worship God. 3. It made him giuegive thankes, this was much, but no more then his duty, 1. Thes. 5. 18. In all things giuegive thankes. He knew that sith God the ordering of it, it should tend to his good in the end, 2. Sam. …6. 12. It may be the Lord will looke vponupon mine affliction, and doe me good for his cursing this day.
4. It workes security in the heart, and quietnesse from all feare of wicked men, and of Sathan himselfe. And it is not possible that any (who considers rightly how infinite dangers his life is subiect to, how many witches, how many vile men there be) should be without continuall feare, were it not for this. For what is it that preserues vsus from danger? surely the Lords prouidence.
1. He so ouer-rules their hearts (for without him, neither Sathan, nor wicked men can mooue, in him all liue and moue and hauehave their being, Act. 17. 28.) that they hauehave not so much as a will or desire to practise any mischiefe against vsus, Exod. 34. 24. No man shall desire thy Land.
2. He watcheth and keepeth vsus and our houses, Behold he that keepeth Israel shall neither slumber nor sleepe, The Lord is thy keeper, Psal. 121 4, 5. He wat…heth vsus when we are asleepe, and protecteth vsus from many vnknowne dangers, without any care or forecast of ours, when Ioseph was asleepe he admonisheth him of the danger they were in, Matth. 2. 13. This is that that Iob professeth, that in the daies of his youth and prosperity, Gods secret (for so it is in the originall) was vponupon his tabernacle, that is, his hidden and secret prouidence, protecting him and blessing him in a hidden and secret manner, Iob 29. 4. And 2. What is it that frees the heart from feare of all dangers, surely the knowledge and perswasion of the prouidence of God, The Lord reigneth, let the earth reioyce, Psal. 97. 1. I will both lay me downe in peace and sleepe, for thou Lord onelyonly makest me dwell in safetie, Psal. 4. 8 and 31. 14, 15. I trusted in thee and said, thou art my God, my times are in thy hand. So Luke 13. 31. 33. When the Pharisees came and said to Christ, Get thee out, and depart hence, for Herod will kill thee. See how he secures himselfe by the knowledge of his fathers prouidence, Goe yee and tell that foxe (saith he) behold I cast out diuels, and doe cures to day and to morrow, and the third day I shall be perfected, neuerthelesse I must worke to day and to morrow, and the day following. He knew God in his prouidence had set downe the iust time and moment, how long his liberty and life should last, and when it should hauehave an end; and that neither Herod nor all the men in the world could alter that time.
Lecture the seuen and fortieth, March 27. 1610. IOHN IIII. XXVII.
WE heard the last day, that these words did offer to our consideration two principall points: 1. The time when the Disciples returned from the towne to their master, and found him talking with the Woman, in these words, vponupon that came his Disciples. 2. How they were affected with it, when they came and found him talking with a woman. From the first (in that the Lord disposed, that the Disciples should not onelyonly be all away when this Woman came to the Well, but should tarry away so long and not returne, till Christ had plainely reuealed himselfe vntounto her to be the Messiah,) we learned the last day, that God by his prouidence doth gouerne all things, euen the least things that fall out in the world, and ordereth them for the good and benefit of his Elect. It remaineth now that we come to the 2. part of this verse, and consider how the Disciples were affected with it, when they found their master talking with a woman. And concerning this, 2 things are noted by the Euangelist: 1. They maruelled, that he talked with a woman. 2. Though they did maruell at it, and inwardly dislike it somewhat, yet no man said, What askest thou, or why talkest thou with her? Now for their maruailing (before we can receiue our instruction from it) we are to inquire what should be the cause of it.
Foure things there be, whereof eueryevery one may be thought a cause, why they maruelled to see him talke with the woman.
1. They might maruell to see him talke with a Woman, whom they knew to be a Samaritan, specially so long and earnestly, because of the inueterate strangenesse, and alienation of heart, that was betweene the Iewes and the Samaritans. But that could not be the cause of their maruelling at this time; for then the Euangelist would not hauehave said, They maruailed that hee talked with a woman; but they maruailed that he talked with that woman, or with such a woman.
2. They might maruell to see him talke with so wicked a Woman. For this was a thing generally distasted among all the Iewes, and that which they tooke great offence at, to see him shew any kindnesse, or familiarity to any infamous person, they all murmured saying, that he was gone to be guest with a man that is a sinner, Luke 19. 7. But that could not be the cause of their maruelling at this time: for 1. Her sinne was secret and vnknowne vntounto them: 2. If that had beene the cause of their maruelling, the Euangelist would not hauehave said, They maruelled that he talked with a woman, but they maruelled that he talked with that woman, or with such a woman.
3. They might maruell to see him talke in this manner, so long, and so familiarly with a woman alone, and with such a woman especially, as was vnknowne vntounto them, for this they knew he had not beene wont to doe. Our Sauiour, though he could not possibly receiue any hurt by it, as any other man, euen the chastest and holiest man may do (and that made Ioseph himselfe to shun it carefully, Gen. 39. 10.) yet, can we not reade, that euer he vsed in priuate and secret manner, to keepe company with any woman, because he would teach vsus by his example, to shunne not onelyonly all euill, but all shew and appearance of euill also. Therefore (as malicious as the Iewes were, and ready to take the least occasion to slander him) yet did they neuer obiect any thing against him in this kind.
But neither could this be the cause of their maruelling at this time, for 1. They knew him to be the Son of God, and therefore could not entertaine the least suspition of euill against him: 2. The place where he talked with her, was so open, and commonly frequented, and it was also at such a time of the day, as might well hauehave freed any man of good report from all suspition in this kind.
There remaineth onelyonly a fourth and last, which I take to be the onelyonly true cause of their maruelling. They might maruell to see him talke in this manner with a woman, because they knew he was wont to conferre of no matters, but onelyonly such as concerned the kingdome of heauen, and they (in their ignorance and carnall reason) thought it a very vnfit thing that he should speake of such matters to a woman; they maruelled therefore, that he would conferre with a woman. Then from this, that the Disciples did maruell, and that not one or two, but all of them to see Christ talke with a woman, and maruelled for this cause; for that they thought the matters he was wont to speake of, were too high and excellent to be communicated to a woman; we hauehave this Doctrine to learne:
That the basenesse of the persons to whom the Lord is wont to reueale Doct. 2.himselfe, is a matter of great offence vntounto flesh and blood.
There is scarce any one thing that flesh and blood doth more repine at, that more alienateth men from Christ and his Religion then this, that he passeth by them, that in the eye of the world are more worthy, and calleth and reuealeth himselfe to such as are meane and vnworthy persons, Brethren, yee see your calling (that is, what manner of persons God is wont to call, and to choose out of the world to make his peculiar people) that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise, &c. 1. Cor. 1. 26, 27, 28. Our Sauiour calls the kingdome of heauen, Matth. 13. 44. A hidden Treasure. And surely there is nothing hides it more from men, and makes them vnable to discerne this treasure then this.
The truth of this Doctrine we shall the better discerne, if we looke into foure sorts which the Lord hath had most respect vntounto this way, and wherat the world hath taken great offence. He hath oft had more respect, 1. To men of meane condition for wealth, wisedome and authority, then to men of better degree and account: 2. To young men then to the antient: 3. To persons that hauehave beene infamous, then to men that hauehave liued ciuilly and vnblameably: 4. To women more then to men.
For the first. For one man of degree, and note in the world (for birth, wealth, wisedome, and authority) the Lord hath beene wont to call many of the meaner, and baser, and simple sort. This is plaine, 1 Cor. 1. 26. And Mat. 11. 2…. Thou hast hid these things from the wise, and prudent, and hast reuealed them vntounto babes. And Iam. 2. 5. Hearken my beloued Brethren, hath not God chosen the poore of this world that they should be rich in faith, and heires, &c. And how naturall men hauehave stumbled at this you shall perceiue by that speech of the Pharisees, hauehave any of the Rulers, or of the Pharisees, belieued on him? but this people which knoweth not the Law are cursed, Ioh. 7. 48, 49. and by that speech of our Sauiour, who when He had told Iohn's Disciples: the poore receiue the Gospell, adds presently, blessed is he that shall not be offended in me, Matth. 11. 5, 6.
2. The like may be said of the second sort. The Lord hath oft giuen more grace, more zeale, and faithfulnesse, more piety, and conscience of their waies, to many young men then he hath to them of riper yeares. For zeale where shall we finde among all the Kings, such a one as young Iosiah, 2. Chron. 34. 3. Or for faithfulnesse among all the Prophets, such a one as young Samuel, 1. Sam. 3. 20. Yea, for wisedome and true discretion among all Iob's friends, such a one as young Elihu was: Iob 42. 7. And this also the world hath euer repined, and stumbled at. See an example of this corruption, Matth. 21. 15, 16. When they heard the children cry Hosanna, they disdained, and said, hearest thou, &c. so that Christ was faine to make an Apology for them.
3. For the third sort that I propounded. The Lord hath oft had more respect this way, vntounto some that hauehave been formerly infamous in the world, for their lewd life: and hath vouchsafed more grace, and zeale to such, then he hath done to sundry, that (to the iudgement of men) hauehave liued a ciuill, and vnblameable life. Christ bids himselfe to Zacheus house, which we neuer reade he did to any other, Luke 19. 5. After his Resurrection he appeareth first to Mary Magdalen, out of whom he had cast seuen diuels, Marke 16. 9. He honoured Paul (that had beene a notorious persecuter and blasphemer) with more abundance of gifts, and successe in his labours, then any of the Apostles beside, 2. Co. 11. 23. And 1. Cor. 15. 10. Now this hath also euer beene a matter of great scandall to the naturall man, when the Pharisees saw what respect our Sauiour shewed vntounto Publicans they murmured, saying, this man receiueth sinners and eateth with them, Luke 15. 2. And of the elder brother (who was a type of the wicked and hypocriticall Iewes) it is said, Luke 15. 28. that when he heard that his father had receiued with such ioy his Prodigall sonne, he was angry and would not goe in.
4. For the fourth sort. God hath oft reuealed himselfe further: and giuen more grace, more tendernesse of conscience, more zeale, more louelove to him, and his truth, yea (which is stranger) more knowledge, more resolution, and courage, more constancie in good duties vntounto many women, then vntounto men. Examples are infinite in this case; I must make choice but of a few: Exod. 38. 8. See the zeale of many women in the first establishing of Gods Religion vnderunder the Law. 1. They vsed to flocke together vntounto the Tabernacle. 2. They were wont to come betimes, and giuegive attendance at the doore of the Tabernacle. 3. They were content to bestow the best things they had (euen their looking glasses) vponupon Gods Sanctuary. And of Samsons mother we reade, that (though her husband Manoah were a holy, and good man, yet) Christ appeares to her, rather then to her husband; Iudges 13. 9. gaue her more knowledge, faith, and resolution, then her husband; yea, makes her his instrument to confirme, and comfort him, verse 22, 23. It is recorded that there was much more zeale in that noble woman the Shunamite, mentioned, 2. Kings 4. 8, 9. then was in her husband (and yet he a good man too) It was she that tooke that care for the Prophets entertainement: it was she that would needs go to the Prophet vponupon a day, that was neither Sabbath, nor holy day, which her husband thought much of, verse 23. And in the New Testament it is worthy to be obserued; 1. That Christ after his Resurrection shewed himselfe first to sundry women, and made them his messengers to the Apostles, Luke 24. 10. 2. That zeale and diligence, that woman shewed in hearing the Word, and all other parts of Gods seruice, more then men, They were women that are noted to hauehave beene the speciall followers of our Sauiour to heare him preach, Luk. 8. 2. It was a woman that shewed such zeale to heare him, that (neglecting all other businesse) sate at his feet to heare him; and to whom our Sauiour gaue that testimony that she had chosen the good part, which should not be taken away from her, Luk. 10. 39. 42. They were women that were wont in Philippi eueryevery Sabbath day to meet and pray together, Acts 16. 13. 3. The kindnesse they shewed in Ministring to Christs necessities, which is not reported of any man, Luke 8. 3. 4. The constancie, and courage that they shewed in following him, and shewing their louelove to him euen to his Crosse, when the Apostles themselues fled for feare, Luke 23. 27. and in their care to embalme his body after he was dead, Luk. 23. 55, 56. & 24. 1. 5. The faith which was stronger in them then in any men we read of, Mat. 15. 28. Luk. 24. 8, 9, 11.
Now this respect that the Lord hath beene pleased to hauehave vntounto women in this kinde, how offensiue it is to the naturall man, you may perceiue here by the disposition of the Disciples themselues, which were more then naturall men, and by common experience also. For if women shall flocke to the Tabernacle of God, and shew any zeale and diligence in frequenting his house; if any Shunamite shall shew her selfe kinde in entertaining Gods Prophets, or Susanna in ministring to their necessities: what naturall man is there almost that will not be ready to slander, and misconstrue this? Yea, to account it a most ridiculous thing, and argument of the weakenesse and foolishnesse of our Religion.
The Reasons of this Doctrine are three: whereof;
The first concerneth the Lord. The Reason why he vseth to passe by the Reas. 1.more worthy persons, and to shew such grace to the more vnworthy, is, the respect that he hath to his owne glory. For whereas wee are apt to thinke thus, O if Nobles, and men of degree, and credit, were religious, and zealous, what good might they doe? What honour might they gaine to God? In very deed, it is nothing so; God receiues more honour by calling these meane persons, then he should doe, if he called the other: That is the cause why our Sauiour giues thankes for this: I thanke thee ô father Lord of heauen and earth, because thou hast hid these things from the wise and prudent, and hast reuealed them vntounto babes, Matth. 11. 25. And reioyced in Spirit at this: Luke 10. 21. Gods power, and mighty hand is best discerned therein: my strength is made perfect in weakenesse, saith he, 2. Cor. 12. 9. And the freenesse of his grace, and the glory of mans saluation, is by this meanes wholly ascribed vntounto God, which otherwise it would not be, and this reason the Apostle giues of the Lords dealing thus in this case that no flesh should glory in his presence, 1. Cor. 1. 29.
The second concerneth the persons that take this offence. For all naturall men are proud, and thinke best of themselues, and do enuie, that any other should be in better state then themselues, specially such as they iudge to be their inferiours, Doe you thinke that the Scripture saith in vaine, the spirit that dwells in vsus, lusteth vntounto enuie? Iames 4. 5. And aboue all, that any should be thought to serue God better, or to be more in Gods fauour then themselues. This is the chiefe cause of the hatred that the wicked hauehave borne to the godly in all ages, Wherefore did Caine hate and slay Abel? because his owne workes were euill and his brothers righteous, saith the Apostle, 1. Iohn 3. 12. Because Abel offered vntounto God a more excellent sacrifice (and more acceptable to God) then Cain did, Heb. 11. 4.
The third concerneth the persons themselues, against whom this offence 3.is taken. For there is neuer a one of these foure sorts, whom the Lord is wont to hauehave most respect to in this case, but they hauehave (for the most part) such infirmities, and faults in them, as cannot choose but giuegive some occasion to the naturall man to thinke that it is no credit at all to Gods truth to be professed by such.
1. The multitude, and common sort of people are for the most part voide of iudgement, carried by affection, rather then by good reason, easily lead this way, or that, vnconstant, and vnstable, this is plaine in the example of that people, that flocked after Christ; A little before his apprehension they honoured him exceedingly, a very great multitude spread their garments in his way as he was riding towards Ierusalem, and cryed Hosanna vntounto him, Matth. 21▪ 8, 9. And when he was come thither, all the people were wont to come into the Temple early in the morning to heare him, and that daily also, Luk. 21. 37, 38. yea they were wont all of them at that time to heare him with that attention and affection that they are said euen to hauehave hanged on him, Luke 19. 48. But so soone as they saw how he was apprehended, and vilifyed by the chiefe Priests and Rulers, the same men that had honoured him so much a little before, and seemed to take so much delight and comfort in his doctrine, did all with one consent cry, let him be crucified, let him be crucified; yea they preferred Barabbas a murtherer before him, and said, His bloud be vponupon vsus and vponupon our children, Matth. 27. 22, 23, 25.
2. Young men for the most part are 1. Proud, and highly conceited of themselues: that made the Apostle to say, 1. Tim. 3. 6. A Minister must not be a nouice least being lifted vp with pride, he fall into the condemnation of the diuell. 2. Rash, and void of iudgement, as appeares by the example of Rehoboam himselfe and his young Counsellors, 1. King. 12. 8. 10. I discerned among the youth a young man void of vnderstanding, Pro. 7. 7. 3. Inconstant; which made the Apostle to exhort Timothy, 1. Tim. 4. 16. To take heed to himselfe, and to the Doctrine, and to continue in them. And the experience the World hath of many that in their youth were zealous, and afterwards hauehave growen cold, and worldly, makes them to thinke all will do so.
3. Such as hauing beene of scandalous, and lewd life, grow to be professors, seldome prooue sound, and constant, Can the Ethiopian change his skin? or the Leopard his spot…? then may yee also doe good that are accustomed to doe euill, Ier. 13. 23. This is the reason of that speech, 1. Tim. 3. 7. He must hauehave a good report of them that are without; For Sathan will be busier with such, then with any other, Matth. 12. 44. he saith, I will returne vntounto my house, frow whence I came out.
4. Women are 1. Weaker in iudgement then men, and more subiect to passion, 1. Pet. 3. 7. The weaker vessell. That is the cause why Sathan assaulted Eue, rather then Adam, Gen. 3. 1. they are more easily deceiued, and corrupted then men. 2. The Scripture to the disgrace, and humbling of them, ascribeth the sin, and corruption of mankind to that sex, rather then to the other, Adam was not deceiued, but the Woman being deceiued was in the transgression. 1. Tim. 2. 14. What is he which is borne of a woman that he should be righteous, Iob 15. 14. How can he be cleane that was borne of a woman, Iob 25. 4. In sin did my mother conceiue me, Psal. 51. 4, 5. In which respect vnderunder the Law she was accounted vncleane, and inioyned a time of separation from the Sanctuary, after she had brought forth a child, and that time also was to be double as much when she had borne a female, as when a male, Leuit. 12. 4, 5. And that curse of God threatned, I will greatly multiply thy sorrow and thy conception, In sorrow shalt thou bring forth children, Gen. 3. 16. remaineth vponupon that sex, as a reall demonstration of this. 3. Experience sheweth that where they are wicked, they are farre worse then men; for cunning, and hypocrisie, for vncleannesse, and beastlinesse, for cruelty, and hard-heartednesse, for prophanesse, and impiety. Iesabel was worse then Ahab: Herodias then Herod: And Salomon speakes this from experience, Eccles. 7. 28. One man among a thousand hauehave I found, but a woman among all those hauehave I not found.
For to exhort all men to take heed they stumble not, nor take offence, at Use 1.the basenesse, or vnworthinesse of any person whom the Lord hath called: Take heed that yee despise not one of these little ones, Matth. 18. 10. Despise not any Professor for their sex, pouerty, age, or former lewdnesse: but labour to be of the same mind that was in Christ himselfe: reioyce in that wisedome and goodnesse of God that appeareth in this, as he did, Matth. 11. 25. Luke 10. 21. This is a necessary caueat: for he is a happy man, that doth not like the worse of Religion for this: or that doth not goe the more vnwillingly, vncheerefully, and heauily in the way that leades to life, because he shall hauehave no better company in that way: that made our Sauiour say, Matth. 11. 5, 6. the poore hauehave the Gospell preached vntounto them, and Blessed is hee that shall not be offended in me. If many were demanded the cause of their dislike, or coldnesse in Religion, they would be as ready to giuegive this as any, euen the conception they take to the persons of them that professe it.
Three good remedies I will giuegive you against this corruption. 1. Consider thy owne selfe well, and thou shalt finde more cause to esteeme basely of thy selfe, then of any professor thou knowest, & to wonder more that God should hauehave such respect to thee, then to wonder at his mercy to any other. If these Disciples had done so, they would neuer hauehave repined, or wondered to see their Master conferre with this poore woman. This remedy the Apostle prescribes Tit. 3. 2. 3. shewing al meeknes to al men for we our selues also were somtimes foolish. 2. Consider it is Gods doing, whom then art thou angry at, when thou repinest at this, Is it not lawfull for me to doe what I will with mine owne? Is thine eye euill because I am good? Matth. 20. 15. 3. Consider for what end the Lord hath taken this course, God hath chosen the foolish things of this world to confound the wise, 1. Cor. 1. 27. This will one day confound many men, that they hauehave seene many women so zealous, full of knowledge, and grace; and yet themselues hauehave continued so void of all grace. The like may be said of great men, of ancient men, of such as hauehave liued ciuilly: that they hauehave seene duplicate page duplicate page so much knowledge, and grace, in the meanest sort of people, in young ones, in men that hauehave beene formerly notorious sinners, and yet themselues remaine so voide of all grace.
To exhort all professours of the truth; that forasmuch as the naturall man …taketh such occasion to mislike Gods truth, for the exceptions he is wont to take against the persons of them that professe it: that they would therefore be carefull to remooue (so farre as in them lieth) this stumbling blocke out of their way. To this end there must be great care.
1. In the ordinary sort of professours, that they be 1 painefull in their callings: and euen redeeme the time they spend in frequenting holy exercises by rising the sooner, going to bed the later, abating somewhat in their diet, and apparrell, to preuent decay in their estate. This the Apostle prescribeth vntounto all the faithfull as a meane to preuent scandall, and to gaine credit to the Gospell, When we were with you this we commanded you, that if any would not worke neither should he eat. For we heare that there are some which walke among you disorderly, working not at all, but are busie-bodies, 2. Thes. 3. 10. 12. 2 Iust in all their dealings with men, shewing all good fidelity, that they may adorne the doctrine of God our Sauiour in all things, Tit. 2. 10. 3 Obedient, and dutifull to all such as God hath placed ouer them, Submit your selues to eueryevery ordinance of men for the Lords sake; For so is the will of God, that with well doing, yee may put to silence the ignorance of foolish men, 1. Pet. 2. 13. 15.
2. In such as are young, that they be 1 Humble, not selfe-conceited, Elihu had waited till Iob had spoken; because they were elder then he, Iob 32. 4. and verse 6. I am young, and yee are very old, wherefore I was afraid and durst not shew you mine opinion. 2 Stayed, and well grounded in iudgement, Exhort young men to be sober-minded, Tit. 2. 6. and because Titus was a young man himselfe, he chargeth him to shew himselfe a patterne vntounto his people (as in other things, so) in grauity, in sound speech and doctrine that cannot bee condemned, Titus 2. 7, 8.
3. In such as hauehave beene men of a scandalous life, before they vndertooke the profession of the truth; that they be 1 Humble, as the Apostle did (out of that respect) shew himselfe to be, 1. Cor. 15. 9. 2 Carefull to take heed of relapse, forasmuch as Sathan will be busie with them, as we heard euen now, out of Matth. 12. 44. 3 Such as shunne all appearance of their former sin, and striue so much the more carefully to gaine credit to the Gospell, by the fruitfulnesse of their life hereafter. As Zacheus who had in the former course of his life offended by oppression and extortion, professeth after his conuersion, Behold Lord the halfe of my goods I giuegive to the poore, and if I hauehave taken any thing from any man, by false accusation, I restore him fourefold, Luke 19. 8.
4. In women: that they be 1 Modest and sober, Let women adorne themselues in modest apparell with shamefastnesse and sobriety, 1. Tim. 2. 9. 2 Meeke and quiet, Let womens adorning bee, the ornament of a meeke and quiet spirit, which is in the sight of God of great price, 1. Pet. 3. 4. 3 Mercifull, and giuen to good workes, as Dorcas is commended to hauehave beene, Acts 9. 39. 4 Obedient and subiect to their husbands, as the Apostle inioynes them, Tit. 2. 5.
Lecture the eight and fortieth, Aprill 3. 1610. IOHN IIII. XXVII.
IT followeth now, that we come to the second point that is obserued concerning them: namely, that though they did maruaile at it, and inwardly dislike it, yet none of them said vntounto him, why dost thou so? what askest thou? or why talkest thou with her?
Now, before we can receiue our instruction from hence, it is fit that we inquire, what it was that stayed them from speaking to him at this time Considering that at other times when they had any doubt, they were wont boldly to speake vntounto him, and to aske him any thing.
1. When he had taught any Doctrine publikely that they could not well vnderstand, their manner was, first to conferre among themselues of it, but if they could not receiue satisfaction that way, they were wont alwaies when they had him alone, to goe and mooue their questions vntounto him. A notable example for all hearers. 1. Passe not ouer carelessely what you heare, and vnderstand not, but seeke to know the meaning of it, and to be resolued. 2. Conferre among your selues. 3. If you cannot so be resolued, goe to the Minister, your teacher. 4. If that will not serue, go to Christ by prayer, When they had heard him (by occasion) speake of the Resurrection from the dead, first they demanded one of another what the rising from the dead should meane: and because (though they receiued some light that way yet) there was one doubt they were not able to resolue one another in, they went to him, and asked him that question: Mark. 9. 10, 11.
2. And this was so vsuall a course with them, that when our Sauiour saw them conferring, and questioning among themselues about somewhat that he had taught touching his Ascention, it is said, that he knew they would aske him, and therfore he preuented them, and told them vn-asked, Ioh. 16. 19. When he had taught the parable of the sower, they (when he was alone) asked him the meaning of it, Mar. 4. 10. So when (teaching against the Iewish purifications) he had said, that that entreth into a man defiles him not, but that that comes from within him, when he came into the house away from the people, they asked him the meaning of it, Marke 7. 17. So when he had taught the Doctrine of diuorce very plainely, yet when he came into the house, they asked him againe of the matter, they would needs hauehave a repetition of that Doctrine, Mar. 10. 10.
3. He had made himselfe so familiar to them that way, that they were bold to make all their doubts knowne vntounto him, though in some of them, they could not doe it without incurring iust blame for their shamefull ignorance and infidelity. When they saw the man that was borne blinde, they aske him a strange question, Ioh, 9. 3. Was it this mans sinne or his parents that was the cause? When they saw he had cast Sathan out of one that had beene possessed from his childhood, Marke 9. 28. When he was come into the house, his Disciples asked him secretly, why they could not cast him out. Such questions they durst neuer hauehave mooued, if they had not beene very familiar with him. But indeed (though he were their Lord and Master, and tooke it vponupon him, and knew how to maintaine his honour in their hearts well enough, Iohn 13. 13. Ye call me Master and Lord, and ye say well, for so I am, yet) did he giuegive them great encouragement, and made them very bold with him that way. One notable example more I will giuegive you for this, Iohn 16. 5. Now I goe my way to him that sent me, and none of you aske me whither goest thou. 1. He blames them for not asking him. 2. Yet they had asked him that very question before. Peter, Iohn 13. 36. And Thomas, Iohn 14. 5. Lord wee know not whither thou goest. But his meaning is, they had not asked him often enough of that matter. Whereas friends are wont to mooue many questions to a friend that is going from them, into a farre country, they were so ouercome with griefe by hearing of his departure, that they were too mute, and mooued not halfe questions enough to him about that matter. A notable patterne for eueryevery faithfull Minister of Christ not to shew himselfe stately, or austere, or churlish, or strange to any of his hearers, that shall be willing to make vse of him that way.
This being so, that at other times, and in other cases, they were so ready to aske him any thing they doubted of, how falls it out that at this time though they maruelled at it, yet no man asked him why he talked with this woman? Might not this hauehave beene as profitable a question as many other, that they propounded to him? Surely they knew they had offended, in entertaining in their minds the least dislike of that that Christ did, or doubt of the lawfulnesse or fitnesse of it: and they knew that by vttering their dislike they should hauehave offended in a further degree: and therefore they durst not do it: though they had offended in thinking irreuerently, and vndutifully, yet they durst not speake. And why durst they not doe it? What restrained them from vttering that which they had conceiued in their minds? Surely the reuerence they bare to his person: because they knew him to be the Son of God, the feare of God restrained them.
Here then we hauehave to obserue, two notable effects and fruits of the true feare of God.
1. Generall; it restraines the corruption of the heart, and keepes it vnderunder.
2. In speciall it restraines a man from calling into question, or speaking irreuerently of any of the words, or works of God.
The first Doctrine then is this:
That it is an increase, and a further degree of sinne, and a worse signe of a gracelesse man, to speake then to thinke euill.Doct. 3.
True it is, that eueryevery man must make conscience of his thoughts, Keepe thy heart with all diligence, Pro. 4. 23. For 1. Men may be condemned for their thoughts: The thoughts of the wicked are abhomination to the Lord, Pro. 15. 26. 2. No man can make conscience of his words or workes, that makes no conscience of his thoughts, Matth. 12. 34. How can yee beeing euill speake good things? Ier. 4. 14. Oh Ierusalem wash thy heart from wickednesse that thou mayst bee saued: how long shall vaine thoughts lodge within thee? 3. Good men that obtaine strength from God to restraine the outward man, yet are vexed and humbled much for the euill thoughts they are subiect to.
But yet euill words and actions are worse then euill thoughts: and it is an increase, and a further degree of sinne, a greater signe of a gracelesse heart to speake then to thinke euill. Certaine it is, there is a latitude in sinne, there are degrees in it. Foure degrees are mentioned, Iames 1. 14, 15. 1. The motion and suggestion vntounto sin, which proceedeth from our own lusts and concupiscence. 2. The consent that is giuen vntounto that euil motion, when a man is drawne away by it and entised, finding a kinde of pleasure and contentment in it, which the Apostle calls the conception of sin. 3. The committing of it actually, which he calls the bringing forth and birth of sin. 4. The getting of a habit by continuing and persisting in it, which he calls the finishing of sinne. While sinne is in the thought, it keepes it selfe within the two first degrees, Pro. 30. 32. If thou hast beene foolish in lifting thy selfe vp, (viz. in choller or desire of reuenge, verse 34.) and if thou hast thought wickedly, lay thine hand vponupon thy mouth. So is it spoken of Esay 59. …3. Wee hauehave spoken crueltie and oppression, conceiuing and vttering out of the heart false matters. This is noted for a high degree of sinne in great men, Micah 7. 3. The great man speaketh out of the corruption of his soule. They tempted God in their hearts, by asking meate for their lust. Yea they spake against God, they said, Can God furnish a table in the wildernesse, Psal. 78. 18, 19.
Reasons of the Doctrine, why it must needs be a great increase of sinne, and worse signe of a gracelesse man, when the corruption of the heart breakes out into word… action, are chiefly these two.
First it argueth, that sinne hath got a more full dominion and soueraignty Reas. 1.ouer a man (is riper and perfecter) when it commands the body and outward man, then when it rests within the heart. There is no man can possibly free his heart from corruption in this life, Pro. 20. 9. Who can say I hauehave made my heart cleane? No more can he his body neither, will you say. What man is free from sinne in word and deed, Iames 3. 2. yet this is farre easier then the other. Insomuch, as many a naturall man may goe farre that way, Philip 36. Concerning the righteousnesse which is in the Law, I was vnrebukeable. How much more easily may the man that hath grace? Therefore the Apostle doth likewise say, Rom. 6. 12. Let not sinne raigne in your mortall body, sin reignes when once it hath gotten the command of the body.
When a mans corruption and sinne breakes out into speech or action, it dishonoureth God much more, and doth more hurt to men, then Reas. 2.the sinne of the heart can doe, 1. Cor. 15. 33. Euill speeches corrupt good manners.
The Vse of this Doctrine is:
1. To exhort eueryevery Christian to make tryall of his estate in this one point. The best man shall hauehave much adoe with the corrupt thoughts of his heart; Vse 1.but doest thou striue against them? and hast thou obtained that power ouer thy selfe, that thou canst keepe them in, of conscience to God; this may giuegive thee exceeding comfort, Prou. 21. 23. Hee that keepes his mouth and tongue, keepes his soule from troubles. The soundnesse of a regenerate heart, is seene in nothing more, then in making conscience of our speech, Matth. 12. 37. By thy words thou shalt bee iustified: and by thy words thou shalt bee condemned. See two notable examples of this, one in Iob, he glorieth much in this, Iob 31. 30. I hauehave not suffered my mouth to sinne, by wishing a curse &c. The other in Dauid, Psal. 17. 3. Thou hast tryed mee, and found nothing, for I was purposed, that my mouth should not offend. And 39. 1. I said I will take heede to my wayes, that I sinne not with my tongue, I will keepe my mouth as with a bridle. Yea he doth also feruently pray for this, Psal. 141. 3. Set a watch O Lord before my mouth: keepe the doore of my lippes.
2. To reprooue the madnesse of prophane men, that glory in this, that they are no hypocrites: they meane no hurt, they hauehave as good hearts as Vse 2.the best, though they speake merrily (for so they call all their scurrulous and bawdy talke) and though they speake vainely and foolishly (for so they call their swearing and blasphemie, Though they be such as hauehave said and resolued with themselues, as Psal 12. 4. with our tongues we will preuaile, our lippes are our owne, who is Lord ouer vsus? But to these men I say, 1. It shall be easier for the secret Hypocrite in the day of iudgement then for thee: because thou hast dishonoured God more, and done more hurt to men. Esay 3. 9. Yea, they declare their sinnes as Sodome they hide them not, woe bee to their soules, &c. 2. Whereas thou gloriest, thou meanest no hurt, thy heart is not so bad; know thou there is much more filthinesse, prophanenesse, and wickednesse in thy heart then comes foorth at thy mouth. Matth. 12. 34. For of the abundance of the heart, the mouth speaketh.
The second point to be obserued is this, what it was that restrained them from vttering that mislike that inwardly they had conceiued, viz. the reuerence that they did beare vntounto his person whom they knew to be the Sonne of God, which teacheth vsus:
That there is that reuerence and honour due to God, as we may not dare Doct. 4.to make any doubt or question of his words or workes, of any thing he sayes or does, though we cannot conceiue the reason of it.
That we mistake not this Doctrine, I will tell you how far forth we may make question of Gods words and workes.
1. We may enquire into Gods secrets so farre foorth as he hath reuealed them in his Word: neither must men content themselues to be ignorant of any truth that God hath reuealed in his Word vnderunder this pretence, that we may not bee inquisitiue into Gods secrets, the things reuealed belong to vsus and to our children, Deut. 29. 29. There is nothing reuealed in the Word, but it concernes vsus and our children to know, Romanes 15. 4. Whatsoeuer is written, is written for our learning.
2. We may examine, and make question of any Doctrine that is taught vsus by men, be they neuer so good, so that we examine it not by our owne reason, but by the Scripture, Acts 17. 11. the Beraeans are commended for this.
3. If any thing we finde in Scripture, and know to be Gods Word, seeme to vsus to be against sense and reason, it is not simply vnlawfull to make a question of it, so we enquire onelyonly of God in humble desire to be taught, and examine the matter by the Scripture, should not a people seeke vntounto their God, to the Law, and to the testimony, Esay 8. 19, 20. The Papists cry out of our infidelity and prophanesse, because we will not rest in the plaine Word, Matth. 26. 26. This is my body. We enquire at God by the law and testimony, and finde that he hath beene wont in speaking of Sacraments to giuegive to the signe the name of the thing signified, and we doe finde also why he hath done so. This kind of making question euen of that, that God hath spoken, did neuer offend him, Luke 1. 34. the blessed Virgin did so.
4. It is not vnlawfull to enquire a reason of God workes: so we seeke it onelyonly in the Scripture, Dauid when he considered the manner of Gods gouernement, sought to know the reasons of it, but it was too painefull, till he went into the Sanctuary, Psal. 73. 16, 17.
But yet for all this, this honour and obedience is due to God that we may not make question of any thing he hath said or done, to doubt of it, or dislike it, because we cannot conceiue the reason of it. We may not make our foolish reason the iudge, or the examiner of Gods Word, or workes, we must admire and adore that we cannot vnderstand. Our thoughts and reason must be brought into captiuity, 2. Cor. 10. 5. For the Word of God, euen such parts of it as our thoughts and affections are most apt to rise against, See 2. notable examples. The one in Eli, It is the Lord, let him doe what seemeth him good, 1. Sam. 3. 18. The other in Hezekiah, good is the Word of the Lord which thou hast spoken, 2. Kings 20. 19. For the workes of God see this direction, and rule giuen vsus in two of the strangest and most wonderfull workes of God, namely the reiection of the nation of the Iewes, and the reprobating of a great part of mankinde in his eternall counsell. Euen concerning these here what the Apostle saith, Romanes 9. 20. Nay, but O man, who art thou that replyest against God? Shall the thing formed, say to him that formed it, Why hast thou made me thus? And 11. 33—35. O the depth of the riches both of the wisedome and knowledge of God! how vnsearcheable are his iudgements, and his waies past finding out? For who hath knowne the minde of the Lord, or who hath beene his counseller? Or, who hath first giuen to him, and it shall bee recompenced vntounto him againe? And generally of all his workes, Iob 9. 12. Who will say vntounto him, what doest thou? and 36. 23. Who hath enioyned him his way? Or who can say, Thou hast wrought iniquitie?
Reasons of it.
1. The high estimation we ought to hauehave of him in our minds, for his excellencie and greatnesse, He is the most high God possessour of heauen and earth, Reas. 1.Gen. 14. 22. This is is the ground of all piety, The feare of the Lord (this high esteeme of him in our hearts) is the beginning of wisedome, Psal. 111. 10. Now there is no man whom we honour indeed, and esteeme reuerently of, but we will iudge the best of his words and actions, Iob 29. 24. If I laughed on them, they beleeued it not. See an example of this towards an equall, Matth. 1. 19. Ioseph (out of the reuerent opinion he had of Mary) iudged the best of that which he could not conceiue good reason for; and durst not make her a publike example and a rule for it toward all, Charity thinketh no euill, 1. Cor. 13. 5.
2. His wisedome, iustice and power, is so infinite and absolute, that it is not possible he should erre or doe wrong, He is excellent in power, and iudgement, Reas. 2.and in plenty of iustice, Iob 37. 23. His will is the rule of all righteousnesse, the most High ruleth in the kingdome of men, and giueth it to whomsoeuer hee will, Dan. 4. 32. He worketh all things after the counsell of his owne will, Ephes. 1. 11.
3. The Lords manner hath euer beene to conceale from men, euen from his best seruants oft-times his meaning and intent, in many of his workes, Reas. 3.Rom. 11. 33. How vnsearchable are his iudgements, and his wayes past finding out? No man can fully vnderstand his meaning in his word, that that we know, is but a little, in comparison of that we are ignorant of, of all that God hath reuealed to vsus touching his will, we may say with Eliphaz, Iob 4. 12. mine eare receiued a little thereof, and with the Apostle, 1. Cor. 13. 9. Wee know in part, yea of his workes also, with Iob 26. 14. Loe, these are parts of his waies, but how little a portion is heard of him? No not is his ordinary workes (howsoeuer Philosophers hauehave bragged much of their skill that way) doe men perfectly vnderstand the causes of them, and his manner of working in them, God thundreth marueilously with his voice, great things doth hee which wee cannot comprehend, Iob 37. 5. Much lesse in his extraordinary and immediate workes of iustice or mercy. Yea, it is for Gods glory thus to do, It is the glory of God to conceale a thing, Pro. 25. 2. And one chiefe cause of it, is our want of capacity and ability to vnderstand the Word and workes of God. The good Schoolemaster teacheth his scholler, so much onelyonly as fits his capacity. It is therefore a good rule for vsus to follow, which Elihu giues, Iob 36. 24. 26. Remember that thou magnifie his worke which men behold: eueryevery man may see it, man may behold his worke afarre off. Behold God is great and wee know him not, neither can the number of his yeeres bee searched out.
The Vse of this Doctrine is:
1. To Exhort eueryevery Christian to settle in his heart this reuerend perswasion Use 1.of the Word, as to acknowledge and admire the truth, and holinesse of it, euen in those things which he vnderstandeth not, nor can conceiue the reason of; and to reiect with detestation, all blasphemous thoughts that may rise within himselfe, and all lewd persuasions that he may receiue from others, to esteeme vnreuerently of any part of it. Take in this the Apostle for an example, who hauing mentioned two obiections which profane men are apt to make against the truth, reiects them with detestation, and saith God forbid, Rom. 3. 6. and 6. 2. Till a man become thus simple, and hauehave his thoughts thus captiuated, he shall neuer attaine to true wisedome, Gods Word giues Wisedome to the simple, Psalme 19. 7. and if any man seemeth to bee wise in this world, let him become a foole that he may be wise, 1. Cor. 3. 18.
To Exhort vsus, in all Gods iudgements and corrections vponupon vsus, to Vse 2.take heed of murmuring, or opening thy mouth against God. but doe as Psalme 62. 5. My soule keepe thou silence vntounto God. Take rather this course. 1. Seeke and enquire what is in thee: and what thou hast done that hath thus prouoked God, Let vsus search and try our waies, and turne againe to Lord, Lam. 3. 40. 2. Though thou canst finde no notorious crime in thy selfe, or such as might prouoke him to so extraordinary a iudgement, yet rest resolued, he cannot wrong thee, though he should cast thee into hell; and therefore submit thy selfe in all reuerence, and seeke peace with him, Whom, though I were righteous, yet would I not answer, but I would make supplication to my Iudge, Iob 9. 15. 3. Be assured, that if thou vnfainedly feare him, hee intendeth thy good in this his iudgement, though thou cannot yet perceiue it, Psalm. 25. 10. All the paths of the Lord are mercy and truth: vntounto such as keepe his Couenant, and his testimonies.