Ten Sermons, Sermon 1
THE FIRST SERMON.At Grantham Linc. 3. Octob. 1620.
3 KINGS 21.29.
Seest thou how Ahab humbleth himselfe before mee? because hee humbleth himselfe before me, I will not bring the euill in his daies: but in his sonnes daies will I bring the euill vponupon his house.
THe History of this whole Chapter affoordeth matter of much Varietie and Vse: §. 1. The Coherence,but no passage in it so much either of Wonder or Comfort, as this in the close of the whole both Storie and Chapter. That there should bee Mightie-ones sicke with longing after their meaner neighbours vineyeards; That there should bee crafty heads to contriue for greedy Great-ones what they vniustly desire; That there should be officious Instruments to doe a piece of legall iniustice, vponupon a Great mans letter; That there should bee Knights of the poast to depose any thing though neuer so false, in any cause though neuer so bad, against any man though neuer so innocent; That an honest man cannot bee secure of his life, so long as hee hath any thing else aSic reus ille fere est, de quo victoria lucre Esse potest. Ouid. de nuc….worth the losing: here is instance in the f…re-part of the Chapter of all this in bvers. 4. hîc.Ahab sickening, and cvers. 7.Iesabell plotting, and the dvers. 11.Elders obeying, and the evers. 13.Witnesses accusing, and poore fvers. 13.Naboth suffering. But what is there in all this, singularly either Strange or Comfortable? All is but Oppression: Actiue, in the rest; Passiue, in Naboth. And what wonder in either of these? gIuven. Satyr. 13.—stupet haec, qui iam post terga reliquit Sexaginta annos? himselfe may passe for a wonder, if he be of any standing, or experience in the world, that taketh either of these for a wonder. And as for matter of Comfort: there is matter indeed, but of Detestation in the one, of Pity in the other; in neither of Comfort.
§. 2. Argument,To passe by other Occurrents also in the later part of the Chapter, as, That a great Oppressour should hugge himselfe in the cleanly carriage & fortunate successe of his damned plots and witty villanies; That a weake Prophet should hauehave heart and face enough to proclaime iudgement against an Oppressing King in the prime of his Iollitie; That a bloudy Tyrant should tremble at the voyce of a poore Prophet; and the rest, (some of which wee shall hauehave occasion to take-in incidentally in our passage along:) marke we well but this close of the Chapter in the words of my Text; and it will bee hard to say, whether it containe matter more Strange, or more Comfortable. Comfortable: in that Gods mercy is so exceedingly magnified; and such strong assurance giuen to the truely penitent of finding gracious acceptance at the hands of their God, when they finde him so apprehensiue of but an outward enforced semblance of Contrition from the hands of an Hypocrite. Strange: in that Gods Mercy is here magnified, euen to the hazzard of other his diuine perfections; his Holinesse, his Truth, his Iustice. For each of these is made in some sort questionable, that so his mercy might stand cleare and vnquestioned. A rotten-hearted Hypocrite humbleth himselfe outwardly, but repenteth not truely: and God accepteth him, and rewardeth him. Here is Gods Mercy; in giuing respect to one that ill deserued it: but where is his Holinesse the while, (being aHab. 1.13.a God of pure eyes, that requireth bPsal. 51.6.truth in the inward parts, and will not behold iniquitie;) thus to grace Sin, and countenance Hypocrisie? A fearefull iudgement is denounced against Ahabs house for his Oppression: but vponupon his humiliation, the sentence, (at least part of it,) is reuersed. Here is Mercy still; in reuoking a sentence of destruction: and if somewhat may bee said for his Holinesse too, because it was but a temporall and temporary fauour, yet where is his Truth the while, (being a cTit. 1.2.God that cannot lye; and dIames 1.17.with whom is no variablenesse, neither so much as the bare shadow of turning;) thus to say and vnsay, and to alter the thing that is gone out of his lippes? A Iudgement is deserued by the Father: vponupon his humiliation, the execution is suspended during his life, and lighteth vponupon the Sonne. Here is yet more Mercy; in not striking the Guilty: and if somewhat may bee said for Gods Truth too, because what was threatned, (though not presently,) is yet e4. Kin. 10.10.at last performed; yet where is his Iustice the while, (being a f1. Pet. 1.17.God that without respect of persons rendereth to eueryevery man according to his own workes, and will gExod. 34.7.not acquite the guilty, neither condemne the innocent;) thus to seuer the Guilt & the Punishment, and to lay the Iudgement which hee spareth from the Father vponupon the Sonne, from the more wicked Father vponupon the lesse wicked Sonne?
§. 3 and Diuision of the Text.Thus God, to magnifie the riches of his Mercy, is content to put his Holinesse, and his Truth, and his Iustice to a kinde of venture. That so his afflicted ones might know, on what obiect especially to fasten the eies of their soules: not on his Holinesse, not on his Truth, not on his Iustice; not onelyonly, nor chiefly on these, but on his Mercy. Hee seeketh more generall glory in, and would hauehave vsus take more special knowledge of, and affoordeth vsus more singular comfort from his Mercy, than any of the rest: as if he desired we should esteeme him vnholy, or vntrue, or vniust, or any thing, rather than vnmercifull. Yet is he neither vnholy, nor vntrue, nor vniust, in any of his proceedings with the sons of men: but aPsal▪ 145.17.righteous in all his waies, and holy in all his workes, and true in all his words. And in this particular of his proceedings with King Ahab at this time, I hope by his blessed assistance so to acquite his Holinesse and Truth and Iustice from all sinister imputations; as that hee may be not onelyonly magnified in his mercy, but iustified also in the rest, and bPsal, 51.4.cleare when he is iudged: as we shall be thereunto occasioned now and hereafter in the handling of this Scripture. Wherein are three maine things considerable. First, the Ground, or rather the Occasion of Gods dealing so fauourably with Ahab: namely, Ahabs humiliation; [Seest thou how Ahab humbleth himselfe before me? because hee humbleth himselfe before me, I will not &c.] Secondly, the great Fauour shewed to Ahab thereupon: namely, the suspension of a Iudgement denounced; [I will not bring the euill in his dayes.] Thirdly, the Limitation of that fauour: it is but a suspension for a time, no vtter remoueall of the iudgement; [But in his sonnes dayes will I bring the euill vponupon his house.] Wherein wee shall be occasioned to enquire; how the first of these may stand with Gods Holinesse; the second with his Truth; the third with his Iustice. And first of Ahabs humiliation: Seest thou how Ahab humbleth himselfe before mee?
This Ahab was King of Israel, §. 4. Ahabs person considered;that is, King ouer those ten Tribes, which reuolted from Rehoboam the sonne of Salomon, and claue to Ieroboam the sonne of Nebat. Search the whole sacred storie in the bookes of Kings and Chronicles; and (vnlesse we will be so verie charitable as, notwithstanding manie strong presumptions of his Hypocrisie, to exempt Iehu the sonne of Nimshi, and that is but one of twentie;) wee shall not finde in the whole List and Catalogue of the Kings of Israel, one good one, that claue vntounto the Lord with an vpright heart. Twentie Kings of Israel; and not one, (or but one,) good: and yet than this Ahab, of the twentie, not one worse. It is said in the sixteenth Chapter of this booke, that a3. King. 16.30Ahab the sonne of Omri did euill in the sight of the Lord aboue all that were before him, at verse 30; & at verse 33. that bIbid. 33.he did more to prouoke the Lord God of Israel to anger, than all the Kings of Israel that were before him: and at verse 25. of this Chapter, that cvers. 25. hîc.there was none like vntounto Ahab, which did sell himself to worke wickednesse in the sight of the Lord. An Oppressour hee was, and a Murtherer, and an Idolater, and a Persecuter of that holy Truth, which God had plentifully reuealed by his Prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious deliuerances (euen to him) in such manner as that hee could not but know it to be the Truth; and therfore an Hypocrite: and in all likelihoood, an obstinate sinner against the holy Ghost, and a Castaway.
§. 5. and his carriage; with the Obseruations thence.This is Ahab: this the man. But what is his carriage? what doth hee? hee humbleth himselfe before the Lord. [Seest thou how Ahab humbleth himselfe before me?] The manner and occasion of his humbling, is set downe a little before; at verse 27. And it came to passe, when Ahab heard those words (the words of avers. 20. — 24. hîc.Eliah the Prophet, dealing plainly and roundly with him for his hatefull Oppression and Murther) that he rent his cloathes, and put sack-cloth vponupon his flesh, and fasted, and lay in sack-cloth, and went softly. And that is the humbling here spoken and allowed of: and for which God here promiseth, that hee will not bring the euill in his daies. Lay all all this together; the man, and his ill conditions, and his present carriage, with the occasion and successe of it: and it offereth three notable things to our consideration. See first; how farre an Hypocrite, a Castaway may goe in the outward performance of holy duties, and particularly in the practice of Repentance: here is Ahab humbled; such a man, and yet so penitent. See againe secondly; how deepe Gods word, though in the mouth but of weake instruments, when he is pleased to giuegive strength vntounto it, pierceth into the consciences of obstinate sinners, and bringeth the proudest of them vponupon their knees, in despight of their hearts: here is Ahab quelled by Eliah; such a great one, by such a weake one. See yet againe thirdly; how prone God is to mercy, and how ready to apprehend any aduantage (as it were) and occasion to shew compassion: here is Ahab humbled, and his iudgement adiourned; such a reall substantiall fauour, and yet vponupon such an empty shadow of repentance. Of these three at this time in their order: and of the first, first.
An Hypocrite may goe very farre in the outward performances of holy duties. §. 6. Obseru. 1. How far an Hypocrite may goe in the performance of holy duties.For the right conceiuing of which assertion; Note first, that I speake not now of the common graces of Illumination, and Edification, and good dexterity for the practising of some particular Calling; which gifts, with sundrie other like, are oftentimes found euen in such apparantly wicked and prophane men, as hauehave not so much as a2 Mim. 3.5.the forme (much lesse the power) of godlinesse: but I speake euen of those Graces, which de totâ specie (if they bee true and syncere) are the vndoubted blessed fruites of Gods holy renewing Spirit of sanctification, such as are Repentance, Faith, Hope, Ioy, Humility, Patience, Temperance, Meekenesse, Zeale, Reformation, &c. in such as these Hypocrites may goe very farre, as to the outward semblance, and performance. Note secondly, that I speake not, of the inward power and reality of these graces; for Castawayes and Hypocrites, not hauing vnion with God by a liuely faith in his Sonne, nor communion with him by the effectuall working of his spirit, hauehave no part nor fellowship in these things, which are proper to the chosen and called of God, and peculiar to those that are his b2 Tit. 2.14.peculiar people: but I speake only of the outward performances, and exercises of such actions, as may seeme to flow from such spirituall graces habitually rooted in the heart; when as yet they may spring also (and, when they are found in vnregenerate men, doe so spring) from Nature, perhaps moralized, or otherwise restrayned, but yet vnrenewed by sauing and sanctifying Grace. Note thirdly, that when I say an Hypocrite may goe very farre in such outward performances; by the Hypocrite is meant not only the grosse or formall Hypocrite, but eueryevery naturall and vnregenerate man, (including also the Elect of God before their effectuall calling and conuersion,) as also Reprobates and Castawayes for the whole time of their liues: all of which may hauehave such faire semblances of the forenamed Graces, and of other like them; as not only others (who are to iudge the best by the Law of Charity,) but themselues also, through the wretched deceitfulnesse of their own wicked and corrupt hearts, may mistake for those very Graces they resemble.
The Parable of the seed sowen in the stony ground, §. 7. with the application,may serue for a full both declaration and proofe hereof: which seed is said to hauehave sprouted forth immediately, aMatth. 13.5.springing vp forthwith after it was sowen; but yet neuer came to good, but speedily withered away, because for want of deepnesse of earth it had not bLuk. 8.6.moysture enough to feed it to any perfection of growth and ripenesse. And that branch of the Parable our blessed Sauiour himselfe in his exposition applyeth to such hearers; as cMath. 13.20. Mark. 4.16.when they heare the word immediately receiued it with gladnesse, and who so forward as they to repent, and beleeue, and reforme their liues? but yet all that forwardnesse commeth to nothing, they endure but for a short time, dMath. 13.21. & Mark. 4.17.because they hauehave no roote in themselues, but want the sap and moysture of Grace to giuegive life and lasting to those beginnings and imperfect offers and essayes of goodnesse, they made shew of. Here are good affections (to see to) vntounto the good word of God, they receiue it with ioy; it worketh not only vponupon their iudgements, but it seemeth also to reioyce, yea after a sort to rauish their hearts, so as they feele a kinde of tickling pleasure and delight in it; which the Apostle calleth eHeb. 6.4.5.tasting of the heauenly gift, and the good word of God, and the powers of the world to come, Heb. 6. And as they receiue the seed ioyfully, so it appeareth quickly; it springeth vp anon in the likenesse of Repentance and Faith and Obedience and newnesse of life. They may bee touched with a deepe feeling of their sinnes; and with heauy hearts and many teares confesse and bewaile them; and not only promise, but also purpose amendment. They may bee superficially affected with, and finde some ouerly comfort and refreshing from, the contemplation of those gracious promises of mercy and reconciliation and saluation which are contained in the glorious Gospell of our Lord Iesus Christ; and hauehave some degrees of perswasion that those promises are true, and some flashes of confidence withall of their own personall interest therein. They may reforme themselues in the generall course of their liues in sundry particulars: refraining from some grosse disorders, and auoyding the occasions of them, wherein they hauehave formerly liued and delighted, and practicing many outward duties of Piety and Charity, conformably to the letter of the Lawes of both Tables: and misliking and opposing against the common errours or corruptions of the times and places wherein they liue; and all this to their owne and others thinking, with as great zeale vntounto godlinesse, and as thorough indignation against sinne, as any others. All this they may doe: and yet all the while be rotten at the heart; wholly carnall and vn-renewed; quite empty of sound Faith, and Repentance, and Obedience, and eueryevery good grace; full of damnable Pride and Hypocrisie; and in the present state of damnation, and in the purpose of God Reprobates and Castawayes.
§. 8. and proofe thereof.Examples hereof wee hauehave, in a1 Sam. 28.9.Sauls care for the destroying of Witches; in Iehu's zeale in killing Baals Priests;4. King. 10.16.28. in cMark. 6.20.Herods hearing of Iohn Baptist gladly, and doing many things thereafter; and, to omit others, in this wicked King Ahabs present fit of Repentance and Humiliation. At all which and sundry other like effects, wee shall the lesse need to maruell; if wee shall seriously consider the Causes and Reasons thereof. I will name but a few of many: and but name them neither. First; great is the force of Naturall Conscience, euen in the most wicked men; especially when it is awakened by the hand of God in any heauy affliction, or by the voyce of God threatning it with vengeance: it pursueth the guilty soule with continuall and restlesse clamours, and hee seeth that something hee must needs doe, if hee knew what, to stop the mouth of Conscience, and so hee falleth a repenting, and reforming, and resoluing of a new course; which though it bee not syncere, and so cannot worke a perfect cure vponupon a wounded conscience, but that still it ranckleth inward, yet it giueth some present ease, and allayeth the anguish of it for the time. Secondly; God will hauehave the Power of his owne Ordinance sometimes manifested euen vponupon those that hate it, as hee got himselfe dExod. 14.4.honour vponupon Pharaoh and the Egyptians: that his owne faithfull ones may see and admire the power of that holy seed, whereby they are begotten againe from the dead; not doubting but that the Gospell will proue eRom. 1.16.the power of God vntounto saluation to all that beleeue, when they behold in it the power of conuiction vponupon many that beleeue not. Thirdly; God in his most wise and vnsearchable prouidence so ordereth and disposeth not only outward things, but euen the hearts and wills and thoughts and actions of men, permitting his children to fall backwards into sinnes, and bringing on his enemies towards goodnesse, so farre as hee thinketh good; as for other purposes, so for this end also among the rest, that man might not bee able fSee Eccle. 9.1from those things hee seeth happen vntounto other men, or done by them, to iudge infallibly of the state of his brothers soule; God reseruing this Royalty vntounto himselfe, to bee the only gIere. 11.20. & 17.10.searcher of the hearts and reynes of others. For these and sundry other Reasons it commeth to passe, that Hypocrites and Castawayes, doe oftentimes goe so farre as they doe, in the outward performances of Holy duties.
§. 9. Inferences thence; 1. of terrour against prophanenesse.Now if men may goe thus farre, and yet bee in the state of damnation: what hope then (First) of heauen, for such prophane vngodly wretches, as are so farre from hauing a2 Tim. 3.5.the power, as that they hauehave not so much as the least shew of godlinesse? What will become of those, that bPsalm. 1.1.sit them downe in the chaire of scorners, and despise the good word of God, and make a scoffe of those men that desire to square their liues by that rule; when some of them, that cMark. 6.20.heare it gladly, and dMath. 13.20.receiue it with ioy, and are content to bee ordered by it in many things, shall yet goe to hell? Certainly Ahab and Herod, and such cursed miscreants shall rise vp in iudgement against these men and condemne them: and they shall hauehave eMath. 24.51.their portion with Hypocrites shall I say? Alas, wofull is their case, if their portion fall but there: but let them take heede lest their portion be not so good as the Hypocrites; and that it be not ten times easier for Ahab and Herod, and the whole crew of such Hypocrites, at the day of iudgement, than for them.
Secondly; what a starke shame would it be for vsus,§. 10. 2. of exhortation to abound in the fruites of godlinesse; who hauehave receiued the aRom. 8.23.first fruites of the Spirit, not to bring forth bGal. 5.22.the fruites of that spirit in some good abundance, in the frequent and comfortable and actuall exercises of those habituall graces that are in vsus, of Faith, Repentance, LoueLove, Reformation, Zeale, and the rest: seeing the counterfeits of these graces are oftentimes so eminent, euen in Hypocrites and Castawayes? Shall a piece of rotten wood, or a glow-worme shine so bright in the darke; and our holy lampes, fed with oyle from heauen, burne so dimme? Nay, cMath, 5.16.let our lights also, as well as theirs, shine before men; yea and outshine theirs too: that men may see our truely good workes, as well as their seeming ones, and glorifie our Father which is in heauen. Although all be not gold that glistereth: yet pity it is, that true gold should gather rust, and lose the lustre for want of vsing; when Brasse and Copper and baser mettals are kept bright with scowring. Let not bleare-eyed Leah hauehave cause to reioyce against beautifull Rachel, or to insult ouer her barrennesse: neither let vsus who profess… our selues to be dMath. 11.19.Wisedomes children, suffer our selues to be out-stript by Natures brats, in justifying our Mother. Rather let their splendida peccata prouoke vsus to a godly iealousie and emulation, and spurre vsus vp to the quickning of those Graces God hath giuen vsus: that the power of Godlinesse in vsus, may bee at least as fruitfull in all outward performances, as the shew of it is in them.
§. 11. 3. of Admonition, to forbear iudging.Thirdly, this should teach vsus caution in our iudging of other mens estates. Wee are apt to offend both wayes. If we see a man ouertaken with some grosse scandalous sinne; as Drunkennesse, Adultery, Oppression, or Periurie; but especially if hee liue long therein: by and by he is a Reprobate with vsus; or at least he is not yet in the state of Grace. Thus we speake, thus we iudge: but we consider not the whilest, how farre and how long God in his holy wisedome may suffer foule temptations to preuaile against his Chosen ones. On the other side, if we see a man forward in the duties of Religion, charitably affected to the poore, iust & vpright in his dealings with men, stoutly opposing against common corruptions, suffering for the profession of the truth: by and by he is a Saint with vsus; and wee sticke not sometimes in our folly to wish that our soules might speed as that mans soule at a venture. But we consider not the whilest, how farre the force of Naturall Conscience, and common Morall Grace (if you will allow me to speake so improperly) may leade a man onward vntounto all outward performances, who was yet neuer effectually called, nor truely sanctified. And yet, busie fooles th…t wee are, wee cannot keepe our selues in our owne bounds; but we must be medling with Gods prerogatiue, and thrusting our selues into his chaire; and be iudging of our brethren, whose hearts we are so farre from knowing, as that wee are scarce well acquainted with our owne. But what hauehave wee to doe eyther with one or other? what lawfull commission hauehave we at all to iudge? or what certaine euidence hauehave we, whereby to iudge? Infallible signes we cannot hauehave from anie outward things, eyther of the want, or of the hauing of grace, in other men: yet of the two, farre more pregnant probabilities of the want than of the hauing of grace. Because there may be such an open course held in euill things, as wee may iustly doubt whether such a course can stand with grace, or no: whereas there cannot bee anie course held in good things outwardly, but such as may stand with Hypocrisie. What are wee then to doe? Euen this: to vse the iudgement of Probabilitie, hoping with cheerefulnesse that there is Grace, where we see comfortable signes of it; and to vse the iudgement of Charity, still a1. Cor. 13.7.hoping the best (though not without some bIude 23.feare,) that there may be Grace, where we see feareful signes of the want of it. But for the iudgement of Infallibility either pro or con, what sinfull man dareth challenge that vntounto himselfe; vnlesse it bee that c2. Thes. 2.3.man of sinne, who hath nestled himselfe higher than into Peters Chaire, into the Throne of God, sitting in the Temple of God, and there determining as God, and with his breath damning and sainting whom he listeth? But let him goe: and let this bee our direction in this point. Thinke wee comfortably, where wee see no reason to the contrary: Hope wee charitably, euen where wee doe see some reason to the contrary. But iudge wee neither way peremptorily and definitiuely, whatsoeuer probabilities we see either way: sith we know not how far a sanctified beleeuer may fall into the snares of sinne; nor how farre a gracelesse Hypocrite may goe in the shew of Godlinesse. That is the third Vse.
§. 12 4. of directiō; for the tryall of sincerity:The last and maine Inference, is for selfe-tryall. For if a man may goe thus farre, and yet be an Hypocrite, bee a Castaway: it will concerne eueryevery one of vsus, as we desire to hauehave comfortable, both assurance of present Grace, that wee are not Hypocrites, and hope of future Glory, that we are not Castawaies; so to bee district in making Tryall, whether those Graces that seeme to be in vsus be true, or but counterfait, and whether the acts thereof be fruites of sincerity, or but of hypocrisie. Let vsus not therfore flatter our selues, or be too iolly vponupon it, if we finde in our selues some shewes of Godlinesse; but let vsus rather labour to finde out, whether there bee in vsus the power and life of Godlinesse or no. For there is a kinde of righteousnesse such as it is, an outward formall righteousnesse in Scribes, and Pharisees, and Hypocrites: but that will not serue the turne; aMat. 5.20.vnlesse our righteousnesse exceede theirs, wee shall in no case enter into the Kingdome of Heauen. Beloued, Hypocrisie is spunne of a fine threed; and is not easily discerneable, without very diligent Examination. And things are not to be measured by the outward shew, or by the lumpe and bulke; but by an exacter rule, whether they be true, or no. Dost thou heare the word of God with Ioy, doest thou bewaile thy sinnes with teares, doest thou auoyd grosse sinnes with care, doest thou oppose against common corruptions with zeale? These are indeede comfortable signes, but no infallible euidences of Grace: for what is there in all this, which Ahab, and Saul, and Herod, and Iudas, and other Hypocrites, either hauehave not, or might not hauehave done? But, if not by these fruits; by what other meanes then may a man come to know the sanctification of his heart, and the sincerity of these affections? Diuines in their Treatises and Writings hauehave set downe sundry notes and markes, whereby to make this tryall: but I would especially commend to your obseruation, two only out of all that variety, which two are indeed as good as a thousand; namely, Integrity and Constancy: for these two are neuer in the Hypocrite.
First, for Integritie. §. 13. by the markes; 1. of Integritie.The Hypocrite (we heard) might goe farre in hearing, in beleeuing, in sorrowing, in reforming, in suffering: but his affections herein, (for so much as they spring not from true Faith, and the conscience of that Obedience hee oweth to God, but from other respects,) are partiall in all those Duties; and carry him so farre only, as those false grounds, which first gaue motion to those affections, leade him, and no farther. Hee receiueth the word with ioy, so farre as it tickleth the eare with choycenesse of phrase, and varietie of elocution; so farre as it fitteth with his humour, and keepeth faire and farre off from medling with his bosome-sinne: but hee is not equally delighted with eueryevery part, and with eueryevery point of Gods word and truth. If the right string be touched, if his sweete darling-sinne be stirred; that is harsh to him, hee findeth no musicke in that: rubbe him where he is galled, and he kicketh at it.aMar. 6.20.17.27. Herod heard Iohn Baptist gladly, and did many things willingly: but when his incestuous marriage was medled withall; then the bLuk. 13.32.Foxe was vncased, and the Hypocrite appeared in his owne colours, and the Baptist lost first his libertie, and then after his head for his labour. And the young man, when Christ told him, what he must doe to inherite eternall life, in the generall, [cMat. 19.17.20. Keepe the Commandements, &c.] was no doubt, a iolly iocund man, [All these hauehave I kept from my youth vp:] but when Christ hitteth him home, and presseth vponupon his particular corruption [dIbid. vers. 21. One thing is wanting, &c.] this nipped him in the head, and strooke cold to his heart, and (the Text saith) eIbid. 22.he went away sorrowfull. And euer marke it, in something or other the Hypocrite bewraieth himselfe what he is; if not to the observation of others, yet at least sufficiently for the conuiction of his owne heart, if he would not bee wanting to himselfe in the due search and triall of his heart. A mans bloud riseth, when he heareth a stranger sweare an Oath: but if the same man can heare his prentice lie, and equiuocate, and cosen, and neuer moue at it; let him not bee too bragge of his zeale: his coldnesse here discouereth the other to hauehave beene but a false fire, and a fruite, not of true zeale, but of Hypocrisie. A Iesuite maketh scruple of disclosing an intented treason, reuealed to him in confession; but he maketh no bones of laying a powder-plot, or contriuing the Murther of an annointed King: a Pharisee is very precise in fMat. 23.23.tithing Mint and Cummin; but balketh iustice and merciemercy: One straineth at a gIbid. 24.gnat and swalloweth a cammell; maketh conscience of some petty sinnes, neglecting greater: Another casteth out a beame, but feeleth not a moate; maketh conscience of some greater sinnes, neglecteth smaller. Shame of the world, and the cry of the people, maketh him forbeare some sinnes; an eye to his owne priuate and secret ends, other some; feare of temporall punishment, or (it may bee) eternall, other some; hope of some aduantage another way, as in his credit, profit, &c. other some; the terrours of an affrighted conscience, other some: but if in the meane time there be no care, nor scruple, nor forbearance of other sinnes, where there appeareth no hinderance from these or the like respects; all is naught, all is but counterfeit and damnable hypocrisie. The rule neuer faileth, hOp. imperfect. in Mat. hom. 45.Quicquid propter Deumfit, aequaliter fit. True obedience, as it disputeth not the command, but obeyeth cheerefully; so neither doth it diuide the command, but obeyeth equally. Dauid had wanted one maine assurance of the vprightnesse of his heart, if he had not had an equall and vniuersall iPsal. 119.6.respect to all Gods Commandements. That is the first note of Sinceritie; Integritie.
The other is Constancy;§. 14. 2. of Constancy. continuance, or lasting. The seeming Graces of Hypocrites may be as forward, and impetuous for the time, as the true Graces of the sincere beleeuer; nay more forward oftentimes: as in the aMat. 13.5.6.stony ground, the seed sprang vp so much the sooner, by how much it had the lesse depth of earth. But the very same cause, that made it put vp so soone, made it wither againe as soone; euen because it wanted deepenesse of earth. So the Hypocrite, when the fit taketh him, hee is all on the spurre; there is no way with him, but a new man he will become out of hand, yea that hee will; bPersius.Momento turbinis. But hee setteth on too violently, to hold out long: this reformation ripeneth too fast, to bee right spirituall fruite: as an horse that is good at hand, but naught at length, so is the Hypocrite; free and fiery for a spurt, but he iadeth and tyreth in a iourney. But true Grace all to the contrary; as it ripeneth for the most part by leisure, so it euer cQualitatis verae tenor permanet: falsa non durant. Senec. Epist. 120.lasteth longer: as Philosophers say of Habits, that as they are gotten hardly, so they are not lost easily. Wee heard but now, that the Faith, Repentance, Reformation, Obedience, Ioy, Sorrow, Zeale, and other the graces and affections of Hypocrites, had their first motion and issue from false and erroneous grounds; as Shame, Feare, Hope, and such respects. And it thence commeth to passe, that where these respects cease, which gaue them motion; the graces themselues can no more stand, than a House can stand, when the foundation is taken from vnderunder it. The boy that goeth to his booke, no longer than his Master holdeth the rod ouer him; the Masters backe once turned, away goeth the booke, and hee to play: and right so is it with the Hypocrite. Tak away the rod from Pharaoh; and hee will be old Pharaoh still. And Ahab, here in this Chapter thus humbled before God at the voyce of his Prophet; this fit once past, wee see in the next Chapter, regardeth neither God nor Prophet, but through vnbeliefe d3 King. 22▪27.disobeyeth God, and imprisoneth the Prophet. Now then, here is a wide difference betweene the Hypocrite ▪ and the Godly man. The one doth all by fits, and by starts, and by sudden motions and flashes: whereas the other goeth on fairely and soberly in a settled constant regular course of Humiliation and Obedience. eIn Categ. cap. de qualit.Aristotle hath excellently taught vsus, to distinguish betweene colours that arise from passion, and from complexion. The one, hee saith, is scarce worth the name of a Quality or Colour; because it scare giueth denomination to the subiect wherein it is. If Socrates be of a pale, or an high-coloured complexion, to the question [Qualis est Socrates? What a like man is Socrates?] it may bee fitly answered (saith Aristotle) that he is a pale man, or that he is an high-coloured man. But when a man of another complexion, is yet pale for feare, or anger, or red with blushing; wee doe not vse to say, neither can wee say properly, that he is a pale man, or a high-coloured man. Accordingly wee are to pronounce of those good things that sometimes appeare in Hypocrites. We call them indeed Graces, and wee doe well, (because they seeme to be such, and because we in Charity are to hope that they be such, as they seeme:) but they are in true iudgement nothing lesse than true graces, neither should they indeed (if we were able to discerne the falsenesse of them) giuegive denomination to those hypocrites in whom they are found. For why should a man from a sudden and short fit of Repentance, or Zeale, or Charity, or Religion, be called a Penitent, or a Zealous, or a Charitable, or a Religious man; more than a man for once or twice blushing an high-coloured man? Then are Graces true, when they are habituall, and constant, and equall to themselues. That is the second Note; Constancy.
§. 15. both ioyned together for Tryall.I will not trouble you with other Notes, besides these. Doe but lay these two together; & they will make a perfect good Rule for vsus to iudge our own hearts by, and to make tryall of the sincerity of those good things, that seeme to be in vsus. Measure them not by the present heate, (for that may be as much, perhaps more, in an Hypocrite, than in a true beleeuer;) but by their Integrity, and Constancy. A man of a cold complexion hath as much heate, in a sharpe fit of an Ague, as hee that is of a hot constitution, and in health; and more too: his blood is more enflamed, and hee burneth more. But whether doe you thinke is the more kindely heate; that which commeth from the violence of a Feuer, or that which ariseth from the condition of a mans Temper? No man maketh doubt of it, but this is the more kindely, though that may bee more sensible and intense. Well then; a man findeth himselfe hot in his body, and faine he would know, whether it be Calor praeter naturam, or no; whether a kindly and naturall heate, or else the fore-runner or symtome of some disease. There is no better way to come to that knowledge, than by these two Notes; Vniuersality, and Constancy. First for Vniuersality; Physitians say of heate, and sweat, and such like things, Vniuersalia salutaria, partialia ex morbo. If a man be hot in one part, and cold in another; as if the palmes of his hands burne, and the soles of his feet be cold; then all is not right: but if hee be of an indifferent equall heate all ouer, that is held a good signe of health. Then for Constancy and Lasting; If the heate come by fits and starts, and paroxysmes, leaping eftsoones and suddenly out of one extreame into another, so as the party one while gloweth as hot as fire, another-while is chill and cold as ice, and keepeth not at any certaine stay; that is an ill signe too, and it is to be feared there is an Ague either bred, or in breeding: but if hee continue at some reasonable certainty, and within a good mediocrity of heate and cold; it is thought a good signe of health. As men iudge of the state of their bodies; by the like rule iudge thou of the state of thy soule. First, for integrity and vniuersality. Is thy Repentance, thy Obedience, thy Zeale, thy Hatred of sinne, other graces in thee Vniuersall? equally bent vponupon all good, equally set against all euill things? it is a good signe of Grace and Sanctification in the heart. But if thou repentest of one sinne, and persistest in another; if thou obeyest one commandement, and breakest another; if thou art zealous in one point, and coole in another; if thou hatest one vice, and louest another: flatter not thy selfe too much; thou hast reason to suspect all is not found within. Then for Continuance and Lasting. I deny not, but in case of preuailing temptations, the godly may hauehave sometimes vncomfortable and fearefull intermissions in the practice of godlinesse; which yet make him not altogether Gracelesse: as a man may hauehave sometimes little distempers in his body, through misdyet or otherwise, & yet not be heart-sicke; or greater distempers too sometimes to make him sicke, and yet be heart whole. But yet if for the most part, and in the ordinary constant course of thy life, thou hast the practice of Repentance, and Obedience, and other fruites of grace in some good comfortable measure; it is a good signe of Grace, and Sanctification in the heart. But if thou hast these things only by fits and starts and sudden moodes; and art sometimes violently hot vponupon them, other some times againe, and oftener, key-cold: presume not too much vponupon shewes, but suspect thy selfe still of Hypocrisie, and Insincerity; and neuer cease by repentance and prayer and the constant exercise of other good graces to Physicke and Dyet thy soule, till thou hast by Gods goodnesse put thy selfe into some reasonable assurance, that thou art the true childe of God, a sincere beleeuer, and not an Hypocrite; as Ahab here, notwithstanding all this his solemne humiliation, was. Here is Ahab, an Hypocrite; and yet humbled before the Lord.
§. 16. The opening of the second Obseruation,But yet now, this Humiliation such as it was, what should worke it in him? That wee finde declared at verse 27. [And it came to passe, that when Ahab heard these words, &c.] There came to him a message from God, by the hand of Eliah; and that was it that humbled him. Alas, what was Eliah to Ahab? a silly plaine Prophet to a mighty King? that hee durst thus presume to rush boldly and vnsent-for into the presence of such a potent Monarch, who had no lesse power, and withall more colour, to take away his life, than Naboths; and that when hee was in the top of his iollity, solacing himselfe in the new-taken possession of his new-gotten Vineyard; and there to his face charge him plainly with, & shake him vp roundly for, and denounce Gods iudgements powerfully against, his bloody abominable oppressions? Wee would thinke, a Monarch nusled vp in Idolatry, and accustomed to blood, and hardened in Sinne and Obstinacy, should not hauehave brooked that insolency from such a one as Eliah was, but hauehave made his life a ransome for his sawcinesse. And yet behold, the words of this vnderling in comparison, how they fall like thunder vponupon the great guilty offender, and strike palsie into his knees, and trembling into his ioynts, and tumble him from the height of his iollity, and roll him in sack-cloth, and ashes, and cast him into a strong fit of legall Humiliation. Seest thou how Ahab is humbled before mee?
And here now commeth in our second obseruation: euen, the Power of Gods word ouer the Consciences of obstinate sinners;§. 17. Obseru. 2. the Power of Gods word. powerfull to a2 Cor. 10.4▪ 5.cast downe strong holds, and eueryevery high thought that exalteth it selfe against God. That which in Heb. 4. (if I mistake not the true vnderstanding of that place) is spoken of the Essentiall Word of God, the second Person in the euer-blessed Trinitie; is also in some analogie true of the reuealed Word of God, the Scriptures of the Prophets and Apostles; that it bHeb. 4.12.is quicke and powerfull, and cforeign.more cutting than any two-edged sword, piercing euen to the diuiding asunder of the soule and spirit, and of the ioynts and marrow. dIer. 23.29.Is not my word, like as a fire, saith the Lord? and like a hammer, that breaketh the rocke in pieces? Ierem. 23. Like a soft fire; to dissolue and melt the hearts of relenting sinners and true conuerts: but like a strong hammer to batter and breake in pieces the rockie and flintie consciences of obstinate and hardened offenders. Examples hereof if you require: behold in the stories of the kings, e1. Sam. 15.24.Saul whining when Samuel reproueth him; in the bookes of the Prophets, the fIon. 3.5.Nineuites drooping when Ionas threatneth them; in the Acts of the Apostles, gAct. 24.25.Felix trembling when Paul discourseth before him; in the Martyrologies of the Church, Tyrants and bloudy Persecuters maskered at the bold confessions of the poore suffering Christians; in this Chapter, proud Ahab mourning when Eliah telleth him his sinne, and foretelleth him his punishment.
§. 18. with the Causes thereof. …. in the Instrument;Effects, which might iustly seeme strange to vsus; if the Causes were not apparant. One Cause, and the Principall, is in the Instrument, the Word: not from any such strength in it selfe, for so it is but a dead letter; but because of Gods ordinance in it. For in his hands are the hearts and the tongues and the eares both of Kings and Prophets: and hee can easily, when he seeth it good, put the spirit of zeale and of power into the heart of the poorest Prophet, and as easily the spirit of feare and of terrour into the heart of the greatest King. He chooseth weake Instruments, (as here Eliah) and yet furnisheth them with power, to effect great matters: that so the glory might not rest vponupon the instrument, but redound wholly to him, as to the chiefe agent that imployeth it. a2 Cor. 4.7.We hauehave this treasure in earthen vessels, saith S. Paul, that the excellency of the power may bee of God, and not of vsus, 2 Cor. 4. Wee say, Words are but winde; and indeed the words of the best Minister are no better, as they are breathed out, and vttered by sinfull mortall man, whose breath is in his nostrils: but yet this winde, as it is breathed in, and inspired by the powerfull eternall spirit of God, is strong enough (by his effectuall working with it) not only to shake the top branches, but to rend vp the very bottome-roote of the tallest Cedar in Libanon. bPsal. 29.4.5.Vox Domini confringens Cedros, Psal. 29. [The voyce of the Lord is mightie in operation; the voyce of the Lord is a glorious voyce: The voyce of the Lord breaketh the Cedars; yea the Lord breaketh the Cedars of Lebanon.
Another Cause is in the Obiect;§. 19. 2. in the Obiect; and that is the force of Naturall Conscience: which the most presumptuous sinner can neuer so stifle, though hee endeauour all hee can to doe it, but that it will bee sometimes snubbing, and stinging, and lashing, and vexing him with ougly representations of his past sinnes, and terrible suggestions of future vengeance. And then of all other times is the force of it most liuely; when the voyce of God in his word awakeneth it after a long dead sleepe. Then it riseth and Sampson-like rouseth vp it selfe, and bestirreth it selfe lustily as a Gyant refreshed with wine: and it putteth the disquieted patient to such vnsufferable paine, that he runneth vp and downe like a distracted man, and doth he knoweth not what, and seeketh for ease he knoweth not where. Then hee would giuegive all Diues his wealth for aLuk. 16.24.a drop of water to coole the heate hee feeleth; and with bGen. 25.30.31.Esau part with his birth-right, for any thing though it were neuer so little or meane, that would giuegive him but the least present refreshing, and preserue him from fainting. Then sack-cloth, and ashes, and fasting, and weeping, and mourning, and renting the garments, and tearing the haire, and knocking the brest, and out-cryes to heauen, and all those other things, which hee could not abide to heare of in the time of his former security, whilest his conscience lay fast asleepe and at rest, are now in all haste, and greedily entertained, and all too little: if by any meanes they can possibly giuegive any ease or asswagement to the present torment he feeleth in his soule.
§. 20. 3. in the fit application of the one to the other.A third Cause is oftentimes in the Application of the Instrument to the Obiect. For although Gods word in the generall bee Powerfull; and the Conscience of it selfe bee of a stirring Nature: yet then ordinarily doth the word of God worke most powerfully vponupon the Consciences of obstinate sinners, when it is throughly and closely applyed to some speciall corruption, whereunto the party cannot plead Not-guilty; when the sinne and the iudgement are both so driuen home, that the guiltie offender can neither auoide the euidence of the one, nor the feare of the other. A plaine instance whereof wee hauehave in this present history of King Ahab. When Eliah first came to him in the Vineyard, he was pert enough, [aVers. 20. hi…. hast thou found mee, O mine enemy?] But by that the Prophet had done with him; told him of the sinne, which was notorious, [bVers. 19. hast thou killed, and taken possession?] foretold him of the iudgement, which was heauy, [cVers. 21, &c. I will bring euill vponupon thee, and will take away thy Posterity, &c.] the man was not the man. Eliah left him in a farre other tune, than hee found him in. The Prophets words wrought fore vponupon him, and his Conscience wrought sore within him; both together wrought him to the humiliation we now speake of: [It came to passe, when hee heard these words, that hee rent his clothes, &c.] If you desire another instance, turne to Act. 24.25. where there is a right good one, and full to this purpose. There we reade, that Felix the Romane Deputie in Iury dAct. 24.25.trembled, when Paul reasoned of Iustice, and of Temperance, and of the Iudgement to come. What was that thing, may wee thinke, in S. Pauls reasoning, which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last Iudgement: which is indeed a terrible doctrine, and able (if it be throughly apprehended) to make the stoutest of the sonnes of men to tremble. But I take it, that is not all. The very thing that made Felix tremble, seemeth rather to bee; that Pauls discourse fell vponupon those speciall vices, wherin hee was notably faulty, and then clapt-in close with Iudgement vponupon them. For Felix was noted of much cruelty and iniustice in the administration of the affaires of Iury, (howsoeuer Tertullus like a smooth Orator, to curry fauour with him, and to doe Paul a displeasure, did flatteringly eAct. 24.2. &c.commend his gouernment): and he was noted also of incontinency, both otherwise, and especially in marrying Drusilla who was another mans wife. Tacitus speaking of him in the fifth of his history, painteth him out thus;fTacit. Hist. lib. 5. Per omnem savitiam et libidinem ius regium seruili ingenio exercuit. And for such a man, as gouerned with cruelty and rapine, and liued in vnchast wedlocke, to heare one reason powerfully of Iustice, and of Chastity, (for so much the word foreign there vsed property importeth,) and of Iudgement; it is no wonder if it make him tremble.
§. 21. An inference against those thus despise the Word.Doe thou consider this and tremble, whosoever thou art, that in thy thoughts despisest the holy word of God; accounting of it but as of some humane inuention, to keepe fooles in awe withall: and thou also, whosoeuer thou art, that vnderualuest this precious treasure, for the meanenes or other infirmities of the a2. Cor. 4.7.earthen vessell wherein it is conveied. Tell me, dost thou not herein struggle against the testimonie and euidence of thine owne heart? Doth not thine owne Conscience and Experience tell thee, that thisbEphes. 6.17. sword of the spirit hath a keene edge, and biteth and pierceth where it goeth? Hath it not sometimes galled, and rubbed, and lanced, and cut thee to the very bone; and entred euen to the diuiding asunder of the ioynts and of the marrow? Hath it not sometimes (as it were) by subtile and serpentine insinuations strangely wound it selfe through those many crooked and Labyrinthean turnings that are in thine heart, into the very inmost corner and center thereof; and there ripped vp thy bowels and thy reynes, and raked out the filth and corruption that lurked within thee, and set the secretest thoughts in order before thy face, in such sort as that thou hast bin strucken with astonishment and horrour at the discouery? Though perhaps it hauehave not yet softened and melted thy stony and obdurate heart: yet didst thou neuer perceiue it hammering about it, with sore strokes and knockes, as if it would breake and shiuer it into a thousand pieces? Doubtles thou hast; and if thou wouldest deny it, thy conscience is able to giuegive thy tongue the lye, and to conuince thee to thy face. And if thou hast: why then dost thou not readily acknowledge the voyce of God in it, hauing felt in it that liuely power and efficacy, which it is not possible any deuice of the wit of man should hauehave? Take heede then how thou dost traduce, or despise, or but vnderunder ualue that, vponupon any seeming pretence whatsoeuer; for which thou hast such a strong witnesse in thine owne heart, from the experience of the vnresisted power of it, that it is indeed the word of God, and not the breath of sinfull man. Felix trembled at it, Ahab was humbled by it; the one an Atheist, the other an Hypocrite: thou art worse than either Atheist or Hypocrite, if it worke not at least as much vponupon thee. Seest thou how Ahab humbleth himselfe at the voyce of the Prophet?
§. 22. The successe of Ahabs humiliation;From Ahabs Humiliation, and the Occasion therof; passe we now to consider in the last place the Successe of it. Ahab is humbled at the Prophets denouncing of judgement against him; and God hence taketh occasion to be so gracious to Ahab, as (though not wholly to remoue, yet) to suspend and adjourne the judgement for a time [Seest thou how Ahab is humbled before me? because he humbleth himselfe before me, I will not bring the euill in his dayes &c.] And here must Gods Holinesse be brought vntounto a tryall; before the barre of carnall reason, if by any meanes it can justifie it selfe. God hateth the workes of Hypocrites; he loatheth euen aOsee. 6.6.sacrifices without mercy; his bEsay 1.9.—15.soule cannot away with the oblations and new-Moones and solemne feasts of men that hauehave their hands full of bloud, no not though they make many prayers, and tender them with behauiour of greatest deuotion, stretching out their hands towards heauen, and cPsal. 35.13.afflicting their soules with fasting, and hanging down their dEsay. 58.5.heads as Bulrushes with pensiuenesse: but euen their best sacrifices, & confessions, and prayers, and humiliations are an ePro. 15.8.abomination vntounto him; so farre from appearing his wrath against other sinnes, as that they prouoke his yet farther displeasure against themselues. Such is the Holinesse of our God, and such the purity of his nature: with which holinesse and purity how can it stand, to accep… and reward (as here he seemeth to doe) the counterfeit humiliation of such a wretched Hypocrite, as we now suppose Ahab to be?
For the clearing of this difficultie;§. 23. and how it may consist with the holinesse of God. first let it be granted; (which I take to be a certaine truth, and for anie thing I know neuer yet gaine said by any,) that Ahab, not onelyonly before, and after, but euen in the act and at the instant of this humiliation, was an Hypocrite. Let it be granted secondly, (which is the thing vrged in the doubt) that this humiliation of his, being performed but in hypocrisie, was not acceptable to God, as a good worke; but abominable before him, as a foule sinne. But yet withall it must be granted thirdly, that, although Ahab did not well in not being humbled with an vpright heart, yet he had done much worse, if he had not bin humbled at all: and that therefore there was, though no true spirituall goodnesse, yet some outward morall goodnesse in Ahabs humiliation; at least so farre forth, as a thing lesse euil may in comparison of a worser thing be termed good. And then are we to know fourthly, that it may stand with Gods holinesse, as it doth with his goodnesse and iustice, to reward outward good things with outward good things; and morall and temporary graces with worldly and temporall blessings: as here he rewardeth Ahabs temporarie and external humiliation, with an outward temporall fauour, viz. the adiourning of an outward temporall judgement.
That which hence we would obserue, is,§. 24 Obseru. 3. concerning the reward of common graces.That God rewardeth sometimes common graces with common favours, temporary obedience with temporall beneficence. This is proued vntounto vsus first, from the generall course of Gods justice; and his promise, grounded vponupon that justice, to reward eueryevery man according to his workes. To which iustice of his, and to which promise of his it is agreable, as to recompence Spirituall good things with eternall, so to recompence aQuibus non erat Deus daturas vita naeternam,— si neque hanc eis terrenam gloriam concederet, non redderetur merces bonis ar tibus corum, id est, virtutibus, quibus—Augustin. 5. de Ciuit. 15.Morall good things with temporall rewards, Secondly, from speciall expresse warrant of Scripture. In Matth. 6. Christ saith of Hypocrites more than once, that bMath. 6.25.16.they hauehave their reward. As in the doing of their seeming good workes, they ayme especially at the vaine prayse and commendation of men: so they hauehave the full reward of those workes in the vaine prayse & commendation of men. Though they hauehave no right vntounto, nor reason to looke for, a reward hereafter in heauen: yet they hauehave their reward such as it is, and all they are like to hauehave) here vponupon earth. Thirdly, from particular examples of such, as hauehave bin temporally rewarded for temporall graces. To omit cintelligimus—etiam Ethnicos, si quid boni fecerint, non absque mercede, Dei judici… praeterriri. Hieron. in Ezek. 29. God euen among the Hea…hen, ha…h often rewarded morall honesty with outward happinesse. W. Ral. hist of World, lib. 2. cap. 8. §. 3.Heathens, as viz. Aristides, Cyrus, &c. for Iustice; Bias, Diogenes &c. for contempt of the world; Codrus, Regulus &c. for louelove of their countrey, and zeale to the common good; and sundry others, for other good things: whose morall vertues are herein amply rewarded, (if there were nothing else but this,) that their names and memories hauehave bin preserued in histories, and renowned throughout the world in all succeeding generations. I say, to omit these Heathens: we hauehave examples in Scripture; of Ahab here, of d4 Kin. 10.30.Iehu, of the eIon. 3.10.Nineuites, of others elsewhere: who for their temporary obedience, zeale, repentance, & the like, were rewarded; partly by temporall blessings vponupon themselues and their posteritie, partly by the remoueal or adiournall of temporall punishments, which otherwise had speedily ouertaken them. Fourthly, from the greater to the lesse. God sometimes temporally rewardeth the seruices of such men, as are but bruta instrumenta, brute instruments of his will and prouidence; such as are imployed by him for the bringing about of his most holy and secret purposes, Citra rationem finis, aut eorum quae ad finem, in the doing of such things; as they doe without the least mixture (in their owne purpose and intent) of any respect at all to God or his ends, but meerely for the satisfying of their owne corrupt lusts, and the atchieuing of their owne priuate ends. A notable example whereof we hauehave in Gods dealing with Nabuchadnezzar in Ezek. 29. where the word of the Lord commeth to Ezekiel, saying, fEzek. 29.18, 19.20▪Son of man, Nabuchadnezzar king of Babylon caused his army to serue a great seruice against Tyrus: eueryevery head was made bald, and eueryevery shoulder was peeled: yet had he no wages, nor his army for Tyrus, for the seruice that he had serued against it: Therefore thus saith the Lord God; behold I will giuegive the land of Egypt to Nabuchadnezzar king of Babylon: and he shall take her multitude, and it shall be wages for his army. I hauehave giuen him the land of Egypt for his labour, wherewith he serued against Tyrus; because they wrought for me, saith the Lord God. In which place we see Egypt is giuen to Nabuchadnezzar, as a reward for the seruice he did against Tyrus; because therein (though he neither intended any such thing, nor so much as knew it,) he yet was the instrument to worke Gods purpose vponupon and against Tyrus. And then how much more will God reward temporally the seruices and obedience of such, as purposely and knowingly endeauour an outward conformity vntounto the holy will and pleasure of God, though with strong and predominant mixture of their owne corrupt appetites and ends therwithall?
§. 25. with sundry Reasons therof;Now the Reasons, why God should thus outwardly reward the outward workes of Hypocrites; are: First, the manifestation of his owne Goodnesse: that wee might know how willing hee is to cherish the least sparke of any goodnesse in any man, be it naturall, or morall, or what euer other goodnesse it be; that he might thereby encourage vsus, so to labour the improuement of those good things in vsus, as to make our selues capable of greater rewards. Secondly; his Iustice and equity, in measuring vntounto sinners and Hypocrites exactly according to the measure they mete vntounto him. They serue him with graces, which are not true graces indeede: he rewardeth them with blessings, which are indeede not true blessings. Somewhat they must doe to God; and therefore they affoord him a little temporary obedience, and there is all the seruice he shall hauehave from them: Somewhat God will doe for them, and in requitall alloweth them a little temporary fauour, and there is all the reward they must looke for from him. Here is Quid pro Quo: They giuegive God the outward work, but without any hearty affection to him: God giueth them the outward benefit, but without any hearty affection to them. For want of which hearty affection on both sides, it commeth to passe, that neither is the outward worke truely acceptable to him, nor the outward benefit truely profitable to them. A third reason of Gods thus graciously dealing euen with Hypocrites, may be assigned, with reference to his owne deare Children and chosen; for whose good especially (next vnderunder his owne glory) all the passages of his diuine prouidence both vponupon them and others are disposed in such sort as they are: as for whose comfort, this manner of proceeding maketh very much and sundry wayes; as I shall by and by touch in the Inferences from this Obseruation:§. 26. And inferences thence; whereunto I now come, because it is time I should draw towards a Conclusion.
And first; by what hath bin already said a way is opened for the clearing of Gods Holinesse in these his proceedings. If sometimes he temporally reward Hypocrites; it is not either for their owne; or for their workes sake, as if he either accepted their Persons, or approued their Obedience. No: it is but Lex Talionis; he dealeth with them, as they deale with him. They doe him but eye-seruice; and he giueth them but eye-wages. Indeede God can neither be deceiued, nor deceiue: yet as they would deceiue God in their seruice, with such obedience as falleth short of true obedience; so they are deceiued in their pay from him, with such blessings as fall short of true blessings. And all this may well stand with Gods both Iustice and Holinesse. Secondly; it appeareth from the premises, that Gods thus dealing with wicked and vnsanctified men, in thus rewarding their outward good things, giueth no warrant nor strength at all, eyther to that Popish corrupt doctrine of Meritum congrui, in deseruing the first grace by the right vse of Naturalls; or to that rotten principle and foundation of the whole frame of Arminianisme, [Facienti quod in se est, Deus non potest, non debet denegare gratiam.] We know, God rewards his owne true and spirituall graces in vsus, with increase of those graces here, and with glory hereafter: wee see, God rewardeth euen false and outward & seeming graces, naturall and morall good things, with outward and temporall fauours. And all this is most agreeable to his infinite both Iustice and Mercy; and may stand with the infinite Puritie and Holinesse of his nature. But this were rather to make God an vniust and vnholy God; to binde him to reward the outward and sinfull workes of Hypocrites, (for the best naturall or morall workes without Grace are but such,) with true sauing Grace and inward sanctification. Other Inferences and vses more might bee added: as viz. thirdly, for our Imitation; by Gods example to take knowledge of, and to commend, and to cherish euen in wicked men, those naturall or morall parts that are eminent in them, and whatsoeuer good thing they doe in outward actuall conformity to the reuealed will and law of God. And fourthly, for Exhortation to such, as doe not yet finde any comfortable assurance that their obedience and good workes are true and sincere; yet to goe on, and not to grow wearie of well-doing: knowing that their labour is not altogether in vaine; in as much as their workes (though perhaps done in Hypocrisie) shall procure them temporall blessings here, and some abatement withall (I adde that by the way) of stripes and euerlasting punishment hereafter.
But I passe by all these and the like Vses; and commend but one more vntounto you: and that is it which I named before as one Reason of the point obserued, viz. the Comfort of Gods deare children and seruants; and that sundry waies.§. 27. especially for Comfort to the Godly. 1. against the prosperitie of the wicked; First, here is comfort for them, against a Temptation which often assaulteth them, and that with much violence and danger: arising from the sense and obseruation of the prosperitie and flourishing estate of the wicked in this world. We may see in the Psalmes, and elsewhere; how frequently and strongly aPsal. 37. & 73Dauid, and bIob 21.7. &c.Iob, and cIer. 12.1. &c.Ieremie, and other godly ones were assailed with this temptation. For thy instruction then, and to arme thee against this so common and vniuersall a temptation: if thou shalt see fooles on horsebacke; vngodly ones laden with wealth, with honour, with ease; Hypocrites blessed with the fat of the earth, and the dew of heauen, and abundance of all the comforts of this life: yet bee not thou discomforted at it, or disquieted with it; dPsal. 37.1.doe not fre… thy selfe because of the vngodly, neither bee thou enuious at euill doers. Thou expectest for thine inward Obedience an vnproportionable reward in the life to come: doe not therefore grudge their outward Obedience a proportionable reward in this life. Some good things or other thou maiest thinke there are in them, for which God bestoweth those outward blessings vponupon them. But consider withall, that as they hauehave their reward here, so they hauehave all their reward here: and whatsoeuer their present prosperitie bee, yet the time will come, and that ere long be, when eIob 8.13.the hope of the Hypocrite shall wither, and fPsal. 37.38.the end of the wicked shall be cut off.
§. 28. 2. against temporall afflictions;Againe, here is a second Comfort for the godly against temporall afflictions: and it ariseth thus. As Gods louelove and fauour goeth not alwaies with those temporall benefits hee bestoweth: so on the other side, Gods wrath and displeasure goeth not alwaies with those temporall afflictions he inflicteth. For as he rewardeth those few good things that are in euill men, with these temporall benefits; for whom yet (in his Iustice) hee reserueth eternall damnation, as the due wages (by that Iustice) of their grace-lesse impenitency: so hee punisheth those remnants of sinne that are in Godly men, with these temporall afflictions; for whom yet (in his mercy) hee reserueth Eternall saluation, as the due wages (yet by that mercy onelyonly) of their Faith, and Repentance, and holy Obedience. As Abraham said to the rich glutton in the Parable Luke 16. aLuk. 16.25.Sonne, remember that thou in thy life time receiuedst thy good things, & likewise Lazarus euill things: but now he is comforted, and thou art tormented. As if he had said; If thou hadst any thing good in thee, remember thou hast thy reward in earth already; and now there remaineth for thee nothing, but the full punishment of thine vngodlines there in Hell: but as for Lazarus hee hath had the chasticement of his infirmities on earth already; and now remaineth for him nothing, but the full reward of his godlinesse here in Heauen. Thus the meditation of this Doctrine yeeldeth good Comfort against temporall afflictions.
Here is yet a third Comfort, and that of the three the greatest, vntounto the Godly; in the firme assurance of their Eternall reward. §. 29. 3. against doubtings of their eternall reward.It is one of the Reasons, why God temporally rewardeth the vnsound obedience of naturall, carnall and vnregenerate men; euen to giuegive his faithfull seruants vndoubted assurance, that hee will in no wise forget their true and sound and sincere obedience. Doth God reward Ahabs temporary Humiliation? and will he not much more reward thy hearty and vnfained repentance? HaueHave the Hypocrites aQuid dabit eis quos praedistinauit ad vitam, qui haec dedit etiam eis, quos praedestinauit ad mortem? Aug. 22. de Ciuit. 24.their reward? and canst thou doubt of thine? This was the very ground of all that comfort, wherewith the Prodigall sonne sustained his heart and hope; when he thus discoursed to his owne soule: bLuke 15.17.If all the hired seruants which are in my Fathers house hauehave bread enough and to spare; surely my Father will neuer be so vnmindefull of men, who am his Sonne, though too too vnworthy of that name, as to let me perish for hunger. EueryEvery temporall blessing bestowed vponupon the wicked, ought to bee of the childe of God entertained as a fresh assurance giuen him of his euerlasting reward hereafter. cGen. 25.5.6.Abraham gaue guifts to the sonnes of his Concubines; and sent them away: but his onelyonly sonne Isaac he kept with him, and gaue him all that he had. Right so, God giueth temporall gifts to Hypocrites and Castawaies, who are bastards, and not sonnes; (not sonnes of the dGal. 4.28-3… ▪freewoman, not sons of promise, not borne after the spirit:) and that is their portion; when they hauehave gotten that, they hauehave gotten all they are like to hauehave, there is no more to be looked for at his hands. But as for the inheritance; he reserueth that for his deare Children, the Godly, who are Gal. 4.29.borne after the spirit, and fGal. 3.29.heyres according vntounto promise: on these hee bestoweth all that euer hee hath, (g1. Cor. 3.21. all things are theirs;) for on them hee bestoweth hHeb. 1.2.his Sonne the heire of all things, in whom are hid all the treasures of all good things, and together iRom. 8.32.with whom all other things are conueied and made ouer vntounto them, as accessories and appurtenances of him; and on them he bestoweth himselfe, who is k1. Cor. 15.28.all in all, lPsal. 16.11.in whose presence is fulnesse of ioy, and at whose right hand there are pleasures for euermore. To which ioy vnspeakable and glorious, O thou the Father of mercies, who hast promised it vntounto vsus, bring vsus in the end, for thy deare Sonnes sake Iesus Christ, who hath purchased it for vsus, and giuen into our hearts the earnest of his and thy holy Spirit to seale it vntounto vsus. To which blessed Sonne, and holy Spirit, together with thee O Father, thee persons and one onelyonly wise, gracious, glorious, almighty and eternall Lord God; bee ascribed by vsus, and all thy faithfull people throughout the world, the whole kingdome, power and glory, for euer and euer. Amen. Amen.