Grace, Sermon 1
Sermon I. At Lawrence J…y, London. March 9. 1650/1.
1. KINGS 14. part of the 13. verſe.
—Becauſe in him there is found ſome good thing towards the Lord God of Iſrael in the houſe of Jeroboam.
THis Chapter conteins in it Ahijahs Propheſie, foretelling what diſmall judgements ſhould befal Ieroboam and his poſterity, for his Idolatry in worſhip, and defection from the Government and houſe of David. For which ſins God did deſtroy him and his poſterity: and not only the bad,a1 Kings 15. 29. but the good were puniſhed for their fathers guilt. For ſo it is intimated in this verſe, out of which the Text is taken. Here was a young man, Ieroboam's ſon that ſhould die for the fathers fault; and yet here was a mitigation of the puniſhment, that he ſhould not die after the ſame manner that the reſt did, he ſhall goe to his grave in peace, becauſe in him there is found ſome good, &c. Behold the goodneſſe of God! a little good in him, and yet the great God takes notice of the little good in him. God found as it were one pearle in a heap of pebbles, one good young man in Jeroboams houſhold, that had ſome good in him towards the Lord God of Iſrael.
In the whole verſe, three parts.
I. A lamentation for the death of this ſon of Jeroboam; It is ſaid, all Iſrael ſhall mourn for him, and ſo they did, v. 18.—which argued there was goodneſs in him; for if he had not been deſired and prized while he lived, he would not have been ſo lamented at his death.
II. A limitation of his puniſhment, he only of Jeroboams family ſhall come to the grave, the reſt of his poſterity that died in the City, dogs ſhould eat, and him that dieth in the field, ſhould the fowles of the ayre devoure. verſ. 11.
III. The commendation of his life, in him was found ſome good, &c. (of this I am now to treat.)
He is commended by the Holy Ghoſt; for his goodneſſe is ſet forth.
1. By the quality of his goodneſſe; it was a good thing, not a good word only, or a good purpoſe or inclination, with which too many content themſelves, but it was a good action.
2. By the quantity of it; it was but ſome little good thing that was found in him, and yet that little good God did not deſpiſe or over-look.
3. By the ſincerity of his goodneſſe; there are two notable demonſtrations of this young mans goodneſſe.
1. It was towards the Lord God of Iſrael.
2. It was in Jeroboams houſe.
1. His goodneſſe was towards the Lord God of Iſrael. This argued Pauls ſincerity, that in hisb2 Cor. 12 19. ſpeaking, writing and actions he could and did appeal to God.Gal. 1. 20. That Religion ſaith the Apoſtle, is cJam. 2. 27pure and undefiled, that is, ſo before God and the Father. Many Hypocrites may be good towards men, who are not ſo towards God; to be rich indeed, is to be dLuke 12. 21.rich towards God. True repentance is eAs 20. 21.repentance towards God; and he is unblamable indeed that isfAct. 24. 16. void of offence towards God, as well as towards men.
2. He was good in the houſe of Jeroboam. A wicked man may ſeeme good in a good place, but to be good in a bad place argues men to be good indeed. To be good in Davids houſe, this was not ſo much; but for this young man to be good in the houſe of Jeroboam his father, whom the Scripture brands for his Idolatry, that he made all Jſrael to ſin and yet could not make his ſon to ſin; this argued he was ſincerely good: as it did argue Lots ſincerity to be righteous in Sodom; for Job to be good in Chaldea; and to be Saints in Nero's Palace, and to feare God in Jeroboams family, this is goodneſſe indeed.
There is onelyonly one difficulty in the Text, viz. What was that good thing that was found in Abijah.
For anſwer to this, 'tis true, the Scripture doth not particularly expreſſe what that good thing was which was found in him: but Toſtatus and P. Martyr affirme from the Hebrew Rabbins, that when the Jews of the ten Tribes did on their appointed times repair to Ieruſalem to worſhip according to the command of God, and Jerboam commanded Souldiers to intercept them: this Abijah did hinder the ſouldiers to kill them, and gave them paſſes to go to Jeruſalem to worſhip God, and incouraged them therein, notwithſtanding the rage of his father, who had forſaken the true worſhip of God, and ſet up Calves at Dan and Bethel.
Others think the goodneſſe of this young Prince was in this, that he would not conſent to his father in taking away the government from the houſe of David; but where the Scripture hath not a tongue to ſpeak, we have not an eare to hear, and therefore we ſhall not undertake to determine what the Scripture hath not determined.
There are many collaterall obſervations which I ſhall deduce from the ſeverall circumſtances in the text, and but name ſome of them. From the conſideration that this good Abijah died:
Good men, and uſefull,1. Obſervation. and hopefull inſtruments may be taken away by death, when wicked men may live long upon the earth.
Bad Jeroboam lived long, his good ſonne died ſoon; ſo true is that of Solomon, A righteous man may periſh in his righteouſneſſe, when a wicked man may prolong his dayes in his wickedneſſe; Briers and Thorns and Thiſtles wither not ſo ſoon as Lilies and Roſes, they may be taken out of the world, of whom the world is not worthy, and they remaine behind, who are not worthy to live in the world.
2. From the conſideration of the death of godly Abijah, g1 Kings 16. 26.when wicked Nadab the other ſon of Ieroboam lived,—Obſerve
That good children may be taken away by death from their parents,2. Obſervation. when ungodly children may live to be a ſhame and a curſe to their parents
3. From the conſideration of the cauſe why this gracious young man died ſo ſoon, it was for his fathers ſins, as we may gather from verſ. 9, 10, 11, 12.
That good children as well as bad may be outwardly puniſhed,3. Obſervation. for the ſins of their parents.
4. From all Iſraels lamenting the death of this hopefull young man; Obſerve
That good men who have been,4. Obſervation. and might be further uſefull in their lives,Iſa. 57. 1. 1— ſhould be much lamented at their death; they that have lived deſired, ſhould die lamented.
5. From theſe words, he ſhall go to his grave in peace;
It is a great bleſſing to go to ones grave in peace in times of war and common calamity.5. Obſervation.
He was good towards God;
He is good indeed,6. Obſervation. who is ſo to God, as well as unto men; many are good in mans ſight, that are not ſo in the ſight of God.—Rom. 2. 28.
There are two other circumſtances upon which I ſhall a little inlarge my ſelfe, before I come to the main point I intend to handle
From the age of this ſon of Ieroboam, who is here commended for his goodneſſe, it is ſaid, he was a childe, verſ. 12. Whence it may be obſerved,
It is very commendable to ſee goodneſſe in young people: to ſee young men good men,1. Doct. is a very commendable thing.
There were many good men in that time but to be good ſo ſoon as Abijah was, when he was a child, the Scripture records this to his praiſe.
1. I ſhall ſhew you that it is a commendable thing to ſee young men good men. This I prove,
Firſt, Becauſe the Scripture makes very honourable mention of young men, when good men; as firſt of Obadiah, h1 Kings 18. 12.that he feared the Lord from his youth. And it is recorded to the honour ofi2 Tim. 3. 15. Timothy that be knew the holy Scriptures from a child. Ierome conceives that Iohn was the moſtkJoh. 13. beloved diſciple, becauſe he was the youngeſt of alllJer. 2. 2. God remembers the kindneſſe of our youth. God takes more kindly the kindneſſe of our youth then of our age. It was matter of joy unto Iohn, that he found m2 Epiſt. John 4.children walking in the truth.
Secondly, Becauſe God commends morall and common goodneſſe in the young man nMar. 10. 21.in the Goſpell, Chriſt is ſaid to love him, for his moral goodneſſe and naturall ingenuity
2. The reaſon why it is ſo commendable in a young man to be a good man, is this, becauſe their temptations are more, and their affections are ſtronger to carry them from God; youth hath a ſtronger aptitude and proclivity to ſinne then any other age, their blood is ſooner ſtirr'd up to choler, and their ſtrength to luſt. As every relation hath its ſpeciall ſin, ſo every age of a mans life; old age is peeviſh and covetous; middle age proud, malicious and revengful; young men are uſually raſh, luſtful and voluptuous; and therefore Paul bidso2 Tim. 2. 22. Timothy fly all youthfull luſts; and therefore ſeeing youth is expoſed to ſo many temptations, and ſubject to ſo many corruptions,—it is rare to ſee young men good.
Oh then be exhorted you that are young, to become religious betimes;1 Vſe. and to quicken you hereunto, Conſider.
1. If you be not good in your youth, you can never uſe the Pſalmiſts arguments, Caſt me not off O Lord in the time of my old age, for ſake me not when my ſtrength faileth, v. 9.—and his argument he had before,Pſ. 71. 9. compared with v. 5. v. 5. for thou art my hope, and h…ſt been my truſt from my youth, and who would be without ſuch an argument on his death-bed?
2. Conſider, there are recorded in Scripture many young men that were good, of al ſorts and conditions, and of all callings; and the Holy Ghoſt doth not only ſet down their goodneſſe, but their age in which they were good: Solomon a young King, Obadiah a young Courtier, Daniel a young Prophet, Iohn a young Apoſtle, Timothy a young preacher, and here Abijah a young Prince; and all theſe were good men, and are recorded for our example and incouragement.
3. Conſider, that God in the diſpenſations of his grace beſtows it upon young men, and paſſeth by the elder. Thus Abel the younger was righteous, and Cain wicked: Iacob the younger brother loved, and Eſau hated; Thus David the youngeſt of Ieſſes ſons,1 Sam. 16. 11, 12. and yet the beſt of them, and the choſen of the Lord.
God doth many times do as Iacob did when he bleſſed the children of Ioſeph, he ſtretched out his right hand pGen. 48. 14.& laid it upon the head of Ephraim the younger,—ſo doth God in the diſpenſation of his grace many times pitch on the youngeſt, God ſaith, as Ioſeph, of all the reſt, bring me Benjamin, and gives him a double portion.
4. The time of your youth is the freeſt age of your life to betake your ſelves to the exerciſe of religion and duties of godlineſſe. Young men that are ſervants, have more freedome and leſſe cares then when they grow in yeers, and theq1 Cor. 7. 33. cares & incumbrances of a family fill their hands and clog their hearts.
5. Conſider, if thou art not gracious in youth, the fins of thy youth may trouble thy conſcience in thy old age. Many young men who are active and venturous in the heat of their youth, get thoſe bodily bruiſes and blows, that they feel the ache thereof to their dying day. Thou that giveſt a blow or a bruiſe to thy conſcience in thy youth, mayeſt feel this in thy old age.
Thoſe ſins which now thou feeleſt not, may be a trouble to thy conſcience, and an aking to thy heart, when thou lyeſt on thy death bed. And though God do not remēber the ſins of your youth to damne your ſouls; yet he may make you remember them ſo as to be a trouble to your conſciences.rQuae fueru… inania juven…utis gaudia, haec ſunt ac…rba ſenectutis gravamina. Theſe things which are the joyes of youth, may be the bitter burdens of old age. Take heed of laying a loade on thy conſcience when thou art young, leſt God write bitter things againſt thee when old, and make thee to poſſeſſe the ſins of thy youth, Job 13. 26.and fill thy bones with the ſins of thy youth.Job 29. 11.
A ſecond uſe of reproofe of two ſorts of people.
Firſt, Of thoſe who inſtead of being good when young, are wicked when they are young, ſuch as fill their youth with manifold evils. Uſually youth is ſubject to theſe evils:
1. Pride is the ſin of youth, a Preacher muſt not be a young novice,1 Tim. …. 6. leſt he be lifted up with pride.
2 Raſhneſſe and indiſcretion is uſually the ſin of a young head. Exhort young men (ſaith Paul to Titus) to be ſober…minded, Tit. 2. 6. foreignto be diſcreet or wiſe; how raſh and heady was the counſell of the young men to Rehoboam, which made him loſe his Kingdom? yeeres teach experience.
3. Luſtfulneſſe, which was the ground of Paul's caution to young Timothy. 2 Tim. 2. 22It Timothy, who was ſo abſtemious a man, that Paul gave him advice to drink ſome wine with his water, had need of this caution, how much more have they that are not ſo exerciſed in duties of mortification? Which gave Solomon ground to give that counſel, Put away the euils of thy fleſh, Eccl. 11. 10for childhood and youth are vanity. He was a young man that followed the harlot to her houſe.Prov. 7. 7.
4. Fickleneſſe and unſetledneſſe of judgement; and therefore in times of errour, the younger ſort are moſt ſubject to be ſeduced; Children are toſſed to and fro with every winde of doctrine: Eph. 4. 14.the hebrew calls a young man foreign, which comes from foreign, and ſignifies to toſſe to and fro,foreign from foreign movit de loco in locum. intimating that they are unſetled and unſtaied in their judgements and reſolutions.Mat. 19. 22. How ſoon was the minde of that rich and forward young man changed,2 King. 2. 23. mentioned in the Goſpel?
5. To ſcoffe and condemn the aged;Job 30. 1, 12. they were children who did mock the aged Prophet; the young men derided Job.
6 Senſual pleaſures and paſtimes,Eccl. 11. 9.—they do rejoyce and chear their hearts in the days of their youth;Judg. 14. 10. Sampſon made a feaſt, for ſo uſed the young men to do.
Secondly, Job 1. 4.Reproof lights heavily on thoſe who ſeem to be good in their youth, but in their old age caſt off goodneſs; how many are like Joaſh, who ſeemed to be a good young man whilſt he ſeemed to be under the tuition of Jehojada, but when he was dead, how did he break out.
How many are there in the world, who have loſt their affection and deſires after God, which they had in their youth? It was a brand ſet upon Solomon, who, though when young, was well taught by his mother; Prov. 31. 1.yet when he grew old, his wives turned away his heart from God. So David had his firſt days which were better then his laſt. Even ſo amongſt us, we have too many, who when they were young did love Religion, and delight in Ordinances, and when they became old have abated exceedingly, which may make them to fear the ſincerity of their goodneſs; for he that is truly good in youth will be ſo in his old age.
A ſecond remarkable circumſtance is this, that this young Abijah was good in the houſe of Jeroboam. Whence obſerve
That it is a great commendation for men to retein their goodneſs whileſt they live in bad places and families; That this is ſo, we may ſee by that commendable mention the Scriptures make of ſuch as were good in evill places. Thus God commends the Church of Pergamus, I know thy works, and where thou dwelleſt, even where Satans ſeat is,Rev. 2. 13. and thou holdeſt faſt my name, and haſt not denied my faith, even in thoſe days wherein Antipas my faithful Martyr, who was ſlain amongſt you, where Satan dwelleth. Pergamus was a City more given to Idolatry then all the Cities of Aſia, and yet there were ſome that held faſt the name of Chriſt,Phil. 4. 22. and did not deny his faith: to be a Saint in Nero's family is very commendable.
And the reaſon thereof is,
1. Becauſe many of Gods children have failed, and abated much of their goodneſſe in bad places. How did Peter fall in the High Prieſts Hall; though when in good company he was zealous, yet there he denied Chriſt. So Abraham when he was in Gerar, and Iſaac alſo, denied their wives: ſo Joſeph in Pharaoh's Court, and learn't the Court Oath, to ſwear by the life of Pharaoh. Hence God commands the children of Iſrael, not to mixe themſelves with the Heathens, leſt they learn their manners and cuſtoms. Bad places are like bad aire for zeale to breath in; as ſheep amongſt brairs loſe part of their fleece, ſo good men in bad company loſe part of their goodneſſe.Heb. 12. 15 As one ſcabbed ſheep may infect a whole flock: ſo one root of bitterneſs may ſpring up and defile many.
2. Reaſ. Becauſe it is a cleer evidence of the ſincerity of a mans goodneſs, to be good in a bad place. This ſhews thy grace to be grace indeed, when thou haſt diſcouragements to be good, and then art holy; this is a demonſtration that thou art ſincerely good, and that thy goodneſs is not counterfeit and taken up upon any ſiniſter and hypocritical end. It is good to be good with the good; but it is moſt excellent to be good amongſt the bad, and to be beſt amongſt the worſt.
From hence learn the power and unlooſeableneſs of ſaving grace;Vſe. 1. grace makes a man good in the worſt times; let a man be caſt into priſon or bad company (which is the worſt temptation) yet he ſhall not loſe his grace: true grace is compared to oyle; now caſt oyl into a veſſel of water, and the oyl will not mix with the water, but will lie on the top; grace will ſwim upon the water of temptation▪ As all the water in the ſalt ſea cannot make the fiſh ſalt: ſo all the wicked in the world cannot change the nature of grace; a good man like the fiſh retains his goodneſs in bad places; thus Joſeph retained his goodneſſe in the Court of wicked Pharaoh, Nehemiah in the Court of Artaxerxes, Obadiah in Ahab's Court, Daniel in Nebuchadnezzars, the Saints in Nero's houſhold, and Abijah in wicked and idolatrous Ieroboam's houſe.
Though it be a commendable thing to be good in bad places;2. yet you ought to bewail your living in bad places: it is your miſery, though not your ſin; thus did Iſaiah, Wo is me, I am undone; Iſa. 6. …becauſe I am a man of unclean lips, Pſal. 120 5and I dwell in the midſt of a people of unclean lips; ſo David, Wo is me that I dwell in Meſech, and have my habitation in the tents of Kedar, i. e. with the ſinful, idolatrous and barbarous people, the poſterity of Iſhmael; Gen. 25. 13thus Lots righteous ſoul was vexed from day to day, 2 Pet. 2. 7, 8.while he dwelt in Sodom, and ſaw their unclean converſations.
Hence we may gather,3 that it is our duty, the more bad the place or family is where God hath caſt your dwelling, the better and more blameleſs you ſhould labour to be; you will by this adorn your Profeſſion, ſtop the mouths of adverſaries, allure and win others to imbrace Chriſtianity.Phil. 2. 15.—We muſt be blameleſs and harmleſs, the Sons of God without rebuke, in the midſt of a crooked and perverſe nation, amongſt whom ye ſhine as lights in the world. Stars ſhine brighteſt in a dark night, & fire burneth hotteſt in a cold and froſty day: ſo ſhould thy ſtar of profeſſion ſhine brighteſt in darkeſt places, where thou liveſt, and the fire of thy zeal burn hotteſt in cold time, when the love of many waxes cold.
Then certainly it is a vain plea for men to excuſe their wickedneſs,4 becauſe they live in bad places; this was Abrahams fault to excuſe his lie by being at Gerar. Seneca blames menGen. 20. 11 of laying the fault of their badneſs on the place where they live:Non ego ſ…m ambitioſus, ſed nemo Romae aliter vivere poteſt: non ego ſum ſumptuoſus, ſed urbs ipſa magnas impenſas exigit. Sen. I am not ambitious by nature, but no man that lives at Rome can be otherwiſe. I am not given to coſtly and rich Apparel, but I muſt do ſo when I am at Rome. It is the badneſſe of thy heart, and not the place that makes thee bad; no place though never ſo good, can exempt a man from ſin; the Angels ſinned in Heaven, Adam in Paradiſe, Judas in Chriſts family, and no place though never ſo bad can excuſe a man from ſin.
If it be ſo commendable to be good in bad places,5 then it is abominable to be bad in good places, to be dirty ſwine in a fair meadow; Oh how many are bad in good families, who deſpiſe good counſels, and hate the duties of Religion in religious families! If it was bad for Peter to be evil amongſt the High-Prieſts ſervants, how abominable was it for Judas to be a Traitor amongſt the Apoſtles, and in the family of Chriſt himſelf!
Delight not to be in bad places and companys;6 to delight in ſuch, argues thou art bad thy ſelf.Bonus mali conſortio fecilè pej…ratur. We are to hate the garment ſpotted with the fleſh; ſome expound this, To avoid the occaſions of ſin: but Mr. Perkins gives this ſenſe,Jude 23. To hate bad company, and he ſaith, it alludes unto the Ceremonial law, That if a man had a leprous garment, Lev. 15. 4.or a…ga…ment any otherwiſe made unclean, his company was to be a voided. God therefore gave that command,Deut. 22. 10. Not to plough with an Oxe and an Aſſe together the Aſſe was an unclean creature, and the Oxe was one of the clean beaſts, and they muſt not be in the ſame yoke; To note, (ſay Divines) that Gods people and prophane perſons muſt not be yoked together. Though they may occaſionally meet together,1 Cor. 5. 9, 10. yet they muſt not be yoked together; a man may trade with the wickedeſt man alive,Pſa. 26. 4, 5 commerce is not forbidden, but our joyning with wicked men in a needleſſe familiarity.
Keep company with the godly,7. and delight your ſelves with ſuch as are good. It is lawful to be in bad company when a juſt occaſion calls, but it is profitable to be in good company. He that walketh with wiſe men ſhall be wiſe, Pro. 13. 20but he that is a companion of fools ſhall be deſtroyed. As a man that comes in a ſhop of perſumes wil carry away the ſent with him: ſo a man by converſing with the godly ſhall carry away ſome good with him. Labour to to chuſe thoſe for thy companions from whom thou mayeſt get ſome good; but if God ſhould caſt thee into a houſe like the family of Jeroboam, imitate good Abijah, of whom it is ſaid, That in him was found ſome good to the Lord God of Iſrael, even in the houſe of Ieroboam.