Thirty-Six Sermons, Collection of sermons 1 · Group of sermons 2 · Sermon 1
AD POPULUM.
The First Sermon.
At Grantham Linc. Octob. 3. 1620.
3 KINGS 21. 29.
Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his sons days will I bring the evil upon his house.
THE History of this whole Chapter affordeth matter of1. The Coherence.much Variety and Use: but no passage in it so much either of Wonder or Comfort, as this in the close of the whole both Story and Chapter: That there should be Mighty ones sick, with longing after their meaner Neighbours Vineyards; That there should be crafty heads to contrive for Greedy Great Ones what they unjustly desire; That there should be officious instruments to do a piece of legal injustice, upon a great mans letter; That there should be Knights of the Post to depose any thing though never so false, in any cause though never so bad, against any man though never so innocent; That an honest man cannot be secure of his life, so long as he hath any thing else aSic reus ille ferè est, de quo victoria lucro Esse potest—Ovid. de nuce.worth the losing: There is instance in the fore-part of the Chapter, of all this, in bVer. 4. hic.Ahab sickning, and cVer. 11.Iezebel plotting, and the dVer. 13.Elders obeying, and the eVer. 13.Witnesses accusing, and poor fVer. 13.Naboth suffering. But what is there in all this, singularly either Strange or Comfortable? All is but Oppression: Active in the rest; Passive in Naboth. And what wonder in either of these? gJuven. Satyr. 13.—stupet haec, qui jam post terga reliquit Sexaginta annos? himself may pass 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.
To pass by the other Occurrents also in the latter part of the Chapter, as2. That a great Oppressor should hug himself in the cleanly carriage and fortunate Argument,success of his damned Plots and witty Villainies; That a weak Prophet should have heart and face enough to proclaim judgment against an Oppressing King in the prime of his Jollity; That a bloody Tyrant should tremble at the voice of a poor Prophet; and the rest (some of which we shall have occasion to take in incidentally in our passage along:) mark we well but this close of the Chapter in the words of my Text; And it will be hard to say, whether it can contain matter more Strange, or more Comfortable.
Comfortable: in that Gods mercy is so exceedingly magnified, and such strong assurance given to the truly penitent, of finding gracious Acceptance at the hands of their God, when they find him so apprehensive of but an outward enforced semblance of Contrition from the hands of an Hypocrite. Strange: in that Gods mercy is here magnified, even to the hazard of other his divine perfections; his Holiness, his Truth, his Iustice. For each of these is made in some sort questionable, that so his Mercy might stand clear and unquestioned.1. A rotten hearted Hypocrite humbleth himself outwardly, but repenteth not truly: and God accepteth him, and rewardeth him. Here is Gods mercy; in giving respect to one that ill deserved it: but where is his Holiness the while, (being hHab. 1. 13.a God of pure Eyes, that requireth iPsal. 51. 6.Truth in the inward parts, and will not behold iniquity:) thus to grace sin, and countenance Hypocrisie? A fearful judgment is denounced against Ahab's2. house for his Oppression; but upon his humiliation, the sentence, (at least, part of it) is reversed. Here is Mercy still, in revoking a sentence of destruction: and if somewhat may be said for his Holiness too, because it was but a temporal and temporary favour; yet where is his Truth the while, (being a kTit. 1. 2.God that cannot lye, and lJames 1. 17.With whom is no variableness, neither so much as the bare shadow of turning) thus to say and unsay, and to alter the thing that3. is gone out of his lips? A Judgment is deserved by the Father: upon his humiliation, the execution is suspended during his life, and lighteth upon the Son. Here is yet more mercy; in not striking the Guilty: and if somewhat may be said for Gods Truth too, because what was threatned (though not presently) is yet m4 Kin. 10. 10.at last performed; yet, Where is his Iustice the while, (being a n1 Pet. 1. 17.God that without respect of persons rendreth to every man according to his own works, and will oExod. 34. 7.Not acquit the guilty, neither condemn the innocent;) thus to sever the Guilt and the Punishment, and to lay the Judgment which he spareth from the Father upon the Son, from the more wicked Father upon the less wicked Son.
Thus God, to magnifie the riches of his Mercy, is content to put his Holiness, and his Truth, and his Iustice to a kind of venture. That so his3. and Division of the Text.afflicted ones might know, on what Object especially to fasten the Eyes of their souls, not on his Holiness, not on his Truth, not on his Iustice: not only, nor chiefly on these, but on his Mercy. He seeketh more general glory in, and would have us take more special knowledge of, and affordeth us more singular comfort from his Mercy, than any of the rest: as if he desired we should esteem him unholy, or untrue, or unjust, or any thing, rather than unmerciful. Yet is he neither unholy, nor untrue, nor unjust, in any of his proceedings with the sons of men; but pPsal. 145. 17.righteous in all his ways, and holy in all his works, 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 acquit his Holiness, and Truth, and Iustice, from all sinister imputations, as that he may be, not only magnified in his mercy, but justified also in the rest, and qPsal. 51. 4.clear when he is judged; as we shall be thereunto occasioned now, and hereafter in the handling of this Scripture, wherein are three main things considerable. First, the Ground, or rather1. the Occasion of God's dealing so favourably with Ahab, namely, Ahab's humiliation; [Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not, &c.] Secondly, the great Favour 2.shewed to Ahab thereupon, namely, the suspension of a Judgment denounced; [I will not bring the evil in his days.] Thirdly, the Limitation 3.of that Favour, it is but a Suspension for a time, no utter removal of the Judgment; [But in his Son's days will I bring the evil upon his house.] Wherein we shall be occasioned to enquire how the first of these may stand with God's Holiness; the second, with his Truth; the third, with his Iustice. And first, of Ahab's Humiliation▪ Seest thou how Ahab humbleth himself before me?
This Ahab was King of Israel, that is, King over those ten Tribes which4. revolted from Rehoboam the Son of Salomon, and clave to Ieroboam theAhab's person considered, Son of Nebat. Search the whole sacred story in the books of Kings and Chronicles; and (unless we will be so very charitable, as notwithstanding many strong presumptions of his rSee 4 King. 10. 31.Hypocrisie, to exempt Iehu the Son of Nimshi, and that is but one of twenty)▪ we shall not find in the whole List and Catalogue of the Kings of Israel one good one, that clave unto the Lord with an upright heart. Twenty Kings of Israel, and not one, (or but one) good: and yet than this Ahab, of the twenty, scarce one worse. It is said in the sixteenth Chapter of this Book, that s3 King. 16. 30.Ahab the son of Omri did evil in the sight of the Lord, above all that were before him; at verse 30. and at verse 33. that tIbid. 33.he did more to provoke the Lord God of Israel to anger, than all the Kings of Israel that were before him: and at verse 25. of this Chapter, uVer. 25. hic.That there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord. An Oppressour he was, and a Murderer, and an Idolater, and a Persecutor of that holy Truth, which God had plentifully revealed by his Prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious deliverances (even to him) in such manner, as that he could not but know it to be the Truth; and therefore an Hypocrite, and in all likelihood, an obstinate Sinner against the Holy Ghost, and a Cast-away.
This is Ahab: this the man: but what is his carriage? what doth he?5. he humbleth himself before the Lord. [Seest thou how Ahab humbleth himself and his carriage: with the Observations thence.before me?] The manner and occasion of his humbling, is set down a little before, at verse 27. And it came to pass when Ahab heard those words, (the words of xVer. 20, 24. hic.Elijah the Prophet, dealing plainly and roundly with him for his hateful Oppression and Murther) that he rent his clothes, and put Sackcloth upon his flesh, and fasted, and lay in Sackcloth, and went softly. And that is the humbling here spoken and allowed of; and for which God here promiseth, that he will not bring the evil in his days. Lay all this together; the man and his ill conditions, and his present carriage, with the occasion and success of it: and it offereth three notable things to our consideration. See first, how far an Hypocrite, a Cast-away, may go in the 1.outward performance of holy duties, and particularly in the Practice of Repentance: here is Ahab humbled: such a man, and yet so penitent. See again, secondly, how deep God's Word, though in the mouth but of2. weak Instruments, when he is pleased to give strength unto it, pierceth into the Consciences of obstinate sinners, and bringeth the proudest of them upon their knees in despite of their hearts; here is Ahab quelled by Elijah; such a great one, by such a weak one. See yet again, thirdly, how prone 3.God is to mercy, and how ready to apprehend any advantage (as it were) and occasion to shew compassion: here is Ahab humbled, and his Judgment adjourned; such a real substantial favour, and yet upon such an empty shadow of Repentance. Of these three at this time in their order; and of the first, first.6.
An Hypocrite may go very far in the outward performances of holy duties. Observat. 1.For the right conceiving of which assertion; Note, first, that I speak notHow far an Hypocrite may go in the performance of holy duties; now of the common Graces of Illumination and Edification, and good dexterity for the practising of some particular Calling; which Gifts, with sundry other like, are oftentimes found even in such apparently wicked and profane men, as have not so much as y2 Tim. 3. 5.the form (much less the power)1. of Godliness: but I speak even of those Graces, which de tota specie (if they be true and sincere) are the undoubted blessed fruits of God's holy renewing Spirit of Sanctification; such as are, Repentance, Faith, Hope, Ioy, Humility, Patience, Temperance, Meekness, Zeal, Reformation, &c. in such as these Hypocrites may go very far, as to the outward semblance and performance. Note, secondly, that I speak not of the inward power and reality 2.of these Graces; for Cast-aways and Hypocrites, not having union with God by a lively Faith in his Son, nor communion with him by the effectual working of his Spirit, have no part nor fellowship in these things, which are proper to the chosen and called of God, and peculiar to those that are his zTit. 2. 14.peculiar people; but I speak only of the outward performances, and exercises of such actions, as may seem to flow from such spiritual Graces habitually rooted in the heart; when as yet they may spring also (and when they are found in unregenerate men, do so spring) from Nature, perhaps moralized, or otherwise restrained, but yet unrenewed by saving and sanctifying Grace. Note, thirdly, that when I say an Hypocrite may go3. very far in such outward performances; by the Hypocrite is meant not only the gross or formal Hypocrite, but every natural and unregenerate man, (including also the Elect of God before their effectual calling and conversion) as also Reprobates and Cast-aways, for the whole time of their lives: all of which may have such fair semblances of the fore-named Graces, and of other like them, as not only others (who are to judge the best by the Law of Charity) but themselves also, through the wretched deceitfulness of their own wicked and corrupt hearts, may mistake for those very Graces they resemble.
The Parable of the seed sown in the stony ground, may serve for a full7. with the Application.both declaration and proof hereof, which seed is said to have sprouted forth immediately, aMatth. 13. 5.springing up forthwith after it was sown, but yet never came to good, but speedily withered away; because for want of deepness of earth it had not bLuk. 8. 6.moisture enough to feed it to any perfection of growth and ripeness. And that branch of the Parable our blessed Saviour himself in his Exposition applieth to such hearers; as cMatth. 13. 20.when they hear the Word, immediately receive it with gladness; and who so forward as they, toMark 4. 16. repent, and believe, and reform their lives? but yet all that forwardness cometh to nothing, they endure but for a short time, dMatth. 13. 21. & Mark 4. 17.because they have no root in themselves, but want the sap and moisture of Grace to give life and lasting to those beginnings and imperfect offers and essays of goodness they made shew of. Here are good▪affections (to see to) unto the good word of God, they receive it with joy; it worketh not only upon their judgments, but it seemeth also to rejoice, yea, after a sort, to ravish their hearts, so as they feel a kind of tickling Pleasure and Delight in it; which the Apostle calleth eHeb. 6. 4, 5.tasting of the heavenly gift, and the good Word of God, and the powers of the World to come, Heb. 6. And as they receive the seed joyfully, so it appeareth quickly, it springe…h up anon in the likeness of Repentance, and Faith, and Obedience, and newness of life. They may be touched with a deep feeling of their sins, and with heavy hearts, and many tears, confess and bewail them; and not only promise, but also purpose amendment. They may be superficially affected with, and find some overly comfort and refreshing, from the contemplation of those gracious promises of mercy, and reconciliation, and salvation, which are contained in the glorious Gospel of our Lord Iesus Christ; and have some degrees of perswasion that those promises are true, and some flashes of confidence withal, of their own personal interest therein. They may reform themselves in the general course of their lives in sundry particulars, refraining from some gross disorders, and avoiding the occasions of them, wherein they have formerly lived and delighted, aud practising many outward Duties of Piety and Charity, conformable to the letter of the Laws of both Tables, and misliking and opposing against the common errors or corruptions of the times and places wherein they live; and all this to their own and others thinking, with as great zeal unto godliness, and as thorough indignation against sin, as any others. All this they may do, and yet all the while be rotten at the Heart; wholly carnal and unrenewed; quite empty of sound Faith, and Repentance, and Obédience, and every good Grace, full of damnable Pride, and Hypocrisie; and in the present state of Damnation, and in the purpose of God, Reprobates and Cast-aways.8.
Examples hereof we have in f1 Sam. 8. 9.Saul's care for the destroying of Witches,and proof thereof. in g4 Kin. 10. 16, 28.Iehu's zeal in killing Baal's Priests, in hMar. 6. 10.Herod's hearing of Iohn Baptist gladly, and doing many things thereafter; and, to omit others, in this wicked King Ahab's present fit of Repentance and Humiliation. At all which, and sundry other like effects, we shall the less need to marvel, if we 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 Natural Conscience, even in the 1.most wicked men; especially when it is awakened by the hand of God in any heavy Affliction, or by the voice of God threatning it with vengeance.
It pursueth the guilty soul with continual and restless clamours, and he seeth that something he must needs do, if he knew what, to stop the mouth of Conscience, and so he falleth a repenting and reforming, and resolving of a new Course, which though it be not sincere, and so cannot work a perfect Cure upon a wounded Conscience, but that still it rankleth inward; yet it giveth some present ease, and allayeth the anguish of it for the time. Secondly, God will have the Power of his2. own Ordinance sometimes manifested, even upon those that hate it; as he got himself iExod. 14. 4.honour upon Pharaoh and the Egyptians, that his own faithful ones may see and admire the Power of that holy Seed, whereby they are begotten again from the dead, not doubting but that the Gospel will prove kRom. 1. 16.the power of God unto Salvation to all that believe, when they behold in it the power of conviction upon many that believe not. Thirdly, God in his most wise and unsearchable providence so ordereth3. and disposeth not only outward things, but even the Hearts, and Wills, and Thoughts, and Actions of Men, permitting his children to to fall backwards into sins, and bringing on his Enemies towards goodness so far as he thinketh good: as for other purposes, so for this end also among the rest, that man might not be able, lSee Eccl. 9. 1.from those things he seeth happen unto other men, or done by them, to judge infallibly of the state of his brothers soul. God reserving this Royalty unto himself, to be the only mJer. 11. 20. & 17. 10.Searcher of the hearts and reins of others. For these and sundry other Reasons, it cometh to pass that Hypocrites, and Castaways do oftentimes go so far as they do in the outward performances of holy duties.
Now if men may go thus far, and yet be in the state of Damnation,9. what hope then (first) of Heaven, for such profane ungodly wretches,Inferences thence, 1. Of Terror against Prophaneness. as are so far from having n2 Tim. 3. 5.the power, as that they have not so much as the least shew of godliness? what will become of those that oPsal. 1. 1.sit them down in the chair of Scorners, and despise the good Word of God, and make a Scoff of those men that desire to square their lives by that rule; when some of them that pMar. 6. 20.hear it gladly, and qMatth. 13. 20.receive it with joy, and are content to be ordered by it in many things, shall yet go to Hell? Certainly, Ahab and Herod, and such cursed miscreants, shall rise up in judgment against these men, and condemn them; and they shall have rMatth. 24. 51.their portion with Hypocrites, shall I say? Alas, woful is their case, if their portion fall but there! let them take heed 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 Judgment, than for them.
Secondly, what a stark shame would it be for us, who have received the 10.sRom. 8. 13.first fruits of the spirit, not to bring forth the tGal..5. 22.fruits of the spirit in2. Of Exhortation to abound in the fruits of godliness. some good abundance, in the frequent, and comfortable, and actual exercises of those habitual graces that are in us, of Faith, Repentance, Love, Reformation, Zeal, and the rest: seeing the counterfeits of these Graces are oftentimes so eminent, even in Hypocrites and Cast-aways? Shall a piece of rotten wood, or a Glow-worm shine so bright in the dark, and our holy Lamps, fed with Oyl from Heaven, burn so dim? Nay, uMatth. 5. 16.let our lights also, as well as theirs, shine before men; yea, and out-shine theirs too, that men may see our truly good works, as well as their seeming ones, and glorifie our Father which is in Heaven. Although all be not Gold that glistereth, yet pity it is that true Gold should gather rust, and lose the lustre for want of using; when Brass and Copper, and baser metals are kept bright with scowring. Let not blèar-eyed Leah have cause to rejoyce against beautiful Rachel, or to insult over her barrenness; neither let us who profess our selves to be xMatth. … 1. 19.Wisdom's Children, suffer our selves to be out-stript by Nature's Brats, in justifying our Mother; rather let their splendida peccata provoke us to a godly jealousie and emulation, and spur us up to the quickning of those Graces God hath given us, that the power of godliness in us, may be at least as fruitful in all outward performances, as the shew of it is in them.11.
Thirdly, This should teach us caution in our judging of other mens Estates.3. Of Admonition to forbear judging. We are apt to offend both ways: If we see a man overtaken with some gross scandalous sin, as Drunkenness, Adultery, Oppression, or Perjury; but especially if he live long therein, by and by he is a Reprobate with us; or at least he is not yet in the state of Grace. Thus we speak, thus we judge, but we consider not the whilst, how far, and how long, God, in his holy wisdom, may suffer foul temptations to prevail against his chosen ones. On the other side, if we see a man forward in the Duties of Religion, charitably affected to the Poor, just and upright 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 us; and we stick not sometimes in our Folly, to wish that our Souls might speed as that mans Soul, at a venture. But we consider not the whilst, how far the force of natural Conscience, and common moral Grace (if you will allow me to speak so improperly) may lead a man on-ward unto all outward performances, who was yet never effectually called, nor truly sanctified: And yet, busie Fools that we are, we cannot keep our selves in our own bounds, but we must be medling with God's Prerogative, and thrusting our selves in his Chair, and be judging of our Brethren, whose hearts we are so far from knowing, as that we are scarce well acquainted with our own. But what have we to do either with one or other? what lawful Commission have we at all to judge? or what certain Evidence have we whereby to judge? Infallible Signs we cannot have from any outward things, either of the want, or of the having of Grace, in other men; yet of the two, far more pregnant probabilities of the want, than of the having of Grace; because there may be such an open course held in evil things, as we may justly doubt whether such a course can stand with Grace, or no: whereas there cannot be any course held in good things, outwardly, but such as may stand with Hypocrisie. What are we then to do? even this, to use the Judgment of Probability, hoping with chearfulness, that there is Grace, where we see comfortable signs of it; and to use the Judgment of Charity, still y1 Cor. 13. 7.hoping the best (though not without some zJude 23.fear) that there may be Grace, where we see fearful signs of the want of it. But for the Judgment of Infallibility either pro or con, what sinful man dareth challenge that unto himself, unless it be that a2 Thes. 2. 3.man of sin, who hath nestled himself higher than into Peter's Chair, 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 go, and let this be our direction in this point: Think we comfortably, where we see no reason to the contrary; hope we charitably, even where we do see some reason to the contrary: but judge we neither way peremptorily and definitively, whatsoever Probabilities we see either way, sith we know not how far a sanctified believer may fall into the snares of sin, nor how far a graceless Hypocrite may go in the shew of Godliness. That is the third Use.
The last and main Inference is for Self-trial. For if a man may go thus12. far, and yet be an Hypocrite, be a Cast-away; it will concern every one4. Of Direction for the trial of sincerity. of us, as we desire to have comfortable, both assurance of present Grace, that we are not Hypocrites, and hope of future Glory, that we are not Cast-aways; so to be district in making Trial, whether those Graces that seem to be in us, be true, or but counterfeit; and whether the Acts thereof be fruits of sincerity, or but of Hypocrisie. Let us not therefore flatter our selves, or be too jolly upon it, if we find in our selves some shews of Godliness, but let us rather labour to find out, whether there be in us the power and life of godliness, or no. For there is a kind of righteousness, such as it is, outward formal righteousness in Scribes, and Pharisees, and Hypocrites; but that will not servè the turn, bMatth. 5. 20.unless our Righteousness exceed theirs, we shall in no case enter into the Kingdom of Heaven. Beloved, Hypocrisie is spun of a fine thread, and is not easily discernable, without very diligent examination. And things are not to be measured by the outward shew, or by the lump and bulk, but by an exacter rule, whether they be true, or no. Dost thou hear the Word of God with Ioy? dost thou bewail thy sins with tears? dost thou avoid gross sins with care? dost thou oppose against common corruptions with zeal? These are indeed comfortable signs,-but no infallible Evidences of Grace; for what is there in all this, which Ahab, and Saul, and Herod, and Iudas, and other Hypocrites, either have not, or might not have done? But, if not by these fruits, by what other means then may a man come to know the sanctification of his heart, and the sincerity of these affections? Divines in their Treatises and Writings have set down sundry notes and marks whereby to make this trial; but I would especially commend to your observation two only out of all that variety, which two are indeed as good as a thousand, namely, Integrity and Constancy; for these two are never in the Hypocrite.
First, for Integrity. The Hypocrite (we heard) might go far in hearing, 13.by the Marks, 1. of integrity.in believing, 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 he oweth to God, but from other respects) are partial in all those Duties, and carry him so far only as those false grounds, which first gave motion to those affections, lead him, and no farther. He receiveth the Word with joy, so far as it tickleth the ear with choiceness of Phrase, and variety of Elocution; so far as it fitteth with his humour, and keepeth fair and far off from medling with his bosom sin; but he is not equally delighted with every part, and with every point of God's Word and truth. If the right string be touched, if his sweet darling Sin be stirred, that is harsh to him, he findeth no musick in that; rub him where he is galled, and he kicketh at it: cMark 6. 20. 17. 27.Herod heard Iohn Baptist gladly, and did many things willingly, but when his incestuous marriage was meddled withal, then the dLuk. 13. 32.Fox was uncased, and the Hyppocrite appeared in his own colours, and the Baptist lost first his liberty, and then after his head for his labour. And the young man, when Christ told him what he must do to inherit eternal life in the generāl, [eMatth. 19. 17, 20. Keep the Commandments, &c.] was no doubt, a jolly jocund man [All these have I kept from my youth up:] but when Christ hitteth him home, and presseth upon his particular Corruption, [fIbid. ver. 21. one thing is wanting, &c.] this nipped him in the head, and struck cold to his heart; and (the Text saith) gIbid. 22.he went away sorrowful. And ever mark it, in some thing or other the Hypocrite bewrayeth himself what he is; if not to the observation of others, yet at least sufficiently for the conviction of his own heart, if he would not be wanting to himself in the due search and trial of his heart. A man's blood riseth when he heareth a stranger swear an Oath, but if the same man can hear his Prentice lye, equivocate and cozen, and never move at it, let him not be too brag of his zeal; his coldness here discovereth the other to have been but a false fire, and a fruit not of true zeal, but of Hypocrisie. A Iesuit maketh scruple of disclosing an intended treason, revealed to him in Confession; but he maketh no bones of laying a Powder-plot, or contriving the Murther of an anointed King. A Pharisee is very precise in hMatth. 23. 23.tything Mint, and Cummin, but balketh Iustice and Mercy. One straineth at a iIbid. 24.Gnat, and swalloweth a Camel; making conscience of some petty sins, neglecting greater: Another casteth out a beam, but feeleth not a mote; maketh conscience of some greater sins, neglecteth smaller. Shame of the world, and the cry of people maketh him forbear some sins; an eye had to his own private and secret ends, other some; fear of temporal punishment, or (it may be) eternal, other some; hope of some advantage another way, as in his credit, profit, &c. other some; the terrors of an affrighted Conscience, other some: but if in the mean time there be no care, nor scruple, nor forbearance of other sins, where there appeareth no hindrance from these, or the like respects, all is naught, all is but counterfeit and damnable Hypocrisie. The rule never faileth, kOp. imperfect. in Matth. hom. 45.Quicquid propter Deum fit, aequaliter fit, True obedience, as it disputeth not the command, but obeyeth cheerfully; so neither doth it divide the command, but obeyeth equally. David had wanted one main assurance of the uprightness of his heart, if he had not had an equal and universal lPsal. 119. 6.respect to all God's Commandments. That is the first note of Sincerity, Integrity.
The other is Constancy, continuance, or lasting. The seeming Graces of14. Hypocrites may be as forward, and impetuous for the time, as the true 2. Of Constancy.Graces of the sincere Believer, nay, more forward oftentimes; as in the mMatt. 13. 5, 6.stony ground, the seed sprang up so much the sooner, by how much it had the less depth of earth. But the very same cause that made it put up so soon, made it wither again as soon, even because it wanted deepness of earth. So the Hypocrite, when the fit taketh him, he is all on the spur; there is no way with him, but a new man he will become out of hand, yea that he will; nPersius.Momento turbinis. But he setteth on too violently to hold out long: this reformation ripeneth too fast to be right spiritual fruit. As an Horse that is good at hand, but naught at length, so is the Hypocrite; free and fiery for a spurt, but he jadeth and tireth in a journey: but true Grace all to the contrary; as it ripeneth for the most part by leisure, so it ever oQualitatis 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. We heard but now, that the Faith, Repentance, Reformation, Obedience, Ioy Sorrow, Zeal, and other the graces and affections of Hypocrites, had their first motion and issue from false and erroneous grounds; as Shame, Fear, Hope, and such respects. And it thence cometh to pass, that where these respects cease, which gave them motion, the graces themselves can no more stand, than a House can stand, when the foundation is taken from under it. The Boy that goeth to his Book, no longer than his Master holdeth the rod over him; the Masters back once turned, away goeth the Book, and he to play: and right so is it with the Hypocrite. Take away the rod from Pharaoh, and he will be old Pharaoh still. And Ahab, here in this Chapter, thus humbled before God at the voice of his Prophet; this fit once past, we see in the next Chapter regardeth neither God nor Prophet, but through unbelief, p3 King. 22. 27.disobeyeth God, and imprisoneth the Prophet. Now then, here is a wide difference between 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 fairly and soberly in a setled constant regular course of humiliation and obedience. qIn Catog. c. de qualit.Aristotle hath excellently taught us to distinguish between Colours that arise from passion and complexion: The one, he saith, is scarce worth the name of a Quality or Colour, because it scarce giveth denomination to the subject wherein it is. If Socrates be of a pale, or of an high-coloured complexion, to the question, [Qualis est Socrates? What a like man is Socrates?] it may be fitly answered (saith Aristotle) that he is a pale man, or that he is a high-coloured man. But when a man of another Complexion is yet pale for fear, or anger, or red with blushing; we do not use to say, neither can we say properly, that he is a pale man, or a high-coloured man. Accordingly we are to pronounce of those good things that sometimes appear in Hypocrites. We call them indeed Graces, and we do well, (because they seem to be such, and because we, in Charity, are to hope that they be such as they seem▪ ) but they are in true Judgment nothing less than true Graces; neither should they indeed (if we were able to discern the falseness of them give denomination to those Hypocrites in whom they are found. For why should a man from a sudden and short fit of Repentance, or Zeal, 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 habitual and constant, and equal to themselves. That is the second Note; Constancy.
I will not trouble you with other Notes, besides these. Do but lay15. Both joyned together for Trial.these two together, and they will make a perfect good Rule for us to judge our own hearts by, and to make trial of the sincerity of those good things that seem to be in us. Measure them not by the present heat, (for that may be as much, perhaps more, in an Hypocrite, than in a true Believer;) but by their Integrity and Constancy. A man of a cold Complexion hath as much heat in a sharp fit of an Ague, as he that is of a hot Constitution, and in health, and more too; his Blood is more enflamed, and he burneth more. But whether do you think is the more kindly heat, that which cometh from the violence of a Fever, or that which ariseth from the condition of a man's Temper? No man maketh doubt of it, but this is the more kindly, though that may be more sensible and intense. Well then, a man findeth himself hot in his Body, and fain he would know, whether it be calor praeter naturam, or no; whether a kindly and natural heat, or else the Fore-runner or Symptom of some Disease. There is no better way to come to that knowledge, than by these two Notes; Universality, and Constancy. First for Universality; Physicians say of Heat and Sweat, and such like things, Universalia salutaria, partialia ex morbo. If a man be hot in one part, and, cold in another, as if the Palms of his Hands burn, and the Soles of his Feet be cold, then all is not right; but if he be of an indifferent equal heat all over, that is held a good sign of Health. Then for Constancy and Lasting; if the Heat come by fits and starts, and Paroxysms, leaping eftsoons and suddenly out of one extreme 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 certain stay, that is an ill sign too; and it is to be feared there is an Ague either bred, or in breeding; but if he continue at some reasonable certainty, and within a good mediocrity of Heat and Cold, it is thought a good sign of Health. As men judge of the state of their Bodies, by the like rule judge thou of the state of thy Soul. First, for Integrity and Universality; is thy Repentance, thy Obedience, thy Zeal, thy Hatred of sin, other Graces in thee Universal? equally bent upon all good, equally set against all evil things? it is a good sign of Grace and Sanctification in the heart: But if thou repentest of one sin, and persistest in another; if thou obeyest one Commandment, and breakest another; if thou art zealous in one Point, and cool in another; if thou hatest, one Vice, and lovest another; flatter not thy self too much; thou hast reason to suspect all is not sound within. Then for Continuance and Lasting: I deny not, but in case of prevailing Temptations, the Godly may have sometimes uncomfortable and fearful Intermissions in the practice of godliness; which yet make him not altogether Graceless: as a man may have sometimes little distempers in his body, through mis-dyet or otherwise, and yet not be heart-sick; or greater distempers too sometimes to make him sick, 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, other fruits of grace in some good and comfortable measure; it is a good sign of grace and sanctification in the heart. But if thou hast these things only by fits and starts, and sudden moods: and art sometimes violently hot upon them, and other sometimes again, and oftner key cold; presume not too much upon shews, but suspect thy self still of hypocrisie and insincerity; and never cease by repentance and prayer, and the constant exercises of other good graces, to physick and dyet thy soul, till thou hast by Gods goodness put thy self into some reasonable assurance that thou art the true child of God; a sincere believer, and not an hypocrite; as Ahab here, notwithstanding all this his solemn humiliation, was. Here is Ahab an Hypocrite; and yet humbled before the Lord.
But yet now this humiliation, such as it was, what should work it in16 him? That we find declared at vers. 27. [And it came to pass, that when The opening of the second Observation.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 plain Prophet to a mighty King? that he durst thus presume to rush boldly and unsent-for into the presence of such a potent Monarch, who had no less power, and withal more colour, to take away his life, than Naboth's? and that when he was in the top of his jollity, solacing himself in the new-taken possession of his new-gotten Vine-yard; and there to his face charge him plainly with, and shake him up roundly for, and denounce Gods judgments powerfully against his bloody abominable oppressions? We would think, a Monarch nusled up in Idolatry, and accustomed to blood, and hardened in Sin and Obstinacy, should not have brooked that insolency from such a one as Eliah was, but have made his life a ransom for his sawciness. And yet behold, the words of this underling in comparison, how they fall like thunder upon the great guilty Offender, and strike palsie into his knees, and trembling into his joints, and tumble him from the height of his jollity, and roll him in sackcloth and ashes, and cast him into a strong fit of legal humiliation. Seest thou how Ahab is humbled before me?
And here now cometh in our second Observation: even, the power of Gods 17.Observat. II. the power of Gods word.Word over the Consciences of obstinate sinners; powerful to r2 Cor. 10. 4, 5.Cast down strong holds, and every high thought that exalteth it self against God. That which in Heb. 4. (if I mistake not the true understanding of that place) is spoken of the Essential word of God, the second person in the ever blessed Trinity; is also in an analogy true of the revealed Word of God, the Scriptures of the Prophets and Apostles; that it is sHeb. 4. 12.Quick and powerful, and tforeign.more cutting than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow. uJer. 23. 29.Is not my word like as a fire, saith the Lord? and like a hammer, that breaketh the rock in pieces? Jer. 23. Like a soft fire; to dissolve and melt the hearts of relenting sinners, and true Converts: but like a strong hammer; to batter and break in pieces the rocky and flinty consciences of obstinate and hardened offenders. Examples hereof if you require, behold, in the stories of the Kings x1 Sam. 15. 24.Saul whining when Samuel reproveth him; in the books of the Prophets, yJon. 3. 5.Ninevites drooping, when Ionas threatneth them; in the Acts of the zActs 24. 25.Apostles, Felix trembling, when Paul discourseth before him; in the Martyrologies of the Church Tyrants and bloody Persecutors maskered at the bold consessions of the poor suffering Christians; in this Chapter, proud Ahab mourning when Eliah telleth him his sin, and foretelleth him his punishment.18.
Effects, which might justly seem strange to us; if the Causes were notwith the causes thereof, 1. in the Instrument; apparent. One cause, and the Principal is in the instrument, the Word: not from any such strength in it self, for so it is but a dead letter; but because of Gods Ordinance in it. For in his hand are the hearts and the tongues and the ears both of Kings and Prophets: and he can easily, when he seeth it good, put the spirit of Zeal and of Power into the heart of the poorest Prophet, and as easily the spirit of fear and of terrour into the heart of the greatest King. He chooseth weak Instruments (as here Eliah) and yet furnisheth them with power, to effect great matters: that so the glory might not rest upon the instrument, but redound wholly to him, as to the chief agent that imployeth it, y2 Cor. 4. 7.We have this treasure in earthen Veslels, saith St. Paul, that the excellency of the power may be of God, and not of us, 2 Cor. 4. We say, words are but wind; and indeed the words of the best Minister are no better, as they are breathed out and uttered by sinful mortal man, whose breath is in his nostrils: but yet this wind, as it is breathed in, and inspired by the powerful eternal Spirit of God, is strong enough (by his effectual working with it) not only to shake the top branches, but to rend up the very bottom-root of the tallest Cedar in Lebanon. zPsal. 29. 4, 5.Vox Domini confringens Cedros, Psal. 29. [The voice of the Lord is mighty in operation; the voice of the Lord is a glorious voice: The voice of the Lord breaketh the Cedars; yea the Lord breaketh the Cedars of Lebanon.]
Another Cause is in the Object; and that is the force of Natural Conscience: 19.which the most presumptuous sinner can never so stifle, though he endeavour2. in the Object; all he can to do it, but that it will be sometimes snubbing, and stinging, and lashing, and vexing him with ugly representations of his past sins, and terrible suggestions of future vengeance. And then of all other times is the force of it most lively, when the voice of God in his Word awakeneth it after a long dead sleep. Then it riseth, and Sampson-like rouseth up it self, and bestirreth it self lustily, as a Giant refreshed with Wine: and it putteth the disquieted patient to such unsufferable pain, that he runneth up and down like a distracted man, and doth he knoweth not what, and seeketh for ease he knoweth not where. Then he would give all Dives his wealth for aLuke 16. 24.A drop of Water to cool the heat he feeleth; and with bGen. 25. 30, 31.Esau part with his birth-right for any thing, though it were never so little mean that would give him but the least present refreshing, and preserve him from fainting. Then sack-cloth and ashes, and fasting, and weeping, and mourning, and renting the garments, and tearing the hair, and knocking the breast, and out-cries to heaven, and all those other things, which he could not abide to hear of in the time of his former security, whilest his conscience lay fast asleep, and at rest, are now in all haste greedily entertained, and all too little: if by any means they can possibly give any ease or asswagement to the present torment he feeleth in his soul.
A third Cause is oftentimes in the Application of the Instrument to the Object. 20.3. in the fit application of the one to the other.For although Gods Word in the general be Powerful, and the Conscience of it self be of a stirring Nature: yet then ordinarily doth the word of God work most powerfully upon the Consciences of obstinate sinners, when it is throughly and closely applied to some special corruption, whereunto the party cannot plead Not guilty; when the sin and the judgment are both so driven home, that the guilty offender can neither avoid the evidence of the one, nor the fear of the other. A plain instance whereof we have in this present history of King Ahab. When Eliah first came to him in the Vineyard, he was pert enough, [cVer. 20. hic▪ Hast thou fond me O mine Enemy?] But by that the Prophet had done with him; told him of the sin, which was notorious, [dVers. 19. Hast thou killed and taken possession?] foretold him of the judgment, which was heavy, [eVers. 21, &c. I will bring evil upon thee, and will take away thy Posterity, &c.] the man was not the man: Eliah left him in far other tune than he found him in. The Prophets words wrought sore upon him, and his Conscience wrought sore within him; both together, wrought him to the humiliation we now speak of: [It came to pass when he heard these words, that he rent his cloaths, &c.] If you desire another Instance, turn to Acts 24. 25. where there is a right good one, and full to this purpose. There we read that Felix the Roman Deputy in Iury fActs 24. 25▪trembled, when Paul reasoned of justice and of temperance, and of the judgment to come. What was that thing may we think in St. Paul's reasoning which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last judgment: which is indeed a terrible doctrine, and able (if it be throughly apprehended) to make the stoutest of the sons of men to tremble. But I take it, that is not all. The very thing that made Felix tremble, seemeth rather to be, that Paul's discourse fell upon those special vices, wherein he was notably faulty, and then clapt in close with judgment upon them. For Felix was noted of much cruelty and injustice in the administration of the affairs of Iury (howsoever Tertullus, like a smooth Orator, to curry favour with him, and to do Paul a displeasure, did flatteringly gActs 24. …, &c.commend his government:) 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. hTaeit. hist. lib.Per omnem & libidinem, jus regium servili ingenio exercuit. And for such a man as governed with cruelty and rapine, and lived in unchast wedlock, to hear one reason powerfully of Iustice, and of Chastity, (for so much the word foreign there used, properly importeth) and of Iudgment: it is no wonder if it make him tremble.
Do thou consider this, and tremble, whosoever thou art, that in thy21 thoughts despisest the holy word of God; accounting of it but as of someAn inference against those that despise the word humane invention to keep fools in awe withal: and thou also, whosoever thou art that undervaluest this precious treasure, for the meanness or other infirmities of thei2 Cor. 4. 7. earthen vessel wherein it is conveyed. Tell me, dost thou not herein struggle against the testimony and evidence of thine own heart? Doth not thine own Conscience and Experience tell thee, that thiskEphes. 6. 17. Sword of the Spirit hath a keen edge, and biteth and pierceth where it goeth? Hath it not sometimes galled and rubbed, and lanced, end cut thee to the very bone; and entred even to the dividing asunder of the joynts, and of the marrow? Hath it not sometimes (as it were) by subtle and serpentine insinuations strangly wound it self through those many crooked and Labyrinthian turnings that are in thine heart, into the very inmost corner and centre thereof; and there ripped up thy bowels and thy reins, and raked out the filth and corruption that lurked within thee, and set thy secretest thoughts in order before thy face, in such sort as that thou hast been strucken with astonishment and horror at the discovery? Though perhaps it have not yet softned and melted thy stony and obdurate heart; yet didst thou never perceive it hammering about it with sore strokes and knocks, as if it would break and shiver it into a thousand pieces? Doubtless thou hast; and if thou wouldest deny it, thy conscience is able to give thy tongue the lye, and to convince thee to thy face. And if thou hast, why then dost thou not readily acknowledge the voice of God in it; having felt in it that lively power and efficacy, which it is not possible any device of the wit of man should have? Take heed then how thou dost traduce, or despise, or but undervalue that, upon any seeming pretence whatsoever, for which thou hast such a strong witness in thine own heart, from the experience of the unresisted power of it, that it is indeed the word of God, and not the breath of sinful 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 work not at least as much upon thee. Seest thou how Ahab humbleth himself at the voice of the Prophet?
From Ahab's Humiliation, and the Occasion thereof; pass we now to consider,22. in the last place, the Success of it. Ahab is humbled at the ProphetsThe success of Ahab's humiliation, denouncing of judgment against him; and God hence taketh occasion to be so gracious to Ahab, as (though not wholly to remove, yet) to suspend and adjourn the judgment for a time. (Seest thou how Ahab is humbled before me? because he humbleth himself before me, I will not bring the evil in his days, &c.) And here must Gods Holiness be brought unto a trial before the Bar of carnal reason, if by any means it can justifie it self. God hateth the works of Hypocrites; he loatheth even lOsee 6. 6.sacrifices without mercy; his mEsa. 19. 16.soul cannot away with the Oblations and new Moons, and solemn Feasts of men that have their hands full of blood; no not though they make many Prayers, and tender them with behaviour of greatest devotion, stretching out their hands towards heaven, and nPsal. 35. 13.afflicting their souls with fasting, and hanging down their oEsa. 58. 5.heads as Bulrushes, with pensiveness: but even their best sacrifices, and confessions, and Prayers, and humiliations are an pProv. 15. 8.abomination unto him; so far from appeasing his wrath against other sins, as that they provoke his yet farther displeasure against themselves. Such is the Holiness of our God; and such the purity of his nature; with which holiness and purity how can it stand to accept and reward (as here he seemeth to do) the counterfeit humiliation of such a wretched Hypocrite as now we suppose Ahab to be.
For the clearing of this difficulty; First, let it be granted (which I take23. to be a certain truth, and for any thing I know never gain-said by any)and how it may consist with the holiness of God. that Ahab, not only before, and after, but even in the act and at the instant of this humiliation, was an hypocrite. Let it be granted secondly, (which1. is the thing urged in the doubt) that this humiliation of his, being performed2. but in hypocrisie, was not acceptable to God, as a good work, but abominable before him as a foul sin. But yet withal it must be granted thirdly, that, although Ahab did not well in not being humbled with an 3.upright heart: yet he had done much worse, if he had not been humbled at all. And that therefore there was, though no true spiritual goodness, yet some outward moral goodness in Ahab's humiliation; at least so far forth, as a thing less evil may in comparison of a worse thing be termed good. And then are we to know fourthly, that it may stand with Gods holiness, 4.as it doth with his goodness and justice, to reward outward good things with outward good things; and moral and temporary graces with worldly and temporal blessings: as here he rewardeth Ahab's temporary and external humiliation, with an outward temporal favour, viz. the adjourning 24.of an outward temporal judgment.Observat. III. Concerning the reward of common graces;
That which hence we would observe, is, That God rewardeth sometimes common graces with common favours, temporary obedience with temporal beneficence. This is proved unto us first, from the general course1. of Gods justice; and his promise grounded upon that justice, to reward every man according to his works. To which justice of his, and to which promise of his it is agreeable, as to recompense Spiritual good things, with Eternal, so to recompense qQuibus non erat Deus daturus vitam aeternam, si neque hanc eis terrenam gloriam concederet, non redderetur merces bonis artibus eorum, id est, virtutibus, quibus—Aug. 5. de Civ. 15.Moral good thing with Temporal rewards. 2. From special express warrant of Scripture. In Matth. 6. Christ saith of Hypocrites more than once, that rMat. 6. 2, 5, 10.they have their reward. As in the doing of their seeming good works, they aim especially at the vain praise and commendation of men: so they have the full reward of those works in the vain praise and commendation of men. Though they have no right unto, nor reason to look for a reward hereafter in heaven: yet they have their reward (such as it is, and all they are like to have) here upon earth. 3. From particular examples of such as have been temporally rewarded for temporal graces. To omit sIntelligimus etiam Ethnicos, si quid boni fecerint, non absque mercede Dei judicio praeteriri. Hieron. in Ezek. 29. God even among the Heathens, hath often rewarded moral honesty with outward happiness. W. Ral. hist. of the world, lib. 2. c. 8. sect. 3.Heathens, as Aristides, Cyrus, &c.2. for Iustice; Bias, Diogenes, &c. for contempt of the world; Codrus, Regulus, &c. for love of their Country, and zeal to the common good; and sundry others, for other good things: whose moral vertues are herein amply3. rewarded, (if there were nothing else but this) that their names and memories have been preserved in Histories, and renowned throughout the world in all succeeding generations. I say, to omit these Heathens, we have examples in Scripture; of Ahab here, t4 Kings 10, 30. Quid ei profuit, quod pro non. nullâ obedi…ntia, quam de domo Achab omnino delenda cupiditate suae dominationis exhibuit, aliquantam mercedem transitoribus regni temporalis accepit? Aug. contra mend. c. 2.Iehu of the uJon. 3. 10.Ninevites, of others elsewhere: who for their temporary obedience, zeal, repentance, and the like, were rewarded: partly by temporal blessings upon themselves and their posterity, partly by the removal or adjournal of temporal punishments, which otherwise had speedily overtaken them. Fourthly, from the greater to the less. God sometimes temporally rewardeth the services of such men, as are but bruta instrumenta, brute instruments of his will and providence: such as are employed 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 do without the least mixture (in their own purpose and intent) of any respect at all to God or his ends, but meerly for the satisfying of their own corrupt lusts, and the atchieving of their own private ends. A notable example whereof we have, in Gods dealing with Nebuchadnezzar in Ezek. 29, where the word of the Lord cometh to Ezekiel, saying, xEzek. 29. 18, 19, 20.Son of man, Nebuchadnezzar King of Babylon caused his Army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his Army for Tyrus, for the service that he had served against it; Therefore thus saith the Lord God; behold, I will give the land of Egypt to Nebuchadnezzar King of Babylon: and he shall take her multitude, and it shall be wages for his Army. I have given him the land of Egypt, for his labour wherewith he served against Tyrus; beccause they wrought for me, saith the Lord God. In which place we see Egypt is given to Nebuchadnezzar, as a reward for the service he did against Tyrus; because therein (though he neither intended any such thing, nor so much as knew it) yet he was the instrument to work Gods purpose upon, and against4. Tyrus. And then how much more will God reward temporally the service and obedience of such, as purposely and knowingly endeavour an outward conformity unto the holy will and pleasure of God, though with strong and predominant mixture of their own corrupt appetites and ends therewith?
Now the Reasons, why God should thus outwardly reward the outward works of Hypocrites, are: First, the manifestation of his own Goodness, that25. With sundry reasons thereof▪we might know how willing he is to cherish the least spark of any goodness in any man; be it natural or moral, or whatever other goodness it be:1. that he might thereby encourage us, so to labour the improvement of those good things in us, as to make our selves capable of greater rewards. Secondly, his Iustice and equity, in measuring unto sinners and hypocrites exactly according to the measure they mete unto him. They serve him with2. graces, which are not true graces indeed; he rewardeth them with blessings, which are not indeed true blessings. Somewhat they must do to God; and therefore they afford him a little temporary obedience, and there is all the service he shall have from them: Somewhat God will do for them, and in requital alloweth them a little temporary favour, and there is all the reward they must look for from him. Here is Quid pro Quo. They give God the outward work, but without any hearty affection to him. God giveth them the outward benefit, but without any hearty affection to them. For want of which hearty affection on both sides, it cometh to pass, that neither is the outward work truly acceptable to him, nor the outward benefit truly profitable to them. A third reason of Gods thus graciously dealing even with3. Hypocrites, may be assigned, with reference to his own dear Children and chosen; for whose good especially (next under his own glory) all the passages of his divine providence both upon them and others are disposed in such sort as they are: as for whose comfort this manner of proceeding maketh very much and sundry ways; as I shall by and by touch in the Inferences from this Observation; whereunto I now come, because it is time I should draw towards a Conclusion.
And first; by what hath been already said, a way is opened for the26. and inferences thence,clearing of God holiness in these his proceedings. If sometimes he temporally reward Hypocrites; is it not either for their own, or for their works sake1. as if he either accepted their Persons, or approved their Obedience. No, it is but Lex talionis: he dealeth with them, as they deal with him. They do him but eye service, and he giveth them but eye wages. Indeed, God can neither be deceived nor deceive: yet as they would deceive God in their service with such obedience as falleth short of true obedience: so they are deceived 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 Holiness. 2.Secondly, it appeareth from the premises, that Gods thus dealing with wicked and unsanctified men, in thus rewarding their outward good things, giveth no warrant nor strength at all, either to that Popish corrupt doctrine of Meritum congrui, in deserving the first grace by the right use of Naturals; or to that rotten principle and foundation of the whole frame of Pelagianism, [Facienti quod in se est, Deus non potest, non debet, deuegare gratiam.] We know, God rewards his own true and spiritual graces, in us, which increase of those graces here, and with glory hereafter: we see God rewardeth even false, and outward, and seeming graces, natural and moral good things, with outward and temporal favours. And all this is most agreeable to his infinite both Iustice and Mercy; and may stand with the infinite Purity and Holiness of his nature. But this were rather to make God an unjust and unholy God; to bind him to reward the outward and sinful works of Hypocrites, (for the best natural or moral works without grace, are but such) with true saving Grace, and inward sanctification. Other Inferences and uses more might be added: as viz. Thirdly, for3. our Imitation; by God example to take knowledge of; and to commend, and to cherish, even in wicked men, those natural or moral parts that are eminent in them, and whatsoever good things they do in outward actual conformity to the revealed will andlaw of God. And Fourthly, for Exhortation 4.to such, as do not yet find any comfortable assurance that their obedience and good works are true sincere; and yet to go on and not to grow weary of well-doing: knowing that their labour is not altogether in vain; in as much as their works (though perhaps done in Hypocrisie,) shall procure them temporal blessings here; and some abatement withal (I add that by the way) of stripes and everlasting punishment hereafter.
But I pass by all these and the like Uses; and commend but one more27. unto you: and that is it which I named before as one Reason of the pointespecially for comfort to the Godly 1. against the prosperity of the wicked; observed, viz. the Comfort of Gods dear Children and Servants; and that sundry ways. 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 observation of the prosperity and flourishing estate of the wicked in this world. We may see in the Psalms, and elsewhere; how frequently and strongly yPsal. 37. and 73.David, (z) Iob, and aJer. 12. 1, &c.Ieremy, and other Godly ones were assailed with this temptation. For thy instruction then, and to armx Job 21. 7, &c. thee against this so common and universal a temptation: if thou shalt see fools on horseback; ungodly ones laden with wealth, with honour, with ease; Hypocrites blessed with the fat of the earth, and the dew of heaven, and abundance of all the comforts of this life: yet be not thou discomforted at it, or disquieted with it, bPsal. 37. 1.Do not fret thy self because of the ungodly, neither be thou envious at evil doers. Thou expectest for thine inward obedience an unproportionable reward in the life to come: do not therefore grudge their outward obedience a proportionable reward in this life. Some good things or other thou mayest think there are in them, for which God bestoweth those outward blessings upon them. But consider withal that as they have their reward here, so they have all their reward here; and whatsoever their present prosperity be, yet the time will come, and that ere long be, when cJob 8. 13.The hope of the hypocrite shall wither, dPsal. 37. 38.The end of the Wicked shall be cut off.
Again, here is a second Comfort for the godly against temporal afflictions: 28.and it ariseth thus. As Gods love and favour goeth not always with2. Against temporal afflictions; those temporal benefits he bestoweth: so on the other side, Gods wrath and displeasure goeth not always with those temporal afflictions he inflicteth. For as he rewardeth those few good things that are in evil men, with these temporal benefits, for whom yet (in his Iustice) he reserveth eternal damnation, as the due wages (by that Iustice) of their graceless impenitency: so he punisheth those remnants of sin that are in Godly men, with these temporal afflictions; for whom yet (in his mercy) he reserveth Eternal salvation, as the due wages (yet by that mercy only) of their Faith, and Repentance, and holy Obedience. As Abraham said to the rich glutton in the Parable, Luke 19. (e) Son remember that thou in thy life-time receivedst c Luk. 16. 25.thy good things, and likewise Lazarus evil 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 had thy reward in earth already; and now there remaineth for thee nothing, but the full punishment of thine ungodliness there in Hell: But as for Lazarus he hath had the chastisement of his infirmities on earth already; and now remaineth for him nothing, but the full reward of his godliness here in Heaven. Thus the meditation of this Doctrine yieldeth good Comfort against temporal afflictions.
Here is yet a third Comfort, and that of the three the greatest, unto29. the godly, in the firm assurance of their Eternal reward. It is one of the Reasons3. Against doubtings of their eternal reward. why God temporally rewardeth the unsound obedience of natural, carnal, and unregenerate men, even to give his faithful servants undoubted assurance, that he will in no wise forget their true and sound, and sincere obedience. Doth God reward Ahab's temporary Humiliation? and will he not much more reward thy hearty and unfeigned repentance? Have the Hypocrites fQuid dabit eis quos praedestinavit ad vitam, qui haec dedit etiam eis, quos praedestinavit ad mortem. Aug. 22. de Civit. 24.their reward? and canst thou doubt of thine? This was the very ground of all that comfort, wherewith the Prodigal son sustained his heart and hope; when he thus discoursed to his own soul: gLuk. 15. 17.If all the hired servants which are in my Fathers house have bread enough and to spare; surely, my Father will never be so unmindful of me, who am his Son, though too too unworthy of that name, as to let me perish for hunger. Every temporal blessing bestowed upon the wicked, ought to be of the child of God entertained as a fresh assurance given him of his everlasting reward hereafter, hGen. 25. 5, 6.Abraham gave gifts to the Sons of his Concubines; and sent them away: but his only son Isaac he kept with him, and gave him all that he had. Right so, God giveth temporal gifts to Hypocrites and Cast-aways, who are bastards, and not sons; (and not sons of the iGal. 4. 28, 31.freewoman, not sons of promise, not born after the spirit:) and that is their portion; when they have gotten that, they have gotten all they are like to have: there is no more to be looked for at his hands. But as for the Inheritance; he reserveth that for his dear Children, the godly, who are kGal. 4. 29.Born after the Spirit, and lGal. 3. 29.Heirs according to promise: on these he bestoweth all that ever he hath, (m1 Cor. 3. 21. all things are theirs;) for on them he bestoweth nHeb. 1. 2.his Son the heir of all things, in whom are hid all the treasures of all good things, and togetheroRom. 8. 32. with whom all other things are conveyed and made over unto them, as accessories and appurtenances of him; and on them he bestoweth Himself, which is p1 Cor. 15. 28.All in all, qPsal. 16. 11.in whose presence is fulness of joy, and at whose right hand there are pleasures for evermore. To which joy unspeakable and glorious, O thou the Father of mercies, who hast promised it unto us, bring us in the end, for thy dear Son's sake Jesus Christ, who hath purchased it for us, and given into our hearts the earnest of his and thy holy Spirit to seal it unto us. To which blessed Son, and holy Spirit, together with thee, O Father, three persons and one only wise, gracious, Almighty, and eternal Lord God, be ascribed by us and all thy faithful people throughout the world, the whole kingdom, power and glory, for ever and ever.
Amen, Amen.