Thirty-One Select Sermons, Sermon collection · Sermon 14
GOSPEL EXALTATION.
MATTH. 11.23.
And thou Capernaum which art exalted up to heaven, ſhalt be brought down to hell: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained unto this day.
THE Lord hath not choſen one fixed place for the Goſpel to reſide in, unto which all Nations that expected any benefit thereby were to reſort, as he did for the Jews at Jeruſalem: that only was the valley of Viſion; but now its ſound is gone forth into all lands, and there is beauty in the feet of thoſe that bring thoſe glad tidings, Iſa. 52.7. the Lord hath now made it an ambulatory, an itinerary Goſpel, it walks from place to place, and comes home to the doors of thoſe who will ſcarce go out of their doors to it.
And whereſoever it comes, it brings with it, foreign, A fulneſs of bleſsing, Rom. 15.29. It is to a place as the Sun to the world, a beam of the ſun of righteouſneſs, Mal. 4.2. It is the rain of the earth, Heb. 6.8. it is a feaſt of fat thing…, of fat things full of marrow, of wine on the lees, well-refined Iſa. 25.6. it is the glory of God, and the glaſs wherein we behold it, 2 Cor. 3.18. it is the face of Chriſt. 2 Cor. 4.6. the miniſtration of righteouſneſs 2 Cor. 3.9. it is the dole of ſpiritual gifts, Rom. 1.11. it is eternal ſalvation it ſelf, yea, great ſalvation, Heb. 2.3. Here are garments to cover your nakedneſs, meat to ſatisfie your hunger, medicine to cure your diſeaſes, armor to protect your perſons, and a Treaſure of precious promiſes and ſure mercies to provide for your poſterity, that ſo there may be nothing wanting to make it up, a fulneſs of bleſsing.
But wherever the Lord ſends this Goſpel and the Ordinances thereof, he doth ſend it with a threefold reference.
Firſt as donum, with reference to our thankfulneſs.
Secondly, as depoſitum, which reſpects our faithfulneſs.
Thirdly, as talentum, which reſpects our fruitfulneſs, that we may bring forth fruit meet for him of whom we have received it, that we fall not into the ſin, and ſo become liable unto the cenſure of the unprofitable ſervant; now the fruit which the Lord expects where he ſends theſe Goſpel-Ordinances, is, Repentance, and Converſion; Repent, for the Kingdom of God is at hand, Matth. 3.2. The Lord lights not up this can…le, but it is to find the loſt groats; he goes not abroad in this, but it is to find the loſt ſheep, or to meet ſome prodigal ſon: And though there may be fruit of an inferiour nature, civility and formality which men may bring forth, yet the Lord counts this nothing unleſs repentance and converſion go before them; as ciphers they be that ſtand for nought, if ſet alone; though they add to the Number, if the figure of converſion go before. Chriſt ſaith not unto them, Auditores, Spectatores, Adminiſtratores ni fuiſſent, virtutem ejus divinam non laudaviſſent, &… ſaith Brugenſ. plainly manifeſting unto us, that all the reſt without this is nothing worth in Gods account; becauſe this people was like unto the ground that had drunk in the rain that came oft upon it, and brought not forth herbs meet for him that dreſſed it, not fruit meet for repentance, but rather bare thorns and bryars; therefore Chriſt ſhews that they were nigh to curſing and their end was to be burnt, Heb. 6.8.
The words are the Exprobation of Caparnaum, and the ſentence which the Lord Chriſt did denounce thereupon, becauſe they had neither anſwered the Lords mercy nor expectation. Firſt, he looked for fruit, and there was nothing but leaves; he looked for grapes, and they brought forth wild grapes: he looked for repentance, and behold impenitency; no man repented of his wickedneſs, ſaying, what have I done, but they held faſt deceit and refuſed to return, Ier. 8.5,6. Therefore he that upbraids none propter inopiam & neceſsitatem, Iam. 1.5. before they do receive mercy, yet he doth upbraid them propter ingratitudinem, after they have received: he upbraids none reſpectu Dei dantis, as if he did it out of unwillingneſs to give; but reſpectu hominis accipientis, to ſhame and fear the man who deſires to receive. And to this end is this Exprobation uſed by Chriſt in this place. In them we may conſider, firſt a conceſſion, ſomething is confeſſed and acknowledged, which was that Capernaum was lifted up to Heaven: Secondly, a Commination; in them we may conſider this place, Firſt, in its exaltation, and that is the higheſt, they were exalted up to heaven. Secondly, in its humiliation and abaſement, and that is, they ſhall be brought down to hell. Thirdly, the cauſe of both, the cauſe or means of their exaltation was the miniſtery of Chriſt, and his mighty works, ver. 20 and the cauſe of their depreſſion, their impenitency under ſuch a powerful miniſtery, and ſuch glorious means, which is amplified by a compariſon by which Chriſt makes them to be more incurable then the worſt of ſinners, humani generis opprobrium, the Sodomites; for if the mighty works that have been done in you, had been done in Sodom, they would have repented and remained to this day; for that muſt needs be implyed, though it be not expreſſed.
We have firſt, Capernaums exaltation, and therein we are to conſider the place, Capernaum. Secondly, the glory thereof, thou art exalted up to heaven. Thirdly, the means of this exaltation, the miniſterie of Chriſt and his mighty works.
Firſt, the place was Capernaum, ſituate in Galile, a maritine Town neer to the lake of Genezareth, and as Andriconius conceives, in the half Tribe of Manaſſeh, and bordering upon the Tribes of Zebulon and Napthaly; and ſo that place ſeems to be underſtood, Math. 4.14. foreign, in the borders: Not in either of thoſe Tribes, but bordering upon them, and in the Tribe of Manaſſeh: The Lord Jeſus was born at Bethlehem, and then in his infancy for fear of Herod, by Gods direction he was carried by Joſeph into Egypt; there he ſpent as is conceived ſome years; then returning for fear of Archelaus the Son of Herod, Joſeph took up his habitation in Nazereth, Mat. 2.23. and there Chriſt abode till the time that he was to ſhew himſelf unto Iſrael in the publike execution of his miniſtery; but when he began to preach, though he made choice of that Contry Galilee, and not of Ieruſalem and Iudea, for to exerciſe his miniſtery, and there he ſpent moſt of his time and labour, yet he paſſed by Nazareth, and reſolveth not to make choice thereof as the place either to preach or live in; he leaving it made choice of Capernaum, Mat. 4.13 and if you ask the reaſon why Chriſt paſſed by, and ſhewed ſo little reſpect to the place of his education the true cauſe is given, John 4.44. becauſe he knew he could have no honour there in his own Countrey; therefore leaving it he takes up Capernaum for the place of his chief reſidence and abode, there for to exerciſe his miniſtery, and to manifeſt his power in mighty works unto the world, ſo that during the time of his miniſtery, here he lived moſt, and here he preached moſt, and manifeſted forth his glory.
Secondly, this place though in that dark Country Galilee of the Gent…les, yet I ſay this place was exalted up to heaven: which expreſſion in Scripture notes the higeſt degree of Honour and Exaltation, as Deut. 9.1. Their Cities are fenced up to heaven; that is, exceeding high: A rage that reacheth up to heaven, that is the height and extremity of fury, 2 Chron. 28.9. Ezra 9.6. So Iſa. 14.12. how art thou fallen from heaven O great Lucifer? Its ſpoken of the fall of the King of Babylon from the top of all earthly honour, in that day when Judgement ſhould overtake him, and he is ſaid to fall from heaven. So that his meaning is, that Caparnaum was exalted to a tranſcendent and a ſuperlative degree of honour.
Thirdly, by what means was it thus advanced? How came this Town in this obſcure Contrey of Galilee, to be ſo highly honoured, rather then Jeruſalem? it was only as the glory of the ſecond Temple was greater then the former, the Temple of Solomon, Hag. 2.9. not in the frame and fabrick, not in the curious ſtones and goodly building thereof; in this the glory was of Solomons Temple, which made the old men to mourn, who had ſeen the beauty of the former Houſe; yet the Lord ſaith it ſhould be greater, that is, greater by reaſon of his Preſence that is King of glory, Mal. 3.1. The Lord ſhall ſpeedily come into his Temple: So here it is true that Ieruſalem was the joy of the whole earth: Babylon the Lady of the world. Rome foreign, yet Capernaum an obſcure Town in Galilee, which very name was a reproach, advanced above them all, by the preſence, miniſtery, and miracles of the King of glory; ſo much is intimated in the two former verſes. Chriſt did upbraid thoſe Cities, becauſe in them moſt of his mighty works were wrought, that is, there he had mainly exerciſed his miniſtery; for though the miracles only are named, yet the miniſtery alſo in them is included, and this was the ground of their honour, by this means it was exalted up to heaven.
Doctrine.
The Ordinances of the Goſpel being ſet up in their Power and Purity, are a great honour and advancement unto the meaneſt people and the obſcureſt places.
For this cauſe Gods Ark is called the glory of Iſrael, 1 Sam. 4. ult. and the Land of Juda therefore called, Dan. 11.16. the glorious Land, and this is made one end why God did ſet up the Temple and the Ordinances therein amongſt the Jews (as ſome interpret it) Ezek. 7.20. the beauty of his Ornament, he ſet it up in Majeſty, foreign ad excellentiam, ad magnificentiam. &c that is, not only that there God might manifeſt his own glory, and there he might be glorified by the Church, but alſo for the glory, honour, and advancement of that people above all other Nations under Heaven: but where the Ordinances were corrupted, the place is polluted, Ier 32.34. and when they were removed, the Land was defiled, Ezek. 7.22. And if it were ſo amongſt the Jews, who had onelyonly Typical Prefigurations of Evangelical Ordinances, we may ſafely conclude it with the Apoſtle with a foreign. How much more muſt theſe needs exceed in glory? 2 Cor. 3 9. Rom. 1.8. Their faith was ſpoken of throughout the world: there ſeems to be as one hath obſerved, tacita antitheſis fidei & imperii: and the Apoſtle ſeems to intimate that they were never ſo honoured by their Nation, as they were by their faith, throughout the world: as this is the wiſdom, ſo this alſo is the glory and honour of a people in the ſight of the Nations, Deut. 4.7,8.
If you ask me wherein doth this advancement conſiſt that a people have by Ordinances? I anſwer, it doth conſiſt in theſe ſix particulars, all of them matters of great honour to a people.
Firſt, it is a great honour to any people for the Lord to avouch them publikely to be his people; this is the honour of the Sts at the laſt day; when the Lord breaks up the Houſe keeping of this great world, he will leave the lumber of it, take it who will, but the Lord will himſelf own his Iewels, and he will take them and avouch them for his own before the world, Mal. 3.17. and this is the advancement of a people by the Ordinances; I entred into Covenant with thee, and thou becameſt mine, Ezek. 16.8. upon this ground the Lord is pleaſed to ſpeak of them as a people that he did ſpecially own: and of them as a people that had ſpecial intereſt in him; therefore he is pleaſed to ſtile himſelf the God of Iſrael, the Rock of Iſrael, the hope of Iſrael, and all by reaſon of the Covenant that he had made with them, and the Ordinances that he had ſtabliſhed amongſt them: But when once by ſin the Ordinances are either corrupted, or removed, the Lord owns that people no longer; Call them Loammi, for they are not my people, I will not be their God, Hoſ. 1.9. In a common calamity it is ſaid, Iſa. 4 1. that ſeven women ſhall lay hold upon one man, and ſay, we will eat our own bread, and wear our own clothes, only let us be called by thy name to take away our reproach: if it were a reproach amongſt men not to be called by the name of a Husband, what is it when the Lord ſhall as it were give a people a bill of divorce and ſay, call them Loammi, they are not my people, I will be ſtiled their God no more.
Secondly, it is a great honour and advancement unto a people to have God preſent with them, and as it were to reſide amongſt them; this was the advancement of the Jews, What Nation is there ſo great who have God ſo nigh them, as the Lord our God is in all that we call upon him for? Deut. 4.7. there the Lord doth promiſe his preſence, and his divine bleſſing: In the place where I record my name, I will come unto you, and there I will bleſs you, Exod. 20.34. And the Lord did never manifeſt his preſence ſo gloriouſly as he hath done in the Ordinances of the Goſpel, 2 Cor. 6.16. Therein we behold as in a glaſs the glory of the Lord. 2 Cor. 3.18. What is this glaſs but the ſpiritual adminiſtration of the Goſpel, and the Ordinances thereof, the vail of carnal ſtupidity being taken from the heart, and we know Quod videtur in ſpeculo imago non eſt; they are the reverberated ſpecies of the thing it ſelf, and therefore ſeeing in a glaſs is the cleareſt way of viſion, next to face to face: yet thus God vouchſafes his preſence to a people in Goſpel Ordinances. And in theſe we have the preſence of Chriſt alſo; he walks in the middle of the Golden Candleſticks, Rev. 2. whenſoever you ſeek him, be ſure he is gone down to the Gardens of the beds of ſpices, to feed in the Gardens, and to gather Lillies, Cant. 6.2. inſomuch that the Goſpel and the Goſpel Ordinances thereof are called the face of Chriſt, 2 Cor 4 6. that is, that which doth as lively repreſent his preſence unto us, as if he were preſent with us in the fleſh: ſo that when a man ſhall come to behold him in glory, and to ſee him as he is, he ſhall be able truly to ſay, this is the face that long ſince hath in the Goſpel been exhibited unto my faith. What ſhall be the advancement of all the Chriſtians in glory? it ſhall be only the beatifical Viſion, when they awake to be ſatisfied with his likeneſs, to ſee him as he is; now if this be begun here in the Ordinances, that may be well counted the advancement of a people; that is unto them as it were the beginning of eternal glory.
Thirdly, fruitfulneſs alſo is unto a people great advancement; and on the contrary, barrenneſs is a reproach, Gen. 30.23. The Lord hath taken away my reproach; but they were never ſo much honoured by the fruit of their bodies, though in that God made good his promiſe to encreaſe them as the ſtars of heaven, and as the ſand upon the Sea ſhore, yet I ſay they were never ſo much honoured by the fruit of their bodies, as they were by the fruitfulneſs of their Ordinances: They are therefore called the Bed wherein Chriſt doth embrace his Church, and wherein ſouls are begotten to the Lord, Cant. 2.16. Our bed is green; glorious things are ſpoken of Zion the City of God: what be they? I will make mention of Rahab, Babylon, Philiſtin, Tyre with Ethiopia, it ſhall be ſaid this and that man was born in her, &c. that is, though they were ſtrangers unto Zion in their firſt birth, and ſo children of other Contries; but yet for their ſecond birth, their new birth, they ſhall know it to be in Zion, by means of the Ordinances, and ſhe ſhall be called the mother of them all: and this is made the glory of a Church under the Goſpel; the dew of thy birth is of the womb of the morning, Pſal. 110.3. that is, multitudes ſhall be born unto it as the drops of the dew that are begotten in the womb of the morning. But when the Ordinances are either corrupted, or removed, Chriſt meets his Spouſe in this bed no more; when the ſon of righteouſnes with-holds his beams, this dew is not exhaled and a man ſhall not find a drop falling from the womb of the morning; this is a great reproach unto a people: Cant. 4.2. Thy teeth are like a flock of ſheep coming up from the waſhing; they bear twins, and not one is barren amongſt them: by the teeth of the Church ſome underſtand the Miniſters, quos aliis erudiendis Chriſtus praefecit; for the office of the teeth is to chew and to prepare the meat that it may be fit nouriſhment for the reſt of the members, ſo do theſe. Brightman, BrightmanDividendo, diſtinguendo, nodos ſolvendo, obſcura illuſtrando, dentium funguntur munere, &c. Theſe for their purity are like a flock of ſheep newly waſhed, and for their fruitfulneſs, they bear twins, and not one is barren amongſt them, but by their labours they bring forth much fruit, and they bring home many a ſoul to the Lord; but if once God withdraw his Ordinances, his people become barren: as it is in the Church of the Jews; and it is true of the ſeven Aſian Churches, and many other forſaken Churches of the Gentiles; the barren hath born ſeven, and ſhe that had many children is waxen feeble, Iſa. 5.4.
Fourthly its a glory to a people to have ſtore of all things in it, ſo that they may be able to communicate to others in their neceſſities, but need not borrow of any: this was the advancement that the Lord promiſed unto his people, Deut. 28.12. you ſhall lend unto other Nations and ſhall not borrow; this is that wherewith God hath exceedingly honoured this Nation of ours, and when that we many times vainly boaſt that we need not for outward things be beholding to any people; but much greater is this glory in things ſpiritual, and all this is by the Ordinances; if the embryos in the womb of the Church want nouriſhment, her Navil is like a round Goblet that wants not liquor: and by it the children in the womb are nouriſhed unto life, Cant 7.2 if babes want milk, they may ſuck and be ſatisfied with theſe breaſts of Conſolation, Iſa. 66.11. if the children want bread, the belly of the Church, the Sacrament of the Lords ſupper, the belly which receives the ſuſtenance for the reſt of the body, is like a heap of wheat ſet about with Lillies, Cant. 7.2. if ſtrong men want meat, it is to be had in them, Heb. 5.12. and if they need water for their ſpiritual refreſhment, here are the wells of ſalvation, Iſa. 12.3. and that you may not think that in the daies of drowth theſe will be drye, the Lord tells you, that there are ſprings to feed them; all my ſprings are in thee, Pſal. 87. ult.
But when the Lord takes away the Ordinances, then the tongue of the ſucking child cleaves to the mouth for thirſt; then the children cry for bread, and there is none to break it to them; then they that fed delicately upon the pureſt Ordinances, they are deſolate in the ſtreets, and they that were brought up in ſcarlet imbrace dunghills; it is ſpoken by the Prophet of a bodily famine, Lam. 4.5,6. it is much more true of a ſpiritual famine, when men ſhall run from Sea to Sea to ſeek the word of the Lord, and ſhall not find it, Amos 8.12. this is not only a miſery, but alſo a diſhonour unto any people.
Fifthly, its a great advancement when the Lord makes a people flouriſh in outward things, making them the head and not the tail, as the Lord promiſed, Deut. 28.13 and how comes it to paſs that a people do not flouriſh? all the outward proſperity that we have, in which we ſo much glory, it is only by the Ordinances, 2 Chron. 7.19,20. the Lord threatens that if they did forſake his Ordinances, and ſerve other Gods, then he would remove his Ordinances from them; and the Houſe that I have ſanctified for my name, I will caſt out of my ſight, &c. And what follows? then ſaith the Lord, I will pluck them up by the roots out of the land that I have given them: when the Ordinances were removed, and the Lord called them Loammi, all their outward proſperity did quickly vaniſh, Hoſ. 2.9. I will take away my corn in the time thereof, and my wine in the ſeaſon thereof, and I will recover my wool and my flax given to cover thy nakedneſs, &c. Ezek. 16.39. I will break down thine eminent place: that is, the Temple, where they did play the Harlot, and ſet up the Image of jealouſie before the Lord, Cap. 8. therefore the Lord will remove the Ordinances; and what then? then they ſhall ſtrip thee of all thy cloathes, and leave thee naked and bare: we therefore that count our outward proſperity our glory, conſider we hold it by the Ordinances.
Sixthly, its a great advancement to a people to be well fortified, ſo as to be able in danger, both for defence and offence to ſecure themſelves, not to fear their enemies; this was the glory that God did vouchſafe the Jewiſh Nation, and was ſometime the glory of the Engliſh alſo, the fear of thee ſhall fall upon all Nations round about, Deut. 2.25. Theſe are ſpiritually the Towers of Zion, Pſa. 48.12,13. that we are bid to tell, and the bulwarks that we are wiſhed to mark: it is becauſe of this that the Church is deſcribed to be terrible as an Army with banners. Cant. 6.10. that is, becauſe the weapons of our warfare in them are not carnal, but mighty through God: therefore they are as great a dread unto the enemies, as an Army ſet in battle-array. But as they are either corrupted by a people, or removed from them, ſo doth their defence depart, as the Lord threatens, Iſa. 5.5. I will take away the hedge thereof, and it ſhall be eaten up; I will break down the wall thereof and it ſhall be trodden down. Now what was this hedge and this wall? nothing elſe, Muſculus.as Muſculus interprets it, but the Ordinances, the Word, and Sacraments, &c. which did ſerve for two ends, as a hedge and a wall ad ſeparationem & ad munitionem: therefore when the Lord took away the Ordinances, their defence departed from them; and as men corrupt them, ſo they break the Hedge and pluck down the wall of our protection; it is true, it may not fal at once, but one picks out one thing, and another another, till at laſt they make a plain way for the Beaſts of the field to break in upon the Vineyard of the Lord: In all theſe reſpects, and in many more, the Ordinances of the Goſpel in their purity and power are a great advancement to a people.
Surely then they are in an errour that eſteem the Ordinances in their power to be a matter of diſgrace, a note of indignity upon any place or perſon. Firſt, make it your glory. Secondly, walk toward it as your glory: for that which is ſo great an advancement to a people, muſt needs be an honour to a perſon alſo; yet ſuch is the enmity and the folly of our nature, that we are apt to glory in any thing (yea many times in thoſe things that are our ſhame) the wiſe man in his wiſdom, the ſtrong man in his ſtrength, and the rich man in his riches, &c. Jer. 9. and paſs by that as an aſperſion, which indeed would make us truly honourable, and in compariſon of others advance us up to heaven: for any thing elſe to be pointed at, men count an honour, pulchrum eſt digito monſtrari, &c. there goes a rich man, a wiſe man, a great Schollar, &c. but to be pointed at, there goes a holy man, a diligent hearer, a conſtant frequenter of the Ordinances in the place where Gods honour dwelleth: this is an imputation, and a matter of diſgrace: and this eſpecially in any of the higher and the greater ſort: Salvian.It is that which Salvian in his time did complain of, p. 113. that if any Noble man or great man begun to be religious, ſtatim honorem nobilitatis amittit; quantus in Chriſtiano populo honor Chriſti, ubireligio ignobilem facit. The ſame is the diſeaſe of the preſent times, that diſhonour ſome men for no cauſe but becauſe they do honour God, of whom the world may truly ſay, Thy God hath kept thee from honour.
It will appear in the conſideration of theſe things: Firſt, what a man counts a matter of honour, he will not be aſhamed to appear to be: Paul was not aſhamed to preach the Goſpel, but was abundant in it, laboured more then they all: why? becauſe he counted it the matter of his glory, Rom. 15.20. foreign it was ſo his labour, that he counted it his honour too, and that made him ſo abundant in it, he was willing to appear ſo to be: the Martyrs in the Primitive times counted Chriſtianity their honour, and therefore they were not aſhamed to profeſs with triumph before their cruelleſt perſecutors, Chriſtiani ſumus, &c. but amongſt us we find men are loth to be taken notice of for conſtant preachers, for diligent hearers, &c. becauſe they count it will be a blemiſh to their names, and may be a ſtop to their honour, and preferment in the world, &c. Thus many a man is by this means kept off from the Ordinances which would be his glory, & quodammodo mali eſſe coguntur, ne viles habeantur: they muſt be evil, or elſe they ſay they ſhall be vile: if they be not wicked, they ſay they ſhall be men of no eſteem: Surely, all thoſe that are aſhamed to appear, or to be thought holy, they count the Ordinances of God their diſgrace, and not their honour: for a good man is that Seneca, Epiſt. 81. Seneca.boni viri famam perdidit ne perdiret Conſtantinus: let every man look into his own heart whether it be ſo with him. I accuſe none, but as Salvian ſaith, Salvian.Si quis in ſe eſſe novit quae loquor non à mea ſihi haec lingua dici aeſtimet: ſed à conſcientia ſua: not my tongue, but his own heart is his accuſer.
Secondly, what a man counts his honour, that he will have recourſe to, or ſetch comfort or encouragement from it in diſgrace, or any other calamity whatſoever. When Mordecay refuſed to bow to Haman, unto what did his heart recoyl in this contempt, as he conceived? Heſt. 5.10. it is ſaid, that he told his friends of his glory, riches, multitude of children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes, &c. and with this he bore up his own Spirit. So it will be with the Ordinances; if a man make them his glory, as the Lord himſelf tells his people, Iſa 30.20. though they were not freed from outward afflictions, though they were fed with the bread of affliction, and the water of trouble, yet their Teachers ſhould be removed into corners no more, but their eyes ſhould ſee their Teachers, &c. and with this the Lord ſtrives to uphold their hearts againſt all their outward calamities; they ſhould be ſure of plenty of the bread of life, though they did want the ſtaff of bread; when a ſoul is able to turn in upon himſelf, and in any calamity uphold his ſpirit herewith; It is true God feeds me with the bread of affliction, but yet my eyes do ſee my Teachers; and can he be hungry that is fed with the bread of life? can he fare meanly that is alwaies at a feaſt of fat things? No ſurely; brown bread and the Goſpel is rich proviſion. Can he thirſt that may at pleaſure draw water with joy out of the wells of ſalvation? Can he be poor unto whom is daily offered the unſearchable riches of Chriſt? Can he be ſick to whom the Sun of righteouſneſs doth ariſe with healing in his wings? and can he be alone, who is come to the innumerable company of Angels, or the general aſſembly and Church of the firſt born which are written in heaven, & to God the Iudge of all? &c. Thus we are by Goſpel-Ordinances, Heb. 12.22,23. Matth. 9.2. Chriſt ſaith unto the poor man ſick of the Palſey, Son, be of good chear, thy ſins are forgiven thee: A poor man in ſickneſs and in pain, how could he be of good chear? yea there is ſufficient in the Goſpel, and the Comforts and Ordinances thereof, to chear a mans heart, and to bear him up againſt all the outward ſorrows, and calamities in the world; if a man do make the Ordinances of the Goſpel the matter of his honour, then they will be his chiefeſt joy in the beſt times, and his only joy in the worſt.
Thirdly, a mans honour, and that which he glories in, he will lay all at ſtake to defend; the people of Iſrael counted David a great honour to his Nation as indeed he was, and therefore they called him the light of Iſrael, 2 Sam 21.17. and being in battle, there came Iſhbebenob the Giant, and would have ſlain David; but Abiſhai the ſon of Zerviah interpoſed himſelf, reſcued the King, and ſlew the Philiſtine. Now when the Giants of the world ſtrike ſometimes at one Ordinance, ſometimes at another, and think ſurely to quench the light of Iſrael; Where is the man that hath interpoſed himſelf, and born the blow that he might ſuccour the Ordinances? Where is the man that is of Saint Bernards mind, Bernard.Malo in nos murmur hominum quam in Deum; bonum eſt mihi, ſi Deus dignetur me uti pro clypeo.
Objection But when you have ſaid all, the world will never count theſe Ordinances an honour, nor thoſe that do frequent them to be honourable men, but either men of mean parts, or mean fortunes, the inſtable multitude, &c. or what ever a man was before, he ſhall never be ſo eſteemed afterward, Si honoratior quiſpiam religio ni ſe applicuerit: Salvian.illico honoratus eſſe deſiſtit, Salvian. p. 113.
Anſwer. But conſider, Firſt, though the world will not ſo count it, yet there is an honour that comes from God only, Iohn 5.44. and there is circumciſion in the heart, and in the Spirit, whoſe praiſe is not of men, but of God, Rom. 2. ult. There are indeed two great rate Books, or counts in which all the perſons and actions of men be valued; Go…s book, and the worlds; and they ſet upon perſons and actions different rates, for that which is highly eſteemed amongſt men, is an abomination in the ſight of the Lord, Luk. 16.15. and there is many a mans perſon and actions when they are weighed by the world, are conceived to be great weight, and yet when the Lord comes to weigh them, are found too light, and it is his Sentence muſt ſtand: he is praiſe-worthy, and that man is honourable, not whom himſelf, nor whom the world, but whom the Lord commends, 2 Cor. 10.18.
Secondly, for the world, we know it is unacquainted with, and therefore unable to eſteem either the comforts or the honours of the Ordinances: for they are men of another Generation, Luk. 16.8. In eſtimation a great deal of wiſdom and art is ſeen, and that cannot be expected in thoſe whom the Scripture doth every where brand for folly: every man may ſee a precious ſtone, but he muſt be a Lapidary that knows how to value it; every man ſees the Sun but he muſt be an Aſtronomer that ſhall be able to meaſure it, and take the quantity thereof: they that know no honour but the praiſe of men, its no wonder if they be not able to judge of the praiſe of God, Act. 17.11. whatever the world counts of honour and deſcent, the Lord ſaith, they of Berea foreign, they were better deſcended then the reſt of Theſſalonica, in that they received the word with readineſs of mind, and ſearched the Scriptures daily, &c.
Thirdly, though they ſhould count it a diſgrace, yet look upon the Ordinances alwaies as thy honour, and value not the Judgement of ſuch men; ſay, its a ſmall thing to me to be judged of you or of mans day: let it appear that you as much undervalue their Judgement, as they do your waies; this was Luthers reſolution, Luther.Non ego opprobrium Bohemi cinominis metuo quae gloria eſt coram Deo. Ita concurrimus utrinque; illi extremo furore, ego ſummo contemptu; & vincit mea audacia in Chriſto: for that thing and that perſon is honourable, and none elſe, who is precious in Gods eyes; ſince thou waſt precious in my eyes, thou haſt been honourable, but never till then.
Ʋſe 2.
Strive ſo to walk towards the Goſpel and all the Ordinances thereof, that you may make it appear to the world you count it your honour, glory, and higheſt advancement in the world: This concerns, Firſt thoſe that have it not. Secondly, thoſe that have it.
Firſt, you that have it not, ſtrive to get it at any rate, for your ſelf, for the place in which you live: for it is a pearl of great price, and therefore you may do well to ſell all that thou haſt to buy it: in other things men will ſpare no coſt to ſatisfie their ambition, give any thing for their honour, but in this men have no ambition. Infelix prorſus ambitio quae ambire magna non novit, Bernard.Bernard.
You that live in the dark places of the earth, and are like to Jerico, where it may be the Land is pleaſant, but the waters bitter, count it now not only the matter of your miſery, but alſo of your diſhonour; ſtir up your ambition in this reſpect, to have the Ordinances of the Goſpel, that may exalt you up to heaven, and what difficulty ſo ever may ſeem to ſtand in the way, let them not deterr you, anime magno nihil eſt magnum.
What? God will bleſs your riches, honour and advancement in outward things: do not you live without this; it was the complaint of Bernard of ſome, Bernard.purpura induunturcum conſcientia pannoſa▪ fulgent monilibus, & moribus ſordent: it is the very condition of many places in this Kingdom: a ſpecial ground of it is want of the Ordinances in their power: Nay if you have good hearts, all theſe outward things will do you no good if this be wanting: the poor woman, 1 Sam. 4. ult. though they told her, Be of good comfort, thou haſt born a Son; yet ſhe anſwered not, neither did ſhe ſet her mind upon it, but called his name Ichabod, the glory is departed from Iſrael: the Ark of God, a type of Evangelical Ordinances, Evangelium ſub velo, the Ark of God is taken. And not only for the places you your ſelves live in, but ſtrive to propagate the Goſpel unto others alſo. Not only your duty to God and to the Goſpel, your love to the ſouls of your brethren, but your reference to the Land it ſelf calls for it: it is every Chriſtians duty to raiſe the Age, and as much as in him lies to ennoble and honour the Land and Nation where he lives: this is the only way to make this Land to become the glorious Land, and to name it Iehovah Shammah, the Lord is there, Ezek. 48. ult. You will ſay herein, what ſhall we do…
Firſt, Conſider and ſtrive to be ſeriouſly affected with the miſery and diſhonour of thoſe that want theſe Ordinances, Cant. 8.8. we have a little ſiſter, and ſhe hath no breaſts.
Secondly, Enquire, ſtudy, ſet your thoughts on work about it, whether you may relieve her; What ſhall we do for our ſiſter in the day that ſhe ſhall be ſpoken for? Can we do nothing by our pains, by our purſes, by our friends? &c.
Thirdly, reſolve thou wilt do thy utmoſt as they do: if ſhe be a wall, we will build upon her a Pallace of ſilver; if a door, incloſe her, &c.
Fourthly, when you have done all, pray to the Lord of the Harveſt to ſend forth Labourers, Mat. 9.37. pray that the Goſpel may run and be glorified, as it will: that it may go forth with ſpeed and ſtrength, prevailing over difficulties, and conquering all oppoſition; that it may go forth, as the Sun when it goes forth in its ſtrength.
Secondly, you that enjoy the Ordinances of the Goſpel, and by them are exalted up to heaven,
Firſt, prize it as highly as you do your higheſt honour, it is worthy of all acceptation to be received, foreign, 1 Tim. 1.15. Acts 17.11. Say as St Chryſoſtoms hearers, Satius eſſe ut ſol non luceat quem ut non doceat Chryſoſtomus, &c.
Secondly, preſerve it and defend it as you will do your honour: if men ſeek to take it away, or to hinder the Goſpel in any kind contend earneſtly for the faith that was once given to the Saints, Jude 3. for the Goſpel is committed to the cuſtody of the Paſtors of the Church to preach it, but to the Princes and people of the earth to defend it, to be a guard about it againſt al the oppoſition and malice of the enemies: little do they conſider what the coſt of our poor fore-Fathers was to tranſmit the Goſpel, and the Ordinances thereof unto us; the blood of Martyrs ſpilt, the blood of Miniſters ſpent, and all was to tranſmit it to your hands; Rom. 3.2. Rev. 13.16,17. take heed through careleſneſs and cowardlineſs we betray not the truſt committed unto us: but that we alſo by a publike profeſſion, and an earneſt contention, in its purity, convey it unto our poſterity; you take care that they ſhall inherit their Fathers Liberties and Honours, be as careful that they inherit their Fathers Ordinances alſo; elſe contend by prayers, put in thy ſtock for them there alſo, Rom. 15.20. ſay not that it is too late now, 1 Kings 8.42.
Thirdly, honour it, Adorn the Doctrine of God and our Saviour in all, Titus 2.16. it is but reaſon that we ſhould honour, it which doth ſo highly honour us. Firſt by ſtudying it, deſpiſe all other knowledge in compariſon of it; with the Angels ſtoop down to pry into it. Secondly, prefer it above all your own counſels, ſet it up in your hearts as the only rule to walk by. Thirdly, have recourſe to it upon all occaſions as your only refuge, as the Anchor of the ſoul in every ſpiritual Tempeſt, as a ſtaff to lean upon in your greateſt darkneſs, as the miniſtration of righteouſneſs, for thy Juſtification, the Inſtrument to convey grace for ſanctification, as the Golden pipes to convey the oyl of grace from the two anointed ones, Zac. 4.14. by looking into which glaſs thou art transformed from glory to glory, 2 Cor. 3 ult.
Fourthly, walk worthy of your honour, as it becomes the Goſpel, Phil. 1.27. great honours ſtand not with baſe courſes; ſedes prima, vitaima: dignitas in indigno, quid eſt niſi ornamentum in luto? Salvian.Salvian. It is not agreeable to your honour who are exalted up to heaven, that you ſhould walk as if you lived in hell: not for you that are honoured as Chriſtians, to live as Heathens: for know, the Lord is now come nigh unto you; for his truth, his Goſpel, and the honour thereof, if you walk not anſwerable, will make your ſins more filthy: it is like a Taper in the hand of a Ghoſt, which makes him appear the more gaſtly: it will ripen them the ſooner, they are like to ſummer fruit, Amos 8.1. and all the glory of it will be unto you but as pitch to the barrel, it will make you burn more fiercely in thoſe eternal flames.
Fifthly, ſtrive to have the excellency of every Ordinance; there is a ſpecial power in every one: powerful preaching, 1 Cor. 2.4. Iam. 5.16. Content not thy ſelf with the Letter without the Spirit; be of Eliſha's mind, here is the mantle, but where is the God of Elijah? they are wells that muſt be drawn, Iſa. 12.3. breaſts that muſt be ſucked, Iſa. 66.11.
Sixthly, be ſenſible of the ſpiritual abſence of God: the Ordinances continued, and they ſaw nothing, but the Prophet ſaw the glory of the Lord departing, and he departed not all at once, but by degrees; a ſoul ſhould ſtrive to be ſenſible of each degree of his removal; when the waters encreaſe, a ſoul ſhould take notice, and ſo when they decreaſe and grow low amongſt a people, Ezek. 47.34.
Seventhly, Laſtly take heed of thoſe ſins that may cauſe your glory to depart, and may provoke God to remove the Candleſtick; take heed of all; but there are ſome ſins in a ſpecial manner, That cauſe God to go far from his Sanctuary, Ezek. 8.8.
Firſt, when men corrupt the Ordinances with humane inventions, Ezek. 10.4. ſet up the Image of jealouſie.
Secondly, when the Ordinances become a burden to a people; this is the burden of the Lord, Jer. 33.33.
Thirdly, when men ſet up their luſt againſt them, Pſalm 78.58,59. The Lord was wrath, ſo that he greatly abhorred Iſrael, and forſook his Tabernacle in Shilo.
Fourthly, unprofitableneſs and unfruitfulneſs under Ordinances: even that ground that drinks in the rain, and brings not forth fruit anſwerable, is nigh to curſing, Heb. 6.8. even thoſe ſins which may ſeem ſmall in mens account for them, God will come and remove the Candleſtick except you repent, Rev. 2.5. for know this in Concluſion, The foundation of all true peace and tranquillity in a Common-wealth, is from the Goſpel, and from them that ſhew forth the power thereof; and therefore if by ſin you provoke the Lord in the Goſpel to depart from you, you muſt expect it will not depart alone, but all proſperity with it, Rev. 4.5. Out of the Temple proceeded Lightening, Thundering and Voices; the Lord ſaith, Ezek. 10.2. before the deſtruction of Jeruſalem, ſill thy hand with coals from between the Cheruhims, and ſcatter them over the City. the Jews gloried in their Temple, and they thought Ignem Sacrum tantum valere ad ſcelera expianda, that it did ſerve for nothing but to expiate their ſins, but the Lord will manifeſt alſo that it will ſerve to burn the City.