against Ieroboam Yea this blindnesse preuaileth much oft times with the godly as here we see in the example of Dauid of whom God testified that he was a man according to his owne hearts desire though Nathan propounded his sinne in a most plaine parable in euery particular answerable and proportionable to his sinne which he could not in so short a space forget especially hauing Bathsheba euery day in his sight which might occasion him to remember his sinnes yet here wee see hee is farre from making particular application thereof to himselfe yea and is so blinded with selfe-loue as that he vtterly condemnes that in another the like whereof he approueth in himselfe Therefore seeing that you are as young children that cannot cooke diuide and cut their owne meate it is necessary that the same be prepared for you by your spirituall nurses and fathers if you desire to reape any profit thereby You see how the great world affords meate drinke and cloathes vnto you and all things serue for no other vse then the sustenance of the body and maintenance of the person and you see how all these things must passe through the hands of the Tradesman Artificer by whose labour and preparation they become meate drinke and cloth The corne in the field and the beasts of the earth the fishes in the sea the foules of the aire are no meate for you the wooll on the sheepes backes the skinnes on the beasts backes the flaxe on the stalkes are no cloathing the trees in the wood and stones in the earth are no buildings till they be prepared and wrought by the Craftsman or Tradesman euery one cannot worke and prepare them but they that are called and appointed for the same purpose And although euery man hauing the grounds of Art in him may make a shift to feede clothe and build without the Artificer yet it is but a bad and very meane shift and as good as no shift in many things This you see to be true in bodily things euen so is it in spirituall things The word of God contained in the old and new Testament is the spirituall world hauing all things necessary for the sustenance and maintenance of the soule to eternall life therein contained These things must passe through the hands of Gods artsman or tradesman who is to worke prepare diuide and impart the same to euery one according to his estate and want You cannot serue your selues thereof no more then the Eunuch could doe without Philip. Your Tradesman or Artificer whom God hath called must doe it for you of him must you learne to serue your selues as the childe learnes of the nurse and the Prentice of his Maister Hence it is that Paul saith to Timothy 2. Tim. 2. 15. Studie to shew 2 Tim. 2. 15. thy selfe approued vnto God a workman that needeth not to be ashamed diuiding the word of truth aright And in 1. Cor. 3. 10. Hee calleth himselfe a skilfull maister 1 Cor. 3. 10 builder If then in the preparation of bodily things we desire a cunning and skilfull workeman that can handle his toole according to knowledge for our bodily profit how much more then skilfull Pastours and teachers that can handle the word according to knowledge for the good of your soules to feede you to clothe you to prepare and fit you for Gods building Therefore seeing that you cannot come to the knowledge of your selues without particular application of the word how should any man come to true conuersion for if you haue not the knowledge of your selues in particular and speciall you cannot make particular confession of your owne sinnes euen your personall sinnes whereby no other men but euen you alone haue offended God you cannot bee truely humbled for your sinnes hauing no liuely touch or feeling of sinne you cannot seriously repent for so long as you shuffle in your selues with all you will not repent till all repent you cannot pray for graces necessary because you know not your wants being poore and blinde and naked and yet thinking that you are rich you cannot hunger and thirst after Christ and his righteousnesse you cannot be truely thankefull for the endlesse loue and mercy of God in your redemption because you know not what God hath done for you in not knowing your owne sinnes and miserie you cannot receiue true and sound spirituall comfort by the Gospell for want of knowledge and feeling of your particular miserable estate These things most necessary to bee done for your soules health can ye not doe vnlesse all men doe the same so long as you stand on generalities Now all men will neuer doe these things neither will you so long as you depend on this All. Nay further the want of this knowledge of your selues which by particular application of the Scripture you must come to will make you secure vnthankfull presumptuous contemners of the word and altogether irreligious wherefore euery man in particular ought to desire personall application of the word and to pray vnto God that his Pastour might speake to his heart and conscience that he in particular might receiue instruction and edification by him and that he might not goe away emptie but returne bettered in knowledge and affection It may be obiected particular application is not for all Auditors for some are so learned and so wise as when they heare the doctrine they can make application thereof to themselues Ans It is one thing what they can doe it is another thing what they will doe and it is a third thing what is our office and discharge of our duties We may not presume of other mens doings and neglect Gods commandements and the practise of the Prophets of Christ and the Apostles Againe men euen the best men will make application generall and fauourable enough to themselues hauing so many withdrawers the continuall motions and surges of originall sinne the manifold allurements and prouocations of the euill world the continuall suggestions of Sathan implacable enemies of the best and most sanctified men so that although they be good seruants and good schollers they may forget their duties without their maisters euer and anone calling on them The second point herein to be considered is the person that is to make this particular application The person is the Lords messenger not speaking from his owne spirit and affection but shewing forth the vertue and power of the Lords spirit in him as Micah said that which the Lord hath bid me to speake that will I speake And seeing that the Lord speaketh by him being a man of like nature and infirmities with his brethren he must so speake and apply the word as to his owne selfe amongst the rest being no Lord ouer Gods heritage vrging and inforcing the word vpon the conscience as he doth the same vpon his owne vrging the practise of Christian duties vpon others without shew of taking libertie to himselfe speaking from a feeling in himselfe and shewing forth
his loue of the godly and his commiseration and pittie of the hard hearted after the example of our Sauiour Christ Mark 3. 5. he looked angerly on the Mark 3. 5. Pharises that watched him to ensnare him but mourned also for the hardnesse of their hearts Of Ieremie Ier. 9. 1. Oh that my head were full of water and Ier. 9. 1. mine eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of my people Of Paul Rom 9. 3. He would redeeme the reiection of Rom. 9. 2. the Iewes with his owne damnation Otherwise hee that vseth the word deceitfully seruing his owne turne therewith against his brethren poysoneth the pure word of God with the corruption and contagion of his owne humours and affections and though he particularly apply the word yet he profiteth his hearers nothing at all neither to godlinesse nor mortification of sinne but rather fostereth cherisheth and incenseth the same in his flocke Salomon saith that the heart of man answereth to man as the face doth to the face in the water the naturall and vnsanctified heart of the hearer to the naturall and vnsanctified heart of the speaker the spirituall heart of the hearer to the spirituall heart of the speaker and the spirituall heart of the hearer hath a secret perceiuance in it to discerne betweene the word comming from a sanctified heart and the same comming from a corrupt heart Hence it is that among other reasons the same word taught by diuers men hath not the same effect in the hearer for the Lord is powerfull by his word sent by his owne messengers and the same word brought by them that are not sent becommeth fruitlesse In Act. 19. 14. 15. 16. The seauen sonnes of Scheua tooke vpon them to adiure euill spirits by the name of Iesus whom Paul Preached but the spirit answered Iesus I acknowledge and Paul I know but who are ye Here you see the euill spirit obeyed not those coniurers vsing the name of Iesus against them and why because they were not sent of God as Paul was but being without faith vse his name as it were to magicall inchantments Therefore this holy name vsed by Paul being faithfull and called was of force to binde and cast out diuels but being vsed by them being vnfaithfull and not called is as a dead letter or idle word yea it hath a contrary effect euen so wicked men in whom sinne reigneth and Satan worketh despise the word preached and vtterly hate the particular application thereof by them that are not sent for because they vse the word deceitfully and politikely for their owne aduantage it is not of force to expell Sathan and to conuert the sinner but hath rather a contrary effect namely to harden them more and to destroy the weake An example hereof we haue in the false Apostles of Corinth that preached the same doctrine of the Gospell that Paul did yet had it not the same effect but stirred vp strife enuying wrath contentioÌ„s back bitings swellings discord for though they were bigge in words shewing learning and eloquence yet had they not the power of the spirit in them therfore their doctrine was but a dead letter 1 Cor. 4. 19. 20. When I am come I will 1 Cor. 4. 19. 20. know not the speech of them that are puffed vp but the power for the kingdome of God is not in word but in power Obiection The true and faithfull shepheard that speaketh in plaine euidence of the spirit is contemned and derided of the wicked many times and his particular applications are not onely vnprofitable for their conuersion but they haue power like the mâ—n possessed with the euil spirit against him to wound him and to ouerthrow him Answ To this I briefely answere that howsoeuer prophane and irreligious persons may persecute the messengers of God with derision railing or otherwise for his plaine and round dealing with them yet notwithstanding their spirits and consciences conuince them of folly and obstinacie and telleth them that God spake to them by him and that he doth faithfully discharge his dutie and therefore they cannot but haue a feare and reuerence of his word and of his person though they striue with themselues to doe the contrary yea and outwardly doe the contrary Ioh. 7. 46. As for example in Ioh. 7. 46. The officers of the high Priests and Pharisees came to apprehend our Sauiour Christ but being come into his presence and hearing his words they had no power to take him though they had a desire to take him but returned Ioh 18. 6. this answere Neuer man spake as this man doth Ioh 18. 6. When the band of men with the officers of the high Priests came to take Iesus and he comming forth said vnto them I am he they went backward and fell to the ground for these wicked wretches being conuinced of their owne consciences were not able to abide his presence yet notwithstanding Act. 24. 26. the houre of darkenesse being come they laid hold on him In Act. 24. 26. wicked Felix trembled when he heard Paul disputing of iustice temperance and the iudgement to come yet notwithstanding he left him in bonds And the Pharisees when they were in Christs presece were touched with a sence and perseuerane of his godhead therefore he charged Mat. 12. 13. 32. them with sinne against the holy Ghost Math. 12. 32. To conclude this point then the person that is to make this particular application of the word with profit is the true messenger of God in whose person behauiour words and conuersation of life the spirit of sanctification appeareth which confirmeth the godly comforteth and strengthneth the weake conuerteth the sinner bridleth the obstinate and stoppeth the mouth of the aduersarie The third point is to whom this particular application is to be made Application of the word is to be made to all men liuing from the highest to the lowest The word of God is the rule of life and euery man is to be guided and gouerned in minde will heart affections words works by the same which he canot be without particular application thereof for his owne instruction in knowledge and reformation in manners for the word of God must not be made a vaine and idle storie no more then the Kings lawes are seeing that it is the booke of spirituall life for all men that looke to be saued euen as the Kings lawes are the booke of temporall and ciuill life for his subiects Therefore seeing that the life of the word stands in practise and the practise of the word is our life euen our spirituall and Christian life the application thereof is most necessary for all men whatsoeuer for instruction exhortation admonition reprehension consolation Obiection Who dare be so bold as to reproue great men they haue vnderstanding knowledge and learning therefore they neede not that any man should instruct exhort admonish or reprooue
word his penitencie for his sinne and thankefulnesse to the Lord for sparing him till his sonnes daies In the 1 Sam. 3. 18. When Samuel had told to Ely the iudgements which God had threatned to bring vpon him and his house for euer for not chastning his sonnes wickednesse his answere is in penitencie and humilitie It is the Lord let him doe what seemeth him good and this hath beene alwaies the practise of the godly with penitent meeke humble and obedient hearts to yeeld themselues to the word of the Lord. Now on the contrary the wicked will acknowledge reuerence or regard the word of God no further then they may make vse of it for their owne carnall turnes and so farre forth as it is agreeable to them otherwise they reiect it as superfluous and vnprofitable for them When the word by the application thereof like a soueraigne salue begins to worke vpon the conscience heart affections and conuersation of life for their true and sound conuersion then begin they to shew forth the stubbornenesse rebellion and hypocrisie that lay hidde in them vnknowne to others and euen to their owne deceitfull hearts So long as the word concernes all and in particular none they acknowledge it to be the word of God but when it comes to be applied to the heart and conscience in particular then it is the word of man the Preacher speakes them of malice of some false information of his owne vncharitable disposition of indiscreete zeale or from a phantasticall spirit nothing can please them hee must walke warily hee had neede to be as wise as the Serpent and as innocent as the Doue neither for all that can hee escape mockes by-by-words or one disgrace or other Examples hereof wee haue in Ier. 43. 2. 3. Then spake Azariah Iohanan and all the proud men saying to Ieremie Thou speakest falsely the Lord our God hath not sent thee to say goe not into Aegypt to dwell there 3. But Baruch the sonne of Neriah prouoketh thee against vs c. In the former chapter they beseeched Ieremie to pray to the Lord for them that the Lord might shew vnto them the way wherein they might walke and what they should doe promising yea taking God to witnesse that they would doe whatsoeuer the Lord commanded them by him Now after ten daies the word of the Lord came to Ieremie which Ieremie faithfully declared vnto them That if they would dwell in their owne land the Lord would build them and not destroy them plant them and not roote them out that he would be with them to saue and deliuer them from the hand of Pharao but if they would goe into Aegypt for safetie and protection that then the sword famine and pestilence which they so feared should ouertake them Now they hearing the commandement of the Lord to be contrary to their plot which they had laid already and preferring their owne deuises and pollicies before the Lords will they begin to finde excuses and delayes thereby to shufle off and put away the commandement of the Lord as plainely appeareth in these two verses before alleadged Wherein obserue first that Hypocrites determine with themselues what they will doe and how and after what manner they will liue euen according to their owne iudgements and after the imaginations of their owne hearts and then in the second place they will heare what the Lord saith Now that which they thinke to be agreeable to them they praise commend and approoue as the word of GOD but when it dissenteth from them and is contrary to their owne liking when it conuinceth reproueth or toucheth them as we say then it is the word of men and not the word of the Lord And for this purpose they haue excuses arguments and reasons at will for the confirming and hardning of themselues in their owne course and trade of life Secondly obserue herein that pride of heart is the cause of rebellion and contempt of the Minister and consequently of the Lord in his person in these words And all the proud men Thirdly obserue the qualitie of secret hypocrisie when it is plainely and directly conuinced and reproued in particular it breaketh forth into open rage laying imputations on the Minister for the excuse hiding of it selfe in these words Thou speakest falsely Fourthly obserue that Hypocrites will be counted good Christians and call God their God and yet will despise their Pastours and contemne the word of the Lord spoken by them The Lord our God Fiftly note the nature of Hypocrisie they would obey God and embrace his word if they were sure that his messengers spake truth whereas indeede they are farre from all obedience hath not sent thee Sixtly note the common slaunders and imputations of common Hypocrisie But Baruch c. Another plaine example hereof there is 1 King 22. 8. Iehesaphat and Ahab being to fight against the King of Aram for Ramoth Gilead Iehosaphat prayed him to aske counsell of the Lord and so Ahab gathered together foure hundred false Prophets which agreed all in one tale For this is the resolution of euery false Prophet to please But these Prophets Iehosaphat much regarded not therefore hee asked if there were neuer a Prophet of the Lord yes saith Ahab there is yet one man Micah the sonne of Imlah but I hate him for hee neuer prophesied good vnto mee Likewise in Amos. 7. Amos hauing prophesied destruction to the wicked King Ieroboam for his Idolatrie and other sinnes that accompany the same the couetous King Amaziah accuseth him secretly to the King of conspiracie but when by that way hee preuailed not he assayed by another practise to stoppe his mouth in the 12. and 13. verses A notable example hereof also there is in Luk. 4. the Nazarens could willingly here our Sauiour Christ reade his text out of Esay and interprete the same Scripture of himselfe but when he came to reproue them for their infidilitie and preferreth strangers before them that should beleeue in him they were presently incensed with wrath and great indignation and carried him out of the citie to the top of a rocke to cast him downe headlong Furthermore it was the common practse of the rebellious Israelites alwaies to lay slanders and false imputations vpon the true Prophets and to tearme them false Prophets If they prophesied of peace and prosperitie then they generally beleeued them and if some one or few were doubtfull or distrustfull yet they would not count them false Prophets but if they conuinced them or reproued them for sinne denouncing vengeance vpon them vnlesse they repented then on the contrary generally they counted them fals-Prophets hauing them mocking them giuing them by-words imprisoning them stoning them excepting some very few If the false-Prophet spake of peace victorie and prosperitie and the same came not to passe yet they were not punished though by the law they were commanded to stone such to death but when the true Prophets spake of Gods iudgements for their sinnes they were out of hand and without any delay persecuted imprisoned murthered before the time of their triall came As I King 22. 27. Micah must be kept in prison and fed with the bread and water of affliction till Ahab returne from victorie because hee prophesied destruction but the foure hundred false-Prophets were at libertie both then and after They dealt scornefully and cruelly alwaies with the Prophets of the Lord but the lying Prophets and flattering couetous Priests wanted no preferment fauour nor countenance though their flatteries were neuer so grosse and palpable FJNJS