Divine Drops Diſtilled from the FOUNTAIN OF Holy Scriptures: Delivered in ſeveral Exerciſes before SERMONS, upon Twenty and three Texts of Scripture.
By that worthy Goſpel Preacher Gual•er Cradock, Late Preacher at All-Hallows Great in London.
London, Printed by R. W. for Rapha Harford, at the Bible in Queens Head Alley, neer Pater-noſter Row. 1650.
THou art here preſented with a little Work, intituled, Divine Drops: Drops indeed they may be called, being but ſmall in quantity; but Divine and Spiritual for their quality, as thou ſhalt eaſily perceive, if thou peruſe them with a ſpiritual eye. They were ſeveral ſhort Exerciſes of the worthy Author, delivered in publike before his Sermons; wherein thou ſhalt finde many Goſpel Truths, which may not onely tend to thy ſpiritual profit, but delight, the work being interwoven with variety of ſubjects. It is like a pleaſant Garden, wherein thou mayeſt gather choice of ſpiritual flowers: In one Bed thou ſhalt finde the juſt anger of God provoked by ſin, in another, the confidence of the Saints in God their refuge; in another, the Hypocrite diſcovered; in another, the comfort of Gods people proclaimed; in another, (if I may ſo ſpeak without offence) the ſpiritual fondneſs between God and his Saints deſcribed; and in all, that which may by the help of Gods Spirit, tend to thy comfort and edification.
I had ſpared my pains in prefacing, but being informed, that ſome (though very unworthily) have incenſed the Author againſt the publiſhing of theſe things: For the Vindication of it, and my ſelf, I have adventured theſe few lines. The work was not gotten out of my hands, without the importunity of divers godly men; who having formerly enjoyed the miniſtery of this Reverend Preacher; and now being deprived of it by his abſence, ſince they could not enjoy him as they would, deſired to have him preſent, as they might, namely, in the peruſal of ſome of his works; and I hope that ſhall not offend him, that may do ſo many good. Good is of a diffuſive nature, and the better the good, the more it is communicated. Some petty good things may be impropriated in the hands of a few, but the beſt, even natural good things (without which Creatures cannot ſubſist) are common to all, as the Sun, and the Air, &c. Good actions of good men (eſpecially that are intended for the publike) are like the motion of the water, wherein a ſtone is caſt; there appears firſt a little circle, which grows greater and greater, till it have overſpred the whole. And though theſe precious Truths were at firſt delivered in publike, yet the Walls of one Church could not contain many hundreds; whereas now by this means, the benefit may reach many thouſands. And as Iob ſpeaks of corporal food, the loyns of the poor bleſſed him for it; ſo I doubtJob 31. 20. not, but the ſouls of many poor Chriſtians may have cauſe to bleſs the Author for theſe ſpiritual Viands, who never ſaw his face; and being written for the Generation to come, the people whichPſal. 102 18. ſhall be created ſhall praiſe the Lord.
It is true, the Word of God in the hearing of it, is like milk immediately drawn from the breſt, that hath more ſtrength, and ſpirits in it, then after it hath ſtood in the veſſel; yet hearing is tranſient, and the memory trecherous and frail, and apt to let good things ſlip: Therefore, though the Prieſts and Levites had the Book of the Law, yet God commands the King to write him out a copy of it, that he mightDeut. 17. 18. have recourſe to it all the days of his life. Many excellent Proverbs of Solomon, it is likely, had been loſt (as ſome other of his Works are) had not the men of Hezekiah, King of Judah,Prov. 25. 1. copied them out. And I am ſure, of late days, the Works of many worthy Men**Dr. Preſton, Dr. Sibbs, Mr. Shute, Mr. Ramſden, &c. , had been drowned in oblivion, had they not floated in ſuch an Ark as this; and for ought I know, the Truths here preſented, had been uſeful to none, but thoſe that heard them, had they not been preſerved this way. And if for our unfruitfulneſs, our Halcion days ſhould be turned into ſuch as were the Marian times; who knows what ſweetneſs may ſecretly be ſucked from ſuch breſts of conſolation? Iſal. 66. 11.
I confeſs, had the Author publiſhed the things himſelf, it is likely they might have been more exactly adorned for circumſtance; but it is his own expreſsion, That Goſpel ſpiritual Truths have that ſelf excellency, that they have no more need of the Embroidery of humane learning, then a ſuite of Skarlet to be laid with Copper Lace. The things are ſubſtantial, ſolid, and ſerious, ſet forth in the Authors own Language and Phraſe, without alteration, only repetitions omitted, and not them neither, where they are emphatical: And I am confident, whoever heard them delivered, ſhall finde his very veſtigia in the reading of them, as many have acknowledged, that in reading his former Book publiſhed, they called to minde what they had heard, though there were the diſtance of ſome yeers between.
I have not (not ever did, in any mans works) taken the boldneſs to adde one piece of a ſentence, or to diminiſh ought. The Leſſons are wholſom and cordial; thou ſhalt herein finde no lethal Gourd, that any ſhould cry out, There is2 King 4 40. death in the Pot. If there be any material error, I deſire to bear the blame; if there be any literal faults, let the Printer own them; if neither, let them blame themſelves, who (without cauſe) have endevored to prejudice the Work.
For my own particular, had I aymed at private gain, I could have imployed my time and pains with advantage that way in other things; but he who knoweth the heart, knoweth I intended the publike good in it; and if a Chriſtian muſt forgive his brother to ſeventyMat. 18. 22. times ſeven times, when perhaps ſometimes he may wilfully offend, I hope I ſhall eaſily obtain pardon, who if I have offended, it is in that, wherein I expected encouragement; and if I be evil ſpoken of for this, it is for that, for which2 Cor. 10. 3. I give thanks. I ſhall detain thee no longer from the matter, but commend it to thy ſerious and judicious Conſideration; and it, and thee, to the bleſsing of him, who onely can give increaſe to all good endevors, and reſt
MY intention is not to expound this Scripture, but onely at this time to take occaſion from the main drift of it, to inſtruct you a little in that we are about. The main drift of it, is this, That here the Lord by the Prophet threatens many, and grievous judgments that ſhould come upon this people; you ſhall ſee who they are in the Chapter. I ſay they were many, and they were ſore and grievous: And the Lord doth begin (as his uſual maner is) with ſome firſt, and with the leaſt; and when the people would not turn to him that ſmote them, then the Lord would ſend another plague on them: For that is the meaning of that phraſe, His hand is ſtretched out ſtill. They went on2 in wickedneſs, and then the Lord ſends another plague, His hand is ſtretched out ſtill. The ſtretching out of Gods hand is the executing of judgment upon wicked people uſually: So that he goes on with very fore judgments, as here in this Chapter it is ſaid, A man ſhall eat the fleſh of his own arm, and yet the hand of the Lord is ſtretched out ſtill. A man would think that were the ſoreſt that could be; a man would think that were enough, yet notwithſtanding the hand of the Lord is ſtretched out ſtill.
It is the maner of God throughout the Scripture,The maner of Gods proceeding to, and in judgments. to defer judgments a long while before they come, and when they come, he ſends them by degrees; but when they come, uſually they are many, and ſore; and it is uncertain when they will end, as we ſee in Levit. 26. Amos 4. Iſai. 5. And here, and in ſome of the Chapters following, His hand is ſtretched out ſtill.
Juſt ſo (beloved) it is with us at this time, as I ſhallApplication to our times. ſhew you briefly, (for I told you I would not expound, but take a word to quicken your hearts, and mine, that we may ſpeak unto the Lord more adviſedly.) You know, a little while agone, we thought that the Lord was coming to end the wars. The Lord gave us victory upon victory, after many corrections, and judgments before; and we thought they were now over, but we were deceived, as we were many times before. You know God hath been many times about to end our miſeries, but he hath ſent back for his mercies, and ſo he hath done now; he hath very ſtrangely called back his mercies, and loving kindneſs, and hath ſtretched out his hand many ways againſt us. 3God begins to raiſe up enemies again, and to ſtrengthen them; he ſuffers the enemy to break in among us, beſides all expectation: And how long, or how far God will ſtretch out his hand that way, who knoweth?
Let me deal plainly with you: For this day weThe cauſe of Gods judgment to be ſought in our ſelves. ſhould deal plainly with God, and our own ſouls; and however through the week we look for Reaſons and Cauſes of things in a natural way, who followed, and who were the Commanders, and what were the Forces, and the like: yet it ſhould be the buſineſs of this day to judg of things ſpiritually, to ſee ſpiritual Reaſons.
And here we ſee in this Chapter, and many ſuch, That God ſtretcheth out his hand, while there is ſome continuation of ſins, or ſome new provocation againſt the Lord; therefore, (it may be God hath many more ends in it, as doubtleſs he hath, but) certainly there is ſome ſtrange provocation of God among us, that the Lord deals ſo with us again. And all this, that we may now ſee, that the miſeries that are beginning to riſe, they are but the ſtretching out of Gods hand: It is GodsThoſe are wilful, provoking ſins. hand; and as of private perſons, ſo of publike Nations; it is not common frailties that grieve the Spirit, but ſome wilful wickedneſs. When a man hath ſin at the ſlaves end, and yet lets it come in to his boſome, and when he ſees ſin through the Key-hole, and yet opens the door, and lets it come in: So in a Nation it is not frailties and weakneſs; there will be whoredom, and drunkenneſs (though theſe provoke God.) It is not ſo much this, as ſome wicked provocations of God that are among us. Therefore4 in a word give me leave a little to tell you what I conceive, what I fear rather, what is the reaſon why God afreſh and anew ſtretcheth out his arme, when we thought his ſword was half put up, yet now it comes out again, and God knows how far it will go, or how long it will continue.
Beloved, we ſhould be born with in ſearching our ſelves, and beholding and confeſsing our ſins, and the ſins of thoſe that are among us, eſpecially in ſuch days as theſe, unleſſe we will deale hypocritically with God, and proclaim a faſt day, and come to humble your ſouls, and no man look after his own ſins, and men not be allowed to bewaile the common ſins. I was conſidering, that the Saints before, confeſſed their own ſins, and the ſins of others, of their Princes, and Magiſtrates, and great ones; and the true prophets were bold to tell them alſo of their ſins. Therefore though I delight not (God he knoweth) of any thing to ſpeak of mens ſins; and if I do, the Lord he knoweth, I am more willing thorow hisWhat they are among us. grace to ſee my own then any mans ſins, and to ſpeak of them and bewaile them. Therefore I ſay, I hope you will bear with me if I tell you my heart (if I now were on my death-bed) what I think (according to this bleſſed book) provokes the Lord that now ſo terribly he threatneth us again when we thought his anger was over. Therefore I pray hear me, I ſhall be brief.
The firſt thing that I fear highly provokes God among1. A formal practice of penltential duties. us (and as long as we ſtretch out this line of ſin, he will ſtretch out the line of wrath) That is, our formall humiliation, and repentance, and faſting and ſuch5 like things. I do not ſpeak (neither can any man that hath charity think I ſpeak) againſt humiliation, or repentance, or faſting, I deſire to practiſe it: but our humiliation, and faſting, and praying, and repentance, and theſe things, they grow every day more formall then other, that truly there is almoſt nothing but formality in the eye of ſpirituall Chriſtians, and they begin to loath it, how much more the Lord who is a pure Spirit, whoſe eyes are brighter then the Sun? In Iſay 1. you ſhall read that the Lord puniſhed, and chaſtiſed the people, that there was no whole part in them from the crown of the head to the ſole of the foot. Juſt as you do with an untoward childe, one while you ſtrike him on the head, another while you whip him, another while you cudgell him on the ſhoulders, till at laſt the childe be all bruiſed and wounded: ſo the Lord ſent for the Aſſyrians, he ſent ſickneſſe and famine, that the Lord had not left an inch whole, and the people were very devout for all that; they faſted, and prayed, and the Lord ſixteen times in that Chapter ſaith, I will none of them, away with them, they are an abomination to me, they are iniquity. They were ſo far from being reconciled to God by this kinde of faſting and humiliation, and the like, that doubtleſſe they provoke God as much, if not more then any other way. Therefore bleſſed is that man or woman that mournes for this, not onely on this day, but ſecretly before the Lord, this formality. I fear the Lord may ſay to us as to thoſe people in Iſay 65. this people take upon them to be holy, I am holier then thou, yet they are like ſmoke in my noſtrills all the day long. I fear our faſt dayes are the moſt ſmoky dayes in Gods noſtrills of6 all the dayes of the yeer. Therefore the Lord open our eyes, and the Lord finde a way to deliver us from formality in theſe things: If not, I fear the hand of God will be ſtretched out more and more. That is one thing that in my ſerious thoughts I think God is offended with.
Secondly, as our formall humiliation, ſo our feigned reformation. It is the ſcriptures word as Calvin ſhews,2 A feigned reformation. of reformation, It is that you have in Ierem. 3. 10. ſaith the Lord, I corrected Iſrael, yet for all this her treacherous ſiſte Iudah did not turn to me with her whole heart, but feignedly. Here is a great deal of ſtirre about reformation, here is a great deal of cry, but a little reality. Look to our congregations, to our ordinances, to every thing among us, you may put all in a little piece of paper; There is a great deal of ſtirre about the Sacrament, and the mixed multitude, and the Service ▪ book, and I know not what. We muſt ſpeak plainly before the Lord this day, there is a great deal of ſtirre, and abundance of people ſlain in the world, and ruined, and plundered, and Towns burnt, and all for reformation, and people think there is a glorious reformation, but God knows where it is, only there is a great ſtirre about it: therefore I ſay let every honeſt heart mourne before the Lord, we have ſhed reall blood, we have paid reall money we have taken reall paines, and brought upon people a world of miſerie, they have need to have ſome reall reformation, that they may have ſome reality. I ſpeak but a word, I deſire you even before the Lord that ye would think more of this then I ſpeak.
The third thing among us that I fear draws out3. Vices of miniſters.7 Gods hand ſtill, it is the flattery, and pride, and covetouſneſs, and apoſtaſy of divers miniſters, Their flattery, that is, divers now are grown ſo wiſe and ſo diſcreet now in ſuch a time as this, when the Lord would teach us to ſee our ſins with a maul as we ſay, yet we will not ſpeak, we will not deal plainly, we will not tell men of their ſins: We have opportunity to tell Magiſtrates, and great ones, they would be told, and be thankfull: but we are apt to ſooth them, and to flatter them, and if they humour us as we would have them, they are brave men, zealous men, Oh, it is a ſad thing! Then the pride and height of miniſters every day growing more and more, eſpecially after a little victory, there is a deal of preaching, and ſtatelineſs. I have no pleaſure to ſpeak of theſe things, but I deſire that we ſhould be wiſer.
And ſuch covetouſneſs, ſuch ſhifting wayes to multipliy livings, and to get eſtates in the world; theſe are too palpable.
Then the apoſtaſy of miniſters, There are diverſe miniſters that were comforts to Gods people before in the Biſhops times, that would preach the will of God, and comfort poor people: now there is nothing left but railing againſt Gods people, calling them Hereticks, and ſchiſmaticks, that it is a wonder to think. God ſees this grow more and more, and if he ſhould end our war and give us peace, we were undone. God will keep it up to help to pull down the pride, and covetouſneſs, and ambition of Miniſters, to bring them down low to love their brethren, and to love honeſt hearts as before. The Lord do it, or elſe this war will never end, or the end will be as bad as if it had never ended.
8Another thing I fear, that there is a generall (put4. Hardneſs of heart. me in if you will: for I may put in my ſelf) hardneſs of heart, that grows on us againſt reproof; people even Chriſtians are grown ſo peeviſh that no body muſt reprove, or admoniſh one another for matter of judgement or life; none muſt tell another his fault, if he do, they will quarrell preſently, he thatPro. 29. 1. hardeneth his neek, being oft reprooved, ſhall ſuddenly be deſtroyed, and that without remedy. When men will not be told, magiſtrates, and miniſters, and people when they harden themſelves daily that it is enough to impriſon a man with ſome kinde of people in the moſt loving, and ſincere way in the world to tell them of their faults. This is the time when a man is made an offender for a word, This is a miſerie: the Lord give us hearts like the bleeding heart of Ieremiah, Jer. 9. that we may weep and mourne in ſecret for it.
Then fiftly, that that provokes God highly (I fear)5. The vices of Officers. is the covetouſneſs, and ſelf-ſeeking, and perfidiouſneſs, among Commanders, and Officers, That provokes God; as in reaſon it drew on the war, as in Germanie, the Mercinary ſouldiers; ſo alſo in a ſpirituall ſenſe. And it is to be feared that men grow to make a trade of war, and he that can get a good place, the longer the war holds the better it is, and ſo they have deviſes to make good his eſtate while he is in; and people learn every day to make a miſerable vertue of neceſſity, to make a ſweet, and fine life of our miſeries, and when they come to the work, then ſuch a one betrayed ſuch a Town, and ſuch a one betrayed ſuch a Caſtle, and ſuch a one ran away from the Field, that coſt ten thouſand pounds before he came there. As it troubles us in9 ſenſe, and reaſon, ſo it provokes God; and Gods end to keep on the war may be to diſcover theſe wretches more and more, and to bring them to ruine. Therefore if there be any Officer, or Committee man, or Souldier here, whatſoever thou art, thou art a curſed man if thy heart delight in riches, and wealth that thou getteſt when they poor brethren and ſiſters are ready to periſh in this time of need. Take heed, it provokes God, and draws out the hand of God anew, and God knowes how far it will be drawn out.
Then alſo there is another thing that I fear (for I6. Breaches and diviſions among the Saints. ſpeak of great things, not of ordinary frailties) that is the tuchineſs, and diviſions among the Saints, that daily multiply and increaſe, and are no way cloſed, and ſome talk, but there are few that take a ſerious courſe to cloſe them in any meaſure. Now theſe diviſions, and wranglings among the Saints, (whereas the Saints ſhould be at peace, and by being ſo honour Chriſt by their union) by theſe open diviſions, many turn ſeekers, and many down right atheiſts. The Lord will not bear this, he will whip them together, Wo to thee that art a profeſſor, that delighteſt in having any thing to diſſent from thy brethren: ſome people are never well, but when they have crotchets wherein they diſſent from their brethren with delight: wo to thee, thou haſt a foul curſed heart; and though it be a truth and thou muſt needs diſſent from them, yet it would be a ſorrow to diſſent if thou hadſt a godly heart.
Seventhly, ſuch a deal of blaſphemy, ſuch hereſies, for7. Hereſy & blaſphemy. I may call them ſo (if any thing) ſuch errours, and groſſe ones increaſe daily, and hugely increaſe among10 thoſe that ſeemed to be godly once and profeſſors, as denying the ſcriptures, denying Chriſt Ieſus, denying the reſurrection, calling God every thing, and every thing God, confounding God and the creature together, and abundance of ſuch hideous blaſphemous things, and they grow on wofully, eſpecially in our City: theſe things highly provoke God, the Lord give us hearts, to mourne for them.
Then there is another thing all along, I fear, that provo•s God, that is, the oppreſsion of the poor Saints8 Oppreſſion. both in ſoul and body: that throughout this Kingdom as far as ever I could ſee or hear, in all theſe wars in any Town or City, if there be half a dozen poor Saints, they pay as much as the Malignants to our men, and the other ſide come, and ruine them; I never heard that they paid leſs, but more, beſide loanes, and contributions. Theſe things go high, and though we take no notice of it, there is one that takes notice of the cry of the oppreſſed, and the widdow.
And then our ſelf-love, and hardneſſe of heart againſt the poor Saints in their diſtreſs, that every one thinks9. Self-love and hard ▪ heartedneſſe. they have help too little for themſelves, and their families. Indeed we did help one another a little in the beginning of theſe troubles; but now the miſeries are ſo many, and ſo many are in diſtreſs, that we do not look after them, but let them do as they can. And this is too rife in this city, that we have not a conſtant care of thoſe poor people among us that are either ſtrangers or inhabitants that are ready to periſh with want in theſe times. And it is the generall diſpoſition of people in this City, that if they can get the enemy three or fourſcore miles off, if they can keep the enemy at11 Newark, or in Wales, or in the Weſt in Cornwall, they care not, they lay it not to heart: but if he come to Hertford-ſhire, or Cambridge ▪ ſhire, then they will do any thing, they will lend or give. There is a great deal of ſelf-love, and of hardneſſe to poore people. Why ſhould we not pity the poor Saints in the North, as thoſe in Hertfordſhire? There are many, and many poor children. We have not bowels of compaſſion, and in my apprehenſion that little there is, is ſhutting up more and more.
There is another thing, and ſo let me draw to an10. Prevarication in calling evill good and è contrario. end, and that is a thing that grows among us wofully, it amazeth me, and in my conſcience it would amaze me if I were a carnall man, if I were as once I was in the ſtate of nature. What is that? you have learned a way to pervert, to call evill good, and good evil, both for things and perſons, againſt light and conſcience. This is grown ordinary, as it is ſaid in Iſaiah, ſaith he, therefore Gods hand is ſtretched out, why ſo? They call evill good, and good evil. We are as he ſaid Rome was, let a man ſtay in Rome that knowes how to turn black to white and white to black: ſo, many times people raile at things that in their conſcience are the wayes, and the will, and the things of God. And ſuch a perſon; becauſe he is not favored in the world, when they come in company, and ſee every body raile at him, they will do ſo too. There are few people that in all places, and companies, ſpeak as they think. The truth and right is, this grows wofully, therefore the hand of the Lord muſt be ſtretchedout ſtill.
There is one thing more that I will not nor11. Apoſtaſy.12 cannot ſay poſitively it is ſo, but if it ſhould be ſo, I am ſure it provokes God highly, that is, a kind of a generall apoſtaſy (I fear) in the City of London, examine your ſelves. The City of London a few yeers ago was famous over the world for their zeale, and readineſs. What a deal a do there was to get Arms, and to lend Plate, and if there were a Malignant, you had him to juſtice: then the zeal of the City of London quickened up the Parliament: but now the zeal of the Parliament may rather quicken the City of London, that is my thoughts and my fear. Therefore I wiſh that you would not make a mocking work of this, when you talk of humiliation, and faſting, and keep people from their trading; let us deal really with our ſelves, and if it be thus, let us deſire the Lord to help us to our firſt works, and our firſt love, and zeale for God and his people.
IN the Chapter before, you ſhall read,The coherence of the words. That the Prophet did pronounce ſore judgments againſt the enemies of God and his people; to wit, againſt Moab. And the judgment ſhould be ſo ſore; that the Lord ſaith, He will come forth againſt them, juſt as a man ſpreds his arms abroad to ſwim: So God would open his arms (as it were) to ſmite them; and he would tread them down like ſtraw for the Dung-hill.
And in this Chapter, the Prophet comforts the Saints, the believers: he gives them ſome comfort to ſupport their Spirits, when the Lord ſhould come in judgment againſt the wicked.
In that day ſhall this ſong be ſung in the Land of Judah; we have a ſtrong City, &c.
God will do two things for his people in the day of his wrath, againſt his enemies.
Firſt, he will make them to ſing: In that day ſhall14 this ſong be ſung in the Land of Judah. The world oft ſing, when the Saints mourn; and therefore the world ſhall mourn, when the Saints ſhall ſing.
And another thing is, In that day, when the Lord ſhall open his arms as a ſwimmer for judgment: The Saints ſhall have a ſtrong City, or Gariſon, or Refuge to go to, where they ſhall be ſafe. We have a ſtrong City (that ſhall be their ſong) Salvation will God appoint for Walls, and for Bulwarks.
Now, it ſhall not be an outward City, or an outward Gariſon; but the Lord will give them a ſpiritual Gariſon: The ſalvation of the Lord ſhall be to them as Walls, and Bulwarks. So that beloved, in few words, this is the leſſon that I would learn thorowly, and would have you to learn from this Verſe, that
In all the troubles, and calamities that are in this world,Obſervation. God a ſweet refuge. the people of God have a ſweet Refuge, or a ſafe Gariſon to go into.
Let the judgments of God be out upon the earth, upon the wicked and unbelievers never ſo much; and let the Kingdoms be never ſo miſerable, yet the Saints have a Gariſon; they have a ſweet place of ſhelter, of retreat, and refuge, and ſafety, in the worſt of times that can be in this world. You ſhall ſee a bleſſed place to this purpoſe, Heb. 12. 25, 26, &c. See that you do not turn away from him that ſpeaketh from Heaven (ſaith the Apoſtle) whoſe voice then ſhock the earth, but now he hath promiſed, ſaying, Yet once more will I ſhake, not the earth onely, but alſo heaven. And this word, yet once more, ſignifieth the removing of thoſe things that are ſhaken, as of things that are made, that thoſe things which cannot be ſhaken, may remain: Wherefore we receiving15 a Kingdom, that cannot be ſhaken, or moved; let us have grace, whereby we may ſerve God acceptably. Beloved, not to open the whole place, this is that onely I would obſerve from it, That there are times in the latter end of the world, wherein the very heaven and earth ſhall once more be ſhaken: That is, there ſhall be ſuch troubles, and calamities now in the latter end of the world, that men ſhall think that God is ſhaking, not onely Kingdoms and Nations, but Heaven and Earth, the whole Ʋniverſe, and is ready to pull it down. There will be ſuch times ſaith the Apoſtle, yet ſaith he, We receive a Kingdom which cannot be ſhaken. It is a bleſſed place, when all the Kingdoms in the world ſhall be ſhaken, all the Earth, and all the Heavens (as it were) ſhall be ſhaken too; yet we have received a Kingdom that cannot be ſhaken. The Saints are in a Gariſon, or Kingdom, that though all the world about them were ſhaken, and totter, they are ſafe, and ſtand ſtill.
Truly, I have oft thought in my own apprehenſions, that the Saints differ as much from other men, as if you could ſuppoſe a man to live in the middle Region, where there is no wind, nor ſtorms, nor tempeſt: And you know here in all the ſublunary world, there is nothing but clouds, and rain, and ſtorms, and all weathers. If one were above in the middle Region, lot it rain, or thunder, or hail, or be what it will here, he is ſafe, and quiet. Juſt ſo it is with the Saints, they are in the middle Region, in a Kingdom; that though all the Kingdoms of the world ſhake, yet they receive a Kingdom that cannot be ſhaken.
But, you will ſay, Where is this Gariſon, that14 we may go into it? Where is this Kingdom?
Salvation (ſaith the Prophet) the Lord ſhall appoint us for walls and bulwarks.
That is, this Kingdom is not outwardly to be found, it is not an earthly gariſon; but it is a figurative ſpeech, that they do finde in the Lord by the holy Spirit, ſuch ſecurity, and ſuch ſafety, as if they were in a gariſon that cannot be aſſaulted or taken.
But you will ſay, How can that be? This is a meer Idea, or Notion, which no body can underſtand.
I ſhall ſhew preſently, how it can be, by the help of God. The troubles of a man, the real troubles of a man, are in his minde, and ſoul, and affections. Now if you could finde a way to keep a mans minde, and ſoul, and heart, it were eaſie to keep the whole man: For our trouble is not a little impriſonment, or poverty: Paul, or Sylas, were in priſon, and were to be hanged the next day, for ought they knew; yet they could ſing. The man is as his minde is; if we can finde a way to fortifie, and gariſon the ſoul and minde, and affections, it will be eaſie to gariſon the whole man.
But now, how ſhall we gariſon the minde, or ſoul,How a man may be ſaid to be ſecure and impregnable. or heart and affections? to uſe no critical diſtinctions, how ſhall we gariſon the heart of man?
You ſhall ſee that in Phil. 4. 7. The peace of God which paſſeth all underſtanding, ſhall keep your hearts and mindes, through Chriſt Jeſus. There is (ſaith the Apoſtle) a peace of God that ſhall keep you, or as the word in the Greek is, gariſon you, ſhall ſet up a gariſon in your hearts, and mindes through Jeſus Chriſt.
17What peace is that?
You ſhall ſee, if you compare it with the Goſpel of John: When our Lord Chriſt was going to Heaven, he told his Diſciples, I will ſend the ComforterJohn 14. 7. among you, and, My peace I leave with you; my peace I give unto you, not as the world gives, give I unto you. My peace I give unto you, not as the peace of the world. It is a legacy that we have in the New Teſtament from our Lord Jeſus Chriſt that is now in heaven; by the Holy Ghoſt there is a kinde of peace that comes into the hearts of the Saints, that paſſeth underſtanding, not onely the underſtanding of wicked men, that they know it not, and apprehend it not, but it paſſeth the underſtanding of a godly man that hath it. As we ſee in Iſaiah, there is a peace that comes, and quiets, and ſecures his ſoul; ſuch a peace as he never underſtood, or did ſuppoſe could come into his ſoul, according to that, Neither eye hath ſeen, nor ear heard, nor hath entredIſai 64. 4. into the heart of man to conceive what God hath prepared for them that wait for him. That is, God ſends this peace, (and many other bleſſings.) Such a peace as a man never conceived in his heart; and this peace comes in, and keeps the heart like a Caſtle, or ſets up a gariſon in the heart, it keeps the heart and minde through Jeſus Chriſt.
Therefore from that briefly you may learn a leſſon or two, that ſo I may proceed to that which remains.
Ʋſe. Firſt, Learn, I deſire, and beſeech you, that profeſs your ſelves to be Saints; that you would makeTo repair to this refuge. towards this refuge, or this gariſon here in all your troubles.
18I am aſhamed, and troubled, and have been truly, many yeers, to ſee Saints, and godly people, when troubles come on them, to ſpend their wits, and beat their brains, in finding refuge in outward things. O, if I were here, or there, in ſuch a Town, in ſuch an Iland, in ſuch a Country, in ſuch a place, I ſhould have it. Beloved, our ſong ſhould be, Salvation God will appoint us for walls and bulwarks. Our way is, when all the Kingdoms of the world are ſhaken, to ſeek to get into that Kingdom that ſhakes not: That is, let England, and all the world ſhake, I care not, ſo I have the Spirit of Chriſt, the comforter, to bring peace to my ſoul, that may ſet up a gariſon there, that nothing may aſſault and trouble me. Then let all the world, let heaven and earth ſhake, I am ſure, I am ſafe; this is the way.
It is a common ſaying of many particular perſons, Let a man not ſeek himſelf any where without, in the opinion of men: So let not Saints ſeek refuge, and ſhelter, and ſalvation, in outward helps; but if they ſhould ſee the Kingdom of England (which God forbid) involved in more miſeries and troubles, and deſolations, &c. Lay this down alway by thee; there is a Kingdom that cannot be ſhaken. England, and Scotland, and Ireland are ſhaken; but there is a Kingdom that cannot be ſhaken. Such a gariſon is beſieged, ſuch a Town is in danger, ſuch a place is ſtormed; but there is a gariſon, that the Lord hath put into the hearts of his Saints, that cannot be ſtormed or aſſaulted. Therefore ply the Lord Jeſus Chriſt by the Spirit of the New Teſtament, by his holy comforter, that he would gariſon thy ſoul, and put peace there. And then what19 ſhall be the iſſue? I will tell thee, that thou with a holy joy, and complacency, and delight of Spirit, when thou ſeeſt the very pillars of heaven ſhaken (as it were) ſhalt ſollace thy ſelf in thy own gariſon, and walk in the ſtreets of it, and be ſafe; thou ſhalt triumph over all ſtorms and troubles, and all that is here.
Not becauſe that a Saint is able to encounter thoſe things that are here: For a Saint is not able to anſwer, if you ask what he conceives will be the end of theſe things? he cannot anſwer theſe things; but onely he retreats to the middle Region, as a bird, he flies above ſublunary things; he can ſay, I cannot tell what ſhall become of England, or Scotland, or Ireland, but I am ſure I know a back door that leads into a Kingdom that cannot be ſhaken, to go into the middle Region, where no ſtorms of the Air ſhall trouble me; and there I can reſt my ſpirit.
I alway, for my part (with ſubmiſſion to the wiſe) apprehend it as a thing too carnal, and too low for Saints to think to finde a reſting place in this world; any place is heaven; in ſuch an Iland, in ſuch a Plantation, and ſuch a place, let it be what it will. But a Saint that hath this gariſon in his heart and minde, he is at peace. This gariſon David had, when his enemies compaſſed him, and he had no walls, when there were 10000 about him, he lay and ſlept: For thou Lord ſuſtainedſt me, ſaith he; The ſalvation of God was walls and bulwarks about him.
If this peace of God be above underſtanding, how can it be otherwiſe, then be above expreſſion? We can therefore give but a hint of it; but ſuch a thing there is. The Saints walk in a green meadow by the20 rivers of waters, Pſal. 23. in the ſpring all the day, and all the night long, in beholding the love of God, and the Covenant of God made in Ieſus Chriſt; the full forgiveneſſe of all their ſins, the everlaſting union between them and Chriſt, and through Chriſt between them and God; and beholding the Spirit in its working within them, and beholding the glory that ſhall be revealed at the laſt day, the Crown that Chriſt ſhall bring with him: they walk ſafely and ſweetly, and ſecurely, though all the Kingdoms of the world, and the pillars of heaven be ſhaken. As the heathen ſaid, If the world break about his ears, he would undergo it without trouble. Not becauſe he can anſwer theſe things, but withdrawing himſelf to his place from them; I cannot tell whether the Kingdom ſhall ſtand, but I can go to the middle Region, to Ieſus Chriſt, where there is no ſtorme. Learn that, and lay aſide your great projects, like the men of the world, of building Caſtles in the air, for Gariſons: but labour to get into this Gariſon. Salvation will God appoint for walls and Bulwarks; Open ye the gates that the righteous Nation which keepeth the truth may enter in.
This is a ſpeech juſt alluding to a Gariſon; they uſe there to open the gates, and to ſhut them; and when any body comes they bid them ſtand, and ask them who they are for? What are they? One ſaith he is a friend, and then they bid open the gates, and let him come in; if not, to ſhut the gates againſt him.
Open ye the gates, ſaith the Lord:
But none muſt come in but a friend; but who is this friend? It is,
21The righteous Nation which keep the truth, they ſhall enter in.
The word in the Originall, it is Truth, not Truth, not one, or two, or three, or four truths, but the righteousWho have a right to Gods protection. Nation that keepeth the truths, let them enter in. That is the word, if you will paſſe this Court of Guard, he that ſhall come into this Gariſon, is he that keepeth truth with a good conſcience, notwithſtanding all the troubles that befall him in this world, he ſhall enter into this Gariſon.
Therefore I beſeech you look to your ſelves. Truly it is unconceiveable, and unutterable, what the joy, the comfort, the worth of that Gariſon is, where it is ſet up in the ſoul; yet there are no hypocrites, no partiall obeyers of Ieſus Chriſt, and his laws, that ſhall enter into it. Therefore if I ſpeak Hebrew, or Greek (as it were) to you, that you underſtand not what I mean by this Gariſon, look to your ſelves, it may be you have not the word, and therefore you cannot get in. It may be you walk not uprightly, you are not of the upright Nation, and people, you keep not the truths. It may be you pick one truth here, and another there that pleaſeth you, that ſuits with your reaſon, or your luſts, and corruptions, or with the ſtream of the world; you honor and reſpect that, and for the reſt of the truth, let you neighbours take it if they will, you will none of it, if it bring ſhame, and perſecution, and reproch. That is the reaſon, when troubles come, you are at your wits end, you know not where to go, becauſe you have not the word, you keep not the truth of God. The righteous Nation that keep the truth, let them come in, ſhut the reſt out of doors, 2 Pet. 2. there are a22 people that are cleanſed from their ſins by the knowledge of Ieſus Chriſt, and yet after turn from the holy commandment. Beloved, there are common, generall commandments (as I may ſpeak) and holy, preciſe commandmens: Religion in every age hath ſomething in it that is feaſable to carnall men: and in every age it hath ſome nicities, and preciſeneſs in it; there is ſomewhat ſuperfluous in the eye of the world in every age from the beginning. Now it may be it is ordinary with thee to look to truths that the world acknowledgeth; to deal honeſtly in thy ſhop for the moſt part; to come to Church, and repeat a little of the word, or the like: theſe things the world commends; thou obſerveſt faſt dayes, or thankſgiving dayes, or the like. But there are other truths that are more preciſe and ſpirituall, that worldly men do not apprehend, and theſe thou leaveſt as nicities. And that is the reaſon many times when thou apprehendeſt miſeries coming upon thy family, or thy ſelf, or the Kingdom, thou art at thy wits end, and knoweſt not where to go; God ſhuts the gate againſt thee, thou haſt not the word, thou art not a man or woman that hath kept all the truths of God.
Therefore will you now labour to be a righteous Nation to be upright? It is a word that hath ran much in my minde; ſaith God to Abraham, I am alſufficient God, walk before me, and be upright. I did not think there had been ſo much crookedneſs in the world as now I ſee. The world is like the word Iſa. 7. young Saplings, as the wind goes this way, they go this way, and when the wind goeth the other way, they go the the other way. It grieveth my ſoul to ſee how23 unupright people are; even profeſſors: what a deal of daubing, calling darkneſs light, and good evil, that think one thing, and ſpeak another, and go againſt their conſcience; it cuts my ſoul unexpreſſibly. Therefore it is juſt with God to leave thoſe daubing people; they go with the ſtronger ſide, and ſay as the world ſaith, and do as the world doth, though it be contrary to their underſtanding, and conſcience: be ſure, they ſhall never be admitted to paſſe the Court of guard to come to this Gariſon.
And for their comfort, thoſe that come not to this Court, or Gariſon in this world, they ſhall never come to that in the world to come; if they come not into this little Court of guard, they ſhall never come to the great one. It is a miſerable thing for a man to be left without the works: a carnall man is left without the works, and ſin, and the devill, and men may come, and undo him. Therefore labour to be upright.
It is a principle in Religion that Chriſtians ſhould obſerve (and a principle, that is a generall grand rule) to call things as they are, to call a Spade a Spade: but men, they call evill good, and good evill, and frame their diſcourſes according to the world, they ſpeak according to the world though it be quite contrary to their underſtanding, and in ſpight of conſcience.
I am alſufficient God, walk before me, and be upright. What is that? Do not turn aſide to the right hand, or to the left; If thou will be my ſervant, thou muſt neither be driven with fear, or drawn with favour a hairs breadth out of my Commandments. This is uprightneſſe,24 lay all the preferments, and honors in the world on the one ſide, you ſhall neither draw them an ace from the truth of Chriſt; and lay all the terrors, on the other ſide, you ſhall not drive them an ace: Why ſo? Becauſe God is alſufficient, there is the reaſon; as the holy man Doctor Preſton hath at large well ſhewed. Why ſhould I be upright? Becauſe God is an alſufficient God. What is that? Men naturally bargaine for gain, it is a principle, and God expects not that it ſhould be otherwiſe; if any man offer me any thing to turn aſide the breadth of a haire out of Gods wayes, honour, or preferment or the like, more then God will give, I had reaſon to turn aſide, and God would not be angry: but I am alſufficient, keep in my wayes, I will give thee more honour, and wealth, and riches, and preferment, then all the world can. On the other ſide, could any creature do us more hurt then God, we had reaſon to fear that creature: but God is the beſt friend, and the worſt foe, he can deſtroy body and ſoul as Chriſt ſaith; therefore walk before me, and be perfect.
There is a ſweet place in Eccleſ. 3. 14. I know that whatſoever God doth, it ſhall be for ever; nothing can be put to it, nor any thing taken from it, and God doth it, that men might fear before him. I know that what God doth, ſhall be for ever, nothing can be added to it, or taken from it: that is, if God have a deſign to make you happy, all the world ſhall not take a dram of that happineſſe from you; and if God have a deſigne to make you miſerable, all the world ſhall not take one jot of that miſery from you.
That men might feare before him,
25That is, before him onely: for if the creature could do me any meaſure of good or hurt, it were but reaſon that I ſhould fear the creature, and God too, but whatſoever God doth is for ever, nothing can be put to it, or taken from it, that men might feare before him. All the world cannot do me a farthing worth of good or harme; God onely can, and he is alſufficient, therefore, let us be upright before him. Theſe are the two words I would have you remember, Pray the Lord to ſtabliſh your hearts in his love, in his Gariſon, that you may be able to triumph over the world, That you may be able to ſay, Though all the Kingdoms in the world be ſhaken, yet I am in a Kingdom that cannot be ſhaken. And when you walk in the ſtreets, and ſee ſuch factions of men, and there is not a man of a thouſand but he temporizeth, and wil ſay this week as the world ſaith, and the next week another way; Do not do ſo: walk wiſely, and ſpeak what you ſhould, and as you ſhould, but call not good evil, and evil good: but walk uprightly before the Lord, approve of that which is good in the eyes of the Lord: Walk in the truthes of God, and then God in diſtreſſe will bid open the gates; there is a man was upright in all the changes of the world, he called not good evil, nor evil good; Open the gates that the upright Nation may come in.
In that day the Lord with his ſore, and great, and ſtrong Sword, ſhall puniſh Leviathan, the piercing Serpent, even Leviathan, that crooked Serpent, and he ſhall ſlay the Dragon that is in the Sea.
In that day ſing ye unto her, A vineyard of Red Wine.
I the Lord do keep it, I will water it every moment, leaſt any hurt it, I will keep it night and day.
Fury is not in me: who would ſet the bryars, and thorns againſt me in battel? I would go through them, I would burn them together.
Or let him take hold of my ſtrength, that he may make peace with me, and he ſhall make peace with me, &c.
I Shal endevor briefly to pick a leſſon or two out of this Chapter. In the Chapter before, we have many bleſſed promiſes that God hath made to his people, and that in the times of trouble: And many threatnings of the wicked, How God will come27 out againſt them, as he ſaith, Chap. 25. And ſpred his hands in the midſt of them, as he that ſpredeth his hands to ſwim. That is, God will extend his wrath and power to deſtroy the wicked; and in the latter end of Chapter 26. The Lord cometh out of his place, &c.
Now the beginning of this Chapter is but an enlargement and illuſtration of that. The Lord will come with his ſore, and great, and ſtrong Sword, to puniſh Leviathan the crooked Serpent, and to ſtay the Dragon in the Sea.
This Leviathan, whatſoever it is (which is ſcarce known) onely we read in Job of Leviathan, one of the terribleſt creatures that God hath made. It is conceived to be the Whale, but it is uncertain; whatſoever it is, it is a terrible creature.
The wicked that perſecute the Saints, are called Leviathan, the piercing, crooked Serpent: That is, thoſeGods vengeance againſt the wicked great enemies of Gods people, thoſe venemous, cruel enemies, thoſe crooked, deceitful enemies of Gods people; he will come with his great, and ſore, and ſtrong ſword to deſtroy them. So we ſee, be the enemies of God never ſo great, never ſo cruel, or never ſo cunning, the Lord will deſtroy them. He hath a great, ſtrong, ſore ſword. He hath a great ſword, in oppoſition to their greatneſs; he hath a ſtrong ſword in oppoſition to their ſtrength, and he hath a ſore ſword, in oppoſition to their cruelty.
Therefore, O that God would teach you this leſſon! A ground of our confidence.Let your confidence get above the greateſt enemies in this world. What though men be wiſe, and crooked? as Solomon ſaith; there were three things that he knew not; one was, The way of a Serpent upon a Rock: Though men be ſo cunning to betray the Church, that28 they cannot be traced, no more then a ſhip in the Sea; or a crooked Serpent on a Rock; yet let your faith get on the top of them. Say not, they are great, but there is a greater then they. God will bring them down, and bring them to confuſion. That is one thing.
In that day, ſing to her, A vineyard of Red Wine, I the Lord will keep it; I will water it every moment, I will keep it night and day.
This vineyard is the Church, and people of God. I will not ſtand upon it, why it is called a vineyard. He calls it ſo principally, becauſe the people of God are a fruitful people. One ſinner deſtroyeth much good, and one Saint doth much good. Were it not for a few Saints, you may let all your Armies, and Courts, and every thing go: There is no good in the world beſides; there are a few Saints, and they are fruitful.
And alſo, becauſe God preſerves them, and keeps them; becauſe of the Lords care, I the Lord keep it, I water it every moment, leaſt any ſhould hurt it, I keep it night and day.
See how God expreſſeth his tenderneſs, and care of his (bleſſed art thou, and I, if we be of them!) The Lord keeps, and preſerves them; and he will do it with all care. The Lord keeps not his Vineyard, as we keep his Commandments, and Ordinances, and the things that belong to him. The Lord expreſſeth his care of his Vineyard, by the greateſt expreſſions of care that any creature hath; therefore he ſaith, he keeps them as the apple of his eye. That made David boldly ask, Lord, keep me as the apple of thine eye. And the Prophet Iſai h ſaith, He keeps them as a little bird that ſits over her young. A Bird is a fearful creature, and yet if you29 come to take away her young ones, ſhe will flie in your face.
Beloved, though we think the Lord mindes us not, yet he hath a wonderful, tender, unſpeakable care, in preſerving us.
Vineyards are hot, and muſt be watered, or elſe they will be ſcorched by the Sun: So, our ſouls unleſs they were watered continually, they would be ſcorched up.
What is this water?
The Holy Spirit. I will pour water upon the dry ground: That is, I will pour my Spirit upon your ſouls. We are ſo apt to waſt our graces every day, unleſs God give us a new ſtock. And the earth in Spain, and Italy, and thoſe hot Countries, is not apter to drink water, then our hearts are to devour, and make havock of all the grace of God. And were it not for the bleſſed, conſtant ſupply that God gives of his Spirit, the beſt Saint in twenty four hours, would be as bad as a carnal man. It may be thou haſt a little quickening of God in thy ſoul, but yet God muſt water them every moment.
Fury is not in me: who would ſet the bryars, and the thorns againſt me in battel? I would goe through them, &c.
God expreſſeth his goodneſs to his people. One would think it was a wonder God did not deſtroy them: No, ſaith God, Anger is not in me; For who would ſet bryars and thorns againſt me in battel? I would go through them. This is the reaſon that God doth not deſtroy thee and me; not becauſe we are not ſinful,30 but becauſe we are ſo wretched; if he ſhould contend with us, he would deſtroy us preſently. Saith God, All the imaginations of mans heart are evil; therefore I will deſtroy the earth no more. It is the nobleneſs of Gods nature; that nobleneſs that is in us, is but a poor thing, it is but a reſemblance of that at the beſt; it is the nobleneſs of Gods nature, he will not deſtroy a creature that is too weak, and too ſmall for him. Therefore of Niniveh, God ſaith, There were ſo many that knew not their right hand from their left, therefore he would not deſtroy them. So our littleneſs moves the Lord to ſpare us, when our wickedneſs would make him to deſtroy us. The Lord is a conſuming fire. Put a little ſtubble, or thorns, and bryars, before the fire, and it will conſume them. O bleſſed God! that takes any argument to ſave his creature: And O wretched Creatures we! that will take no argument to ſerve, and obey him. If there be any good in us, he makes that an argument; if that be not there, yet from our littleneſs, and weakneſs, any thing he will draw arguments of his goodneſs from: Yet many times we are of ſuch a temper, that we will not draw one argument to move us to do that which is pleaſing in his eyes. Well, he is a glorious God, and we are like our ſelves.
Let him lay hold on my ſtrength.
Let the poor bramble go, and lay hold upon the wall, I have ſtrength enough to deſtroy, and devour them, but I wiſh that they would lay hold of my ſtrength. There is a way, that all the ſtrength that is in God, thou mayeſt make it for thee, on thy ſide. All the power and ſtrength that is in God, is againſt31 wicked men that receive not Chriſt; but there is a way that thou mayeſt make that party on thy ſide, thou mayeſt make God on thy ſide, Take hold on him, that is, receive Chriſt, and then thou art in the Covenant, and all belongs to thee upon that, and all the power whereby he made heaven and earth, and rules the ſea, and every thing, is thy power, it is for thee.
And make peace with me, and they ſhall make peace.
It is like the expreſſion of ſome people that are wondrouſly given to love, and peace, and though other people deſire to quarrell, yet they will not quarrell, but they will be freinds: there is no neighbour ſo miſchievous, but they will be friends with them in ſpight of their heart; ſo ſayth God, Let them make peace with me, and they ſhall make peace. It is like that expreſſion of God, I will put my ſpirit in their hearts, and they ſhall keep my ſtatutes. That thy ſoul could creep along upon this bleſſed wall and make peace with him, and lay hold of his promiſe and he ſaith, thou ſhalt make peace!
He ſhall cauſe them that come of Iacob to take root, &c.
You ſee how ſweet God is in afflicting his Saints, how he preſerves them, and hears them in whipping them. Here he ſhewes three great differences betweenThree differences in the afflictions of the godly and wicked. the afflictions of the godly, and of the wicked.
The firſt is this, ſaith he, have I ſmitten him, as I ſmote thoſe that ſmote him? Or is he ſlain according to the ſlaughter of them that are ſlain by him? That is, the Lord doth not lay ſuch a weight of affliction upon his children as he doth upon wicked people, that is one thing, therefore he ſtays his rough wind in the day of the eaſt wind. No eaſt wind blowes on the Saints:32 for in Scripture language that is the wrath of God. All the other winds are growing, but the Eaſt wind, is cutting, and chilling.
Secondly, it is ſaid, God will debate with them, that is, beſotted carnall men, as Pharaoh, and others, he layes afflictions upon afflictions upon them, and they never know why, it makes him a ſot, and he brayes him as a fool in a Morter: but I will debate with him, ſaith God, I will reaſon the caſe, As a father when he whips his childe, will you do ſo again? ſaith he, And, is this handſome? The Lord never whips his childe, but he debates with him.
Thirdly, the iſſue, and fruit of it, All the fruit is, he doth it to take away ſin, he will make all the ſtones of the Altar as Chalk-ſtones; he will beat them to pieces, that is, they ſhall pull down their Groves, and their Altars, as you do Chalk-ſtones when you burne them, and beat them in pieces.
This ſhould make us ſweeten our thoughts of God; he is ſweet in his providence; in his Ordinances, in his corrections, we ſee what a good God he is, how he draws water out of the Flint, he draws arguments of grace, and mercy, and goodneſſe, to ſave wretched creatures any way, in ſuch a way that if we were Judges we would condemn our ſelves. The Lord ſweeten your hearts, and raiſe up your ſouls to apprehend his mercy.
NOt that they ſaid ſo: but God brings in their thoughts, as in Iob, Depart from us, we deſire not the knowledge of thy laws. That is the difference between Gods book and mens books; men write books according to the words of men, but the word of God is according to their thoughts,
Here are four or five things noted of wicked men. Four things obſerved of wicked men. 1. Their v. in conceits.
Firſt, we have made (ſay they) a covenant with death, and with hell we are at an agreement.
The meaning is not, that they did draw writings between them, and hell: for hell will make no agreement, but the meaning is, they were aſſured in their conceits that they ſhould be delivered from hell, and death, and miſery. As a man that hath made a Covenant for his land, &c. and hath got witneſſes to it, he hath made ſure, he hath it in black and white: ſo there was a fooliſh confidence in them; they aſſured themſelves34 that they ſhould eſcape, as if death and hell had given them an acquittance, and had ſealed it, and there had been Covenants drawn between them and the Devill. That is one thing.
But, ſaith God,
Your Covenant with death ſhall be diſannulled, and your agreement with hell ſhall not ſtand.
That is, you ſhall ſee that all thoſe conceits are but vaine. Juſt as if a man ſhould go, and make a Covenant with his neighbour, and buy his land, and he ſhould never tell his neighbour that he would ſell it, this agreement would be broken, and the Covenant would not ſtand. So, you build Caſtles in the aire, you make a Covenant, and agreement in your conceits, that you are ſafe, and you hope the beſt, and God is mercifull, but the day will come when all this will be done away, As Iob ſaith, it is juſt as a Spiders web, that is, a fine thing that ſhe hath been working all the week, and then the Maide comes to make clean the houſe, and all is taken away with one ſtroak of a bruſh.
Another thing is, the Lord compares them here toIlluſtrated in two compariſons.Compa ∣ riſon. 1people that would hide themſelves by the ſea ſide, where the tide comes up. As you ſee ſometimes when the tide is low, there are green medows, and buſhes before it be high ſpring; and there they hide themſelves, and the water comes and overflowes their hiding place. If they ſtay there a while, and it may be are aſleep, the tide comes and drowns them all. Do ye not think a man were mad that ſhould go and hide himſelf in a hole of a bridge, and ſleep when the tide was low, and then the tide come in and overwhelm him: So it will be with thee, if thou receive not Ieſus Chriſt.
35We have made lies our refuge, and under falſhood have we hid our ſelves.
Mr. Calvin ſaith, they may be compared to little chickens, or partridges, that run their heads in a buſh, that hide their heads from the Hawk; the Hawk ſees all their bodies, onely in a conceit they hide themſelves thus, that is, they hide their own eyes that they may not ſee the Hawk: but they do not hide their bodies that the Hawk may not ſee them. So men ſhut their eyes, and have many conceits (O the Lord deliver us from it) this is the hope of wicked men, drunkards, and whoremongers, and ſottiſh creatures, that come not up to take Chriſt.
The Lord after compares them to little childrenCompa ∣ riſon. 2in bed.
The bed is ſhorter then that a man can ſtretch himſelf on it.
As little children, when they hear thunder, they run under the ſheets and blankets, and think they are very ſafe: ſo we conceive that we ſhall be delivered. But truly all the ſhifts thou haſt, ſhall be no more to keep thee when the Lord comes on thee for a drunkard, or an unbeliever, or a perſecutor, then the ſheets, and blankets can keep them from a thunderbolt if God ſend it.
I, but theſe were but compariſons, and the people were ready to mock the prophet for it: Saith he, Mock not, leaſt your bands be made ſtrong, for I have heard from the Lord a conſumption determined upon the whole earth.
Give ear, and hear my voice, hearken to my ſpeech. Doth the plowman plow all day to ſow, &c.
36This is the manner of the prophet Iſaiah, eſpecially when he ſpeaks of the miſeries, and judgements, that ſhall come upon people, he mingles comfort for the poor Saints. This he refers to the Saints that were upright. And to comfort them, he takes a compariſon from the Husbandman that plows the field. For the creatures are Gods Characters: God hath written his will in his word at large, and he hath written a copy of it (as it were) in the creatures, that by the one we might be enabled to underſtand the other. For we underſtand not one line of this bleſſed book any further then we are taught. Now God hath ſo caſt things in this world, not only for the uſe and good of man, but he hath caſt things by his creation and providence, in ſuch a way, as that every thing might reſemble heavenly things. Therefore it is ſaid, God hath given diſcretion to the Husbandman to do this: the Lord hath ordered the earth ſo to be plowed, and managed, and the corn ſo to be threſhed, that thereby we might have a ſhadow of ſpirituall things, comparing it with the bleſſed word.
Doth the plow man, plow all day? God deals diverſly with weak and ſtrong Saints.
What is the meaning of that? It is thus, you poor Saints, God plows you, and harrows you, and if the Lord follow you with one affliction after another (that whoſoever eſcapes, you ſuffer, if not without, yet within, and ſometimes you have both) you think God deals wonderfull ſtrangely with you, Sayth he, look on the plowman; if ever you ſee one plow, you will ſay, yonder man doth but plow, and harrow the land, and make it fit to ſow, Barly, or Oats, or Wheat, he hath ſome end in it: they are the common heaths that lie unplowed:37 but where there is good ground they plow it, and when he hath plowed, it is his diſcretion to ſow. So it is, that when the Lord continues his afflictions upon thee, thou ſhouldeſt conſider that God, that is thy good father, hath ſome gracious deſigne to ſow Barly, or Wheat, or Rye, to ſow ſome grace more: And what though he plow thee, or me, or another more then other men or women? Some lands are plowed thrice, ſome four times beſides the ſowing, they are ſo tough, and dogged. So ſome natures muſt be ofter, and deeper, and longer plowed.
Therefore ſtare not ſo much upon the affliction, but conſider the gracious deſigne, and purpoſe of God to ſow thee, and to do thee good. Thou, and I have barren hearts, and there is little corn that is pleaſing to him there: therefore he meanes by the afflictions that he layes on thee, by ſuch a ſickneſſe, by ſuch a perverſe husband, by ſuch an ungracious childe, or loſſe of eſtate, the Lord means to ſow thy barren heart; and then bleſſed be his name. If the Lord do that, thou mayeſt well ſuffer him to plow, and harrow thee any way, with any inſtrument as he pleaſeth.
Then he takes another compariſon from threſhing.
The Fitches are not threſhed with a threſhing inſtrument, neither is a cart-wheel turned about upon the Cummin, &c.
That is, the afflictions of the Saints, are alſo like the threſhing of corn: as there is no land that bears corn without plowing, no more can we enjoy it without threſhing, ſome more, ſome leſſe, ſome one way, ſome another. Now (ſaith he) in the38 manner of afflictions you may obſerve two things from the threſhing of men; which was in another manner in thoſe countries then with us: It was trod out with the Oxe, and they did bring a wheel, and horſmen to ride upon their corne in thoſe dry countries, And ſome was beaten with a ſtaff, and ſmall corne they did whip out with a rod. So ſaith he, there are two things to be obſerved in the manner of Gods dealing, you that are weak people, weak Chriſtians, the Lord ſees that you are little Fitches: Fitches is a little graine, and Cummin eſpecially, Chriſt calls them little things; yet little and weak Chriſtians are like Cummin and Fitches, God will not bring a Cart wheele over them that ſhall bruiſe them to pieces, and make them worth nothing, but he will beat them with a ſtaffe, and the Cummin with a rod; that is, where there is a little, weak Saint, the Lord will take a little wand, a rod, a ſmall, light affliction.
But bread corn is bruiſed becauſe he will not ever be threſhing it, not break it with the wheel, &c.
That is, ſometimes alſo God meanes to lay all the afflictions (as it were) at once upon his childe, where he ſees a ſtrong Saint many times he brings his horſemen, and his cartwheel, as he did with Iob; you know Iob had but a bout, and ſo he goes over, and ſome of his days before and his days after were comfortable, God brings ſtrong afflictions upon his children.
The reaſon is, becauſe God will not alway be threſhing, he will not alway afflict, for then the ſpirit of man would fail before him.
If thy afflictions be light, ſay, I am a little Fitch, or Cummin, if they be heavy, ſay, they will be ſhort; for39 the Husbandman, though he deal more courſly with his Corn then with his Fitches, yet he takes it into his Barne, and laies it up ſafe: ſo though thy afflictions be ſore, thou maiſt from the practice of the Husbandman ſay, they will be ſhort: therefore indeavor to learn a little from afflictions, and how to carry and behave thy ſelf like a Saint, wait patiently upon God, to know Gods deſign and meaning.
This alſo cometh forth from the Lord of Hoſts, which is wonderful in counſel, and excellent in working.
What is the meaning of that? That that made the Prophet cry out, that the Lord was wonderful in Counſel, and mighty in working it, was this, to ſee the harmony between Gods Works in his Books, and in his Creatures: O who would think when a man is plowing, that there were ſuch a myſtery there! that he ſhould fetch a glorious myſtery in afflicting his Saints, from a little Cummin. This alſo is from the Lord of Hoſts, which is wonderfull in counſell, and excellent in working, that he reveales his bleſſed will in his book, and gives ſuch a glorious copy of it in the creatures, that we may underſtand the one by the other. Thus have I ſhewed you a little of the meaning of the word of God in this Chapter, as I underſtand.
YOu ſhall finde that in the Scriptures, eſpeciallyConſolation a duty. in the New Teſtament, we are commanded to comfort one another, as much as to exhort, and more then to reprove: It is very ordinary, Comfort one another. Though the other duties to the Saints in the New Teſtament are full of conſolation: The Apoſtle from every argument, would have us draw comfort from the coming of Chriſt, and every thing almoſt.
There are theſe four things that I ſhall ſpeak of,Four things, hinder Conſolation. that hinder the conſolation that might be in your ſouls. If I take away thoſe hinderances, it is as much as if I did poſitively comfort.
Im ∣ pediment. FirſtThe firſt is, (I will not ſay you want faith, but) you have a faith of the Law, and not of the Goſpel: You believe in God, but not in Chriſt. My meaning is this, your ſaith is begotten, and bred, according to the doctrine, and principles of the Old Teſtament. It is good, and true, but it is bred, and nouriſhed, according to the principles, and ſtrain of the Old Teſtament: which (old) Teſtament (ſaith the Apoſtle) is done41 away. You need not ſtumble, you know my meaning, your faith is not yet come clearly, according to the ſtrain, and courſe, and frame of the New Teſtament.
You will ſay, There is but little difference between the old, and the New Teſtament.
Look how they be oppoſed, 2 Cor. 3. Gal. 2. and in the Hebrews; that is the main buſineſs to ſhew the difference between the old, and New Teſtament.
Now that your faith is ſo, it will appear three ways. Which appears three ways.Firſt, there is a Heatheniſh deſire of ſanctification, of holineſs. Holineſs is a bleſſed thing, and there are none deſire more earneſtly, ſincerely to be holy, then the Saints in the New Teſtament: Holineſs is upon the bridles of the horſes of the Church; yet there is a deſire of holineſs in the ſoul, that is, legal faith; that by the earneſt deſire of holineſs, a man may ſee the frame of his faith to be legal. There may be a thirſt that ariſeth from a Feaveriſh diſtemper of body, that is not good. Therefore truly, a man may deſire holineſs, more then happineſs (as you are wont to expreſs it.) He may deſire holineſs, and to avoyd ſin, more then Hell it ſelf, and any thing in the world. He may ſay, he would not for a world, but overcome his luſts; and O that I could overcome my frowardneſs, and my pride, and yet it may be a Heatheniſh kinde of thirſt. I have known people that have gone every day to hear, and have wept, and deſired holineſs, and yet out of a Heatheniſh deſire of holineſs.
Why; what is the meaning of this? how comes this about?
The ſoul reſolving to be juſtified, and to finde favor42 with God; partly by the righteouſneſs of Chriſt, and partly by ſome grace; not that it hath, but that it hopes to have: Therefore the ſoul, as a Feaveriſh man reacheth out, and layes down this concluſion, I muſt be holy; and there are ſome things, if I could reach them, then I ſhould be well; and ſo the Feaver grows higher and higher. And God croſſeth him; for it is againſt the way of the Goſpel. God will do no good to us, if we go contrary to his glory: Therefore if we weep our hearts out, we ſhall not have it, for it is a deſigne of our own, ſaith God, You will not be content with the righteouſneſs of Chriſt, but you will have ſomething to make it up; you will believe, and be holy, but you ſhall go my way or not at all.
Now a Saint that is according to Gods minde, firſt upon believing in Jeſus Chriſt, and his righteouſneſs, his ſoul is fully ſatisfied, and he is at peace; He ſaith, Lord, whether I be holy, or not, I ſee a full righteouſneſs in Jeſus Chriſt to juſtifie me, and to ſanctifie me, and pacifie my conſcience. And Lord here I am, Thou knoweſt that I have nothing but my old nature; thou art wiſe; all my ſins are done away, do with me what thou wilt: If thou wilt put me to pain, or into poverty, or into Hell, or ſuffer me to go in rags, all my life long, do ſo: As a godly man ſaid, If pride, and frowardneſs muſt have its work, though I had rather go to Hell for the time; yet here I am, I rejoyce in my ſpirit, becauſe I am accepted of thee. So, here is a deſire of holineſs, but it is not Heatheniſh; as if a man could have no aſſurance, and comfort in his ſoul, till he had gotten ſuch a degree of grace. Theſe are Feaveriſh deſires.
43Secondly, It appears to me, that your comfort is not right, that your faith is not according to the Goſpel, becauſe of the ſtartlings in your conſcience after ſin. That when God ſuffers the ſoul to be overtaken, and to fall, the ſoul ſtartles; that is, horror ſeizeth preſently upon the conſcience, and hardneſs upon the heart; there is a ſtartling, that makes a man that he cannot go on in his calling, that makes all his neighbors take notice of him, as if he were not his own man. (Take it as a general rule, the moſt, and the greateſt dangers, or the moſt dangerous errors, border neareſt on the moſt glorious light.) It is bleſſed to ſtartle at ſin, and to deſire holineſs; but I ſay, there is a Heatheniſh deſire of holineſs, and ſtartling at ſin, that argues, That the conſcience is not quieted in Chriſt.
Object. You will ſay, when a Saint falls into ſin, ſhall he take no notice of it?
Anſw. Yes, and have no peace till he have poured out his ſoul to God: But yet as a Son to a Father, and his aſſurance is whole ſtill. Thou art my beloved father, and all that is befaln me; thou haſt ſuffered it, and haſt a hand in it. I confeſs Father, I am an unhappy childe; there is never a member of thy Son Chriſt, that thou haſt more trouble with, then with me, there is none of them ſo vile, and ſo the heart is all wholly poured out freely, and fully to the Lord. The other cannot; but he is hardened, and ſtartles at every thing, as a man going among wilde Beaſts.
Thirdly, It appears to me, that your faith is not come to be right, by the defilements you have from the creatures: Your faith is not according to the Goſpel. When men are defiled with lawful things. Nay, ſo44 much, that ſome men cannot eat, or go to bed; one while they muſt eat of one diſh, and not of two (though ſobriety be a Goſpel grace.) And one while they muſt eat one meal a day, another while one meal in two days. I have known one eat but one meal in a week; and let them eat little or much, they defile their conſciences. One while they muſt go ſo in their apparel with lace, and after that, lace damneth them. Though ſobriety be good, in cloaths, and diet, yet this ſhews that they are defiled; for to a good man every thing is pure, but to others every thing is impure, becauſe his conſcience is impure; that is, His conſcience is defiled, and ſo he is taken priſoner; his conſcience is not ſprinkled, and waſhed through the blood of Chriſt; therefore in theſe things, he is tangled endleſly. Now if ever you will have comfort in your ſouls, that is true and ſolid: for there may be comforts according to the Law, but they will not laſt, they will be out upon the leaſt breach; but if the Lord frame your faith according to the Goſpel, your comfort will be ſolid and laſting.
Im ∣ pediment. SecondThe ſecond thing is, having faith according to the Goſpel, labor to live by faith. Many of you have a little faith, and true Goſpel faith; but you do not live by it, you live by ſence. It is a proverb in Scripture, The juſt ſhall live by faith. I ſhall have occaſion to open that when I have more time, and therefore I proceed.
Im ∣ pediment. ThirdA third thing that makes your comfort ſhort, is the ſlow coming of grace into your ſouls. You finde grace come in but ſlowly; you believe, and labor to believe according to the Goſpel, and yet grace comes but ſlowly and poorly; you have been ſo many yeers, and have ſcarce any grace.
39For your comfort, this is one thing; thou that haſt but little grace coming in ſo many yeers: I tell thee, God ſaith that grace is like the ſpringing of the ſea; or the ſpringing of the yeer. Now in the ſpringing of the ſea, when men would have a tide for their paſſage, a man is glad to ſee a little turning of the water firſt, it is ſo much the nearer: then he obſerves, and is glad to ſee the Sea riſe, and cover a few ſtones or marks, though it be little: but ſtay till it be almoſt full Sea, when it is high tide, then every thing almoſt is covered on a ſudden, the tide over-runs all. Take it in the ſpring of the yeer (for we ſhould learn ſomething from the creatures) about February, you are glad to ſee the buds of Haw thorn; you look a week together, and it grows a little, and you ſee no other, it is a ſigne that Summer is coming. In the beginning of March it may be there are two or three things more, and they come ſlowly, and you are glad to ſee them, and look on them every day. In Aprill or May, the Gardens are full of Flowers, and the fields full of graſs; you know not what to obſerve. So it is in experience, in the beginning the Lord makes a Saint glad of a Primroſe, of a little turning of the water, that the blood, that the ſtream is turned; if he begin to hear the word, that hated it, and to rejoyce in the company of good neighbours, that hated it, two or three little Primroſes. But grace comes as the tide; ſtay a while, and thou ſhalt ſee ſuch a flowing of grace in thy ſoul, that thou knoweſt not where to look; ſuch a tide of love, and joy, and knowledge, ſuch innumerable leſſons, that thou knoweſt not where to look; Therefore wait upon the Lord, & thou ſhalt ſee grace come in as the tide.
46impedi ∣ ment. LaſtLaſtly, thou doſt not (it may be) make uſe of the experiences thou haſt had of God. Thou haſt had abundance of experience of the Lord; and we are apt to forget: As Chriſt ſaith, do you not remember the loaves the other day, and do you now doubt whether you have bread? O yea of little faith! Truly the very creatures will riſe in judgement againſt us, that having had ſo many experiments of God, we are ſo ſhie of truſting God, and thinking well of God. Didſt thou ever ſee a Dog (let me inſtance in that vile creature) (for God would have us learn from the creatures, and God hath caſt them ſo that they ſhould not be onely for our uſe, but every thing in reference to his Goſpel, that we may not only occaſionally draw ſuch things that hap hazzard fall out, but to obſerve their nature, and qualities, and learn ſomewhat from them) you ſee in a Dog, when he hath abuſed you, it may be againſt his will, and it may be you have beat him; he runs away, or he comes with fear, and is very ſhie, and will hardly come to you: but take him in your arms, and ſtroak him, and all his fear it gone; when you ſmile, he thinks you mean him no hurt, he hath no thought of your former anger. So we come many times to the Lord, and are ſhie, and tremble, and fear, and think he means to hurt us, and what are his thoughts? How oft hath God taken us in his arms and ſtroaked us, and laid us down again, and yet we fear again, and are worſe in many reſpects then the bruit creatures. When the Maſter hath the Dog, he may kill him if he will; but he ſtroaks him, and the Dog thinks his maſter means well to him: ſo, many times God might kill us, and throw us into Hell, and catch us at advantage,47 yet in ſtead of that he loves us, and imbraceth us, and layes us down again; and yet we are ſo ſhie, we fear, and diſtruſt him. We have not that plainneſſe of heart as that old Martyr ſaid, I have lived eighty yeers, and he never did me any hurt: So God many times hath had advantage to have thrown us into hell, yet he hath kiſſed, and ſtroaked us. Why ſhould we be ſo fearfull, when afflictions, and troubles come upon us? Theſe things procure ſadneſſe, becauſe we do not truſt in that God, that in our extremity hath been friendly, and fatherly to us. The Lord help you to lay up theſe few broken words in your hearts.
I have ſpread out my hands all the day unto a rebellious people, which walketh in a way that was not good: after their own thoughts, &c.
Which ſay, Stand by thy ſelf, come not near to me, for I am holier then thou: theſe are a ſmoak in my noſe, a fire that burneth all the day.
THe Lord doth here reprove, or rather ſhew his indignation againſt hypocrites. Here is their deſcription, they ſay, ſtand by thy ſelf, come not near to me, for I am holier then thou, yet they were a rebellious people, as we ſee before, the Lord ſpread out his hands to them all the day long, and they walked in their own wayes, after their own thoughts. The thing I drive at, is, to acquaint you with this;
How hatefull, how abominable hypocriſie is to God.
Their hypocriſie was, that they thought, and they ſaidHypocriſie a hatefull thing to God. to their brethren, ſtand off, I am holier then thou, come not near me, &c. yet it was but outward holineſſe, and49 the Lord ſaith, they are a ſmoake in my noſtrills all the day long. The meaning is not, as if God had noſtrills, though uſually where you read of the anger, and wrath of God in the Hebrew, It is ſaid, Gods noſe, God tooke this to his noſe, when he was angry. But when he ſaith, they are a ſmoake in my noſtrills, God takes the compariſon from man, as it is oft in the proverbs, a ſloathfull meſſenger is as vinegar to the teeth, and ſmoak to the eyes, that is, very ſore. So God ſaith, hypocrites are as a ſmoak in his noſtrills all the day long, that is as ſmoak in a Kiln, or in a ſmoaky houſe where there is a bad chimney, it is a wondrous troubleſome thing, eſpecially if a man be driven to continue all the day, a man is not able to bear it, the ſmoak will fill his eyes, and his noſe. God takes the expreſſion from men, to ſhew his indignation, and diſpleaſure a gainſt hypocriſy. My aime is to make you ſenſible, how diſpleaſing to God hypocriſy is.
Hypocriſy, take it in the groſſeſt ſenſe (though there be a hundred degrees of it) is when men ſeeme and are not, when you ſay, and do not, as ſome expreſſe it; when you pretend to be that you are not, or pretend to be more then you are; for ſo it is here, I am more holy then thou. That is hypocriſy, when you ſeem what you are not, or in degree more then you are; yet that leſſe degree is as a ſmoak in Gods noſtrills all the day long. It is abominable to God; and that is the reaſon that Chriſt eight times in the ſame Chapter, Mat. 23. pronounceth Wo to you hypocrites, Wo to you hypocrites. It may be the Lord may call an hypocrite: for an hypocrite is but a ſinner though he be the worſt of ſinners: but hypocriſy is abominable to God.
50The reaſon is, becauſe ſuch a man Idolizeth everyProved from two reaſons. 1. The hypocrite honours the creature above God. creature, and makes every creature more then God, he honours every creature more then God. For he knows that God deales with his heart, he knowes that God deals with his heart, he knows that God ſees his heart, and men, and children, and every thing, ſees his outward life: now he is more carefull to pleaſe men and creatures, and to carry himſelf religiouſly, and devoutly, as a Saint before men, then he cares how to carry his heart before the Lord, which is as if he ſhould ſay, I do more honour, and reſpect every creature that ſeeth my outſide; then the Lord God that views, and ſees my heart. What can more provoke God, when God is put below every creature, and every creature is advanced above him? That is one reaſon.
Another reaſon is this, becauſe that the name of God is more diſhonoured, and his Goſpell, and his Kingdome2. Hypocriſy contributes moſt to Gods diſhonour. more ſcandaliſed by them, then by all the world beſides. The Saints ſometimes diſhonour God by weakneſſe: but carnall men uſually know in their conſciences that it is but weakneſſe in ſuch a Saint, looking on the courſe of his life, and the frame of his ſpirit: but hypocrites, the world ſeeing ſometimes their baſe doings, are ready to curſe them; Here are the men that go to ſuch Lectures, and ſuch Sermons, and thus they cozen, and over-reach, and all their Religion is of the ſame ſtamp; they are all hypocrites, as this ſanctified brother, cheaters they are. This doth transfigere nomen Jehovah (as blaſphemy ſignifies) it makes men pierce through the name of God, and of Chriſt, God hath ſo faſtned it on my heart how abominable it is, that it cannot out of my thoughts: therefore God may have51 an end in it, to reach ſome of you at this time, though you have been as a ſmoak in his noſtrills, though you have kept God no a kilne (as it were) by your villany, by ſeeming what you are not; or to be far more then you are. For take it from God, for it is from him in a ſpeciall manner, let us all look to our ſelves, let us all conſider our wayes, and let all take heed that we ſeem, and pretend not to be any thing in Religion more then we are in our cloſets; That we may be able to ſay, O Lord, if I were at thy tribunall, this is true, I deſire thy glory, I ſeek thine honour, and the welfare and advancement of thy people, and ſo whether I be well, or ill, or live or die, I care not. Look to it, and wo, wo, wo, to thoſe among us whoſoever they are, let them be Magiſtrates, or Miniſters (I leave them to the Lord to point them out) that drive on Ieſuiticall deſigns under the pretence of Religion; They talk of Reformation, and I know not what, and a blind man almoſt may ſee their covetouſneſſe, and ſelf-ſeeking, and oppreſſion of the Saints. Whoſoever thou art, thou haſt the worſt end of the ſtaff, be ſure. The hearts of the Saints are touched with the ſame loadſtone as the heart of God, they judge as he judgeth, and as God ſaith, ſuch people are a ſmoak in his noſtrills, ſo they are in the eyes of the Saints, they curſe ſuch. They pity wicked men when blindly they go againſt the Saints: but when thou putteſt the beſt ſide outward, and pretendeſt to be holy, and thou knoweſt, thou couldſt eat all the Saints of God, and throw down the Worſhip of Chriſt, O there are many prayers againſt thee, and there is a harmony between the hearts of the Saints, and the heart of God. God ſaith, ye are a ſmoak in his52 noſtrills, and ſo ſay the Saints. It grieves me more at the Jeſuiticall deſignes of ſome, then all the proceedings of the Cavaliers. Wo be unto them: there is nothing done in ſecret, but it ſhall be open, there is nothing ſpoken in the ear, but it ſhall be publiſhed on the houſe top; all their villany ſhall come out.
And ſo in trading, a man muſt take heed of many profeſſors (I hope the generation of the Saints ſhall not ſuffer by it) in buying, and ſelling; a man were better deal with carnall men, then with ſome profeſſors in the City that I have knowen.
I ſpeak this to thy comfort that art ſuch a one, though thou be the very heir of hell, Mat. 24. they ſhall have their portion with hypocrites, as if hell were their inheritance, Yet for thy comfort know that an hypocrite is but a ſinner, though he be as far from heaven as any. For there is that that magnifies Chriſts love, he came to die for ſinners, and thy conſcience tells thee, I am the man that the miniſter meant, my trading is ſo, I know what accompts I keep, and what wares I ſell: though thou be, yet I truſt God means thee ſo well as to bring thee to Chriſt, and when thou art as bad as thou canſt be, think yet thou art but a ſinner, the Lord doth but rank thee among ſinners, learn this ſhort word, to ſee how hatefull hypocriſy is.
THe prophet in this Chapter ſpeaks of the calling of the Gentiles by the Iews; what glorious times the laſt times ſhould be when the Iews that were the eldeſt ſiſter, as the Gentiles are called the little ſiſter in Scripture; we have a little ſiſter and ſhe hath no breaſts; when this eldeſt ſiſter ſhould go and carry the youngeſt, when they ſhould go and call in the Gentiles, and feed them and cheriſh them, as the eldeſt children uſe to do the youngeſt. They ſhall bear them upon their ſides, and dandle them upon their knees; as we ſee children nouriſh one another, eſpecially the elder do the younger. So they ſhould be tendered, they ſhould bring all their brethren as an offering to the Lord; they ſhould bring them upon Mules, and upon ſwift beaſts, and when they could not go on foot, they ſhould put45 them on horſ-back, and if they could not ride, they ſhould put them in charets; and if that were too harſh they ſhould put them in litters, that is, they ſhould do any thing to nouriſh them, and to bring them up. We may well reaſon, if the children be ſo fond one of another, as that they ſhould carry them, and let them hang on their ſides, and dandle them on their knees, much more fond will the Lord be to thoſe children: Therefore in the next verſe he ſaith, As one whom his mother comforteth, ſo will I comfort you. God ſhews the dearneſsGod and the Saints fond of each other of his love, by thoſe little ſparks of love in the children of God one towards another. But his love is very high, a kinde of fondneſſe, he will dandle them on the knee. Why? Cannot he do them good but he muſt dandle them in the lap? There is a holy ſpirituall fondneſs between God and his people. He is fond of them, and they are fond of him.
It is not every Saint that is ſo; thou mayeſt be a Saint, and yet be a ſtranger to all that I am to ſpeak of from this text, But there is ſuch a thing. Becauſe a Saint, if he be a right Saint, you cannot put before him any pitch of grace and holineſſe, but he ſeeks to attaine it. As when Chriſts Diſciples came into the companie of the Diſciples of John, and Johns diſciples knew how to pray, and they did not, ſay they, Lord teach us to pray. So you need but put a higher degree of grace before a right-hearted Saint, and he will be ſick, and never be well till he hath it. Therefore I will preſent you with ſuch a temper that is in ſome Saints, that they are fond of God, with a holy, not with a ſinfull fondneſſe: as your children, they are fond of you ſometimes with a great deal of ſin; but this is a holy fondneſſe.
55Firſt I will ſhew you that it is ſo.
Secondly, I will ſhew you which way God makes his children fond of himſelf.
The firſt thing is this, that a fond childe will neverProved in five particulars. ſuffer his father to go out of his ſight. Beloved, one may be a Saint, and yet may ſee his father, but as a childe at nurſe, once a quarter, or ſo. It is ordinary with the Saints, they ſee their father it may be at ſuch a Sermon, or at ſuch an ordinance, or in ſuch a private chamber, where they have examined their ſoules; and it may be they do not ſee him in a fortnight after: and they make ſhift with grace received, with the impreſſion of Gods love (when they ſaw it) and with a little help of the creature, and the comforts of the world, to hold up till they ſee him again: this is the life of moſt Saints. But there is ſuch a temper of a Saint, he is ſo fond of God that he will never let God go a moment out of his ſight, but he will cry after him. My meaning in a word is this, that there is ſuch a temper, if thou and I had attained it, that God can never go out of ken, but I alwayes behold him, and ſee him alwayes beholding me in the face of Jeſus Chriſt; I am alwayes with him. See it in the Saints, David was a fond Child; Thou ſceſt my thoughts, ſaith he, and my ſpeech, when I ſit down and when I riſe up, thou knoweſt all, and whether ſhall I go from thy preſence? It was not in a hypocriticall way that he might flee from God: but when I awake I am alway with thee, When I walk abroad, I have ſet God on my right hand that I might not ſin, when a man is alwayes in view; when Gods eye is alwayes on him, and his eye alwayes on God, what a bleſſed thing is it! Such a Saint, let God but hide his face, and56 he is troubled, let God go but one hour from ſuch a ſoul, and he is ready to cry out his heart, as we ſee in a fond childe. That is the reaſon there is ſo much carnalneſſe in the Saints, that they have ſo many unſaint-like tricks, like the men of the world; Why? They go behind Gods back, they think God is a ſleep a while, and they may diſpatch their buſineſſe; whereas Joſeph ſaid, how ſhall I do this thing and ſin againſt God? God was in the view of him, when he was with that wretched woman: ſo a man would ſay, how ſhall I pretend my office is for the good of the publike, and for the glory of God, when it is to in rich my family? God may be out of ſight, and ken, and yet you may be Saints: but there is a more glorious life, when a man always walks in Gods ſight, God ſeeing him, and he ſeeing God. Theſe things are not for the head, but the heart. Now talk with thy heart a little, and ſee what is thy temper, and thy way, and if thou finde it not thus, tell God; the miniſter ſaid that there be Saints that live gloriouſly, that are