Three Decades of Sermons
Thus far of the bare letter of the Parable, according to the dark part of it: But there's a mystical meaning to be considered; let's take off the veil, and give in the interpretation. I shall open the terms in that order they lie in the Text, 〈 in non-Latin alphabet 〉 . By Kingdom of Heaven, in this place, is plainly set forth, the administration of the Gospel: It's called the Kingdom of Heavens in the plural, alluding to the other Heaven, the habitation of glorified Saints and Angels. The Gospel of Christ is that Heaven on Earth, which will bring us to that Heaven above. Piscator observes on the place, The scope of all is this, to inhance the incomparable worth and estimation of the Gospel in the hearts of the godly: It followeth, 〈 in non-Latin alphabet 〉 a Merchant man: This Merchant is every true believer, who drives a continual trade for Heaven, who is industrious and indefatigable in his labors: He seeks after faith, repentance, holiness of life, the kingdom of God, and his righteousness, the reconciled countenance of God in the face of Jesus Christ. These are the Jewels for which he searcheth: This is his sole employment to negotiate for Heaven: He trades not for trifles, but weighty, precious Commodities: His merchandize is particularized, 〈 in non-Latin alphabet 〉 goodly Pearls, the Pearls of faith and holiness, as Pareus on the place. The Gospel holds forth goodly Pearls, goodly Promises, goodly Ordinances, goodly Graces, a goodly recompense of reward: the beauty thereof will enamor the soul, and the Treasure therein contained will more enrich it, then all the Kingdoms of the World, and the glory of them. And what success he had, you may see, 〈 in non-Latin alphabet 〉 . This Pearl of great price is Jesus Christ: The Gospel is the Cabinet. Margarites (as Pliny and other Historians observe) are produced out of the dew of Heaven, and Shell-fishes draw in that dew: They are called Uniones, because usually they are found two by two, unsevered, in the same shell. And that which is last to be opened, is the price paid to purchase this invaluable Pearl, 〈 in non-Latin alphabet 〉 . None will buy this Pearl, who knows not the price, saith Musculus: It is evident that this Spiritual Merchant was a man of knowledge: The knowledge of the worth of Christ made him so willing to sell all for him: He stands not dodging, and cheapning, hoping to bring down the price, he knoweth Christ to be infinitely more worth then all, and therefore willingly foregoes all things for him. It's Chrysostom's observation, Christ is the Pearl of infinite value, if you sell not all, you cannot purchase him.
But an Objection lies in the way, and must be removed, lest it prove a dangerous stumbling-block: Can Christ, Heaven, Salvation, be bought and sold? Questionless, Heaven is the Saints inheritance; not their purchase, but Christ's for them.
For Answer hereunto, we may not too hard strain a Parable, lest we draw blood out of it. And it's a received rule in Divinity, Theologia Parabolica non est argumentativa: And Pareus observes on the place, Hoc servit Parabolae, non sensui: Non enim pretio emitur, sed gratis fide acquiritur: No merit, no purchase of Heaven; all's from Grace. But then, saith Calvin, are we said to buy Christ, Quum volentes, nos privamus carnis desideriis, i. e. When we willingly renounce carnal desires: When knowing the worth of Christ we deny our selves, forego what's dearest and nearest, so far forth as it stands in competition with, or opposition unto Jesus Christ. When we forsake all for Christ, forego lusts, pleasures, profits, honors, in their greatest estate and confluence, then are we said to buy this Pearl of price.
Now the Parable thus unfolded, holds forth these evident truths of Doctrine.
First, That every true Believer is a Merchant of goodly pearls.
Secondly, Every spiritual Merchant-venturer, must sell all for the purchase of the Pearl of price.
And these shall be the ground-work of my ensuing Meditations: Both I purpose to enlarge this time ( 〈 in non-Latin alphabet 〉 ) the solemnity of the day requiring enlargement of Duties. I resume the first [Doct. 1] Doctrine propounded, That ev • ry true, &c. In handling whereof, I shall observe this method.
1. To illustrate the similitude between material and immaterial Pearls: And show how the comparison holds between them, that shall constitute the Doctrinal part.
Then secondly, I will review the comparison betwixt a Merchant, and a true Believer, and from the practice and negotiation of the one, infer the duty of the other: This shall constitute the Use and Application.
1. Then my task lies in illustration of the similitude, and making a comparison between material and immaterial Pearls: The comparison holds good in these resemblances.
1. Pearls have a resplendent luster and beauty: Pearls and precious Stones are beautiful, even to admiration. The sparkling of a Diamond, the beauty of a Ruby, will even dazzle the eyes of the beholders: So the Word and Sacraments are beautiful Ordinances; there's a great deal of beauty and splendor put upon the Word of God sincerely preached, and the Sacraments purely administered.
There's a vast difference betwixt Pearl and Pearl. A Bristol stone or a bastard Pearl, may cheat ignorant people: But a skillful Jeweller will bring them to the touch-stone, and discover the difference. There's a great difference between Preacher and Preacher: One man bands Jesuit against Jesuit, Counc • l against Council, or stuffs up his Sermon with Poetical fragments, high-flown Stage-play expressions; this man is cried up for an excellent Preacher, even in Athens, amongst some raw, wanton Auditors: And I wonder not that such preaching frequently of late years used in this place (thanks be to God there is better now) hath been useless, unfruitful, such as God would not honor with a blessing, because it came only from the head, and so went no further then the head; it tickled the ear, and pleased the fancy only, it never descended into the heart, and affected the Conscience: Whereas on the contrary, another man preacheth Christ in simplicity of heart, in the demonstration of the spirit, having experience of God's love in his own soul, he comforts others with those comforts wherewith he himself in particular hath been comforted withal: This is the Preacher likeliest to do good: And the seat of such are beautiful. The Gospel is most beautiful in its own dress: And the foolishness of Preaching is effectual to salvation. There's no necessity of gilding a Pearl; the Pearl of itself is more precious then all the gilding that's put upon it: To guild over Sermons with human inventions, and froth of wit, is like to those, who when they could not make the Picture handsome, fell a daubing of it. I discard not human Learning, but highly commend it, if it be used with wisdom and moderation; as a servant, keeping its due distance: But love to your souls constrains me to speak, and be your remembrancer; how thankful ought you to be (and O that you would improve the price put into your hands!) that instead of such, whose study was to preach affected phrases, strong lines, more Philosophy then Divinity, now at last God hath sent amongst you, faithful, painful Preachers, dividing the Word aright, even between the Joynts and Marrow, applying it home to your consciences, such you ought to esteem highly for their works sak • , as the Apostle exhorts: It hath been an exceeding grief of heart unto me, to hear so little use made of Scripture in this place formerly, when Postillers and Jesuits have been mustered, as frequently as uselesly. I would therefore inhance the price of this inestmable Pearl of the word of God: There's more beauty, more strength of judgment, more conviction of the conscience in one line of God's word, then in all the elaborate Volumes of Philosophers. Compare Livy and Moses, Pindarus's Odes and David's Psalms; compare Demosthenes and Cicero with Isaiah and Paul (as some of the Learned have done) and you will find how the Learned Philosophers and Orators are put down, and vanquished in their own Art, quite foiled with their own Weapons, so that the Quintessence, and Elixar drawn out of the exquisite Writings of Philosophers, are but bastard Pearls, in comparison of the Holy Scriptures. Let me impart an experience (I speak it only to the glory of God) that I have gone from Commentator to Commentator (though • approve of their help) and have been unsatisfi'd; at last I have compared Scripture with Scripture, and there have I received satisfaction upon my knees, which otherwise I could not obtain. Let's all study the Scripture more, for God's Word is more beautiful then all the Writings of the wisest Men.
2. Pearls are very rare and scarce: A man may find millions of Pebble-stones for one Pearl: The Margarites come out of a she • l, and that very rare to be found but in the Indian Ocean: The Merchant that gets them, must sound the depth of the sea: And many precious stones are found only in craggy steep rocks: A man must scramble up to the top of high Rocks, and incur the hazard of a dangerous Precipice: And it's doubtful, whether for all his labors he shall be recompensed accordingly, there being such an exceeding rarity and scarcity of such precious Commodities. So immaterial Pearls, Gospel Ordinances, purely dispensed, are rare to be found. Pure Officers, and pure Administrators, without human mixture or composition are very rare. Divide the World (as some have done) into thirty parts, but 〈◊〉 are in Christendom, and even in Christendom are Papists, Socinians, Arians, Pelagians, Sons of Heresy, who differ from the Orthodox even in Fundamentals. And nowadays (though for what's already done, we have cause to bless God with meltings of heart) yet through the manifold obstructions of a formal and superstitious People, 'tis very rare to find a faithful soul-saving Ministry: Omne tempus Clodios, non cmne Catones foret: He's but a mere stranger in Isra • l, who knows not that Priests of Baal and Bacchus, such as made the Sacrifice of God to be abhor'd, have been like Sycamores in the valley for abundance. And I wish there be not a remnant left of that wicked generation, who within these Walls are enemies to Reformation, who brayd of the murmuring Israelites, saying, Come, let us make us a captain, and go again unto Egypt: The Language of their heart is, Let's have our Altars, our Images, Copes, Genuflexions, Cringings, the Liturgy, with all its bundle of Ceremonies: And no wonder,— Missa non morder, These never touch the quick: But all this while the faithful, sedulous I aborers in God's Vineyard are very few: old Mnasons, the good old Puritans are very few: The harvest is great, and the laborers few: We must therefore pray, that God would send forth faithful laborers into his harvest.
Thirdly, As Pearls are rare and scarce, so they are hard to be got, there's much difficulty in getting of them, even in those places where they are to be found. For getting precious Stones, I told you before, many venture far, and scramble upon Rocks to get Pearls (as some Travelers report) the Merchant must wait the ebbing and the flowing of the Sea, and tarry till such a certain season, waiting many days and nights till that come, then sound the depth of the Sea: Some dive and hazard their lives for them. So sor to get immaterial Pearls is a great difficulty: All the graces of the Spirit are invaluable Pearls, the richest Bracelet or Neck-lace of Pearls that ever I read of, you have mentioned by the Apostle, Add to your faith virtue, &c. To get a common, temporary faith, a verbal love, a groundless hope is easy, and ordinary; but to get a justifying faith, an unfeigned love, a steadfast faith, here lieth the difficulty, here's the labor, here's the work indeed. To get saving Graces, thou must be in labors often, in watchings often, in fastings often, and thou must pass through good report and evil report, fiery Serpents, and sons of Anak: You read of a work of faith, a labor of love, a patience of hope. Salvation is a Pearl of glory, and we are commanded, 〈 in non-Latin alphabet 〉 Work out your own salvation with fear and trembling: 'It is the difficultest task in all the World to save our souls: The way to Heaven is a straight way, a narrow Gate, there are many obstacles, brakes and briars in the way, Beasts of Ephesus to be encountered withal: This conflict cannot be managed, 〈 in non-Latin alphabet 〉 without raising a dust, without shedding of Blood: Thou must set thyself in battle array against thyself, the spirit against the flesh: Cum hac controversia • nati sumus (saith a Father) Thou must wrestle against Principalities and Powers; thou must run a race, thou must even storm Heaven, and take it by violence. Peradventure thou mayst be stripped of all, and 'tis no matter, if in the interim thou beest clothed with the righteousness of Christ. It may be God intends thee for a Martyr, to seal the Truth with thy blood: Happy wilt thou be, notwithstanding all the hardships and difficulties thou hast grappled withal, if thou comest to Heaven at the last: one moment of Heavens joys, one beam of God's reconciled countenance, will make amends for all: The Apostle determines, That the afflictions of this present time, are not worthy to be compared with the glory that shall b • revealed in us.
Fourthly, Pearls are of invaluable price and estimation: Cl • opatra 's Pearl was worth many thousands: One Pearl no bigger then a man's thumb, may be worth many thousands. So the Pearls of the Gospel are of invaluable price: This Cabinet contains the most precious Gems in the whole Universe. Every Gospel-promise is a pearl: That excellent promise, which hath five Negatives (and five Negatives in Greek more vehemently deny) 〈 in non-Latin alphabet 〉 is of itself more worth then an inheritance of ten thoufand pounds per annum: Those promises, John 3 36. and c. 10. 28. are the Jewels which Believers lay up as their chiefest Treasure.
Fisthly, Pearls are full of virtue, and medicinal: There's much virtue in divers precious Stones: Jewels commonly worn have much virtue in them; and Pearls questionless much more. That which is called the Magistery of Pearls, is of special use. It's commonly observed, that the Ruby cures the dimness of the eyes; and the Topaz keeps a man's hand from scalding: The Carbuncle gives light in the dark, and the Sapphire cures the stingings of Scorpions: So the word of God is that Ruby, that 〈 in non-Latin alphabet 〉 mentioned Rev. 3. 18. that enlighteneth thy eyes; that makes thy darkened▪ an enlightened mind: Christ is that Topaz, that good Physician that he • s thy distempers, both of body and soul: Look upon Christ with the eye of Faith, and thou shalt be cured of the stingings of Scorpions, of Sin and Satan, as they were who eyed the brazen Serpent, and were cured of the stingings of the fiery Serpents.
Sixthly, Pearls are sterling Commodities in every place: In many Nations our Coyn is not currant with them, neither theirs with us: But Pearls are currant everywhere. Certainly therefore there's much worth in Pearls, for God-would not so befool the whole world, neither would the Scripture shadow forth the glory of Heaven by Pearls, Rev. 21. 21. were there not an extraordinary worth in them. So the Gospel of Jesus Christ is a sterling Commodity, where ever it comes, It hath the stamp of the King of Heaven upon it; where the light of the Gospel breaks in, it finds, or makes a way for its entertainment: It's so lovely, that it will ravish us with its love: the Proclamation runs, Ho everyone that thirsteth, come unto the waters: The Gospel is right metal, and passable wherever God will have it: It passeth currently through all Believers for their eternal salvation; and to unbelievers to leave them 〈 in non-Latin alphabet 〉 for their conviction and condemnation.
Seventhly and lastly, Pearls are lasting and durable, they are solid, substantial, and the solidity and duration of them inhanceth their estimation: So the Gospel of Christ is a durable Pearl: It's Christ's Legacy, bequeathed from generation to generation: God's Word shall never fail: Salvation is a Pearl that will never molder away: The pl • asures of heaven are for evermore. Christ the Pearl of price is an unchangeable Savior.
Thus far of the Doctrinal part: It now remains, that I should draw down the similitude of a Merchant, and from his properties infer the particular Application unto your practice.
1. A Merchant must be a man of knowledge and good understanding: He must be able to know the worth of his Commodities, how to distinguish true from counterfeit Pearls. The Merchant in the Text, knew well the incomparable worth of the Pearl of price; otherwise, he would not straightway have for gone all for the purchase of it. We say commonly, and as truly, Ignoti nulla cupido: So every spiritual Merchant must know the excellent worth of the Gospel, the riches of Christ, the riches of saith: The knowledge of them will set his affections awork. Hear, O Christian! know thy main duty, that Unum Necessarium, to learn the knowledge of Jesus Christ: This is that fundamental knowledge, without which you can never come to Heaven. Eternal life consists in this knowledge, John 17. 3. Above all thy gettings, get this understanding: What if thou art skilled in all Arts and Sci • nces, in all the human Learning in the World, and in the mean time art ignorant of Jesus Christ? Thou art (as the ordinary Proverb saith) penny wise; and pound foolish: For all thy secular Learning, thou mayst go to Hell. O then, let thy vote run parallel with Solomon's for Wisdom: Beseech Christ to anoint thee with eye-salve, and to enlighten the eyes of thy mind, that thou mayest comprehend all the dimensions of the love of God. As the light of the body is the eye, so the light of the soul is the understanding. As the Pilot to the Ship, the Sun to the World, the Commander to his Soldiers, so is knowledge to the Soul, to steer, guide and direct its motions: Say not, though thou art ignorant, yet thou hast a good heart: Solomon tells us, Without knowledge the heart is not good: Say not thou art a Believer, though thou art ignorant, for knowledge precedes faith, Psal. 9. 10. They that know thy name, will put their trust in thee: Boast not, that thou esteemest highly of Christ, and yet canst not tell what worth is in him, what Justification means, what saving faith is: For an ignorant person cannot set an high price upon Christ. He'l ask Whats this beloved more then an • there beloved? And you my Brethren, that are men of Learning, bred up in this Famous Nurs • ry, do not glory in your skill in Tongues, nor in your skill in the Liberal Sciences; you that are the greatest Scholars, must come the same way to Heaven as the meanest Christian, that cannot read one letter in the Book: What will all your knowledge avail you without the knowledge of Jesus Christ? There's no Postern-door for Heathens; no name but that of Christ; no way besides, v. Acts 4. 12. John 14. 6. O then set your hearts and heads on work to know Jesus Christ: If you knew the worth of this Pearl, you would prize it the fairest of Ten thousands, and you would willingly venture all for the purchase of it.
2. A Merchant is a man of indefatigable labors and industry; he compasseth Sea and Land, and negotiates in foreign places for his advantage: Hereupon the good Huswife, Prov. 31. 14. is compared to Merchants Ships; she bring • th her food from afar; she ris • th also whilst it is yet night, and giveth meat to her household, and a p • rtion to her maidens. A Merchant is a man of much employment, and therefore must be very diligent and industrious: He well knoweth that of Solomon, that the hand of the diligent maketh rich: And thus must every true Believer, every Merchant for the soul, be a man of diligence and unwearied labors: He knows it's a long and difficult journey to go to Heaven, and therefore his wisdom is to set out early, and consecrate to God the morning of the day: The World sometimes throws Caut-ropes in the way, to gaul him; sometimes golden Apples of pleasures, profits, preferments to bewitch him; other times he meets with scoffing Ishmael's, railing Rabshakehs, Beasts of prey, which open their mouths ready to devour him: And therefore it concerns him to fortify himself with saith, hope, and patience, and steel himself with invincible courage. He that Trafficks for Heaven, must look for Paul's portion, To be in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness: My exhortation therefore runs parallel with the Apostles, Thou therefore endure hardness, as a good Solaier of Jesus Christ: No man that warreth, &c. He that aims at proficiency, must not shrink at difficulty: You are seeking for Pearls, for precious Stones, for precious promises, precious graces, even the Pearl of price, The Lord Jesus: Do not leave of seeking, till you find, slack not your endeavors: Be not weary of well doing, but persevere in the work, and you shall reap if you faint not: The precious Pearls of the Gospel are in jeopardy. A Jesuitical party would take away our Gospel, which if once gone, we may call all our comforts Ichabods. Add' therefore to your pains, and as you are exhorted, Contend for the faith delivered to the Saints, stand up for Christ, and own his cause before men, otherwise he will not own you in his kingdom.
Thirdly, It's the property of a Merchant to venture largely in the stock, in hope of a plentiful return. A Merchant-Venturer commits his Merchandize to the mercies of Winds, Waves, Pirates: It's their common Proverb, Nothing venture, nothing have: And thus must every spiritual Merchant venture liberally in the stock; he must venture his Prayers, one day they may return with good measure, full pressed, and running over: He ventures his Alms, and he hath a ground of encouragement, to find bread cast upon the waters after many days: He ventures his life, livelihood, hopes, fears, all upon Jesus Christ: If Christ be in the Ship, no fear of sinking, here's safe venturing. And so let not us of the Ministry be afraid of evil entreaties, and unfruitfulness of our labors: Lets not bauk our duty, because we fear we shall do no good; let's put that to the venture, & fall a working: In the morning sow thy seed, and in the evening with-hold not thy hands, for thou knowest not whether shall prosper, either this or that, or whether they both be alike good. We read, That a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness. So though Ministers shoot at a venture, personating no man, yet it may please God so to direct the word, that it may hit the right mark. Now let's all become Merchant-Venturers: The Church is the Ship, tost up and down with Tempests and Storms: It's exceeding great folly, to trim up our Cabin, if the Ship be a sinking. Fear not, this Ship will at last come to a safe Harbor; here then let us venture Counsels, Pains, Prayers, Estates, Liberties, Lives and all: Deliverance will come to the Church of God, we have received earnest already; let's tug harder at the Oar, and wrestle with Prayers and Supplications, as we read, Isa. 62. 1. & v. 6, 7. When deliverance comes as a Samuel of our Prayers, when we apprehend it the return of prayers, O how welcome will be that deliverance: To see the ship so well fraught in the return, will be our rejoicing, that we have ventured so liberally in the stock.
Fourthly, A Merchant must be a man of singular Patience, his stock is in a ship, whose voyage is to the Indies, he therefore must wait patiently for the return. So must every spiritual Merchant venturer wait patiently upon God. Learn hence (O Christian) to wait upon the God of thy salvation, the Chariot wheels of deliverance are long a coming, sense fails; reason is non-plusit, but faith bids thee wait longer; It bids thee leave off disputing and reasoning and learn to believe. But when faith a little flags, then hope encourageth as it did Ezrah, amid'st multitudes of tears. But hope saith, I have hoped long, and hope d • forr'd makes the heart sick, then comes patience, and bids thee wait and stay God's time, his time is the best time. Do not Limit the holy one of Israel to times or means, this or that instrument. Eligat Opp • rtunitatem qui libere dat misericordiam. O be persuaded to possess thy soul with patience, Ther's need of patience, Heb: 10 36. Ther's a certain Period or Limit of time set down by God (though unknown to us) when Deliverance shall come. Thirty years was appointed to the impotent Cripple, which time expired Christ healed him; Eighteene years to the daughter of Abraham, and then was she healed; 70. years to the Jewish captivity and then deliverance came. We are to observe, that there's a great talk amongst the household of Christ's coming, the fields look white to harvest, the God's of Babylon are in disgrace, there's great pouring out of the spirit, and a gracious answer of prayers, there's earnest thirsting and longing after deliverance, And these are usual Harbingers of Deliverance: But to determine the punctual time 'tis above all our knowledge; we can say no more then with the Psalmist: We see not our signs, there is no more any Prophet, neither is there amongst us that knoweth h • w long. Lets imitate those who through faith and patience have inherited the promises. Lets resolve come what will come to wait on God, as the Church professes, Is: 8. 17: and Mich: 7. 7. God waits to do us good, let us wait for the reception of his mercy, Is: 30. 8, 5.
5 A Merchant frequents the places of Merchandize, where he may hear of his factors, and receive intelligence of his Merchandize. He's frequently at the Exchange, or such like meeting places. So doth every spiritual Merchant frequent the public Assemblies, which are as it were spiritual Exchanges, Places of concourse, where he may hear news from heaven, and receive Intelligence for the best Emolument of his soul. Wait then, O Christian, at these Bethesdaes, wait at the Posts of wisdoms gate, Lie in this way where Christ frequently comes by, Omit not through Negligence any Sermon, that peradventure may be a convincing, a converting and a confirming word unto thee. It's a mercy promised to an afflicted people, Isaiah 30. 20. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner anymore, but thine eyes shall see thy teachers. That you have public Assemblies, frequent opportunities, enlarged means, and that your eyes behold your faithful teachers, these are singular mercies vouchsafed to you, your duty is to improve them to the glory of God, and the best advantage of your precious souls.
6ly, and lastly, A Merchant must improve his estate to his best advantage. He hath been at great pains, cost, and charges, therefore he'l put off his commodities to his best emolument. The Lord in the Parable expects his own 〈 in non-Latin alphabet 〉 with increase. An honest gain is commendable in the trade. So a spiritual Merchant must improve all he hath, his time, Talents, Graces, Ordinances, to the advantage of his precious soul. He must endeavor to gain by various dispensations, adversity as well as prosperity; he must endeavor to prosit by every Sermon he heareth, by every man's company, with whom he converseth. He's skilled in the soul thriving trade. He stores up a stock of Divine graces, faith, love, humility, meekness &c. And there with he would be adorned. He stores up a stock of attributes, he knows there's wisdom in God to counsel him, mercy in God to pardon him, power in God to defend him, and with these he supports and stays his spirit. He stores up a stock of promises, He reads, and believes, that they are precious promises, and that they are all in Christ, Yea and Amen. These he gathers up, and applies to his particular condition.
This spiritual Merchant, this true believer is the best Husband in all the world: He not only hath grace, but is still a growing in more▪ grace: He's a plant planted in God's garden, and therefore brings forth more fruit in his elder age. He's not contented with what grace he hath already, but with Paul he forgets those things which are behind, and reacheth forth unto those things which are before, pressing forward towards the mark, for the price of the high calling of God in Christ Jesus. He's still on the getting hand, getting more accession unto his faith, love, and humility, adding one degree of grace unto another, till at length he attains unto the end of his faith, the salvation of his immortal soul.
And thus you have heard a comparison betwixt material and immateria • l pearls, between an earthly and a heavenly Merchant. In the close of this point, suffer, I beseech you, (Brethren) one word of exhortation; and that is to persuade you to be Merchants of pearls. Let me expostulate the case (as the Prophet did) Wherefore do ye spend money for that which is not bread, and your labor for that which satissieth not? Be no more Merchants for Gugawes, and triffles, and the vanities of the world; which if you should get, you could find no solidity nor satisfaction in them. But let your labor be bestowed in seeking out the goodly pearls of the Gospel; Negotiate for heavenly treasures, which alone are solid, which only are satisfactory, able to enrich your souls. Seek after the Cabinet (which is the Gospel) and set an high estimate upon it; but above all seek after Christ, who is the pearl of price in the Cabinet, and having found Christ, imitate the wife Merchant in the text, Sell all you have to purchase this pearl of price: which brings me to my second [Doctrine 2] Doctrine, That every spiritual Merchant venturer must sell all for the purchase of the pearl of price.
For unfolding of this precious point, I shall observe this Method. 1. To illustrate the truth by Parallell examples. 2. To prove it by scripture Precepts. 3. To confirm it by Evidence of reason. 4. And lastly, To set it home upon the conscience, by particular Application.
First, To illustrate this by Examples, time would fail me to enlarge myself in so great a cloud of witnesses. Review v: 44. of this chapter, set Abraham's example for your imitation; God bids Abraham leave his country Gen: 12. 1. and makes him a promise to bless him v. 3. Abraham disputes not the command, but obeys it, v. 4. And this arose from a principle of faith, so the Apostle mentions.
And what was the moving cause? v: 10. For he looked for a City which hath foundations, whose builder, and maker is God. God was better to Abraham, then kindred, possessions, and houses; He loved his relations well, but loved God better. That one promise Gen: 17. 7. I will be thy God, and the God of thy seed, was of more value to him, then all the world besides. Wherefore at the command of God with all readiness, he foregoes all. Thus Moses left a kingdom for Christ. Josephus reports that Thermuthis Pharaohs daughter had no child, and therefore having found him, she set her heart upon him, and feigned her self to be with child, and kept Moses hid, until such time, as it might be thought to be her own Child, to that end, that he might inherit her fathers crown. This is doubtful; but what the Apostle delivereth is an undoubted truth Heb: 11. 24, 25, 26. 〈 in non-Latin alphabet 〉 When he became great he refused to be called the son of Pharaohs daughter, Moses who was skilled in all the learning of the Egyptians, the adopted son of Pharaohs daughter, educated in a palace, a man mighty in words and deeds forsook all for Jesus Christ, so the Apostles forsook all for Christ, The primitive converts, sold all their possessions for the Gospels sake. When the name of the Lord Jesus was magnified at Ephesus, those that used curious arts, burnt th ir books, the price amounting to 50. Thousand pieces of silver. Elisha left his Oxen, and followed Elijah. Matthew left the receipt of custom, and followed Christ. Marcus Galeacius Caracciolus (of whom Calvin makes honorable mention) left his Marquesdome, his great Relations, and all his proffers of honor, for Jesus Christ, It was a truly noble protestation which he used, Cursed be he that prefers all the gold and silver in the world before one days communi • n with Jesus Christ. I have read of one Hormisdays a noble Persian, who would rather leave his noble Robes, and wear beggars rags then deny Jesus Christ, He was degraded of all his honors, and put to serve Camels, and was clothed with rags: Once to tempt him to deny Christ, they put on him silken garments: He presently in scorn tore them in pieces, refusing silken garments upon such base terms & proposals. The Lord Cobham (as the Acts and monuments record) notwithstanding many flattering entreaties denied the Popes spiritualty, and said he was the Antichrist, he rather would die, then acknowledge him Christ's Vicar: He lost his life in that cause. All those are 〈 in non-Latin alphabet 〉 examples to us that we should fore-go our Relations, interests, liberties, estates, even all for Jesus Christ. To purchase the pearl of price, we must forego all.
Now in the second place for precepts commanding, read Prov: 23. 23. Buy the truth, and sell it not. Now if we would buy the truth, we must come up to its price.
If it be to loose our Ease, Promotions, Riches, Pleasures, Profits, we must sell them all for the purchase of truth. We are commanded by the wise man, Wisdom is the principal thing, therefore get wisdom, and withal thy getting get understanding: And Christ's counsel is above all, most excellent. I counsel thee to buy of me gold, and a • oynt thy eyes with eye salve &c. By eye salve we understand illumination of the spirit, by gold a pure and precious faith, by white Rayment the innocence of Christ, his immaculate robes to clothe us: These are not to be had for nothing, they must (sano sensu) be bought, after a manner, and a price paid to purchase them, and to the same effect tends the counsel to the rich man By our Savior; go thy way, and sell whatsoever thou hast, and give to the Poor, and thou shalt have treasure in heaven, come take up the cross and follow me.
I proceed to the 3. Head propounded, the confirmation of the point by evidence of Reason, the Pearl of Price the Lord Jesus is of that infinite price, dignity, and value, as all must be sold to purchase him: And this I will make good by these ensuing Demonstrations.
First, The pearl of price is not to be had for nothing: we must buy it, even give all that we have to purchase it. Ephron would give Abraham the cave of Machpelah. Gen: 22. 11. But Abraham would buy it, neither doth he dodge, and abate anything, but gives the full price, which was 400. shekells of silver, currant money with the Merchant. v. 16. T'is said Araunah gave all the sacrifices to David as a King. 2 Sam: 24. 23. But David would not offer sacrifice of free-cost, but gave fifty shekells of silver, the full price. Neither is Christ the pearl of price to be had for nothing. We have sacrifices to offer, Our sins must be slaughtered, Our corruptions crucisi'd, and we are to offer ourselves as an Holocaust, a whole burnt offering unto the Lord.
[Q.] Q. But some will say? Is not here a gap opened for merit? Can heaven, and Christ be bought and purchased? Hereupon the Papists lay the rotten foundation of their own merits.
[A.] For answer, we may not lay too much weight upon a Parable, or similitude, Few similitudes run as they say quatuor pedibus. Compare this Parable with Is: 55. 1. Come buy wine, and milk, without money and without price. We must come and buy, we must be industrious in the use of the means which God hath appointed, and yet without any meritorious price: In commutative justice, inter vendenda & emenda, One gives one thing and receives another worth it, so that in equity the price must be worth the commodity, and the commodity worth the price. But the greatest price we can give for Christ, comes more then ten-thousand times below his worth: Yet then in a true sense are we said to buy this Pearl, when we industriously pursue all good means to get it, when we deny ourselves, pray, hear the word, entertain Christ in our hearts, and lives. And notwithstanding the grace of Christ is free, without money or price, 'It is our duty to come unto the waters, to frequent the means of grace: Though what ever we give is but as a drop to the Ocean, a sand to the Ballance, an Atom to the sun, and when we have done all we can, we must acknowledge ourselves unprofitable servants.
Sec • ndly, The pearl of price is the most necessary purchase in all the world. 'It is no good husbandry to lay out our monies upon trifles, and superfluityes; but this is Mary's choice, that one thing needful. Thou canst not live without necessaries for thy body, as bread to eat, drink to drink, and Rayment to put on: Take away these and you starve the body. Now Christ is the bread of life, a fountain inexhausted to quench the thirst of his people, and the robes of his righteousnesle are a precious garment to cover all our nakedness: Take away these and you starve the soul: We cannot live one moment without Jesus Christ. Enemies may take away thy meat, drink, raiment, and such like outward comforts; but they cannot take away Christ. In the absence of all these, if thou hast the presence of Christ, thou mayest say with Jacob, I have enough. As it was said to the Boat-man, Be not afraid, 〈 in non-Latin alphabet 〉 ; so say amidst tempestuous Euroclydons; be not afraid, if thou hast interest in Jesus Christ. Christ is of absolute necessity, insomuch as thou canst not subsist without him. For riches they are contingent, to be or not to be. For honors, pleasures, and promotions, unless they be sanctified, 'twas far better to be without them, then with them. They are but the blessings of the left hand. But in the want of all these, thou art made up abundantly with Christ; and in the fruition of them all in their greatest estate and confluence, thou art utterly undone without him, The Martyr in the flames cried out, none but Christ, and so doth every true believer cry out, importunately with Rachel, give me Christ or else I die. Christ is more to be loved then all.
Thirdly, This pearl of price is a commodity infinitely more precious then all other pearls or gems in the universe. No man of discretion will buy refuse stuff, and worthless wares: but the excellent precious worth of a commodity allures the Merchant to bid a price for it. Now Christ is of such value and superlative excellency, as that all we can compare with him comes far short, and no ways able to reach him. v: Prov. 3. 13, 14, 15. and Job: 28. beginning at v. 15. We read, 1 Peter. 2. 7. Unto you therefore which believe he is precious; we render it in the concrete, but the Original is an abstract. 〈 in non-Latin alphabet 〉 an honor: Christ is honor it self. A plant of renown, Ezek: 34. 29. We cannot set a price high enough answerable to the worth of Jesus Christ.
Fourthly, The pearl of price is the most gainful, profitable, and enriching commodity. Godliness is great gain: Christ is an enriching pearl, and his Graces, faith, hope, love, even all the graces of the spirit are enriching graces. It was great gain for Isaac to receive in one year, a 100 fold increase. There is a rich and precious Promise, Everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my names sake, shall receive an 100 fold, and shall inherit eternal life. Godliness is profitable to all things: It hath the Promise of this life, and that which is to come: so far are we from being losers, or only bare savers, as that we shall be exceeding great gainers by this commodity. Religion is the gainfullest profession. No profit comes by the service of sin. What profit had you in those things wherein ye are ashamed? Get Christ, and thou art made forever. Hast thou this pearl? thou art richer then the greatest Emperor without it.
Fifthly, There's no possibility of being cheated or any way overreached in the purchase of this commodity: For worldly things are not Bread, and a great deal even too much of time, cost, and charge are thrown away upon them: but Christ is the best penny-worth, the best bargain that ever thou madest all the days of thy life. If thou sell'st all thy pleasures, riches, prosits, honors, for Christ, thou hast got that which is of more incomparable value, then them all. There's no fear of fraud or cozenage in trafficking for this commodity. Stand not therefore dodging, and cheapning at the market, saying, I must keep this sin, or delight, custom, or profit, for these I hope to obtain a dispensation; I assure thee in the next (which is the last Demonstration I shall lay down for confirmation of the point.) That there's no possibility of purchasing Christ for less than all. If thou wilt sit upon a sin, (as Rachel upon the images,) and interpose an exceptive with Naaman, foster a Delilah, an Herodias, entertain a Gibeonite, a pretending sin, spare an Agag a ruling sin thou canst not purchase the pearl: For if the commodity be worth an hundred pounds, he goes without it that bids but fifty pounds, as well as he that bids but twenty pounds. There must be no hypocritical defaulking from the price with Ananias and Sapphira, no halving of it with the strumpet, or partial almost Christianity with Agrippa: A divided heart is afaulty heart. We must willingly part with all whatsoever is dearest, or nearest, though it be to the dismembering of ourselves, the parting with a right hand, or a right eye, our constitution, our accustomed sins. We may not be faint chapmen, cheapning, and hoping to bring the price down: The Drunkard cannot have Christ and his cups; The swearer cannot have Christ and his oaths; The unclean person cannot have Christ, and his strumpet; The Hypocrite cannot have Christ, and his painted glosses; The cheating cradesman cannot have Christ, and his false weights, or sophisticated wares; Christ will not be thus coupled, thus unequally yoked. Between light and darkness, Christ, and Belial there can be no communion.
And thus far having gone by way of Explication and Confirmation of the point, give me leave to press all home unto your consciences by particular Application.
4 Uses I would make of this doctrine, for reproof, Examination exhortation, and direction.
For reproof, of all such who will not sell all for the purchase of the pearl of price. There are 4 sorts especially who will not go to the price of this pearl. Ignorant persons that know not the worth of it. Covetous persons who preserre the world before it; and open profane persons, who scorn, and do what in them lies to trample this Pearl underfoot. These 4 come within the verge of this Reprehension.
1. Ignorant persons through blindness of mind undervalue the glorious excellencies of Jesus Christ. Their gross ignorance causeth them to undervalue Jesus Christ. So that profane Duke of Bourbon preferred his Part in Paris before his part in Paradise: 1. We say, Ignorantia excusat à tanto non à non à toto; And we usually distinguish between an affected ignorance which is pravae disposit ionis, from that which is crass, invincible, purae negationis; And so their punishments may be inflicted secundum mag • s & minus, yet neither being excusable, These through ignorance resemble Aisop's Cock, preferring a barley corn before a gemme. And these are liable to a dreadful curse mentioned by the Prophet; Pour cut thy fury upon the Heathen that know thee not, & upon the families that call not upon thy name.
2. Idle lazy persons are to be reproved, who are so supine, and careless, as will not stir a foot to purchase Christ. The wisemen came from the East to worship Christ, and the Queen of Sh • ba from the uttermost parts of the earth to hear the wisdom of Solomon: these shall rise in judgment against this lazy generation; who will be at no pains, and at no cost for the purchase of a Savior. Manna falls round about your tents, You have bread in the morning, and bread in the evening, will not you take pains to gather it? You have a Mart, and a market for your souls; These places of concourse are open (which is no small mercy) and will you not come at them? Men go many miles for a gainful bargain, and are ye so sick of the lazies as you will not step over the threshold to hear a Sermon?— Non nisi subla to reperitur gemmula saxo. This pearl is not to be had by such as fold their hands in their bosoms, nor such as lie at Taverns, and Alehouses; nor such as in contempt of the Gospel willfully absent themselves from the public ordinances, for fear lest the plain dealing of the Minister should touch them to the quick.
3. Covetous persons are to be reproved, who will not forego an Ox, a farm, not a penny profit in the trade for Jesus Christ. Mammon is their god, and therefore they will give no entertainment unto Jesus Christ. Gold and silver, corn, and wine, lands and sumptuous buildings are their God. Take away these, and they will reply with Mica, ye have taken away my God's, and what have I more? You may read the absurd Contents of the foolish Gadarenes petition, that Jesus Christ would depart out of their coasts: They preferred their swine before a Jesus. Judas betrayed Christ for 30 pieces of silver: And the young man in the Gospel preferred treasures on earth before treasures in heaven. Demas for the love of the world turned Apostate. If a man will allow himself in covetousness, hell'e be anything as opportunity offers: Hel'e sell his conscience for Mammon: Hel'e tack about for his best advantage. A man that was never drunk with wine nor bear, yet may be drunk with the cares of the world (as our Savior expresseth) Luk. 21. 34. A Christian's conversation must be without covetousness.
4. Profane persons are to be reproved, such as are of Esau's humor, Heb. 12. 16. who for one morsel of meat sold his birth-right. A profane person will not forego a lust for Christ: The drunkard will not leave his cups: The unclean person will not leave his strumpet nor the swearer his oaths for Christ. And why I because they are enemies to Christ: Christ and Belial, Christ and profaneness of spirit, Christ and lusts cannot be reconciled.
The second Use is for Examination, whether we are willing to sell all for the purchase of Jesus Christ: By way of character I will propound three queries. 1. Do we exalt and prefer Christ above all besides? If so it will appear by our judgments, affections, and conversation.
1. Do you exalt Christ in your judgments; Have you a spirit of discerning, to discern more beauty, wisdom, riches, purity and virtue in Christ, then in all the world besides? observe what a high commendation the spouse gives of Christ upon experimental knowledge Cant. 5. 10. My beloved is white and ruddy, the chiefest amongst ten thousand: Christ was white for his innocence, and ruddy for his sufferings. 2. Do you exalt Christ in your affections, do you love Christ with an entire love, doth his love contstrain you, 2 Cor. 5. 14. Do you set your joy upon Christ? when Christ came in the power of his Ministry, 'tis said there was a great joy in that City, Acts 8. 9. That Christian who hath a white stone and a new name! O how is his heart ravished with an exuberant joy? And do you place your desire upon Christ? Psal. 73. 25. whom have I in Heaven but thee? theres none whom I desire besides thee.
3. Do you exalt Christ in your life and conversation? Then do we price Christ highest, when we live to him, and the life of Christ is fashioned in us, when Christ's image is stampit upon our spirits, when we square our lives according to the will of God, when we set up Christ commander in chief in our souls, its evident that we exalt Christ, and set the highest price of him.
The second Query is, Whether we are willing to deny ourselves for Christ? Who ever will come after Christ must deny himself, Matth. 16. 24. What ever is self must be denied for Jesus Christ. Self opinions, self applaudings, self reasonings, self righteousness, self interest, Ends, and Aymes, must all be renounced for Jesus Christ. A proud man must deny his proud self. A passionate man must deny his passionate self: A scholar must deny his learning, a wise man his own wisdom, a strong man his strength; All must be denied when they stand in competition with, or opposition unto Jesus Christ.
One query more I will propound, and it is very seasonable. Are you willing to undergo any affliction, to suffer any hardship for Jesus Christ? As a man must deny himself, so he must take up hiscrosse. The Apostle tells the Philippians, Phil. 1 29. To you it is given in the behalf of Christ not only to believe on him, but also to suffer for his sake. A suffering faith is the gift of God. Are you resolved to take Christ upon his own conditions. Will you follow the lamb where ever he goeth, through thick and thin, even through a shower of blood, when you are called thereunto. Elihu makes it the mark of an Hypocrite Job. 36. 21. to choose iniquity rath • r then affliction. Whereas when it comes to this Dilemma, either I must choose affliction, or sin, then must my resolution be to choose the greatest affliction in the world, rather then to wound my conscience with the least sin. He's a believer of the right stamp indeed who is of Paul's resolution, Acts 21. 13. willing not only to be bound, but to die at Jerusalem, for the name of the Lord Jesus. Put yourselves upon trial by these three forementioned queries.
The third Use is for Exhortation: I beseech you in the Bowels of Jesus Christ (as you regard the eternal good of your precious souls) to be Merchant Venturers for the pearl of price: Oh that I could prevail with you to forego and sell all you have for the purchase of Jesus Christ. But you will demand what must we sell and forego? I answer
1. Thou must forego thy lusts, bid adieu to thy beloved sins, put to death those brats of Babylon, slaughter thy corruptions: Thou must deal with thy sins, as Samuel dealt with Agag, hew them in pieces before the Lord in Gilgal; Make no Apologies for sin, plead not Antiquity, pleasure, profit, custom, interest, &c. All these are but sorry fig-leaves to cover thy nakedness. If thy nearest Relations stand in opposition to Christ, thou must forego them too. For so Christ determines. He that loveth Father or Mother more then me, is not worthy of me, and he that loveth Son or Daughter more then me, is not worthy of me, Matth. 10. 37.
2 Thou must forego thy pleasures for Christ, so did Moses and Nehemiah bid adieu to Court pleasures: Many promise to redeem their time and take Christ: But as Elimelech would not take the condition to redeem it at the hands of Ruth, lest he marred his own inheritance: Ruth. 4. 6. so when the condition comes thou must forego these and these pleasures and be serious, and grave in all thy carriages, then many fly off, and will not take Christ upon such terms. But without question Christ is the only pleasure; And the ways of wisdom are the only ways of pleasantness; Prov. 3. 17. no joy, no pleasure to be compared to the joy in a believers soul, arising from the beams of God's reconciled countenance darted upon it.
3. Thou must forego thy profits for Jesus Christ. When Christ invited they all with one consent began to make excuse. But none of these were fit guests for Christ. Be it a great Farm, a goodly Rev • new, and it stand in competition with Christ, thou must let all go. You cannot properly be said to buy Christ, (for himself and his graces are free rich gifts) yet much good you may do with your monies. You may buy Bibles, good books, maintain faithful Ministers, feed the hungry bellies, and clothe the naked backs of many poor afflicted members of Jesus Christ.
4. Foregoe thy Liberty, ease, and quietness for Christ. With Jerome deny wife, Mother, children and all for Christ. Put it to the Question whether would you rather be with the Apostles in prison singing sweetly, and enjoying communion with God; then with Apostate Demas ranging in the wide world. Thou mayest have liberty of body and an imprisoned spirit, and thou mayest have an imprisoned body, and enlargement of spirit. There's a black cloud hanging over the whole kingdom, and we know not what the womb of one day may bring forth. Do not seek thy own ease, and quietness amidst public calamities, let Baruchs failing be thy warning piece, Jer. 45. 5. And seekest thou great things for thyself? seek them not.
5. Foregoe honors and preferments for Christ. It was Ignatius his saying, Antiquitas mea, & nobilitas mea Jesus Christus; would you know, who have the best noble blood running in their veins, you may find Acts 17. 11. These were more noble then those of The salonica, in that th • y received the word with all readiness of mind, and searched the Scripture daily, whether those things were so. No honor to holiness, no Arms so excellent, no Coat so noble as those which the Christian nobility gives; so then what ever things thou highly esteemest, whether preferment, friends, reputation or the like, if they stand in opposition to Christ, deny them all.
6. And lastly, thou must forego thy life (when thou hast a calling) for Jesus Christ. Think not thy blood too dear for him who ventured his blood for thee; In this cause by loosing thy life, thou shalt save it. All are gayners, none losers that die in Christ and for Christ. But examine thyself, if thou canst not forego a lust, a pleasure, a dignity, a liberty for him; If thou canst not bear a scoff, and a reproach for Christ, how wilt thou be able to resist unto blood, to endure the fiery trial? I may expostulate with the Prophet, Jer. 12. 5. If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? And if in the land of peace, wherein thou trustedst they wearied thee, then how wilt thou do in the swelling of Jordan? If lesser afflictions cast thee down low, will not greater quite overwhelm thee? consider of those things in thy most serious composed thoughts.
The 4th Use, and last is for direction. The Question will be asked what means must be used for the purchase of this pearl? In the winding up of all, I will prescribe a few principal means, and forthwith conclude.
1. You must come to the markets whilst they last, and whilst the shops are open. To day is the market, and the Ministry of the Gospel shows forth the most precious wares. Now then come here and buy. Mary found Christ in the midst of the Doctors, and the blind man lay in the way where Christ came by. Jacob's sons must go to Egypt to fetch corn. The five Virgins are bid to go to them that sell, Matth. 25. 9. The Minister tenders these commodities. Sabbaths are market days, and the public assemblies market places: sit then at the feet of your teachers, come frequently to the means of grace. This coming is accepted as a kind of price (though not meritorious) paid to purchase Christ; Though grace be free, and we cannot bring money in our hands, yet come, come, come tis thrice ingeminated, Isaiah 55. 1.
2. When you are gone from hence give yourselves to reading, meditation and conference. Read and search the Scripture, bring all with the Bereans to the touchstone of the word. John Hus was converted by reading the Scripture, then there was no open vision. But the word preached is like the breast milk most nourishing. To reading add meditation, meditate of the worth of this Pearl. What you read or hear labor to digest by meditation, and to meditation add conference, Mal. 3. 16. so those old Disciples spake often one to anoth • r &c.
3ly. Seek the face of God by prayer. They that seek have a promise of finding. To ask for Christ, and his grace is a Petition suitable to the will of God. And as king according to God's will we have a promise of being heard.
Let us cry after Christ, as hid treasures; Lord give me this pearl or else I am undone. Lets resolve with Bernard. Nunquam discedam à te, Domine sine te. Lets herein be importunate beggars, take no nay, no repulse, resolving never to be driven away from our Fathers door.
4ly. Buy the truth, Prov: 23. 23. Be at any cost, pains, or charges for the Purchase of truth, and whats the truth, 〈 in non-Latin alphabet 〉 Joh. 14: 6. I am the way, the truth, and the life. Give all diligence to know the truths recorded in the word of God. Be unwilling to part with the smallest truth. Take such a delight, and love to the truth, as thou wilt leave no means unattempted for the purchase of it. Every truth is gold, and the least shaving of gold is precious. One truth is more worth than a world. Not an 〈 in non-Latin alphabet 〉 of truth shall fall to the ground. Therefore thou must study the truth, read, pray, meditate, confer, and hear to attain unto the knowledge of the truth.
5ly. Lastly, buy this pearl of price, in the season and opportunity, when it's tendered. Take the benefit of the present time. To everything there is a season, and a time to every purpose under heaven, Eccles. 3. 1. Let that excellent covnsell make deep impression upon your spirits, Is. 55. 6. Seek ye the Lord while he may be found, &c. And let Jerusalem's misery be our warning piece, Luk. 19. 42. If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace, but now they are hid fr • m thy eyes.
Now is the market, it yet lasts (blessed be God) other the opportunity. Neglect not these golden seasons now tendr'd to you. It's now day, fall a working, whilst its day, the night cometh, when no man can work, Joh. 9. 4. You have here a tender of the pearl of price this day; you know not whether you shall live to have a second tender. The Lord of heaven set home this word upon your consciences, and persuade you speedily, readily, and cheerfully to sell all you have to purchase this Pearl of price, the Lord Jesus, who is of superlative value, more worth then millions of worlds.
A Suffering Faith
THe Apostle having encouraged the Philippians to contend for the faith 〈 in non-Latin alphabet 〉 verse. 27. prepares them for encounters with adversaries verse. 28. And in nothing terrified by your adversaries, which is to them an evident token of perdition; but to you of salvation, and that of God: he tells them plainly what they must meet withal in the reason of the Text. The words contain three generals. A Duty, An Object, An Ability to perform the same.
1. For the duty, and that is double, to believe, and to suffer, or it's but one, even a suffering faith; 2. For the Object, its twice repeated, but one and the same, on Christ, and for Christ: Christ is the object of faith, and for his sake we must be willing to suffer.
3. Here's the ability to perform both duties of believing, and suffering: To you it is given: None can believe in Christ, nor suffer for Christ, except it be given from above: Before I draw forth the Doctrine, I will insist a while in the explanation of the words: It's said 〈 in non-Latin alphabet 〉 its gratia gratis data, & gratia gratum faci • ns. Faith is no herb, that groweth in our gardens: but its a plant of our heavenly Father's plantation; Its an habit infused by the spirit, the supernatural work of God: No moral persuasion, no principle of nature, no volumes of glimmering Philosophers can make discovery of this pearl; Nature is as dim-sighted, as a mole, in divine mysteries: Its beyond the kenne of a natural man to discern spiritual things, 1 Cor. 2. 14. But the natural man receiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. As John gave Testimony of Christ, John 3. 27. That a man can receive nothing, except it be given him from above; so it may be said of Faith, except it be given thee from above; thou canst not receive it. It follows 〈 in non-Latin alphabet 〉 hence its evident that every faith is not a suffering faith: when the son of man comes shall he find faith on the earth? A temporary, verbal, dogmatical, or historical faith are everywhere to be found like the Sycamores in the valleys for abundance: But a true, saving, justifying faith that will follow the Lamb where ever he goeth, be it to mount Calvary, as well as to mount Tabor, this is rare to be found. Here then is Shibboleth and Sibb • leth, a note of distinction between a common and a special faith, the faith of the world, and the faith of the saints to be found in the text, not only to believe but to suffer. Then heres the object specified 〈 in non-Latin alphabet 〉 Its a true observation, but not more common then true: N • n poena sed causa facit Martyrem; there are sufferings for our faults mentioned, 1 Pet. 2. 20. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, and take it patiently, this is acceptable with God: If so we may thank ourselves. But to die in Christ, and for Christ makes the suffering glorious. Now how we may know, whether we suffer for Christ, you shall hear anon in the particular Application.
From the words thus divided and expounded, I shall collect this entire point of Doctrine, which I lay for the ground work of my ensuing meditation.
That its the duty of true believers, not only to b • lieve on Christ, but likewise cheerfully and readily to suffer for him, when he calls them thereunto. I interpose on purpose this limitation, when Christ calls; Because we may not create evil to ourselves nor run without a calling; so far as we have a lawful calling in doing or suffering we may expect a blessing and no farther. Now that I may handle this Doctrine (as I desire) in a profitable method, I shall use all plainness, and perspicuity of speech. I shall only propound three Heads of discourse, something by way of Illustration, something by way of Confirmation, and something by way of Application.
1. First for Illustration, time would fail me to enlarge myself in so great a cloud of witnesses. The 11 of the Hebrews is an Epitome of a larger Book of Martyrs. Abraham did not only believe but suffer for Christ, Heb. 11. 8, 9, 10. By Faith Abraham when he was called to go out into a place, which he should afterwards receive for an in heritance, obeyed, and he went out, not knowing whither he went: by Faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise. For he looked for a City which hath foundations, whose builder and maker is God: Moses did not only believe but suffer, Heb. 11. 24, 25. By faith Moses, when he was come to years, refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, verse. 37. They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins, and goat skins, being destitute, afflicted, tormented: Paul makes a catalogue of his sufferings; 2 Cor. 1. 23, 24. Are they the Ministers of Jesus Christ? I speak as a fool, I am in labors more abundant: in stripes above measure: in prisons more frequent: in deaths oft: Of the Jews five times received I forty stripes save one. Paul's sufferings were abounding sufferings, 2 Cor. 1. 5. for as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. Review his protestations, Acts 21. 13. Then Paul answered; what mean ye to weep, and to break mine heart, for I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus: and see what Doctrine he teacheth, Acts 14. 22. Confirming the souls of the Disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the Kingdom of God • and see the confirmation of his doctrine, Acts 20. 22, 23. And now behold I go bound in the spirit to Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every City, saying, that bonds and afflictions abide me. Through all Centuries we read of the sufferings of the Saints, Abel was the Protomartyr in the Old Testament. Stephen in the new: Noah's ark tossed up and down upon the surface of the waters was a Type of the militant Church; David was hunted as a Partridge in the wilderness; see the inscription of Psal. 22. The passage of the Israelites through the red sea to Canaan was a type of the afflicted condition of the Church of God; Elias was persecuted by Jezebel. The Prophet Isaiah was sawn asunder: Jeremy was put into a dungeon, and afterwards ston'd to death in Egypt: Ezekiel was slain in Babylon: Micah thrown down a steep place, and his neck broke. All the Apostles (as Ecclesiastical writers mention) were put to death, excepting John, that was banished into the Isle of Patmos. Peter, Andrew, and Philip were Crucified: James was slain by the sword of Herod. Bartholomew preaching in Armenia, was beaten down with slaves, had his skin flayed off, and afterwards beheaded; Thomas was slain with a dart at Calamina in India: Matthew was run through with a spear: James (surnamed the just) was killed with a • ullers club. Lebbeus was slain by Agbarus King of Ed • ssa. Simon and Jude (as some say) were killed in a tumult; Matthias was stoned, and Paul beheaded at Rome. These primitive persecutions were so bitter, (as Jerome saith) that there was not one day in a whole year, unto which the number of 5000 martyrs could not be ascribed, excepting only the first day of January. Some took Nero (as Augustine de Civitate D • i relates) to be the Antichrist—Quaesissimis suppliciis aff • cit Christianos, so Tacitus writes of him. All the four Elements were witnesses of that Monsters cruelty, some were drowned, others hanged, some were burnt to death, others were buried alive. Ignatius was torn in pieces with wild beasts, and when he felt himself grinding in their teeth, now (saith he) I am become meal for Christ's tooth: Lawrence was fried on a Gridiron: Vin entius had his body indented with wounds, then thrown into a dungeon, where the floare was spread with sharp shells, and his naked body was laid upon them: Romanus a Noble man, sealed the profession of the truth, with his blood, he accounted his Christian profession his chiefest nobility: Polycarpus venerable for his years, and more venerable for his heroical spirit in the cause of Christ, being pressed to recant, answered, fourscore years I have served Christ, and he never did me any hurt, and shall I now turn Apostate? Eusebius, Zozomen, Socrates, Theodoritus and our Martyrologers exaggerate the sufferings of the Saints: and however Romish Rabsheka's brand our book of Martyrs, wrote by an eminently learned and Godly man Mr John Fox, for a Legend of lies, yet it shall be had in honor when their lying legends shall rot. Theres a famous History of the Waldenses, of the people of Merindall, and Cabryers, and of the Parisian Massacre, even this last century, when the blood of the slain ran warm reeking down the streets. Peruse the History of the late Marian quinquennium. Look upon the mach • less cruelty of the blood-sucking Papists in Ireland: And all these are ensamples to us; we should not (as the Apostle saith) 1 Pet. 4. 12. Think it strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you. Thus we may argue; Did such worthies suffer? must we look to be scot-free? are we better then they? can we plead privilege to escape? others have began to us in Germany and Ireland, how soon we may drink of the same Cup, who can tell? I would not be a Foecialis, yet I dare not flatter; A blackcloud hangs over our head, how soon it may break and shower down blood, and involve us in a new War we cannot tell. All that I aim at, is to prepare you for what ever comes, for the worst of times, seeing a storm to make your garments fast about you, and retire to a shelter, to get your Ark built before the deluge come; Praem • niti praemuniti; its the prudent man's practice to foresee evil and hide himself, so saith Solomon.
In the second place; I shall give in the confirmation of the point: Amongst others these four Reasons may confirm the truth delivered. 1. Because persecution and suffering is the ordinary lot and portion of true believers: The way to Canaan is through the wilderness, and the way to Zion through the valley of Bachah: In the world (saith Christ) you shall have tribulations, Joh. 16. 33. Many are the troubles of the Righteous, Psal. 34. 19. We must through many tribulations enter into the Kingd • me of God, Act. 14. 22. Every Disciple of Christ, must take up his cross, Matth. 16. 24. Non est Christianus qui non est Crucianus (saith Luther.) The Saints are killed all the day long, and accounted as sheep for the slaughter, Rom. 8. 36. As soon as Paul was manifested to be 〈 in non-Latin alphabet 〉 a vess • ll of choice, he was shown how great things he must suffer for Christ, Acts 9. 16. and upon experimental knowledge he layeth down this positive truth, That all that will live Godly in Christ Jesus shall suffer persecution, 2 Tim. 3. 12. Now this comes to pass.
1. By the wisdom of God: The Divine hand is in it. Persecutors (saith Bernard) are God's Goldsmiths, to put the righteous into the furnace of affliction, and take away their dross: so God permits persecutors to try the faith, love, and patience of his servants, and oft times they do a great deal of good even against their will, Jer. 9. 7. Therefore thus saith the Lord of Hosts, behold I will melt them, and try them: for how shall I do for the daughter of my people. The Sabaeans, Chaldee ans, and Satan were instruments of afflictions to Job, but God wrought good out of all, Jam. 5. 11. Behold, we account them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord: that he is very pitiful and of tender mercy. Had it not been for afflictions, we had never read of the patience of Job: we should not have left us upon record that excellent book of Job.
2ly. This comes to pass by reason of Satan's rage and malice; The great Dragon stands by ready to devour the man-child of reformation: He is the envious man, the accuser of the Brethren, the adversary, the roaring Lion. Pliny speaks of the scorpion, that every moment it puts forth his sting; the Devil is that Scorpion that every moment assays to do mischiese; he will cast some of you into prison, Rev. 2. 10.
3ly. This comes to pass by reason of the malice of wicked-men, they are the Devils agents, they have sucked the poison of this old Serpent and swell with it, and are greatly enraged against the power of godliness. Ther's a deadly Fewd and Antipathy in wickedmen against the powerful workings and breathings of God's spirit in the Saints. The great ones and Potentates of the world rages athe godly, Psal. 2. 1. Why d • e the heathen rage? They hate them without cause: Tigers (as some report) rage at the sent of fragrant spices, so the wicked at the savor of Godliness. As long as there's any left of the serpents brood, there will not be wanting opposition and persecution against the godly. This is the first head of reasons.
The 2d reason is because Christ doth expect that the faith of his servants should act so extraordinarily, as the faith of hypocrites and Reprobates, cannot come near it. Temporizers will profess that they have faith, but these follow Christ only for the loaves, while the Sun shines warm upon them, in Halcy • n days of peace and tranquility, but when it come to fire and faggot, or degradation and suspension, 〈 in non-Latin alphabet 〉 , they take offense. Now he that hath not learned Christ's Cross, hath not learnt his Alphabet. The Question was in another case asked, Matth. 5. 47: what do you m • re than others? and so in this case Christ will ask the question, are you willing to glorisy me both by doing and suffering? are you willing not only to believe on me, but also to suffer for my sake? Such Questions as there will touch the quick: Believers must study all advantages, and take all opportunities to promote the honor of Jesus Christ, they have a battle to fight, they are to encounter with b • asts of Ephesus, and sons of Anak, they have a race to run and many stumbling blocks are laid in the way: They have a fiery trial to endure, a Cross to bear, they must pass through h • nor and dishonor, good report and evil report: They must follow the Lamb where ever he goes, through thick and thin, through a shower of blood. Thy life must not be dear to thee when Christ calls for it: Be not afraid of venturing limbs, liberty, life it self for him that laid down his life for thee. It was an heroical speech of Luther, that he would go to Wormes and preach the Gospel there, though ev • ry Tile was a Devil to oppose him: and it was a gallant resolution of John A • dly that holy Martyr, that if he had as many lives, as he had hairs on his head, he would loose them all for Christ: Thus you see how the saith of Believers acts extraordinarily.
A 3d Reason is drawn from the conformity of Believers unto Christ, for Believers are made conformable unto Christ the head and Captain of their salvation in a way of suffering, Heb. 2. 10. And saith the Apostle Peter: For hereunto were ye called because Christ also suffered for us, leaving us an example that ye should follow his steps, I Pet. 2. 21: and this is that which the Apostle did so earnestly desire to know, even the sellowship of Christ's sufferings, Phil 3 10. Now between the head and the members, there ought to be a conformity. Christ went into his glory by the way of sufferings. Christ suffered in his name, he was called a Wine-Bibb • r, a Deceiver, a Samaritan, an Heretic, a Devil: he was scoffed at, scorned, crucified; And his singular patience is upon record, 1 Pet. 2. 23: who wh • n he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. Yea he suffered in every place, hunger in the desert, resistance and reproaches in the temple, an Agony in the garden, contumelies in the judgment hall, crucifying without the city, likewise he suffered in every part, his eyes ran down with tears, his temples with blood, his ears tingled with buffetings, and the hearing of their blasphemies, and glowed with their reproaches, they afflicted his taste with gall and vinegar, pierced his hands with nails, his sides with a spear, his heart was full of sorrow, his soul of anguish: he gave his back to the smiters, and his cheeks to those that plucked off the hair, Isai: 50. 6. Never was any sorrow like unto his sorrow, the wrath of God was poured upon him in a full bitter cup, and all was to this end, that he might leave us an ensample to follow his steps. Heb. 12. 3. For consider him that endured such contradictions of sinners against himself, lest ye be wearied and faint in your minds. Now then let us expostulate the case, did our master suffer, and shall not we his servants? did the head suffer, and shall not the members sympathise? Learn therefore to follow Christ to Golgotha, and be conformed to Christ in the veil of his misery, in his temptations, if ever you look to abide with him in his kingdom; Look for it, make account of it, whoever thou beest that art a Disciple of Jesus Christ; Thou shalt one time or other, drink of the Fathers cup of affliction in via, before thou shalt drink a cup of new wine in Patria; Do you look for better usage and entertainment; than Christ and all his witnesses have met withal before you. Herein, Man hath a privilege above Angels, he hath a body and can suffer, and so hath not Angels.
The 4th and last reason shall be drawn from those singular benefits that accrue unto God's people from their sufferings. 1. Their suffering places are furnaces not to consume, but to purify and refine them, Dan. 11. 35. And some of understanding shall fall to try them, and purge them, and to make them white, even to the time of the end, because it is yet for a time appointed: and likewise the same Prophet tells us, Dand. 12. 10: many shall be purified and made white, and tried: but the wicked shall do wickedly: and none of the wicked shall understand, but the wise shall underst and. To the same effect the Prophet speaks, Zech. 13. 9: and I will bring the third part thorough the fire, and will refine them as silver is refined, and will try them as gold is tried; and to purge them and to take away their dress and Tinne, Is. 1. 25.
Suffering places are God's framing houses, wherein he fashions and casts his people into a new mold, he makes their graces shine the [ 2] the brighter, as candles do by snuffing. We had not got so great knowledge of the patience of Job, and courage of Paul, Jeremy and Daniel, were it not for their sufferings.
Their suffering places are as so many consecrated Oratories, Act. 16. 25: and at midnight Paul and Silas prayed and sang praises unto [ 3] God: and the prisoners heard them. In prison, Manasseh fell a praying. He got more good by a Prison, then by a Throne: how sweetly did the Martyrs pray in prison? what ravishing letters did Bradford, Philpot, Carel • sse and others write out of prison? Men may imprison the body, but cannot imprison the spirit. The hearts of God's children are enlarged, though thir bodies are imprisoned.
The Lord Jesus Christ is the supporter of the Saints in their sufferings, and applieth his cordial comforts to them in their languishing [ 4] condition. An Angel comforted Jacob when he was afraid of his brother Esau, and he saw a vision at Bethel. An Angel comforted Elias, when Jezebel had designed him to destruction: an Angel delivered Peter out of Prison; and supporting grace strengthened Paul, 2 Cor. 12. 9: and he said unto me, my grace is suffici • nt for thee; for my strength is made perfect in weakness; most gladly therefore will I rather glory in mine infirmities, that the power of Christ may rest upon me.
Suffering is the way to prevent sufferings: suffering loss of goods, liberty, [ 5] life for Christ's sake, is the way to prevente eternal sufferings.
For 6ly, and lastly, suffering for and with Christ hath an ample [ 6] reward, Rom. 8. 17: if so be that we suffer with him, that we also may be glorified together. Compare our sufferings and glory together, verse 18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be rev • aled in us, 2 Cor. 4. 16, 17: For which cause we faint not, but though our outward man perish, yet the inward man is renew • d day by day. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.
And thus much for explication and confirmation of the doctrine, I now descend to particular application.
In the first place this reproves the paucity of those that will suffer [Use 1] for Jesus Christ, you know how Peter boasted of his courage, and how lamentably he was foyld: Many pretend valor and resolution for the truth, and are voces & praeterea nihil: Ther • s a notable story in the book of Martyrs concerning Dr. Pendl • ton, and M. Saund • rs; Mr Saunders was timorous and afraid lest, he should deny Christ; The Dr was confident and said (being a corpulent man) that each gobbet of fat in his body, should fry at the stake, but this Braggadocian turned Apostate, and the other timorous Christian suffered Martyrdom. I may not shoot at Randome, but level at some particular persons, these 'I will single out that are of all others unlikely to suffer when persecution comes.
1. They that will not endure a lesser evil for Christ, will never endure a greater; If thou hast run • ; with footmen and they have weari • d thee, then how canst thou contend with horses? Jer. 12. 5. If thou canst not brook a by-word, a nick-name, a scoff, or a reproach for Christ, how wilt thou resist unto blood? Art thou loath to venture thy breath to plead the cause of God, how wilt thou venture thy life? when the water is but to the ankles, and then you will not wet your feet, how will you pass over when it becomes a river? Bilney the Martyr tried the fire with his finger: If thou canst not endure the burning of thy finger, how wilt thou endure the burning of thy body? If a lesser cross foil thee, how wilt thou grapple with a greater? If a reproach, a jear, the fear of displeasing a Relation, carnal interests and selfishness, make thee fly of and apostatise, surely thou wilt never kiss the stake, and welcome fire and fagot when Persecution comes.
The glozing Hypocrite, and Machivilian Politician, will never suffer for Christ; his Policy is not to follow Religion too close in the heels, lest it dash out his brains; not to launch further in the deep, then he can come safe unto the Haven; his design is, not to discover his conscience farther, then he can save his skin. This is the man that chooseth sin rather then affliction, Job 36. 21. The Hypocrite hath no sure rooting, nor firm foundation, for he builds on the Sands: Superficial outsides, Popularity, Relations, Revolution of times, bias his motions, and stears all his practices, and not the glory of God, nor the love of Jesus Christ.
The carnal Mamonist will not suffer for Christ. The world is his master, & he serves it, and makes it his Idol; and no man can serve two masters: His Gold, Corn, Buildings, Dignities, Revenues, are his God's; he sets up these as the Idols and stumbling blocks of his own heart. Demas loved the world, and therefore deserted the society of the Apostles; Judas loved money, and therefore betrayed Jesus Christ; The foolish Gadarenes preferred their Swine before a Jesus; The young man prefer'd Treasures on Earth, before Treasures in Heaven, Mark 10. 22. And he was sad at that saying, and went away grieved, for he had great possessions: The root of this lamentable choice was covetousness, 〈 in non-Latin alphabet 〉 , which (in the Apostles Character) is the root of all evil, 1 Tim. 6. 10. For the love of money is the root of all evil, which will become coveted after; they have errid from the faith, and pierced themselves thorough with many sorrows: The covetous man dreams of an Eternity upon Earth, he's earthed before his time; he will not forgo his Oxen, his Farm, his Gold or Silver for Jesus Christ; he will follow Christ no farther then he may gain by, and make a good Market of him (as the people followed Christ for the loaves:) But if it come to the parting with some of his Idols of gold & silver, he will not let them go, he will sit on them, as Rachel did on the stuff. They are his God's, and what hath he more? whoever you are, that are in love with the world, whose breath smells of earth, whose discourse is earthly, and whose hearts are glued fast to the Pelf of the world, and swallowed up with worldly entanglements, of all men, you are unlikely to suffer for Jesus Christ: And as for you (the younger sort are herein most faulty) that follow the fashions of the world, the Antick, Exotick garbs, and wear ridiculous, monstrous fowl heads of Hair, borrowing other folks Hair: I may thus argue with you, if you will not part with a fashion of ill report, how will you part with your lives for Christ? Tertullian hath a saying, Timeo cervicem, &c. I fear that Neck, that hath on it a Neck-lace of Pearls, that it will not lay itself down upon the block for Jesus Christ.
4. The formal Professor will not suffer for Jesus Christ; these are the high-way hearers, mentioned, Matth. 13. 19. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart: this is he which received seed by the way side. A formal Gospeller, that doth all for form, will fly off and flinch when suffering comes: Many reduce Religion to a mere form, and come to the Ordinances as a fashion and a custom; and many Scholars come to Prayers and Sermons, because they are engaged to it by local Statutes: But what do they in their Studies? Do they pray there in secret? I beseech you chatechife everyone his own heart, ask thyself, Do I keep time and touch with God in private? Do I pray, when no eye of man seeth me? Do I walk closely with God? how do I carry myself in my private addresses to God? Fly from Formality, beware of resting on a formal outside Profession. Formalists are so odious, as that we may not associate ourselves with them, 2 Tim. 3. 5. Having a form of godliness, but denying the power thereof, from such turn away.
5. Your luke-warm La • diceans will not suffer for Christ: These halt between two Opinions, and have two Faces; they are of the worst temper, neither hot nor cold; some calls them Ambidexters, other Neuters; some Uterques, some omnia: These will not suffer for Christ, these will not stand for Religion when it's under Hatches: Many that pretend to this moderation, are much of this Laodicean temper, (Erasmus like, hanging between Heaven and Hell; you cannot tell what to make of them, like cunning Gaimsters, who will stand by a great while, and then bet on the winning side: I would (saith the Spirit) that thou wert either hot or cold, Rev. 3. 15, 16. I know thy works, that thou art neither cold nor hot, I would thou wert cold or hot: So then, because thou art luke-warm, and neither cold nor hot, I will spew thee out of my mouth: Those are either of Gallio 's temper, that will not take pains in the work of God; or else with Agrippa, 〈 in non-Latin alphabet 〉 in some small things they will appear for Christ, so far forth, as it will not cross shins with their own Politick Designs: Of all others, these are the greatest enemies to reformation, and because they would comply with both sides, God in Judgment will make them odious unto both.
Lastly, Profane Libertines will not suffer for Jesus Christ, these are enemies unto the Cross of Christ, running headlong into all excess of riot; these are drunk with the Drunkards, and swear with the Swearers, how can these be put into any possibility of suffering?
For first, They will not bate a Lust, forgo a Corruption for Christ, how then can they suffer for him?
Secondly, They hate Christ and his Servants, now its love to Christ that only constrains us to suffer for him.
Thirdly, They cannot sympathize with the sufferings of God's people; they are so far from being afflicted with them, that they rejoice in their afflictions, and add affliction unto affliction: They that are of this temper, will never suffer for Jesus Christ.
The second use shall be for Trial and Examination, whether you have a suffering Faith, yea or no: Many springs move many to suffer, as a natural Conscience, and a natural Pride, and stoutness of Spirit. A man may give his Body to be burnt, and yet want love to Jesus Christ.
Here's the grand Question: What's that Faith which will be a true effectual suffering Faith?
For Answ. 1. That Faith which is thy life amidst all deaths, thy supply amidst all wants, thy supportation & consolation amidst all troubles, thy meat and drink, & household-stuff, thy Riches and Revenues, this will carry thee through sufferings, that Faith which makes thee live upon Christ in all straights, srowns, crosses, losses, and hardships, this will make thee undergo the worst of evils for him, who is the chiefest good: It's not said that a man shall live by his Wits, Lands, or Labors, but by his Faith, Hab. 2. 4. The Just shall live by Faith.
2. That Faith which is rooted and grounded upon the love of Christ, will constrain thee to suffer for him: Love made Jacob endure his hard service cheerfully, for his beloved Rachel: Love made Moses wish himself to be blotted out of the Book of Life: And Paul wisht himself Anathema for the Jews; none so ready to die for Christ, as the love-sick Spouse: Many waters cannot quench her love, Cant. 8. 7. Its love to Christ that will make thee willing to do and suffer anything for him.
3. If thy Faith can carry thee well through the temptations of prosperity, it is probable that it will carry thee through the trial of Adversity: If Faith will keep thee from swelling in prosperity, it will keep thee from breaking in adversity. 'It is a strong Stomack that will digest much Honey: It's a strong Faith that will not be allured by the sweetness, pleasures and profits of the world: He's happy whom prosperity lifts not up, nor adversity breaks.
4. That Faith will make thee suffer, that keeps thy heart up in the use of good means, even then when all things go against thee: David then most repairs to the Sanctuary, Psal. 73 17. Until I went into the Sanctuary of God, I knew it not, but hereby I understood their end: And see his behavior at Ziklag, 1 Sam 30. 6. And David was greatly distressed: for the People spake of stoning of him, because the soul of all the People was grieved, every man for his sons, and for his daughters; but David encouraged himself in the Lord his God: Rabshakeh falls a railing, and Hezekiah falls a Praying. Observe well; if Faith keep you in love to, & frequent Exercise of holy Duties (though as yet you feel nothing coming in) yet still continue in the practice of them, and dare in no case sit loose from them, but follow Christ from Ordinance to Ordinance, and inquire everywhere after your Beloved, this is that Faith questionless, that will carry you through sufferings.
5. That Faith which purifies thy Conscience, reforms thy Life, and resigns thy Will wholly to the will of God, this will make thee suffer for Christ: Only an holy unfeigned Faith will make thee to suffer: Such a Faith the Apostle had, which made him not be afraid of the King of Terrors, Phil. 1. 21. For to me to live is Christ, to die is gain.
That Faith will prove a sound suffering Faith, that will engage thee to venture soul, estate and body, upon the free grace of God in Jesus Christ: This will make thee to cast thy burden upon the Lord, and fly to him, as a Sanctuary, as a refuge from the Storm, and as a shadow from the heat: Examine whether thou canst produce these Symptoms of thy Faith.
The third Use shall be for Exhortation: Be willing to undergo any hardship, loss or cross for Jesus Christ. Consider what times you live in, what contempt is poured out upon those great Ordinances of Divine Institution, viz. Magistracy and Ministry: Perhaps God intends thee for a Martyr. A few preparations I conceive seasonable.
1. Make account of suffering: We may fear God is bringing confusion and desolation upon the Kingdom: If we consider the Ataxies and Anarchy's thereof, we may take up that complaint, Ezek. 19. 14. A fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a Scepter to rule: this is a lamentation, and shall be for a lamentation. I neither profess myself Statesman, nor Politician; neither do I intermeddle, out of my own Sphere and Calling, only as a Minister of God; I counsel you in the Language of the Holy Ghost, Jer. 6. 8. Be thou instructed, O Jerusalem, l • st my soul depart from thee, lest I make thee desolate, a land not inhabited. Prepare for troubles and afflictions; for the end of one trouble may be the beginning of another, as when a man hath escaped a Bear, a Lyon meets him; and after he hath escaped the Lyon, and leans his hand upon the wall, a Serpent out of the Wall comes and bites him; know then, that you are fore-appointed unto sufferings; so saith the Apostle, 1 Thess. 3. 3. That no man may be moved by these afflictions; for yourselves know that we are appointed thereunto: Praecogitati mali, mollior ictus: Xeno suffering Ship-wrack, said, Jam didici Philosophari, By our sufferings let us learn to be better Christians.
The second preparative, is to get a self-denying spirit, 'tis self that makes us shye of the Cross, self must be first denied; Several selves must be denied; self-opinion, self-counsels, selferighteousness, self-excellencies, self-will, self-comforts, self • ends: All these selves must be denied for Jesus Christ; let it suffice only to mention these at present. I proceed to another Preparative: And that,
3. Is to set upon the practice of Mortification: The Apostle protesteth that he dieth daily, 1 Cor. 15. 31. I protest, by your rejoicing, which I have in Christ Jesus our Lord, I die daily. Strive to get thy corruptions mortified, thy ill humors purged, thy affections crucified, thy filthy garments took away, and so thou wilt be better prepared to suffer: A great power must be given thee from above, over thy corruptions, before thou canst grapple with a suffering. Violent Storms and Thunder clear the air, so strong afflictions clear the heart by them; we are, as it were, by them poured from vessel to vessel: Read Jer. 48. 11. Moab hath been at ease from his youth, and he hath settled on his lees, and hath been emptied from vessel to vessel, neither hath he gone into captivity; therefore his taste remained in him, and his sent is not changed: Hereby the ill savor and distemper of our heart comes to be took away: Every affliction doth, as it were, preach to us a Sermon of Mortification: An unmortified man, and an unsanctified heart, will never suffer.
4. The last preparative, is still to bear in mind the sufferings of our Lord Jesus. Consider his innocence, meekness and humility, often keep in mind the dying of Christ, an exact pattern for our imitation: Let not the Disciple expect to be above the Master: The ornament of Christ's Livery is persecution. But I proceed to another Use, which
Is for direction: I shall only direct in two particular cases.
1. When have we call to suffer? 2. When we have a call, how must we behave ourselves in suffering?
For the first of these: In this case I conceive we have a clear call.
1. When we have no warrant for active obedience: So the three Children made choice of a hot Furnace, rather then they would worship Nebuchadnezzar's Image, Dan. 3. 21. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the fiery furnace. So Daniel made choice of the Lions Den, rather then he would obey an ungodly command, Dan. 6. 16. Then the King commanded, and they brought Daniel, and cast him into the den of lie • ns: The rule is infallible, Acts 5. 29. We must obey God, rather then man. The Martyrs chose rather to embrace the flames, then to worship a breaden God of the Papists devising; we must rather suffer the greatest punishments, then wound our consciences with the least sin.
2, When it comes to this Dilemma, that either thou must suffer, or else God's glory must suffer, then thou must determine to suffer anything, rather then God's glory should suffer, rather then Religion should lie at stake, or the Gospel lie a bleeding: We must have a tender care of God's glory, we must not be afraid to be good, we must not be ashamed of Christ; dispossess then this dumb devil, that makes thee silent, when God's glory suffers.
If God have given thee suffering graces, as faith, love, zeal, and patience, and a brave heroical spirit, assure thyself they are not given in vain, to be buried in a napkin, but for duty and employment. If God have given thee a Martyrs courage, thou must endure a Martyrs trial: When God calls thee, he intends thee for a Soldier, but its to fight his battles.
The second Case is, how we must suffer? least we spoil a good duty in the miscarriage, I will leave with you a few rules.
1. In suffering, be sure that you suffer as Saints, and not as evil doers, Matth. 5. 10, 11, 12. Blessed are they that are persecuted for righteousness sake, for theirs is the kingdom of Heaven: Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my names sake: Rejoice, and be exceeding glad, for great is your reward in heaven: for so persecuted they the Prophets which were before you: And saith the Apostle, 1 Pet. 2. 19, 20. For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully; for what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
2. Suffer prudently, Matth. 10. 16. Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as doves: Wisdom and innocence are join'd together: Wisdom is a necessary ingredient in suffering: When men rashly bring evils upon themselves, they loose the glory of their sufferings: And when men suffer, and are boisterous, clamoring, and reviling, and reproaching such and such instruments, these do much discredit their suffering.
3. Christians must suffer believingly: Faith acts, though the vision be dark, Faith approximates a promise, and amidst Euroclydons storms and tempests, can say, Nubecula est cito transitura.
4. Suffer patiently: By patience possess thy soul, Heb. 10. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. Moral men have had great patienco: Do thou discover more patience that art a true Believer, say with good old Eli, It is the Lord, let him do what seemeth him good; and with David, Psalm 39. 9. I was dumb, I opened not my mouth, because thou didst it; and with Hezekiah, Isa. 39. 8. Good is the word of the Lord, which thou hast spoken; he said moreover, for there shall be peace and truth in my days.
5. Suffer joyfully, 〈 in non-Latin alphabet 〉 , Rom. 5. 3. and James 1. 2. My Brethren, count it all joy, when you fall into divers temptations: The Apostle mentions this to their joy, Heb. 10. 34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring substance: So did the Apostles, Acts 5. 41. and they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
6. Suffer profitably; labor to profit by the rod, to get corruption purged out, and grace wrought in: Labor to suck sweetness (as the Be doth) out of bitter herbs, and to eat honey out of the carcass af a Lyon: A wise man will gain by every dispensation of providence.
The fifth and last Use, in one word, is for Consolation: Many promises are made to them, and they shall get the performance of them, Rom. 8. 17. And if children, then heirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together, Matth. 19. 29. And everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my names sake, shall receive an hundred fold, and shall inherit everlasting life. Luke 22. 28, 29. Ye are they which have continued with me in my temptations, and I appoint unto you a kingdom, as my Father hath appointed unto me: Let them comfort themselves with these four Considerations.
1. Their sufferings are for a moment only, but their reward is eternal, 2 Cor. 4. 16, 17. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day: For our light affliction, which is but for a moment, worketh for us a far more exceeding. and eternal weight of glory.
2. Their sufferings are few, but there are many Mansions in Heaven.
3. Their sufferings are sanctified, and sweetened by God, their Prison is their Palace, their Chain their Glory, their Dungeon their Paradise.
4. In Heaven there's no more suffering, all tears shall be wiped away from their eyes, and when the time of refreshing shall come from the presence of God, they shall rejoice with joy unspeakable, and full of glory.
The dark Vision. Unfolded on the Monethly Fast-Day,
upon Hab. 2. v. 3.
For the vision is yet for an appointed time; but at the end, it shall speak and not lie; though it tarry, wait for it, because it will surely come, it will not tarry.
THe Prophet Habakkuk was one of the last Prophets that Prophesied before the Captivity: He lived in sad troublesome times, even days of darkness and gloominess, and full of darkness: And no wonder, because they were exceeding evil, by reason of varieties of sins and abominations. The Prophesy is Dialogue-wise, consisting of Expostulations and Answers.
1. You have an Expostulation to the Lord against the extreme wickedness of the Jews, ch. 1, 2, 3. O Lord, How long shall I cry, and thou wilt not hear? even cry out unto th • e • f violence, and thou wilt not hear? Why doest thou show me iniquity, and cause me to behold grievance? for spoiling and violence are before me, and there are that raise up strife and contention.
2ly. You have the Lord's answer, threatening great calamities to the Jews, by the cruel oppressive Chaldeans, ver. 5, 6, to the 11 th inclusive: Behold ye among the heathen, and regard and wonder marvelously: for I will work a work in your days which ye shall not believe, though it be told you. For lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs. They are terrible and dreadful: their judgment and their dignity shall proceed of themselves. Their horses also are swifter than the Leopards, and are more fierce then the evening wolves, and their horse-men shall spread themselves, and come from far, they shall fly as the eagle that hasteth to eat: They shall come all for violence, their faces shall sup up the cast wind, and they shall gather the captivity as the sand, And they shall scoff at the Kings, and the Princes shall be a scorn unto them; they shall divide every strong hold: for they shall heap dust and take it.
Then thirdly, you have another expostulation to the Lord against the Chaldeans cruelty, ver. 12. to the close of the Chapter. O Lord! thou hast ordained them for judgment: O mighty God! thou hast established them for correction. Thou art of purer eyes then to behold evil, wherefore lookest thou upon th • m that deal treacherously, and holdest thy tongu • , when the wicked devoureth the man that is more righteous then he? And makest men as the fishes of the sea. as the creeping things that have no ruler over them? They take up all of them with the angle; they catch them in their net, and gather them in their drag: therefore they rejoice and are glad. Therefore they sacrifice to their net, and burn incense unto their drag, because by them their portion is fat, and their meat plenteous: Shall they therefore empty their net, and not spare continually to slay the nations?
Fourthly, You have God's second Answer, which consists partly of Direction and Commination.
1. For direction, to wait and live by Faith, and patiently to expect deliverance.
2. For Commination, threatening revenge and ruin to the Churches enemies, from ver. 5. to the end of the Chapter.
Lastly, You have an excellent Prayer, penned in the Prophets name, and in the name of the Church, intimating our duty in dark times, to be more frequently upon our knees, and more vehement in Prayer for the Churches deliverance. Thus in brief you have the scope of this Prophesy set forth unto you.
Now to make way to my Text: From the precedent words in this Chapter, you find the Prophet upon his warch. Notwithstanding the enemies of the Church are in the float of Prosperity, and the Church in the ebb of Adversity, yet he questions not God's vigilant eye of Providence over his People: He therefore gets out of the crowd, and separates himself from the multitude, and retires himself from the hurry of earthly entanglements. As Watch-men get themselves into some high Turret, or fenced Castle, to espy Passengers at a distance; so doth the Prophet get his thoughts highly raised, and gets himself up into a high place, remote from all intercourse with, and interruptions from the world. If with Judicious Calvin, we weigh the reason of the Metaphor, we shall know that this Tower is a recess of the mind; wherein we withdraw ourselves from the world: I will get me upon my rock, so the Septuagint: There's safety alone to be found in God: He's the Rock of Ages, an impregnable Tower: And what • s his intention?
1. He waited to see what God would say to him: As if he should say, It's only the word from God that can comfort me, that alone will abundantly make amends for all my watching, therefore I will still remain Sentinel: Though I be not suddenly relieved, yet I will not desert my station: Though as yet there be no appearance of comfort, yet I know that 'tis my duty to tarry til it come: I am resolved to wait God's leisure: I will wait for a word of comfort: It's worth waiting for it: I will wait quietly for it, and when it comes, I will yield ready obedience thereunto.
2. He waited to see what he should say unto God: What shall I answer, when I am reproved? When men and devils reprove me, and belch out calumnies against me, then I shall bear up against all: I have armor of proof to bear off all their reproofs: Though they rebuke me never so much, and insult over me, yet now having heard what God says unto me, I am armed Cap-a-pee against them all.
Hence, 1. Learn our duty, to wait upon God with a quiet spirit, whatever reproofs or oppositions we may meet withal from men or Devils.
And secondly, To set an high estimate upon the word of God, and stick close to it as the rule: No matter what men say against thee, if God be for thee.
And thirdly, Not to follow any devised way of man, but to make the Word of God the Umpire, guide, rule of thy life.
And lastly, Though God speak not presently, we must not be hasty, but wait his time: For when we wait for an answer, then are we put in a capacity to receive it. The Prophet waited for an Answer; and an Answer he obtains, ver. 2. And the Lord answered and said, Write the vision, and make it plain upon Tables, that he may run that readeth it. Note how opportunely God answers the Prophet upon his watch. An Angel revealed the welcome news of a Savior to the Shepherds, keeping their flocks by night. And a Vision is revealed to the watching Prophet: And because the Vision was principally for public use and edification, it was to be writ in legible Characters, even Capital Letters, that any one might read it in transitu, and not stop.
Q. But when shall the Vision come to pass, might some say, When will it come? Oh! it's a long time a coming, and hope deferred makes the heart sick. The Chaldeans may quite ruin our nation: We may fall everyone of us by the hand of the enemy, • efore this Vision may be accomplished: Every minute is long, When? Oh when will the Vision be performed?
A. To such impatient querulous Speeches, I oppose the reason or strong ground of encouragement from my Text, For the Vision is yet for an appointed time, &c.
Which words contains a Prophetical Promise, encouraging, and a special duty prescribed.
As first, For the Prophetical Promise.
1. You have set forth the matter of it, A vision.
2. The limitation thereof, for an appointed time.
3. The truth of it, it shall not lie.
4. The ingemination for the certainty, it shall speak, it will surely come, it will not tarry.
2. For the duty: It's set in opposition to hastiness of Spirit, Wait for it.
The words need a Paraphrase: Let's review them apart.
Q. 1. It shall be asked, What's meant by Vision?
A. You know, God spake at sundry times, and in divers manners in times past to the Fathers by the Prophets: Sometimes by dreams, other times by Urim and Visions; sometimes vivâ voice, to the Fathers of old; to us by his Son, voice scriptâ, in his written Word; so that Dreams, Visions, and Revelations cease, which were extraordinary, and only pro tempore: We are to keep close to the written Word, and take heed of being wise above what is written.
By the Vision, some understand the Administration of the Gospel of Christ, and his glorious Appearances: But Calvin, whom I follow (as much as any Interpreter since the Apostles times) by Vision understands Admonition and Instruction to the People of God: And though this may be dark, it shall speak and not lie, not in vain, so the 70. Not an 〈 in non-Latin alphabet 〉 of the Word of God shall fail. God is the God of eternal Truth. Mercenary Balaam gives this true attestation: God is not a man, that he should lie; neither the son of man, that he should repent: Hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? God doth not delay his people, on purpose to deceive them, and frustrate their expectations, but to exercise their faith and patience, and to prepare them for the better reception and entertainment of a mercy when it comes.
Q. 2. But secondly, Why is it said, it's yet for an appointed time?
A. 1. To show that it is in the power of God alone to prefix a time: He created time, and limits time and seasons according to his pleasure: He sets bounds and periods to all Kingdoms, Nations, Languages.
2. And secondly, For a Caveat to us to beware of limiting God to our times and seasons.
3. To stop our running, not to make more haste then good speed, but to wait upon God in his own way, who will accomplish his Vision in his own time, for his own glory.
Q. 3. What's meant by waiting here?
A. Be silent, and murmur not, because the Vision seems to linger: Though sense fails, yet let not Faith fail: It's the nature of Faith to wait for the execution of a promise, though it be long a coming: Faith hath a Prophetical virtue to see a Promise a great way off, and a Magnetical virtue to draw it near to it. So that if the Question be moved to a Believer, What wilt thou do in these cloudy days? How wilt thou behave thyself amidst these dark passages of Providence? His answer is, I will hope against hope, wait with Faith and Patience, and adhere unto the Word of God, and am resolved not to let go my confidence.
However works of Providence may seem cross, yet I will depend upon the truth and faithfulness of God, I will wait and believe; though sense be non-pluss'd, and I can see no reason why I should wait on the Lord any longer. And here's the acting of Faith indeed in a true Believer, who resolves, I will trust my God, depend upon his Word, stay upon his Promises, rely upon his Attributes: Though he kill me, yet I will trust in him, as Job resolved.
Q. 4. Lastly, Here seems to be a contradiction, though it tarry, it will not tarry: How can these be reconciled?
A. This is an Argument to Men and Creatures, and not to God and Creator: There's no tarrying in God: Time past, present, and to come, are all one in him: A thousand years in his sight, are but as yesterday. We are then to distinguish between the Decree and the Execution thereof.
The Decree tarries not, nor seems to tarry: But according to the execution of the Decree, as it falls under our apprehensions and manifestations, it may seem to stay and linger: There is then no tarrying in God, but there is in the Creature. And though flesh and blood cannot apprehend it, yet in tarrying God makes haste.
You have here represented what Faith can do: David told Achish, when he was going to Battle, Thou shalt see what thy servant can do: Behold here what Faith through the strength of God can do. Faith meets with many Obstructions, and many Repulses, yet it will fall on again: Faith meets with many delays, yet it is not querulous, it waits, it stays at the Fathers door, it will not be driven away. A faithful soul believes God upon his word. God saith, The Vision shall come; the Believer saith, I have enough, I will here cast anchor, it's good being here. The Promise is my strong hold, like Samson's Locks, here my great strength lies, because it will surely come, it will not tarry. The Decree and Counsel of God never delays. God knows every minute of time, and gives a quick dispatch unto his work. Faith believes it, though sense cannot apprehend it, though (as I intimated before) the execution of the Decree, according to particular effects and operations, may seem to delay. Here then is the trial of our Faith and patience, and here's a word most seasonable to Preach and practice in these days of Jacob's troubles, when the Vision or the word seems to be dark and to tarry. I shall wind up all into one bottom, and from the scope and substance of them lay this one entire Doctrine for the foundation of my Discourse.
That in troublesome times, when the vision is dark, and seems to tarry, [Doct.] then in a peculiar manner we should wait upon God for the accomplishment thereof.
For proof hereof, we have copious testimonies of Scripture: I will wait upon the Lord, that hideth his face from the house of Jacob, and will look for him. In the way of thy Judgments, O Lord, have we waited on thee: the desire of our soul is to thy name, and to the remembrance of thee. We have been with child, we have been in pain, we have, as it were, brought forth wind▪ we have not wrought any deliverance in the earth. Therefore I will look unto the Lord, I will wait for the God of my salvation, my God will hear me.
For the Methodical enlargement of this precious truth, I shall propound these Heads of Discourse, which shall constitute my ensuing Meditations.
1. To explicate the nature of waiting, what it is to wait upon God.
2. To illustrate the duty from the practices of the Saints in the like case.
3. To demonstrate the truth of the Point from convincing rational arguments.
And fourthly, To reduce all to point of practice by way of useful application.
I resume the first Head propounded, to open the nature of Faith, and waiting on God.
The inquiry is, What it is to wait upon God?
The Answer which I shall give to this particular Inquiry, shall be comprised in this description: Waiting is a cheerful submission of our wills to the will of God, whereby the soul rests in hope, exerciseth faith, expects with patience, and improves a diligent use of means for the obtaining of a good end: This description is made of these five following Ingredients.
1. It's the Christians duty to wait cheerfully: Swine roar when they have rings put into their noses; Bulls and Bears cry out and roar when they are baited; and Slaves howl when they are beaten with rods: But Christians are of another temper. Good children kiss the rod that beats them: Not only so (saith Paul) but we glory in tribulations, knowing that tribulation worketh patience: And (saith James) the trying of your faith worketh patience. Likewise the Apostle mentions, For ye had compassion of me in my b • nds, and took joyfully the • spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance: Murmuring, repining, and reviling Language must not be heard amongst Christians. God loves a cheerful giver, and a cheerful waiter too. Hannah felt some spiritual illapse, something coming in as an answer to her Prayers, and her countenance was cheered up, she was no more sad: And she said, Let thine hand-maid find grace in thy sight; soe the woman went her way, and did eat, and her countenance was no more sad. You read of the singular cheerfulness of the Martyrs, how they kissed the stake, wellcom'd Fire and Faggot, embraced the Flames: What a sweet cheerful frame of spirit did they discover amidst their greatest sufferings, and were no whit daunted by the utmost cruelty of their Adversaries? It would ravish a Christians heart to peruse the Letters of Mr. Bradford that holy Martyr, then whom (as I apprehend) never man wrote more sweetly, and manifested more cheerfulness under the Rod. To rush upon trouble, to be forced to sufferings, and to say, I will bear it, because I cannot otherwise choose; and to murmur and rail against such and such Instruments, this is not thank-worthy: But to make a virtue of necessity, and to bear thy Cross cheerfully, to abound in inward consolations amidst outward troubles; to have thine heart enlarged, though thy body be Imprisoned; to smile in affliction, because God smiles upon thee, even when he beats thee, this is the glory of thy suffering: And whensoever God hides his face from us, and clouds his gracious countenance, let us with all alacrity wait upon him, and learn to bear cheerfully his dealings with us.
A second ingredient is, That it is the duty of Believers to wait submissively upon God: It's not enough to say, I must submit, I must be content; but to say, I will submit, I will be content, that argueth a submissive spirit, and not the other: Shall a Zeno say, after he had suffered Ship-wrack, Now I have learned to be a Philosopher? Shall an Anaxagoras say, after the news of the death of his Son, Now I know I begat a mortal Son? And shall Christians presume to contest with God, and grudge against their Maker? We should say with Eli, It is the Lord, let him do what seemeth him good: with Hezekiah, Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken; and with Job, The Lord giveth, and the Lord taketh away, Blessed be the name of the Lord. Imitate Aaron; Moses said unto Aaron, this is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified; and Aaron held his peace. David professed, I was dumb, and opened not my mouth, because thou didst it. And remember the counsel of the Prophet, Therefore the prudent shall keep silence in that time; for it is an evil time: It's not meant that we should be tongue-tied in the cause of God; for if we speak not when God's glory suffers, it's a sign that we have a dumb Devil within us: But true Believers, which judge truly of calamities, and of their causes, shall in silence, and with patience worship God's Justice without any murmuring or scandal. David falls not a railing at Shimei, he was better instructed, then to render railing for railing, but he looks at a higher hand, and submits. So when Iliads of troubles surround thee, and one cross follows upon the neck of another, as one Wave of the Sea upon another: Oh! do not break forth into cursing and reviling, but look at the hand of God, and say, Lord, I see thy hand, I desire to know thy meaning, to be instructed with Ephraim, to smite upon my thigh. and submit unto thy hand in everything; and I beseech thee, what I understand not teach thou me, and wherein I have done amiss, I will do so no more.
3. It's the nature of Faith to wait patiently. This is waiting indeed, when with a quiet frame of spirit I expect the fulfilling of the Vision, whether it speak good, or whether it speak evil, I am content, my heart is of David's temper; My h • art is fixed, (O God) my heart is fixed, I will sing and give praise: The Husbandman waits for the Harvest; so must we wait patiently for the Harvest; of deliverance. Delay is the sickness of the soul; Patience is the cure of it: Patience is the very soul and life of waiting: Waiting without patience, is enraged fury. We must bear God's anger patiently, I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: He will bring me forth to the light, and I shall behold his righteousness: We must wait for that we see not. If we (saith the Apostle) hope for that we see not, then do we with patience wait for it: Hence are we commanded, In your patience p • ssess ye your souls. There's a Philosopher that hath this expression; if the God's would grant me my desire, and bid me ask what I would have, I would ask of them this thing, That I might have the spirit of Socrates, such a composed spirit as he had: It's observed of him, and of Cato likewise, that they were in such a quiet composed sedate frame, that they never changed their countenances upon anything that. befell them. This should stir up Christians to beg of God, the ornament of a meek and quiet spirit (whereof the Apostle speaks) which is in the sight of God of great price: Pray hard for the excellency of a quiet composed spirit: Come what will, if thou be armed with patience, it will ward off the blow.
4 It's the duty and property of waiting Christians, to exercise Faith on the Divine Promises. A Heathen, out of a Cynical stupidity, and by Moral Documents, may have patience and pass by injuries; but he knows not how to believe against sense; he's a stranger to Faith, he discerns no excellency in a Promise, he cannot live upon a word, he knows not how to rely upon a Crucified Savior, and live by Faith on the Son of God. But a true Christian waits believingly, he lays hold upon Jesus Christ by Faith, and lives upon the Divine Promises, and applies them by Faith unto his particular condition. Faith gives the soul a firm bottom to stand on, a strong foundation to build on, which is the Word of God: Faith (saith the Apostle) is the substance of things hoped for, and the evid • nce of things not seen. There are two great words, 〈 in non-Latin alphabet 〉 . I had fainted (saith David) unless I had beli • ved to see the goodness of the Lord in the land of the living. A Believer knows, that all things shall work together for good, to them that love God, to them who are called according to his purpose: Such Scriptures are his strong Rock: But unto you that fear my nam • , shall the Son of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the s • all: For a small moment have I forsak • n thee, but with great mercies will I gather thee. A Believer stays himself upon a promise, Loe, I am with you always, even unto the end of the world. He fears not the opposition of men and devils against the Ministry; for he knows Christ will uphold them, and vindicate their quarrel. A Believer knows, that the rod of the wicked shall not rest upon the back of the righteous; therefore he waits till God take it off. He knows that deliverance shall come to the Church, that the Lord will build up Zion, and appear in his glory, that all the enemies shall come and worship before the Churches feet, and the shaking of Nations is a harbinger to deliverance: Peruse that great Promise, I will shake all nations, and the desire of all nations shall come, and I will fill with glory this house, saith the Lord of hosts. A Believer knows that God can bring light out of darkness, order out of a Chaos, strike a straight line with a crooked stick, make the wrath of man turn to his praise, and restrain the remainder thereof. By Faith Stephen saw Christ, when the stones were about his ears: And by Faith Job saw a Redeemer upon the Dung-hill: And by Faith Moses saw him that was invisible, amidst Reproaches and Sufferings: Faith discerns a Sun-shine approaching, amidst cloudyness and dismal darkness: Whatever makes against a Believer in a carnal apprehension, the spiritual eye of Faith seeth something to make for him: So that a Believer hath double, nay treble even multiplied hopes for single fears.
It's the nature of waiting to have Hope for its companion: Waiting and Hope are conjoined: It is good that a man should both hope, and quietly wait for the salvation of the Lord. Hope is the Anchor of the soul, both sure and steadfast, and which entereth into that within the veil: When thou art tossed in the troublesome waves of the World, cast anchor, and let hope support and stay thy spirit: Were it not for hope, the heart would break, in those days of confusion and misery, where there are so many sad thoughts and searchings of heart for the afflictions of Joseph, and divisions of Reuben; yet we are not without hope: Let's apply that of Ezrah amidst all their sorrows and perplexity, Shecaniah the son of J • hiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives, of the people of the Land; yet now there is h • pe in Israel concerning this thing. They fall a making a Covenant, and O that we would bewail the breach of Covenant! and resolve to keep that inviolable which we made in a day of distress, and for which there will be a day of account! we are a sinking kingdom, and cry out, Lord save us, or else we perish: Hope even holds us up by the chin. We are just as the Israelites coming out of Egypt, in straights and entanglements, amidst Rocks: When they were in Egypt, O what servitude did they meet withal, and cruel bondage! Now they come out of Egypt, they meet with difficulties, the Enemy overtakes them at Pihahiroth, between Migdol and the Sea over against Baal-zephon: Pihahiroth, was a Cave hem'd in with Rocks: Migdol signifieth a Tower: Baal was their God; and Zephon signifies ruri speculatus est: And see what counsel is given, Moses said unto the people, fear ye not, stand still and see the salvation of the Lord, which he will show to you today: For the Egyptians, whom ye have seen today, ye shall see them again no more forever. We are just as Jehoshaphat was, in great straits and know not what to do; but his practice must be ours, to fall a praying, O Lord our God, wilt thou not judge them? for we have no might against this great company that cometh against us, neither know we what to do, but our eyes are unto thee: Hold out hope, and thus it will argue and plead, The Lord hath delivered us from our enemies, we hope he will not suffer us to destroy one another; The Lord hath done us much good, and wrought miraculous salvations for us; we trust he will not now destroy us, after he hath done us so much good. Join Faith, Hope, and Patience, and thou wilt then wait to good purpose: Sense fails, contrivances are disappointed, Faith bids dispute not, but believe: But Faith grows weak, then Hope interposeth; its good to hope in God: Happy is that man whose hope the Lord is: Art thou a tottering, ready to fall? hope underprops thee: Art thou ready to sink? hope finds out a twig to lay hold on: but hope deferred, makes the heart sick. Then patience steps in and argueth thus, Art thou a Believer? consider, A Believer makes not haste: Hast thou hope? thou must wait for that thou seest not, quiet thy spirit and wait upon God, cast thyself upon his providence, stay upon his wisdom, roll thyself upon his love, and wait quietly for his salvation: He that waits cheerfully, submissively, and patiently with Faith and Hope, is put into a ready capacity of receiving a gracious answer from God. Thus did the people of God, they waited upon a word of Promise, and relied upon God for the fulfilling of the vision, and they enjoyed the accomplishment thereof, which is the second Head propounded, viz. the illustration of the Point, from the practice and example of the Saints in former times.
2. I will first instance in the promises made to Abraham long before they were fulfilled. There were two Promises made to Abraham.
1. That the Country which God would give him, should flow with Milk and Honey.
2. That his Seed should be as the Stars of Heaven: Here's God's Word; but his works seem strange, to run quite cross unto it. This would appear to a carnal eye to be a very dark vision: Abraham was commanded out of his own Country: Now the Lord said unto Abraham, Get thee from out of thy country, and from thy kindred, and from thy fathers house, unto a land that I will show thee. As soon as he came into Canaan there was a Famine, he was ready to starve: There was a famine in the land, and Abram went down into Egypt to sojourn there, for the famine was grievous in the land. This Promise was not made good till the Israelites were seated in Canaan many hundred years after: and that his Seed should be as the stars of Heaven; this was strangely brought about, against all human apprehension, as by the sequel may appear: for Abraham stayed many years before he had Isaac, the child of the promise, and Isaac stayed 20 years before he had a child; and God bad Abraham kill Isaac. These works seem directly opposite to the Word of God. But we must not lay too much weight upon the works and thwarting passages of God's providence, but depend wholly upon the word: What God promised unto Abraham, was fulfilled every tittle in its season. So the vision was dark to the Children of Israel. Joseph told them that God would surely visit them, and bring them out of that Land; yet they must wait the limited time: And it came to pass, at the end of the four hundred and thirty years, even the self-same day it came to pass that all the hosts of the Lord went out from the land of Egypt. Hannah, Rachel, Rebekah, waited God's time; and Sarah waited for a child, though against the ordinary course of nature: God had promised, and they must wait upon his Word. Seventy years were appointed for the Babyl • nish Captivity: The Jews must wait till the expiration, then, and not till then, came deliverance. The impotent Cripple waited 38 years, at the Pool of Bethesdah, then Christ came and put him into the water and healed him. The daughter of Abraham waited 18 years, then Christ loosened her from her infirmity. The Woman waited 12 years on Physicians, who had the bloody Issue, and they left her uncured, and poverty to boot; when that time was expired, Christ came and healed her. Ten days tribulation were appointed to the Angel of the Church of Smyrna. Three days Plague to David. God in wisdom hath set certain periods of time, known only to himself, all which while he will exercise the Faith and Patience of his children; at the end whereof, and not before, he will relieve and comfort them. What time God hath set for England's deliverance, is a grand secret, locked up in his Cabinet: And whether our eyes may see a right settlement, a Peace established upon the basis of Truth, no man can determine: We can say no more, then with the Psalmist, We see not our signs, there is no more any Prophet, neither is there among us that knoweth how long: Yet let us fall upon our knees, and be earnest in Prayer for Zion: O that the salvation of Israel were come out of Zion! When the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. Let us leave off murmuring and fall a praying, let's take off from anxious cares, and add more fervency to our Prayers; let's not be so saucy, as to prescribe times and seasons unto God, not to limit the holy one of Israel to times or means. It's a received rule of Augustine, Let him, who shows mercy, choose his season.
We have seen this duty tracked by the foot-steps of God's people, let us go and do likewise.
In the third place, to give in the demonstration of the Point, I shall draw a threefold Argument, from the necessity, equity, and utility of the duty.
1. From the necessity of the duty: Ye have need of patience, that after ye have done the will of God, ye might receive the promise: And that is necessary, Necessitate praecepti & medii. For Precepts, the Psalmist exhorts, R • st in the Lord, and wait patiently for him, free • not thyself because of him, who prospereth in his way, because of the man, who bringeth wicked d • vices to pass. For evil deers shall be cut off: but th • se that wait upon the Lord, they shall inherit the earth. And the Prophet Zephaniah exhorts, Therefore wait ye upon me (saith the Lord) until th • day that I rise up unto the prey: for my determination is to gather the nations, that I may assemble the Kingdoms, to p • ur upon them mine indignati • n, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. Wait on the Lord, be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord. Solomon counsels, Say not thou, I will recompense evil, but wait on the Lord, and he shall save thee. David layeth a strict charge upon himself, My soul, wait thou only upon God: for my expectation is from him. David could have taken opportunity to have revenged himself on Saul, he had him (as we say) at his mercy, but he waited God's time: The Lord (saith he) render to every man his righteousness and his faithfulness: for the Lord delivered thee into my hand today: but I would not stretch forth mine hand against the Lord's anointed. David, though he had an opportunity, yet considered Saul was God's anointed, therefore he would not embrue his hands in his blood.
2. Necessitate m • dii: For waiting is an instrumental means, God's way of obtaining a grant of the thing desired: Simeon waited for the consolation of Israel, And behold, there was a man in Jerusalem, whose name was Simeon, and the same man was just and devout, waiting for the consolation of Israel, and the holy Gh • st was upon him: The sons of God waited for their adoption: And not only they, but ourselves also, which have the first-fruits of the spirit: even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. And they wait for the coming of Christ, So that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ. Waiting prepareth us for the receiving of a mercy, whereas murmuring, querulous speeches do indispose us for a mercy. Whineing, struggling, and quarrelling, provoke God to lash us more; but a quiet composed behavior, an humble submission to the will of God, is a ready way to obtain the thing desired, even a comfortable fruition of our expectation. God is most ready to help his people, when their hearts most long after him; for so runs the Promise, I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine off-sppring. After the Church was in pain and travel, and endured many throws and hard labor, in expectation of deliverance, read the gracious answer, Thy dead men shall live, together with my dead body shall they arise: awake and sing, ye that awell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.
So that waiting works two things.
1. It prepares us for a mercy, it seasoneth our hearts, and disposeth them for the entertainment thereof, so that we are as Vessels thoroughly seasoned.
2. It sets a higher price and estimate on the mercy when it comes: A mercy begged by Prayer, waited for with Patience, will, of all others, be the sweetest to us in the fruition. Hannah had more children after Samuel, but none so valued as Samuel, the child of her Prayers. Now if deliverance and settlement to the Kingdom come as an answer of our Prayers, O how welcome will the deliverance be! It's a comfortable experience recorded of the Church: And it shall be said in that day, lo, this is our God, we have waited for him and he shall save us: This is the Lord, we have waited for him, we will be glad and rejoice in his salvation.
2. The second Argument shall be drawn from the equity of the duty: It's all the equity and reason of the World, that we should wait upon God; we are Creatures, and is it not equal that the Creature should wait upon the Creator? we are Servants, and should not Servants wait upon their Masters? Behold, as the eyes of servants look unto the hands of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us. We are children, and should not children wait upon their Father? These relations intimate the equity of the duty: we say, that Relations, though they be of least entity, yet they are of greatest efficacy. Doth not the Husbandman wait for the Harvest? Doth not the Mother wait for the time of her deliverance? Doth not the Patient wait upon the working of the Physic? Now God is giving the Kingdom strong Physic; a Purge to some, a Vomit to others; nay, have we not just cause to fear, that by reason of our Laodicean luke-warmness, God will vomit us out of his mouth? Let's wait and see what God will do; though we know not, yet he knows the reason of his own proceedings. God made Nebuchadnezzar a scourage to the Jews, and God calls him his servant; but because Nebuchadnezzar acted his own malice and revenge, God will turn the wheel upon him. Jehu was made an Instrument to root out Ahab's Family, but because his heart was naught, he aimed at the Kingdom for himself. God threatens to avenge the blood of Jezre • l upon the house of Jehu. God may raise up one to punish another, and when they have done, God may find out a scourge to punish the punishers themselves: These are God's Acts, his strange Acts, (for so are his judgments:) God will have a razor for that purpose: In the same day shall the Lord shave with a razor that is hired, namely by them beyond the river, by the king of Assyria, the head, and the hair of the feet, and it shall also consume the beard: And notwithstanding greatness of strength and power in the hands of men, if they mis-employ it, God can give strength to wounded men, to do great exploits: For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them; yet should they rise up every man in his tent, and burn this city with fire: And God can cause the lame to take the prey: Thy tacklings are loosed, they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided, the lame take the prey: Let us leave off murmuring and repining, and wait to see what God will do with us, and for us: His time is next: He will bring to pass his own work, his own way, to his own glory.
The third and last Argument I shall name, shall be drawn from the singular benefit and utility of the duty: Art thou weak? wait, and thou shalt receive strength: They that wait upon the Lord, shall renew their strength, they shall mount up on wings, as eagles; they shall run and not be weary, they shall walk and not faint: Art thou afraid of shame and disgrace, lest contempt and ignominy be cast upon the Church of God? see what the Prophet Isaiah saith, It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heaven as a curtain, and spreadeth them out as a tent to dwell in, that bringeth the Princes to nothing, he maketh the Judges of the earth as vanity: Dost thou desire God's blessing? wait and thou shalt have it: And therefore doth the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: For the Lord is a God of judgment; Blessed are all they that wait for him: God knows when and how to help his people: In the mount God will be seen: When the Bricks were doubled, then came God and delivered the Israelites from their Egyptian bondage: The earth mourneth & languisheth, Leban • n is ashamed and hewed down: Sharon is like a wilderness; and Bashan and Carm • l shake off their fruits. Now will I rise, saith the Lord, now will I be exalted, now will I lift up myself. When helps from earth have been cut off, then help came from Heaven. When Abraham was stretching forth his hand to kill Isaac, then the Angel said, Stay thy hand: When David was hemm'd in on every side, then a way was made for his escape by the Philistines Invasion: When Paul was a killing, and they were beating of him, to beat out his life: then came news of an Insurrection in Jerusalem, and by that diversion Paul was repreived. God hath a way of escape for his people in Fire and Water: When thou passest thorough the waters, I will be with thee, and thorough the rivers, they shall not over-fl • w thee; when thou walk • st thorough the fire, thou shalt not be burnt, neither shall the flame kindle upon thee: Sometimes they have their lives for a prey, other times they are made a prey, and suffer in a common calamity: Yet though the Saints suffer, they have an hiding-place: And a man shall be as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land:. They have a Pella, a Zoar sometimes, where they may securely escape with their lives: yet they have always a refuge and shelter in the Divine Promises: They have a rock higher then themselves, from the end of the earth (saith the Psalmist) will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher then I. It's an obliged duty to wait upon the Counsels of God: By waiting, we may look for good success, because we go God's way; by murmuring or reviling we cannot look for comfort, because we go the way of flesh and blood: By patience, the pain and anguish of our fore is mitigated; by impatience, it corrodes and is inrag'd.
Thus far of the Doctrinal part: I shall improve all unto four Uses, viz. For Reprehension, Exhortation, Direction, and Consolation.
It breathes forth terror and severe reproof unto the murmuring spirits of these present times: Never more complaining in our Streets: Oh! we would have peace upon any terms, when will the Sword be put into the sheath? when shall the Kingdom be settled? That complaint is frequently taken up: Hast thou utterly rejected Judah? Hath thy soul loathed Zion? Why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good, and for the time of healing, but behold trouble.
For Answer, I expostulate with Jehu, What? Peace? What? Peace with Rome? What? Peace with Benhadad? What? Peace with falsehood? Peace upon such terms, will prove but a Body massacring a Soul-murdering Peace: What? Peace with our lusts and corruptions? Till they be slaughtered, what peace can we expect? Can we expect a cessation of punishing, before there be a cessation of sinning? Can we expect peace with men, as long as we continue at War with God? For all those Monethly Fasts, and days of Humiliation, where's a serious Reformation of our hearts and lives? You know how hasty Saul was, he forced himself to sacrifice, and would not stay till Samuel came, it cost him his Kingdom. The Israelites would not wait God's time, but were hasty for an encounter with the Amalekites, and you may see what they got by it, they fell before them, and were discomfited unto Hormah: Then the Amalekites came down, and the Canaanites that dwelt in the hill, and smote them, and discomfited them even unto Hormah: And what's the ground of this hastiness of spirit? It's infidelity, because we believe not God upon his Word; we are such hot spurs, we out-run Providence, and antidate Deliverance: We go devised ways, untract paths, according to secret impulses, quite contrary to the rode of the Word; did we believe the faithfulness of God, That he is faithful that hath promised, that the gates of hell shall not prevail against his Church; we should possess ourselves with patience, and wait quietly for deliverance: We usually say, that hasty men never want woe. Rash, preproperous, and preposterous practices, are the ruin of practitioners. An impatient man, is a gate without an hinge. What shame is it, for a Christian to be like Hercules furens, or like the Demoniac (mentioned in the Gospel) rending and tearing himself? An impatient male-contented person, is Felo de se, his own Executioner: What a weakness was it in David, so to be overwhelmed in sorrow for Absalom? and in Jonah, so to lament the loss of his Gourd? The loss of Revenues, profits in the Trade, Liberty, Oh how doth it stick near a man? But where's the acting of Faith? Now the just shall live by faith: and if any man draw back, my soul shall have no pleasure in him. A true Believer lives by Faith, when Trading decays, Lively-hood and Profit decays. Now let's learn to live by Faith: Though thou shouldst loose all, there is enough in the Promises to make up all with Interest, if thou canst but make them thine own by particular Application. Much time is thrown away in passing our censures one upon another, reviling this or that instrument: I plead not in the least for any, but utterly abhor any irregular practices or indirect ways; but I press patience and submission unto God's will, to look thorough all instruments and secondary causes unto the first cause to hear the rod, and who hath appointed it: The Lord's voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it. It's a doggish quality to snarl at a stone, and not look at the hand that throws it: Pray then fervently, and watch against infidelity, and an impatient and murmuring spirit: The Lord lay them not unto our charge. We might have been in Canaan long ere this, had we not been murmurers in the Wilderness. I know well that our condition is so lamentable, that we can neither bear diseases nor remedies: And complaints find no better entertainment, then in those times wherein the best of Historians lived, and said in his Presace, That complaints are not pleasing, no not then when they are necessary. There's much bitterness and implacableness upon men's spirits, devouring and calumniating one another: Such expostulations are rise, where is the promise of his coming? Where's the reformation so much spoken of? Where's the removing of the burdens? letting the oppressed go free? breaking the bread to the hungry? clothing the naked? such are peculiar duties for a Fast: Is there not rather fasting for strife and debate, to smite with the first of wickedness? I aggravate these things no further, but only let me tell you, as there were 〈 in non-Latin alphabet 〉 , so there are 〈 in non-Latin alphabet 〉 , spots in your Fastingdays, Let's bewail them with tears of blood; let's fast for our former Fastings, and be humbled for our outside Humiliations, and lay to heart our negligent services, and deprecate that curse that hangs over our heads for performing the work of the Lord negligently: The Lord may call us to an account as justly as he did the Jews, Zech. 7. 5. Did ye at all fast unto me, even to me?
In the second place I proceed to an Use of Exhortation: Let me press home the duty of the Text, to wait for the fulfilling of the Vision in these concussions and commotions, when men are at their wits end, and wonder what will be the issue. Oh let's take heed of impatience and murmuring, let's beware of tumultuous murmuring spirits, of tempestuous affections! Though there be a storm abroad, we should endeavor after a serene quiet spirit at home. A calmness upon our spirits, will be of singular use for us amidst the fluctuating condition of the Kingdom. Everyone will be ready to ask, What shall we do? How shall we demean ourselves in these dark times? Such questions as these require an answer, and a word spoken in due season, is like apples of gold in pictures of silver. I will advise nothing as a States-man (that's out of my Sphere) nor as a subtle Politician (for such Policy is the bane of Religion) but from direct warrant out of the Word of God.
By way of advice, I commend unto your thoughts these ensuing Propositions, which I take to be Propositions of Eternal Truth.
1. It's unlawful to do any evil, that the least good may come thereof. And not rather (saith the Apostle) as we slanderously reported, and as some affirm that we say, let us do evil, that good may come, whose damnation is just: God needs not our lies to maintain his cause. This was Rebockah's and Jacob's fault, for the compassing of a good end, to betake themselves to indirect means: This is a broken refuge, and will fail: Because ye have said, we have made a Covenant with death, and with hell are we at agreement, when the over flowing scourge shall pass thorough, it shall not come unto us: for we have made lies our refuge, and under falsehood have hid ourselves: Therefore, thus saith the Lord, Judgment will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. Augustine is resolute, that if it was possible by an officious lie, to compass the Redemption of the whole World: yet so weighty and universal a good, must be rather let fall then brought about by the smallesst evil.
2. Another Proposition for confirmation, is, That no good intentions and meanings can ever justify the doing of any evil action. Uzzah's intention was good, but because against the rule he was punished with death: He invaded the Priests Office, and therefore the Lord smote him dead upon the place.
3. It's the duty of Christians to walk by rule, and keep close to it, and that's the written Word of God: To the Law and to the Testimony, if they speak not according to these, it is because they have no light in them. Let's not be a rule to ourselves, nor follow extraordinary impulses upon our spirits and revelations, but bring all to the touch-stone: Let's try all things, and hold fast that which is good; and let the Scripture be the Umpire, & let's acquiess altogether in its determinations: As many as walk according to this rule, peace be on them, and mercy, and on the Israel of God: 'It is not any rule but this rule. If an Angel from Heaven Preach any other Doctrine then what is contained in the Scriptures, let him be accursed. Whatever Seekers, Familists, Enthusiasts, &c. pretend to live above Ordinances (and so they are indeed, as much above Ordinances, as a Swine is above a Pearl, which it tramples under feet) I say, all their Lights, however new, are but Ignes fatui, false Lights, to lead us into dangerous destructive ways: Let's therefore, for every action, look unto the rule, bring everything to rule, and square all by the infallible rule of the word of God.
4. It's the duty of Christians to keep themselves in God's ways, within the compass of their Calling: We can expect a Blessing no further then we have a Calling for what we do: Uzzah and Uzziah paid dear for their irregular attempts: Whereupon Satan, an old cunning Sophister, when he tempted Christ, and urged Scripture: (And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone: for he shall give his angels charge over thee to keep thee, leaves out what made against him (in all thy ways) for there was a pair of Stairs to go down:) To precipitate himself down from the Pinacle had been the quickest, but it was a destructive way.
5. We must obey God rather then man: When it comes to this Dilemma, either you must displease God, and wound Conscience, or displease a potent enemy; then thy resolution must be with the Apostle, rather to obey God then man. When it comes to this pass, thou must either choose affliction or sin; thy resolution must be to choose the greatest affliction in the World, rather then to wound thy Conscience with the least sin. See the practice of the three Children, they submitted themselves to the rage of the King, and the Fiery Furnace, rather then they would worship his Image. And Daniel was cast into the Lions Den, for not obeying the Kings Decree. Some State-Politicians might have insinuated themselves into Daniel, and persuaded him to remit and abate a little of his Devotions, though for 30 days; but sinful compliance is abominable, though but for a moment. Daniel prayed three times, as he was wont, notwithstanding all bloody Edicts against him. Be then well resolved: Is this thing I am commanded to do, a sin or no? Is it agreeable to the rule of the Word? Can I do it with a good conscience? Thus Catechize thyself before thou venturest upon anything: And do nothing doubtfully, for what is done doubtfully is not done believingly; and whatsoever is not of faith, is sin.
6. We may not follow a multitude to do evil: For though hand join in hand, the wicked shall not go unpunished: Multitudes, power, fear of men, cannot be a sufficient Apology for me: Men's examples are no warrant for my imitation, for I am to walk by the rule of the Word, not by the examples of men. Pythagoras hath a saying, Walk not in the rode. Beasts follow the heard, Non quà cundum est: sed qua itur, (as Seneca observes) Those that are Companions of Fools, shall be destroyed. Let us not bless ourselves, because we walk in beaten rodes, and follow multitudes, as if this was our commendation. Elijah was better alone, then if he had joined with Baals Priests. Luther was better alone, then if he had joined with the Popish party. It's said of Luther, That he was the man alone that bore the violence of the whole world. Athanasius was better alone, then if he had joined with a multitude of blasphemous Arians. And Epaminondas was better alone, then if he had joined with multitudes of drunken Thebans: The rule that he gives, was, It's better to be wise alone, then mad with a multitude. If thou beest singular in right ways, thou art not alone: Never less alone, then when alone; for thou hast a good God, a good Cause, and a good Conscience, and he that hath these, hath the best Company.
7. Christians ought to believe God upon his word: All his Promises in Christ are Yea, and Amen. Not the least tittle of the Word of God shall fail: The Lord would suffer none of Samuel's, much less will he suffer any of his own words to fall to the ground: All the promises for the building of Zion shall be accomplished, and all threatening Menaces against Babylon shall be accomplished: Babylon's ruin will make way for Zion's raising: There shall be a joyful word among the Nations: Babylon is fallen, Amen, Allelujah: Whatever promises are made for the Church, shall come to pass in their appointed season. The Prophet Isaiah complains, There is a crying for wine in the streets, all joy is darkened, the mirth of the land is gone: In the city is left desolation, and the gate is smitten with destruction: But let's read the Prophecy of Daniel, Know therefore, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince, shall be seven weeks; and threescore and two weeks the street shall be built again, and the wall even in troublous times: In streits of times, God hath promised to build his Church: Hath not God said, That the gates of hell shall not prevail against his Church? Hath not he said to his Ministers, that he is their portion, he will be with them to the end of the world? Now if God be for us, who can be against us? If God speak peace, who can speak trouble.
Lets in the eighth and last place, in dark Visions and troublesome Times wait quietly upon God. Though passages of Providence are so intricate, like a wheel in the middle of a wheel; and our miseries are revived, and the end of our trouble we may fear is like to be the beginning of another: Yet let us wait upon God, stand still & be silent: He that hurts us can heal us. And a Reverend Divine said long ago of England, That God would break us to pieces, and then set us together again. We are all a rebellious people, and our provocations are many in all sorts and ranks of men, even Magistracy, Ministry, People. God is doing great things, putting us into the Furnace; and if from thence we come forth as Gold, we shall be gainers by all our troubles: Let us then, in a reverential way, demean ourselves and wait upon God in his various dispensations.
And if you demand, how must we wait? I shall show you in the third Use, which now comes to be applied, and that's for Direction.
This only rule I shall lay down for a satisfactory Answer: That we ought to wait upoa God in the use of all good means.
But what are those means which are joined with waiting? They are these following.
1. We must wait and pray: Never more need of praying, of wrestling, of tugging hard at the Ore: This God looks for, and his people have practiced: Lord, in trouble have they visited thee: they poured out a Prayer, when thy chastening was upon them. Come my people, enter thou into thy • hambers, and shut thy doors about thee: hide thyself, as it were, for a little moment, until the indignation be over-past: We are in an afflicted condition, and the counsel of the Apostle is, Is any among you afflicted, let him pray: We are sick and wounded: The same Apostle prescribes, Confess your faults one unto another, and pray one for another, that ye may be healed: the effectual fervent prayer of a righteous man availeth much. There's a dreadful tempest, the ship is a sinking, we had need be awakened and cry unto God; we had need pray, Lord save us, or else we perish. This God expects: Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them: I will increase them with men like a flock. This duty of Prayer hath a commanding virtue: The expression is very high, Thus saith the Lord, the holy One of Israel, and his Maker, ask me of things to come concerning my sons; and concerning the works of my hands command ye me. This is Solomon's Pharmachum Catholicum, even a Medicine for all diseases: O pray! pray, roll yourselves in the dust; you deal for a Kingdom, you deal for the Church, the Gospel, and its Ordinances, for the lives of millions; pray then in good earnest, and join fasting with waiting. Antichrist is a strong Devil; this kind goeth not out but by fasting and prayer.
2. Wait and study the Scriptures: Affliction (saith Luther) makes us understand Scripture, we understand now what is meant by confusion and desolation. Compare the times of Habakkuk with our times; and they come very near; they answer one another, as face answereth to face: Such a dark vision is now, as was then. Let us study and search whether the Witnesses be slain or no: If they be slain, then we may expect glorious times, if not, worse are to be looked for. As far as I can apprehend, by comparing Scripture with Scripture (though it's difficult to determine) by the Witnesses, are meant the Magistracy and Ministry. Compare Rev. 11. 4. with Zech. 4. 3. and 14. These are the two olive trees, and the two candlesticks standing before the God of the earth: So in the Revelations: And in Zechariah we read, And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof: Then said he, these are the two anointed ones that stand by the Lord of the whole earth: I determine nothing in this doubtful case, but the great contempt cast upon both Magistracy and Ministry, (and greater yet is to be feared) even throughout all Kingdoms, makes it probable, that the time of their slaughter draweth nigh. We may not be over-curious in fixing particular times, lest we incur the same check for our curiosity as they did: It is not for you to know the times or the seasons, which the Father hath put in his own power.
3. Wait upon God in his Ordinances: Yet you have them, and blessed be God, we yet have a nail left us in the public Assembly: That Prophecy is made good, That though the Lord give you the bread of adversity, and the water of affliction; yet shall not thy teachers be removed into a corner anymore, but thine eyes shall see thy Teachers: Yet we have a public Vision: The voice of the Turtle is yet heard in our Land: Let's wait at these Bethesdah 's, at the Posts of Wisdoms Gate: we should mourn for the great contempt that is cast upon Ordinances, and because others slight them, we ourselves should learn to esteem them highly, frequent them diligently, and pray that God would teach us to profit by them. The Word, Sacraments, Sabbaths, Meditations, Conference, are advantageous Ordinances, even the food of our souls: Take away meat and drink, and you starve the Body: Take away Ordinances, and you slarve the Soul.
Wait, and treasure up your experiences: Review and call to mind the mercies of old, what God hath done for you in former times: Thou hast known a Famine, God hath provided for thee then: Thou hast been in great straits and dangers, and God hath delivered thee at that time: Thou hast been at the Graves mouth, and a sentence of death seemed to pass against thee, God hath restored thee to tell his Praises, and to bless his Name: Thou hast known Troubles, Tumults, and Commotions in the Kingdom, and God hath quieted and composed them. Thus then argue, God is the same God, he is in Heaven still, and doth whatsoever he pleaseth; he is as willing, as able, as merciful as ever: He sets bounds to the Seas, and stills the raging of the people: He is not changed with the change of time: Christ is the same yesterday, today, and the same forever: Though we are out of order, yet his Covenant is ordered: Though we are transient, yet his Covenant is everlasting.
Wait in the right season: Now is the season perilous, and a time of waiting: Times of afflictions are waiting times: When all seem against thee, and thou canst not tell how to conclude from such premises, as were unheard of before: Now wait, and be silent: Be silent, O all flesh, before the Lord: for he is raised out of his holy habitation: Be far from murmurings and responsations against God. Thou must wait upon God in the way of his Judgments; yea, in the way of thy Judgments, O Lord, have we waited for thee: The desire of our soul is to thy Name, and to the remembrance of thee.
Sixthly and lastly, Join reformation with waiting: I press not all this while a lazy, idle waiting, a folding thy hands in thy bosom, but a working waiting: Wait and purge thy conscience: Trim up thy soul for the entertainment of Jesus Christ. God will not come into a Cage of unclean Birds. The soul must be purified. Mercy follows Reformation at the heels. Deliverance followeth Reformation. Many days of Humiliation we have had, and when one is done, we had need have another to bewail the failings of the former: So that many harvests are past, and many Summers ended, and we are not saved. But if there was one day of through Reformation, the business would be done, God would be entreated for the Land: We may justly fear, that the Commission given to the Sword is not yet called back; but God will send it again to avenge the quarrel of a broken Covenant: My advice from God to you is, Be thou instructed, O Jerusalem, lest my soul depart from thee, lest I make th • e desolate, and a land not inhabited: Therefore thus will I do unto thee, O Israel! and because I will do thus unto thee, prepare to meet thy God, O Israel! Gather yourselves together, yea, gather together, O nation not desired! before the Decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon yoú, before the day of the Lord's anger come upon you: Seek ye the Lord, all the meek of the earth, which have wrought his judgment; seek righteousness, seek meekness, it may be ye shall be hid in the day of the Lord's anger.
And for a close of all, The last Use is a Word of comfort to a waiting people: Mercy will be the portion of a waiting & believing people: And when it comes, it will be good measure, full pressed, and running over: It will abundantly make amends for all thy waiting for it: Oh then, confirm the weak hands, and strengthen the feeble knees! Learn to live by Faith in dying times: Whatever thou loosest, whether voluntarily or compulsorily, let not go thy Faith: Wait patiently and silently under dark Visions, at the end the Vision shall speak and not lie. God is a God of Infallibility and Eternal truth, and will not falsify his promises. Though it tarry, and thou hast waited long; yet wait a little longer, it shall come and will not tarry. And it will be an exceeding comfort to the Saints, when after long waiting for a mercy, they can say by happy experience, Lo this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him, we will be glad and rejoice in his salvation.
Establishment of Justice. Vnfolded in an Assise Sermon Preacht at St. Mary's, OXON.
Upon Amos 5. 15.
Hate the evil, and love the good, and establish Judgment in the gate; It may be that the Lord God of hosts will be gracious to the remnant of Joseph.
AS in Water face answereth face: So the Text suits with the solemnity of the day. It is a word in due season, which I am resolved ( 〈 in non-Latin alphabet 〉 ) without fear or flattery to apply particularly to your consciences, as a word both seasonably to be Preacht, and profitably to be learnt: The Lord make it as profitable to you, as it is seasonable for you.
My Prophet Amos, was one of those Prophets, which we call the lesser Prophets; not of less esteem for his person, or matter which he Prophesied, then the others; but less in quantity and bulk, having reduced a great deal of choice matter into a narrower compass: He Prophesied before Israel's transportation into Babyl • n: He was an Herdsman of Tekoah, chap. 1. ver. 1. furnished with a Prophetical Spirit, and commissionated by God for so high an employment, v. 3. He Prophesied in a time of monstrous Impieties and severe Judgments: He lived in the days of Uzziah, and you may read of his horrid attempt in invading the Priests Office, and the Judgment written in legible Characters in his Leprous • orehead: And they withstood Uzziah the King, and said unto him, It p • rtaineth not unto thee, Uzziah, to burn incense unto the Lord: but unto the Priests, the sons of Aaron, that are consecrated to burn incense: Go our of the sancluary, for thou hast trespassed, neither shall it be for thine honor from the Lord God. Then Uzziah was wroth, and had a Conser in his hand to burn incense; and while he was wrath with the Priests, the leprosy even rose up in his forehead before the Priests, in the house of the Lord, from besides the incense altar.
Some particular impieties and reigning abominacions were, 1. Idolatry.
Idolatry was so continually practiced, as by way of Irony, the Lord seems to invite them to heap up the full measure of their sins: Come to Bethel, and transgress at Gilgal, multiply transgressions; and bring your sacrifices every morning, and your tithes after three years.
A second sin was unmercisulness, want of bowels of compassion: Thus saith the Lord, For three transgressions of Tyrus, and for f • ur, I will not turn away the punishment thereof, because they delivered up the whole captivity to Edom, and remembered not the broth • rly Covenant.
A third sin was Oppression: Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy; which say to their masters, Bring, and let us drink.
And violence is another sin of the same litter: Ye that put far the evil day, and cause the seat of violence to come near.
A fourth sin is Injustice and Bribery, I couple them together, like to like: Ye that turn Judgment to wormwood, and leave off righteousness in the earth: For I know your manifold transgressions, and your mighty sins: They afflict the just, they take a bribe, and they turn aside the poor in the gate from their right.
A fifth sin is Luxury and Jovialty: That chaunt to the sound of the Vial, and invent to themselves Instruments of Music, like David: That drink Wine in Bowlls, and anoint themselves with the chief Oyntments: But they are not grieved for the affliction of Joseph.
A sixth is Pride: Now Judgments are the unhappy issue which sin brings forth. Each word is a Thunder-bolt, Amos 9. 8, 9. Behold, the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth, saving that I will not utterly destroy the house of Jacob, saith the Lord: For lo, I will command, and I will sift the house of Israel among the nations, like as corn is fifted in a sieve: y • t shall not the least grain fall upon the earth.
And particular Judgments are threatened suitable to their sins.
As, 1. Famine: I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have you not returned unto me, saith the Lord. There's the punishment of Luxury.
2. Mildew and Blasting: I have smitten you with blasting and mildew, when your gardens, and your vineyards, and your fig-trees, and your olive-trees increased, the palmer-worm devoured them: yet have ye not returned unto me, saith the Lord: There's another punishment of Luxury and Intemperance.
A third punishment is Pestilence: I have sent among you the Pestilence, after the manner of Egypt: your young men have I slain with the sword▪ and have token away your horses, and I have made the stink of your camps to come up unto your n • strils: yet have ye not returned unto me, saith the Lord: So that the Pestilence and the Sword accompany each other.
And wherefore are the Sword and Pestilence sent? See Levite. 26. [ 4] 25. I will bring a sword upon you, that shall avenge the quarrel of my Covenant: and when ye are gathered together in your cities, I will send the Pestilence among you, and ye shall be delivered into the hand of the enemy.
And the Sword is a punishment of their Pride, Amos 6, 7. Now therefore they shall go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed: Likewise the Sword is sent for a punishment.
And for Phantastical Fashions, Isa. 3. 25. Thy men shall fall by the sword, and thy mighty in the war.
A fifth Judgment is Famine, and this is for contempt of the Word: Behold, the days come, saith the Lord God, that I will send a famine in the Land, not a famine of bread, nor a thirst for water, but of the hearing the word of the Lord.
A sixth Judgment is the enseebling of their strength, and weakening of their forces: Behold, I am pressed under you, as a cart is pressed that is full of sheaves: therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: neither shall he stand that handleth the b • w; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself. When any abuse their strength and power, God will enfeeble it. This counsel is commended to our practice, Jer. 9. 23. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. You have by what hath been said a taste of bitter fruits, some sins and judgments set forth in their proper colors. In Israel's glass England may see her face. The same evils of sin are rise among us; and in part the same evils of punishment have already befallen us, and the rest hang over our heads and will fall heavy upon us, unless mercy speedily interpose.
Now amidst varieties of wounds, and sores, and heavy judgments the Prophet prescribes a sovereign remedy: he addresseth himself to divine exhortations, and counsels: One is Amos 4. 12. Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel. Another which begins Amos. 5. 4: is continued verse. 5. 6, 14. Thus saith the Lord, seek ye me and ye shall live. But seek not Bethel, nor enter into Gilgal and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to naught. Seek ye the Lord and ye shall live, &c.
Now if the question be asked, wherein doth seeking of God consist?
A. In the former verses we read of injustice, verse. 7. They turn judgment to wormwood, and leave off righteousness: and of bribery and cruelty, v. 12. They afflict the just, they take a bribe. Insomuch that the prudent man is amazed and stands admiring in a stupendous reverential silence. He dares not revile instruments and murmur at the Providence of God, v. 3. Therefore the prudent shall keep silence in that time: for it is an evil time.
Q. Now whats to be done? what particular remedy is to be prescribed suitable to the disease?
A. My text makes discovery hereof, and informs you what's the most effectual remedy to heal a wounded Kingdom, in the words of the Text. Hate the evil, and love the good, &c.
The words represent unto you an excellent Medicine and the singular virtue thereof.
The medicine is made up of three particular Ingredients.
1. Hate the evil: There's the affection of hatred.
2. Love the good: There's the affection of love.
3. Establish judgment in the gate: There's the exercise of distributive Justice.
2. For the virtue, it's sovereign, effectual to appease the wrath of God, to smooth his brow: So it follows: It may be the Lord God of hosts will be gracious to the remnant of Joseph.
I shall briefly open the words and draw forth one doctrine, which, I shall lay down for the ground-work of my ensuing meditations.
Here by evil, we are to understand the evil of sin, oppression, violence, Idolatry, pride, mentioned in this prophesy, and in a large acceptation, under this word all manner of sin is forbidden. Sin is the greatest evil; and this ought to be the object of our indignation. What God hates, we ought to hate. Now as God hates sin; so should we with a perfect hatred abhor & hate every evil way.
By good is meant the right way, the way of holiness and virtue. Mr Calvin takes notice of the order, first to hate sin, then to love that which is good, and he conceives the scope of the Prophet to be this, that the Israelites should become new men: and by a Syne • doch • , Repentance is described in the whole work from these two parts, in hating evil and loving that which is good.
And because there was abundance of corruption and injustice in their gates, in an especial manner he inculcates the execution of justice, And establish judgment in the gate: you have turned judgment into gall, and hemlock, and by your neglect of justice have provoked God to high displeasure against you. Now labor to pacify him by the impartial execution of Justice.
It was the custom of Judges to keep their courts of judicature near the gates of the City: so v. 10. They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly, Isai: 29. 21: that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of naught.
Hereupon follows a strong ground of Encouragement. It may be the Lord, &c: he could not determine absolutely, he knew not the decree, whether an irreversible sentence had passed against them. See a notwithstanding mentioned after a signal Reformation, 2 King. 23. 25, 26. And like unto him was no King before him that turned unto the Lord with all his heart, with all his soul and with all his might. Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. But upon probable conjectural hopes he encourageth them; God hath been very gracious to a penitent people formerly, God was gracious to Manasseh, Nineveh, Paul, Mary-magdalen, & others repenting. Upon these experiences an afflicted remnant may conclude that God will be gracious unto them. See Jo • l. 2. 12. 13, 14. Therefore now thus saith the Lord, turn ye even to me with all your heart, and with fasting, weeping and mourning: And rent your heart? and not your garments, and turn unto the Lord your God: for he is gracious and m • rcifull, slow to anger, and of great kindness, and r • p • nteth him of the evil. Who knoweth if he will return and repent and leave a blessing behind him, even a meat offering unto the Lord your God?
We read in Scripture of the afflictions of Joseph, as a proverbial speech, alluding to Joseph the Patriarch, who met with evil entreaties from his brethren, and from Potiphar's wise, he was cast into a pit, bought and sold, slandred, cast into prison: and the house of Joseph, his posterity, and not only his proper natural posterity: but all the children of God must through many tribulations enter into the Kingd • me of God, Act. 14. 22.
That the whole house of Joseph, that all the generation of men is not utterly consumed is a great mercy, we have cause to acknowledge it with thankfulness that there is a remnant yet left.
Now a through reformation, a turning from sin to God, a hating that which is evil, a loving that which is good, an establishment of Justice may much prevail with God to be gracious to an afflicted remnant. Though the number of the Church be few, though Jacob be small, and Joseph be but a remnant, yet many promises are made to a remnant, Isai. 10. 21. The remnant shall return, even the remnant of Jacob unto the mighty God, Jeremiah 15. 11. The Lord said, verily it shall be well with thy remnant, verily I will cause the enemy to entreat thee well in the time of evil, and in the time of affliction, Ezek: 6. 8: Yet will I leave a remnant, that ye may have some that shall escape the sword among the Nations, when ye shall be scattered through the countries, Eph 3. 12, 13. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies, n • ither shall a deceitful tongue be found in th • ir mouth: for they shall feed and lay down and none shall make th • m afraid. Rom. 9. 27. Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved. And for the remnant we must pray, Isaiah. 37. 4. It may be the Lord thy God will hear the words of Rabshakeh, whom the King of Assyriah his master hath sent to reproach the living God and will r • prove the words which the Lord thy God hath heard: wherefore lift up thy prayer for the remnant that is left, Jer. 31. 7. For thus saith the Lord, sing with gladness for Jacob, and shout among the chief of the Nations: publish ye, praise ye and say, O Lord, save thy people, the remnant of Israel. So then you may plainly discern the sum and substance of these words. That which they drive at is to engage people to a through reformation as the only means to pacify an incensed God. Iudgments fall round about us thick, and threefold: many have been numbered out to the sword, many to famine and pestilence: Let the remnant lay these things to heart: Let them humble themselves, turn from the evil of their doings, cease to do evil, learn to do well, execute judgment and Justice, and it may be God may turn again and repent, and be gracious to the remnant of the house of Joseph.
The words thus divided and opened, commend these principal [Doctrine 1] Doctrines to your serious Practical Observation: That sin alone ought to be the Object of our hatred and indignation: So saith the Psalmist: Ye that love the Lord hate evil: Psal. 97. 10. And the fear of God consists in hating of evil. The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth do I hate. You have a short Catalogue of what things God hates in Prov. 6. 16. These six things doth the Lord hate: yea seven things are an abomination to him, a proud look, a lying tongue, and hands that shed innocent blood, a heart that deviseth wicked imaginations; feet that be swift in running to mischief: a false witness that speaketh lies, and him that soweth discord among brethren. Nay further whatsoever is sinful God hates: and where God hates we should hate.
2. That which is good ought only to be the object of our love. It's a [Doctrine 2] character of the wicked, Amos 3. 2. to hate the good, and love the evil. Holiness hath God's Image stamped upon it, and we must love God's Image where ever we find it.
God requires public establishment of Justice in a Kingdom. It's said in the gates where people went in and out: There ministers of Justice [Doctrine 3] sat and the eyes of the whole land were upon them, and in an especial manner the eyes of God. Justice must not be dispensed in a scantling measure, here and there a drop: but judgm • nt must run down as waters, and righteousness as a mighty stream, Amos 5. 24.
4. In that there is such a connection between these words, hate [Doct. 4] the evil and do good and establish judgment, hence observe, In religious duties there is a sacred concatenation and harmony, It's observed that all the commands of the Decalogue are copulative. Thou shalt not kill; neither shalt thou commit adultery: neither shalt thou steal • : neither shalt thou bear false witness, &c. The same God that engageth us to the obedience of one Command, doth not dispense with us or give any exception for any other.
5. The people of God, his Josephs may be reduced to a very small remnant. So they were in the Babylonish captivity; but 7000 that had [Doct. 5] not bowed their knees to Baal, and whether all these were upright hearted is doubtful: The primitive Christians in times of persecution were but a handful, a despised remnant in the eyes of the world. And in the Ark which was a type of Christ there were but eight persons, and Cham was one of them: In Christ's own family but twelve and one of them a Judas.
6. Observe, That the reformation of a people, in hating evil and [Doct. 6] loving good may prevail with God to extend mercy and compassion towards them.
It shall suffice only to have named these unto you. It concerns me to fix upon the establishment of judgment, which the Text specially points at; and the aspect of, a Venerable Judicature in presence puts me in mind of that point of Doctrine which is genuine from the text and most seasonable to the Auditory. Thus I propound it to you. [Doctrine.]
That the faithful execution of Justice in a land is a probable means to move God to extend mercy, compassion and deliverance to them.
In handling of this precious point I shall thus dispose of my Method.
1. To give in a full proof from Scripture asserting the truth.
2. Contribute some reasons, confirming the same.
3. Represent the manner how justice must be executed. This shall be by way of Direction.
4. And fourthly conclude with a word of exhortation, and so press closely the duty of the Text, the establishment of Justice, and this shall be my particular application.
I resume what I first propounded, to assert the truth of the point. See Jer. 5. 1. Run ye to and fro in the streets of Jerusalem and see now and know and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth, and I will pardon it. So Ier. 7. 5, 6, 7. for if you thoroughly amend your ways and your doings, if you thoroughly execute judgment between a man and his n • ighbour; if ye oppress not the stranger, the fatherless, and the widow. and shed not innocent blood in this place: n • ither walk after other God's to your hurt, then will I cause you to dwell in this place, in the land which I gave unto your fathers forever and ever. So Isaiah 1. 17, 18. Learn to do well, seek Juâgment, relieve the oppressed, judge the fatherless, pl • ad for the widow: come now and let us reason together, saith the Lord, though your sins be as scarlet, they shall be as white as snow; though they be red as crimson, they shall be as wool, Prov. 29. 4. The King by judgment • stablisheth the land: but he that receiveth gifts overthroweth it. In these and sundry other places God promiseth a blessing upon the execution of justice.
I will single out particular instances, that what's asserted may be cleared more evidently.
When Israel committed both spiritual and corporal whoredom with the daughters of Moab (for commonly they go both together, the greatest Idolaters, the greatest whoremongers, witness the Babylonish strumpet at this day) Now nothing will appease God's incensed wrath besides the execution of justice upon the Idolaters. The Lord said unto Moses, take all the heads of the people, and hang them up before the Lord against the Sun, that the fierce anger of the Lord may be turned away from Israel. And when Moses and the congregation were consulting, Phineas stands up and falls a doing Justice: When Phineas the son of Eleazar, the son of Aaron the priest saw it, he rose up from among the congregation and took a javelin in his hand, and he went after the man of Israel into the tent, and thrust both of them thorough, the man of Israel and the woman thorough her belly. So the Plague was stayed from the Children of Israel. Here's a pattern of singular zeal, a man of heroical courage, all steel to the back. Compare this with Psal. 106. 30. Then stood up Phineas and executed judgment and so the Plague was stayed. And you may read the ample reward, Numb. 25. 10, 11, 12. The Lord spake unto Moses saying, Phineas the son of Eleazar hath turned away my wrath from the Children of Israel, (while he was zealous for my sake among them) that I consumed them not in my jealousy; wherefore say, behold I give unto him my covenant of peace. Moses likewise was a man of the same stamp; Though in his own cause the meekest: yet a man of invincible courage in the cause of God. When he was in the mount, Aaron makes them a golden calf; the people commit Idolatry with it: the Lord is highly incensed, Moses intercedes for them, Exodus 3. 11. Moses besought the Lord his God, and said, why doth thy wrath wax hot against thy people, which thou h • st brought forth out of the Land of Egypt, with great power and with a mighty hand? He brake the tables verse. 19. as so • ne as he came nigh unto the Camp that he saw the calf and the dancing, his anger waxed hot and he cast the Tables out of his hands and brake th • m beneath the mount. He burns the calf to powd • r, strewes it up • n the water and makes the Children of Israel to drink of it, verse. 20. executes judgment. verse. 26, 27, 28. Who is on the Lord's side? let him come unto me. And all the Sons of Levi gathered themselves unto him, and he said unto them, put every man his sword by his side and go in and out from gate to gate throughout the camp, and slay every man his brother and every man his companion, and every man his neighbor. And the Children of Levi did accordingly. Compare this with Psal. 106. 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the brach, &c. Whilst the camp was pestered with an Achan, Israel could not stand before their enemies. But as soon as Achan was executed, the valley of Achor became a door of hope, Hos. 2. 14. As long as Jonah was in the ship the storm continued: but as soon as he was cast over shipbord there was a great calm, Jonah. 1. 15. Agag was hewed in pieces by Samuel. Baals prophets were slain by Elijah. Thus David executed judgment upon the Gib • onites enemies retaliating their mischiefs upon their own pates, 2 Sam. 21. 1, 6, 9. There was a famine in the days of David for three years, and David inquired of the Lord. And the Lord answered, it is for Saul; and for his bloody house, because he slew the Gibeonites. verse. 6. Let seven men of his sons be delivered unto us and we will hang them up unto the Lord in Gibeah of Saul, whom the Lord did choose. And the King said, I will give them. verse. 9. And he delivered them into the hands of the Gibeonites and they hanged them in the hill before the Lord. And see the good success verse. 14. And the bones of Saul and Jonathan his son • buried they in the country of Benjamin in Zelah, in the Sepulcher of Kish his Father, and they performed all that the King commanded, and after that God was entreated for the Land. You see how just David was in executing justice upon those that slew his enemies, 2 Sam. 1. 15. David called one of the young men and said, go near and fall upon him. And he smote him, that he died. So 2 Sam. 4. 12. he commanded his young men, and they slew them and cut off their hands and their feet, and hanged them up in the pool of Hebron. Amaziah slew those that slow his Father Joash, 2 Kings 14. 5, 6. The people of the Land slew those that conspired against Amon, 2 Kings 21. 24.
I might produce for illustration many examples out of human Authors, as that of Zeleucus to his son in putting out his eye for Adultery, and such like: But I will not light a candle to the sun. I keep close to Scripture proofs, I need not range in any other f • elds.
In the second place, I will give in some Scripture Reasons for confirmation of the point.
The first reason shall be drawn from the excellency of Justice. And this will appear in these particular respects.
It derives its Original from God. Justice is a communicable Attribute flowing from the fountain to the streams, and government which is that master-wheel to set the motions of Justice in due order [ 1] receives prime honor and excellency from divine Institution. By me Kings reign, and princes decree justice; by me Princes rule, and nobles, even all the Judges of the earth, Prov. 1. 15. 16. There's a jus divinum to warrant your honorable calling.
Justice is excellent in respect of that incomparable superexcellent [ 2] price paid to make satisfaction to it and that was the blood of Jesus Christ. It's true, that mercy is God's delight, It's above all his works: mercy is swift pac'd; Justice is slow pac'd, its chariot wheels drive heavilie. God was walking in the garden, when he went to pass sentence on Adam: But he ran to meet the Prodigal: here's a walking in point of judgment: but a running in point of mercy. Yet notwithstanding Justice will be no looser. Mercy, Justice, power, goodness, obiquitie, &c. are diversely according to our capacities apprehended by us: yet they are all one in God. As God is merciful: so he is just: Justice must be satisfied per se aut per alium. Per se no man can, it must be done per alium, by a surety. See Zech. 13. 7. Awake, O sword, against my shephard, and against the man that is my fellow, saith the Lord of hosts, smite the sheph • ard, and the sheep shall be scattered, and I will turn mine hand upon the little ones. No less price was paid to satisfy Divine justice then the effusion of the precious blood of the son of God, one drop whereof is of infinite dignity, price and value.