A Child of Light Walking in Darkness, Part 1
ISAI. 50. 10.
Who is among you that feareth the Lord, that obeyeth the voice of his ſervant, that walketh in darkneſſe and hath no light? Let him truſt in the name of the Lord, and ſtay upon his God.—
SOme gleanings there yet remaine of this Text, which I thought good to binde up into one ſheafe, and threſh out at this time.
The ſecond Doctrine is, That though it may befall one that feares God to walk in darkneſſe, yet but to a few, he ſayes, Who is among you? hee ſingleth ſuch out of a croud: if ſimply he had ſpoken of thoſe that feare God and obey him, without this limitation added, and walk in darkneſſe, he might well have ſpoken thus ſparingly, who is among you: For to the wicked he ſayes, All you that kindle a fire, &c. for there are but few that feare God, in compariſon of them. If he had ſpoken of thoſe that feare God, and have been in darkneſſe for ſome little while, happily ſome few dayes among many, there are yet fewer, for there are that walk in the light of Gods countenance to their death, and never knew what terrour of conſcience meanes, but when he ſhall ſpeak of thoſe that feare God, and walk in darkneſſe, and ſuffer terrours from their youth, as Heman did, ſuch an one is one of a thouſand, of ſuch an one (he ſayes) who is among you? few have experience of ſuch a condition. Iob had friends, who certainely were godly, for Iob was to pray for them, and God ſaid he would hear Iob for them; and they, as is likely knew many godly men beſides Iob; yet when this condition of darkneſſe befell Iob, it was ſo ſtrange a tryall to them, that they thought him therefore an hypocrite, as never having themſelves felt, or heard of the like in others. When Chriſt was to goe into his agonie, he would not have many of his Apoſtles, ſo much as by him, to be witneſſes of it, much leſſe to feele the like, hee takes but two or three. The reaſons are,
Firſt, Reaſon 1 Becauſe though all Gods people are fighting men, and men of valour, yet hee hath but a few champions, as David though he had many ſouldiers, yet but few Worthies; and therefore calls but a few out to fight ſingle combats with ſatan and his wrath; though he exerciſeth them all in lighter skirmiſhes, yet not to fight ſuch bloudy battels. Seeſt thou not my ſervant Iob, there is none like him? him God will venture into the field, but others his friends hee will not.
Secondly, Reaſon 2 as he hath few champions able and fit for ſuch an encounter, ſo he hath variety of other temptations to exerciſe his withall; he hath poverty, and ill report, impriſonment, and cruell mockings, loſſe of goods, croſſes in friends, and ſome have enough to ſtruggle under one of theſe; and there is no temptation but muſt befall ſome, and ſeldome all befall one: ſome ſpirits are ſo weak, as they would faint, and not be able to ſuſtain themſelves: and God never ſuffers any to be tempted above what they are able, 1 Cor. 10. 13. Some mens bodies are weak, and if God ſhould rebuke them long for ſinne, they would be brought to nothing; and he remembers they are fleſh, and ſtirs not up all his wrath, as David ſayes, Oh ſuffer me to recover ſtrength. Some men God hath preſent uſe of in their callings and employments, which if they were diſtracted (as Heman was) with terrours continually, they were unfit for.
Thirdly, Reaſon 3 God afflicts in this kinde but in caſe of extremity uſually, when hee meets with a very froward heart, and ſtout proud ſpirit, a knotty peece. Iſa. 57. 17. If leſſer croſſes would doe it, he would not fetch out the great rod. If a rod will threſh out the cummin, he uſeth not to turne the wheele over it, nor take a …aile to doe it. Iſa. 28. 27. Now leſſer afflictions work with the moſt of his, through his bleſſing; mercies work, diſgrace works, poverty works, and hee doth not willingly afflict, Lamen. 3. 33. And therefore not unneceſſarily, hee puts not men into the dungeon for every fault; and therefore there are few long exerciſed this way.
Think not therefore thou haſt not true grace, Vſe 1 becauſe thou wert never terrified as ſome have been. As ſome have true faith and ſound peace, who yet never taſted of joy unſpeakeable and glorious; So ſome have ſound humiliation, who never knew terrors of conſcience. If thou ſeeſt ſin the greateſt miſery, Chriſt the greateſt good, thou art humbled.
You ſee wee may often preach ſuch things which doe yet concerne but a few in a congregation, Vſe 2 and yet wee are to preach them: There are but a few walk long in darkneſſe, yet to ſuch Chriſt doth preach: Yea, and for ſuch doth God give gifts, the tongue of the learned. God often gives a Paſtor after his own heart for a few. Ier. 3. 15. Take one or two of a Citie, &c. & I will give thē Paſtors after my heart: much more are many Sermons often preacht but to a few. So even by Chriſt himſelfe, as he ſayes, Luke 4. 26. There were many widdows, &c. but unto none was Elias ſent, but unto her at Sarepta: and many Lepers, but unto none was Elias ſent, but unto Naaman. So ſayes Chriſt, I am ſent but to a few; and therefore as we muſt not defraud one poore ſoule of its portion, becauſe none elſe partake of it: ſo the reſt are not to think much: but as in a Dole, ſtay till their portion come; and if any one poor ſoule hath had his eſtate diſcovered, all the reſt are to be thankfull.
See ſome reaſon why ſome in diſtreſſe of minde complaine, Vſe 3 that none ever were in the like condition; thus they are apt to doe. So the Church, Lamen. 1. 12. The reaſon is, becauſe few are ſo troubled, and haply they never knew any: but yet ſome are, and have been in the like. For 1 Cor. 10. 13. No temptation befalls, but is common to man.
That thoſe few in congregations, Doct. 3 that walk in darkneſſe, and yet fear and obey him, God and Chriſt hath an eſpeciall eye unto, and care of: you ſee hee ſingles them out as it were from all the reſt, Who is among you? Eſay 66. 2. All theſe things have my hand made, but to this man will I looke that is poore and broken, and trembleth at my word: (that is,) though all things and perſons elſe in the world be my creatures, and ſo I have a care of them all; yet he ſeemes to over-looke all elſe, and to him will I look, &c. as if there were none elſe in the Church.
The firſt reaſon is, Reaſon 1 becauſe it is the office of Chriſt ſo to doe. The Spirit is upon him on purpoſe, Eſay 61. 1, 2, 3. to open the priſon to them that are bound, ſhut up in this dungeon: to appoint to them that mourne, beauty for aſhes: the oyle of joy for mourning: garments of praiſe, for the ſpirit of heavineſſe. He is the Phyſitian, and hath undertaken the cure, Mat. 9. 12. and whom ſhould the Phyſitian have an eye to, but the ſick? and the moſt ſick, as thoſe are that cannot finde their ſinnes forgiven. Iſay 33. 14. He is the Shepheard, Eſa. 40. 11. and will take care of all his ſheep, knows them by name. But of whom eſpecially? the lambs that are weak, young Chriſtians. Hee will gather them with his armes, and gently leade the ewes with young; that are travelling and bringing forth, as thoſe under terrours are: hee will not over-drive them: for God hath given him charge he ſhould loſe none of them.
Secondly, Reaſon 2 if his office did not move him to it, his love would: for he is a mercifull and a pittifull high prieſt, Heb. 4. 15. and was in all points tempted as we are, and eſpecially, in agony of ſpirit, therein he dranke deepeſt of any, and therefore is fitted to pitty us therein moſt: and the greatlier any is troubled, the more hee is touched. Iſa 63. 9. In all your afflictions he is afflicted. And Ier. 31. 20. Since I ſpake againſt him I remember him ſtill, therefore my bowels are troubled for him. When a childe is ſick, the mother is more troubled, and carefull about it, and her eye and minde more upon it, then on all the houſe beſides.
The Vſe is, Vſe 1 to meet with that conceit that befalls all that are in darkneſſe: they think that of all men elſe, God regards not them. Sion ſaid, God hath forgotten me, Eſa. 49. 15. So David, God hath forgotten to be mercifull. Becauſe they finde their hearts hard to God, they think that his is ſo to them: becauſe they can finde no love in their hearts to God, they think hee beares none to them: but you ſee Chriſt eſpecially enquires for ſuch, and over-looks all others elſe. God hath graven thee on the palmes of his hands: every ſigh of thine goes to his bowels. Eſa. 59. 15. I dwell with him that is broken, to revive his ſpirit. God is nigh him.
Second Vſe is, Vſe 2 Are Gods eyes upon us more when wee are in trouble of ſpirit, then on any other, then let our eyes be upon him: We cannot tell what to doe, but our eyes are towards thee. Let our eyes be towards him for help, as of thoſe that lookt on the braſen ſerpent: let our eyes be towards him for ſervice, as the eyes of hand-maidens are on their miſtreſſe: to looke not to men, not to credit, but to have our eyes on God in all we doe, as if if there were none elſe in the world, to approve our ſelves unto.
In that when hee ſpeakes of thoſe his children that are in darkneſſe, Doct. 4 he chooſeth rather to deſcribe them by feare and obedience, then by any other grace: obſerve that when the children of God are under terrours, the moſt eminent grace that doth appeare in them, is fearfulneſſe to offend God, and willingneſſe to obey him: other graces may be ſtirred, but theſe are moſt eminent, and therefore he mentioneth theſe for their comfort.
Firſt, Explication.for Explication. Know that ſeverall occaſions draw out ſeverall graces. When the Sunſhine of Gods favour melts the heart, then love and obedience thence proceeding, are moſt eminent, and alſo godly ſorrow. So Mary wept much, loved much, for much was forgiven her: her heart was full of aſſurance. On the contrary, when the ſenſe of Gods love is withdrawne, and feares and terrours ſhed abroad in the heart, then feare and obedience ſhewe and diſcover themſelves. Therefore Eſay 66. 2. Hee that is poore and contrite, and trembleth at the word, are joyned: trembleth at every command & threatning, is fearful to tranſgreſſe: and ſo thoſe in that eſtate doe find. The reaſon is,
Becauſe graces and affections in which graces are ſeated, Reaſon ſtir more or leſſe in us according as their objects are, & our apprehenſions of them. Now therefore when the ſoule is poſſeſt moſt with diſpleaſure for ſinne, and apprehenſions of wrath, then it feareth moſt, and then fear works accordingly, againſt that which may diſpleaſe. Hence the Apoſtle, ſeeing our God is a conſuming fire, Heb. 12. 29. let us ſerve God acceptably with reverence and godly feare: therefore when wee feele him ſo, wee are to ſuſpect our hearts moſt, if we be not more fearfull of offending him, and obey him.
The firſt Vſe is of tryall, Vſe 1 whether thou art a childe under wrath: If thou feareſt more, and if that feare produceth obedience. As Chriſt learned obedience by what he ſuffered, ſo wilt alſo thou if thou haſt his ſpirit.
The ſecond uſe is, Vſe 2 to exerciſe graces ſtill in their ſeaſons: when thou art afflicted pray: when joyfull, ſing Pſalmes, Iam. 1. 13. when filled with aſſurance, then mourne and be confounded, Ezek. 16. laſt.