An Exposition of Hosea 8-10, Exposition · Chapter 10 · Verse 12
VER. 12.
Sow to your ſelves in Righteouſneſs, reap in Mercy.
THE holy Ghoſt ſtill goes on in this Allegory of Huſbandry, continuing the metaphor that he had in the Threatning, when he comes to exhortation. In the midſt of his threats he falls to exhorting.
Though the ſins of a people be great, Obſ.and Judgments neer, yet who knows what an exhortation may do? who knows what an exhortation may do to the worſt people in the world? Oh! there were many things ſpoken concerning Iſrael that one would have thought it ſhould have diſcouraged the Prophe to meddle with Exhortation. But God would have him yet exhort, one cannot tell what an Exhortation may do, in the moſt deſperate hardneſs of mens hearts, and pride and ſtoutneſs of mens ſpirits, therefore the Prophet exhorts them, as if he ſhould ſay, Well, if you would not plow, if you would not come under the yoke and be put into the furrows as you were threatned before, why then, ſow to your ſelves, Oh! be willing to break up the fallow ground of your hearts, and ſow to your ſelves in Righteouſneſs, and ſo you ſhall reap in Mercy.
Sow in Righteouſneſs, and reap in Mercy.
I find ſome of the Antients they interpret this ſomewhat wildly.The Expoſition of Hierom too much on the left hand, Seminent in juſtitia i.e. in lege: metant in miſericordia; id eſt, in gratia Evangelij.
Sow in Righteouſneſs: that is, (ſaith Hierom upon the place) Sow in the Law, in obedience to the Law, and reap in the Grace of the Goſpel; that's his Interpretation; you ſhall ſow in the works of the Law, and reap in the Goſpel. This is far fetcht.
I find Luther upon the place, as Hierom goes ſomewhat too legal, (ſo Luther) becauſe his heart was much in the Goſpel; and he brings all Scriptures to the uttermoſt he can for expreſſing the Grace of the Goſpel, he goes ſomewhat at the furtheſt the other way:
Sow in Righteouſneſs: what's the ſeeds of Righteouſneſs? that is,Luther too much on the right. ſaith he, The Doctrine of the Goſpel tendering the Righteouſneſs of Jeſus Chriſt: the attending unto this Doctrine of the Goſpel, and imbracing this, that there is Righteouſneſs in Jeſus Chriſt alone, this is ſowing in Righteouſneſs: for (ſaith he) what other Righteouſneſs is there but this? When Reaſon would come to the higheſt degree of Righteouſneſs, what is it that it doth, only this, to conclude Righteouſneſs to be, to depart from evil, and do things that are good, but what Righteouſneſs is this? But the Scripture Righteouſneſs is this: for a man to know that he hath no good at all in himſelf, that all his evil is pardoned in Jeſus Chriſt, this is the Righteouſneſs of the Goſpel, and this is the ſeed, the ſeed of all good works: I name this, though I can hardly think that this is the ſcope of the Prophet at this time, yet there is a very good meditation from this which I ſee that uſeful man in the Church of God [Luther] goes on in, ſaith he, What madneſs and blindneſs in the Adverſary is there, that will urge people to ſow, and yet they do reject and caſt off this ſeed that they ſhould ſow? That is the Doctrine of the imputation of the Righteouſneſs of Chriſt by faith, why ſaith he, in all Pulpits there's crying out to men for good works, that they would ſow in Righteouſneſs, but (ſaith he) where have they their ſeed? The thing certainly is an excellent truth that he hath upon the place: how vain is it for men to be taught to ſow good works till they have got the ſeed? And the ſeed of all good works is, The Righteouſneſs that we have by Jeſus Chriſt; and therefore he falls a rebuking thoſe that ſhall blame the Doctrine of the Goſpel as the means of licentiouſneſs, ſaith he, there's a great many when we preach of the Righteouſneſs of Jeſus Chriſt, think that we preach licentiouſneſs, and that men may live as they liſt, it's quite contrary, when we preach the Righteouſneſs of Jeſu Chriſt, we preach the ſeed of all good works, and thoſe that have this ſeed, good works will come out of them. But ſaith he further, They would have Righteouſneſs, but what? they ſlight the Righteouſneſs of God making, the Righteouſneſs of his Son, but they muſt have Righteouſneſs of their own to tender up to God & then when they come to good works they wil ſlight Gods good works, and they will be giving to God of their good works, the world doth neglect thoſe as light things, that is, the works of mercy, to receive the Saints &c. No, but they will have other brave works, to build Churches, and Temples, and Monaſtries, and to laviſh out gold about them, and they are the chief good works: they will not come to do the work as it were of a Servant, but rather the work of a Benefactor to God, for in relieving thy poor brother when none but thy ſelf and God knows it thou doſt the work of a ſervant then, but to build brave Temples, and Monaſtries, and laviſh out Gold upon them; this is for you to be a Benefactor to God. But thus much for his ſpeech.
Sow in Righteouſneſs.
We know that the Prophet,The genuine meaning. though he would lead the People to Chriſt, yet his preaching was moſt in a Legal way, Sow Righteouſneſs: that is, Go on in the works of Righteouſneſs, thoſe works that are right, and juſt, and equal, ſuch as you may give a good accompt of them before God and man;The Text paraphraſed. as if he ſhould ſay, Do not you think to put me off meerly with outward ſervices, with offering ſacrifices, and with this kind of pompous worſhip, in this ſuperſtitious way, I will never accept of theſe things; but let me have Righteouſneſs, let there be the works of Righteouſneſs, according to the Rules of Righteouſneſs, ſo work. And the Jews if they did but perform the the external works of Righteouſneſs, they might have external Mercies, if ſo be there were a proportion between one work and another. If indeed they did ſome works of Righteouſneſs, and not the other, then they could not expect mercy from God; but though there were no ſaving Grace in them, yet if they did but perform external works of Righteouſneſs, and there was a proportion between one and another; there doth ſeem to be an external Covenant that they were under for outward Mercies that they ſhould have for their outward Righteouſneſs;Caution. Not but that I think for Heaven there they muſt have true Grace and Godlineſs, as the Saints muſt have now; but external Mercies were more annexed to external Duties than now among us.
You will ſay, Queſt.We have external Promiſes too.
Yea,Anſw, but that's made to Godlineſs in Chriſt Jeſus.
Now from the words we may note,
Firſt, That the Actions of men they are Seeds; ſuch ſeeds as wil certainly come up:Obſ. 1. other ſeeds may die in the ground & rot and never come up; but there is never an Action that thou performeſt, but it will come up one way or other, it will come up to ſomething.
And ſecondly,Obſ. 2. It will come up in the ſame kind; the ſeeds of Tares will not come up to Wheat; but it will be a Tare; and ſo the Wheat a Wheat: all our actions will come up in the ſame kind. Men neglect their actions, and think that when they have done, it's over, they forget what they did yeſterday or the day before; but though you may forget it, yet it will come up in the ſame kind, though you think not of it:Plinie. I remember Pliny reports of ſome parts in Affrica, that when they ſow their ſeeds, they go away and never look after it for many months together: So …t is in many men they ſow but they never mind what they have done, and quite forget what they have done till they muſt come to reap. But certainly thy actions there they lie and will grow up to ſomething.
Thirdly,Obſ. 3. The ſeed lies in the ground rotting a while, but afterwards comes up: ſo it is in our actions, they ſeem as if they were quite forgotten, but they will come up, yea, and good actions they ſeem as if they were wholly loſt many times; well, though the ſeed doth rot, rot in the ground for a time, yet it will come up afterwards.
Fourthly,Obſ. 4. The ſeed when it is ſown it comes up through the bleſſing of God upon it; it's no endeavor of the Husbandman can make the ſeed come up, but he muſt leave it to the bleſſing of God. So the ſeeds of our Actions muſt be left to God, Gods Juſtice will make the ſeeds of the wicked come up, and his goodneſs and mercy will make the ſeeds of the Saints to come up; leave thy actions to the bleſſing of God.
Fiftly,Obſ. 5. The better the ſeed, is for the moſt part the longer it lies under ground. When you ſow Wheat and Rye you ſow it at this*Preached in October. time of the year, but when you ſow Barly and Oats you ſow them in the Spring time, but that endures not froſt and ſnow as the Wheat doth. And ſo the beſt of our actions lies longeſt under ground.
The Miniſter of God they are Sowers of the Seed of the Word; Obſ. 6.and the Hearers they ſhould be Sowers too. The Miniſters ſows the Word in thy ears, and then thou ſhouldeſt take it from thence and ſow it in thy heart, thy life and converſation.
If our actions be ſeeds that we ſow,Obſ. 7. then large opportunities of doing much ſervice for God ſhould be our riches: like a large field, that is ſown with good grain, if thou haſt a heart to improve thoſe opportunities.
Oh!Uſe. that we would but conſider of this, That when the Lord gives to men and women a large opportunity for ſervice, God lets them out ſo much Land, Go (ſaith God) you muſt husband ſo much Land, and ſow it for mine advantage: Many of you that are poor people you have not a foot of Land in the world, and you think that thoſe that are Landed-men they are happy men; Doth God give you opportunity of ſervice to honor him? Oh! thou haſt got a great deal of Land, the meaneſt of you that have opportunities of Service, God lets you out his Land, you have abundance of Land and Ground that God gives to you, and a man ſhould account himſelf rich according to the opportunity of his Service: As men in the Country account themſelves rich according to the Land that they have to plow and ſow,Levit. 27. 16. in Levit. 27. 16. If a man ſhall ſanctifie unto the Lord ſome part of a field of his poſſeſſion, then thy eſtemation ſhall be according to the ſeed thereof. The meaning is, That if a man will ſanctifie a piece of Land to God, well, what is this Land worth? Why (ſaith the holy Ghoſt) you ſhall prize it according to the ſeed thereof, if it be a great piece of Land, yet if it be not fit to bear ſo much ſeed you muſt account it worth but little, but if it be a leſs piece of Land yet if it be fit to receive ſo much ſeed, then it's worth ſo much, thou ſhalt prize it according to the ſeed thereof: ſo the opportunities that are fit to receive much ſeed,Applied. Oh! thoſe opportunities ſhould be rich opportunities; and we ſhould account the price of our lives to be according to the ſeed thereof: Thou liveſt ſuch a year, what's thy life worth? it's according to the ſeed thereof. And ſo for theſe four or five laſt yeers, Oh! what opportunities have we had for ſervice for God? Now they are to be prized according to the ſeed thereof, that is, as we might do ſervice and work in theſe yeers. Then certainly if we muſt make the eſtimation of our lives according to the advantage of ſervice that we might do for God, then theſe laſt five years we may reckon for fifty. It's a great bleſſing to have a good ſeed time; the Lord hath bleſt us with this good ſeed-time. Oh now, what a folly were it for a man out of baſe penuriouſneſs to ſave his ſeed, that he will not ſow his ground, becauſe he is loth to venture it, or through love of his eaſe he is loth to go abroad, it's ſomewhat cold, and he will keep by the fire ſide, and wil not go abroad to ſow his ſeed. Oh! thus it is with us, we through our baſe unbelief, we will venture nothing for God, we are loth to put our ſelves upon any difficultie, Oh this is our folly.
Well,Obſ. 8. It is not every ſeed will ſerve the turn.Pſ. 126. 6. Be ſowers, but ſow in Righteouſneſs, let it be Righteouſneſs, let it be precious ſeed, In Pſalm, 126. 6. They ſhall bear precious ſeed with them: Oh! there's many that ſow venemous ſeed, that will bring forth poyſonful fruit, all their daies they have been ſowing nothing but ſeed of unrighteouſneſs, yea, this field that God hath given to us, of opportunity of ſervice for him, What have many done? what have they ſown? they have ſown ſalt in it: that is, They have ſown their Paſſions, they have ſown Contention, and they have ſown the ſeeds of Diſcord, for that hath been the cauſe that our field that we have had, thoſe opportunities that we have enjoyed for God hath bin ſo barren, there hath been ſo much ſalt, the ſalt ſpirits of men and women have been ſo manifeſted in their Paſſion and Frowardneſs, and their Contentions one againſt another, that it hath made us barren:Prov. 6. 14. 19. In Prov. 6. 14. Frowardneſs is in his heart; he deviſeth miſchief continually, he ſoweth diſcord. And verſ. 19. it is made one of the things that the Soul of God doth hate, That a man ſhould ſow Diſcord. Chap. 16. 28.And ſo in Prov. 16. 28. Froward men ſow ſtrife. Oh! how many are there amongſt us that go from one place to another, and tell you ſuch a tale, and ſuch a report, and ſow nothing but ſtrife and diſcord? Oh! it's that that the Lord hates. What! in ſuch a time as this is to ſow Diſcord! there could never have been a time wherein the ſowing of Diſcord could have been ſo abominable as in ſuch a time as this is;This time moſt unfit to ſow the tares of diſcord. Oh! let men take heed of ſowing Diſcord; God calls for the ſeed of Righteouſneſs.
And reap in Mercy.
For the opening of this,Expoſ. 1. I find many carry it, Mercy to men: that is, Do you ſow the ſeeds of Righteouſneſs, and let the fruits of Mercy be abundant amongſt you. But to carry it according to that that is more like to be the ſcope of the holy Ghoſt.
By Mercy, Expoſ. 2.we are to underſtand, the Mercy of God. Now there's Two things that is to be obſerved in this phraſe.
Firſt,Opened. That it is in the Imparative Mood, Reap in Mercy, not, Ye ſhall reap in Mercy.
Secondly,foreign ad os miſericordiae. In the Original it is, The Mouth of Mercy.
Now for the opening of the words according to theſe phraſes.
For the Firſt, That it is in the Imparative Mood, Reap in Mercy; not, Ye ſhall reap in Mercy.
This ſignifies theſe two things.
1. The certainty of the Mercy they ſhall have. And
2. The readineſs of the mercy, that it is ready at hand for them to poſſeſs; juſt as if one ſhould ſay to you in your ſhops, Let me have this commodity and here take your money, that is, here's your money readie and certain.
And then, from the other word, In the mouth of MercieMercy.
Now if the Tranſlators had tranſlated it thus, Sow in Righteouſneſs, and reap in the mouth of Mercy, it would have been obſcure: but thoſe that underſtand the Hebrew tongue, know the meaning of this Phraſe to be nothing but thus much. The mouth of a thing is uſed for the proportion and meaſure of a thing,Levit. 27. 16. you ſhall have it thus in Lev. 27. 16. (the ſame Scripture that I quoted before for another purpoſe) Thy eſtimation ſhall be according to the ſeed thereof. Now the word in the Hebrew is, The eſtimation ſhall be to the mouth of the ſeed, that is, according to the proportion of the ſeed ſo ſhall the eſtimation be. And ſo you have it in Exod. 16. 16. Gather every man according to what he ſhall eat. Exod. 16. 16.It is the ſame here, To the mouth of every man, in a proportion according to what's fit for every man.
You ſhall ſow in Righteouſneſs.
Thus, Sow in Righteouſneſs, it's a poor ſeed that we ſhall ſow: now God doth not ſay, you ſhall reap in Righteouſneſs, but in Mercy, from the mouth of Mercy. You take out of the mouth of the ſack, and ſow, but your poor proportion that you ſow, when you come to reap (if you be faithful) you ſhall reap according to the proportion of Mercy, what is fit for a merciful God to do, what is ſutable to the infiniteneſs of my Mercy, ſo you ſhall reap, not ſutable to what you do and your proportion, but look what is ſutable to the infiniteneſs of my mercy that you ſhall reap: It was ſo towards the Jews, if their obedience was but external, yet they ſhould have mercy beyond their outward obedience: but if it be applied to thoſe that live in the times of the Goſpel, indeed that which comes from you being ſo mixt as it is, is but poor, yet you may expect to reap,Men that are in mean imploymēts encouraged. not according to what you do, but according to what may manifeſt the infinite mercy of an infinite God; every man that ſhall in the uprightneſs of his heart, that is never ſo weak, and is imployed in very poor, and mean ſervices, yet if their hearts be upright they ſhall not reap according to the meanneſs of the work, but look what glory and happineſs is ſutable for an infinite God in way of infinite Mercy to beſtow, that they ſhall have in the mouth of Mercy, ſutable to Mercy. Thus you have the meaning of the word.
Now obſerve:Obſ. 1. Firſt, As a man ſows ſo ſhall he reap; Though he ſhall reap more than he ſows, yet he ſhall reap in the ſame kind; if he ſows wickedneſs, he ſhall not reap mercy; but he that ſows righteouſneſs, he ſhall reap mercy. It is a mocking of God, for men to think that though they ſow wickedneſs yet they ſhall reap mercy,Gal. 6. 7. therefore ſaith the Apoſtle in Gal. 6. 7. As a man ſows, ſo ſhall he reap. God is not mocked, if thou thinkeſt to reap mercy when thou ſoweſt wickedneſs, thou mockeſt God to his very face; If a man ſhould go and ſow Tares and ſay, I ſhall have a good crop of Wheat, would not you think that man mad, or he ſhould think you a fool to tell you ſo and you beleeve him? So for you to think that either God or man ſhould beleeve that you ſhould have mercy when you ſow not righteouſneſs (I ſay) it is to mock God, and know, God is not mocked, for what a man ſows, that ſhall he alſo reap, and they fruit ſhall be another manner of fruit, Thou ſhalt rent that which ſhall be bound in bundels, and thou bound together with it, and caſt into unquenchable fire: But thoſe that ſow righteouſneſs, there's never a ſeed of theirs ſhall be loſt, they ſhall be recompenc'd for all their pains,Pſ. 126. 6. & labor, & ſufferings, for ſo ſaith the Lord, Pſ. 126. 6. That thoſe that ſow in tears, they ſhall reap in joy, there ſhall be an aſſuring fruit to thoſe that ſow in Righteouſneſs, for Righteouſnſs it is the moſt pretious thing in the world,Goſpel-Righteouſneſſe the moſt precious thing in the world▪ if it be true Goſpel Righteouſneſs, it is (I ſay) more worth, one right act is more worth than Heaven and Earth; God will not loſe that ſeed, it's precious ſeed, there is more of God in one righteous Act of a Godly man than there is in all the works of Creation and Providence, (except Angels and Saints) than in all the whole frame of Creation.
The reaſon is this,The Reaſon. Becauſe in all the Creation Gods Glory is there but paſſively, God works there and it is paſſively, and holds forth his glory; But now, when it comes to the Righteous Acts of the Saints, there is an Active way of glorifying God, there's an act of Gods life, There's an Act of the very Image of God, and the Life of God, and the Divine Nature is there, and therefore there is more of God in the working of Righteouſneſs than in any thing elſe beſides.
Oh!Uſe. let the Saints get a price upon the actions of Righteouſneſs, though there be much evil mingled, yet there's a great deal of the glory of God in every Action. If we were but grounded in this principle it would make us abound in the work of the Lord; ſo in the morning and in the evening let not thy hand reſt, truſt God with thy ſeed, do not be deterred with this difficulty and the other,Eccl. 11. 6▪ He that obſerves the wind (in Eccleſ. 11.) he ſhall not ſow; and he that regards the clouds, he ſhall not reap. Is it a duty that God requires of thee; do not think, Oh! but it's windy weather, and ill weather: no, but ſow it, Sow it in righteouſneſs, and commit it to God, and thou ſhalt reap. Oh! bleſſed are thoſe who have ſown much for God in their life time, Oh! the glorious harveſt that theſe ſhall have, the very Angels ſhall help them to take in their Harveſt at the great day, and they need not take thought for Barns, the very Heavens ſhall be their Barns, and Oh the joy that there ſhall be in that Harveſt, and the Angels will help to ſing the Harveſt ſong that they ſhall ſing that have been Sowers in Righteouſneſs; but the confuſion of face which will be upon thoſe that were not willing to endure difficulty in plowing and ſowing,Pro. 20. 4. The ſluggard will not plow becauſe it's cold: and therefore ſhall beg in Harveſt, and ſhall have nothing: in Harveſt he will be crying for mercy, Lord, mercy now; But what fruits of Righteouſneſs? No fruits of Righteouſneſs, no Mercy. Oh! Reap in Mercy, that's a very obſervable expreſſion as we have in all the Book of God, Not reap in Righteouſneſs, but reap in MercieMercy.
From whence our Note is, That after all we do, yet we have need of Mercy. Let us be the moſt plentiful in ſowing the ſeeds of Righteouſneſs, yet we are unprofitable ſervants after we have done all.
It is true,Object. An Act of Righteouſneſſe hath much in it.
Yea,Anſw. but it's Gods, ſo much as there is in it, it's bad, and after we have done all we had need come to God as beggars to cry for mercy; thoſe men that have liv'd the moſt holy lives that ever men did live in this world, yet wo to them if they have not mercy; if they have not a Righteouſneſs beyond their own, If mercy comes not in to plead for them, wo to Abraham, Iſaac, and Jacob if mercy comes not in to plead for them, if at the great day if they have nothing to tender up to God but their own righteouſneſs they are certainly loſt and undone for ever. Al that we can do is infinitely unworthy of the Majeſty of God, Oh! the text that you have in 1 Chron. 29. 14. 1 Chron. 29. 14.when the people did offer ſo much to God for the building of his Tabernacle, Mark how David was affected with it, Who am I (ſaith David?) and what is my people, that we ſhould be able to offer ſo willingly after this ſort? for all things came of thee, and of thine own have we given thee. Chap. 22. 14.And when David in 1 Chron. 22. 14. when David had provided a thouſand thouſand Talents of ſilver, and an hundred thouſand talents of gold for the building of the Temple of God, beſides braſs and iron, without weight,Arias Mont. tranſlated foreign in paupertate afflictione mea…. yet when all comes to all, Out of my poverty have I offered this; ſo Arias Montanus turns it: In your books it is, In my trouble have I done this, but the ſame word that ſignifies trouble and affliction, ſignifies poverty likewiſe, and ſaith David, after al this, yet in my poverty have I done this; whereas this was a mighty thing that was offered. I remember Sir Walter Rawlegh… it is in the 17. Chap. of his 2d Part,Rawleighs Hiſt. of the World part 2. C. 17. § 9. and 9th Sect. he reckons up the ſum of what David did there prepare for the Temple of the Lord, & he makes it more than any King in the world is worth, he makes it to come to three thouſand,The quā tity of treaſure that David offered. three hundred and thirty, and three Cart-load of Silver, allowing two thouſand weight of Silver, or ſix thouſand pound ſterling, to every Cartload; beſides threeſcore and ſeventeen Millions of French Crowns: and yet when he had done all, Out of my poverty have I done this. 1 Chron. 22. 14. interpreted.As if he ſhould ſay, Lord, what is this in reſpect of thee who art the great God? If thou wilt but accept of this, I ſhall be infinitly bound to thee.
Oh my brethren,Uſe. let us learn for ever after all our duties not to be proud, keep your hearts low and humble before God; Hath God enabled thee to ſow in Righteouſneſs? our hearts are puft up preſently: Oh no, thou muſt keep thy heart ſtill under. Alas! ſuch is the proudneſs of our ſpirits, if we be but enlarged a little in Prayer we are ready to be puft up preſently: Oh! what's this to the ſervice that a creature owes to the bleſſed and eternal God? hadſt thou ſpent all thy daies ſince thou hadſt any underſtanding, night and day in the work and ſervice of God, hadſt thou been the greateſt Inſtrument of Gods ſervice that ever was in the world, yet thou haſt cauſe to lie down at Gods Mercy-ſeat and cry, Mercy, Lord, Mercy for a poor wretched vile Creature after thou haſt done al,Ipſa gratiarum actio Luth. we are ſo unable to do any thing our ſelves. It's an expreſſion of Luther, The very Act of Thanksgiving is from God: And therefore be humbled, and cry, Grace, grace to al that hath been: And let all Publick Inſtruments not take too much upon them, but lie low, And there's a man that's worth his weight in Gold, that can be an Inſtrument of great and publick work, and yet lie low before the Lord. Oh! did we but know God we would be ſo after our duties, we would be low.
There's a notable ſtory I find concerning Cyprian when he came to ſuffer martyrdom,Cyprian's prayer at his Martyrdom. and (you will ſay) that was a great ſervice, to lay down his life for God: In his laſt prayer he had theſe two expreſſions, which are remarkable in it. The firſt expreſſion was this,*Paratus ſum propter nomen tuum victimam ſanguinis fundere, & quodcun que tormentum ſuſtinere, Cum el…vav…ris confringere terrā, ſub qua fiſſura terrar… ̄ me abſconſurus ſum? cui monti dicturus ſum, eadit ſuper me? cui coll…, tege me? Lord (ſaith he) I am prepared to powr forth the very ſacrifice of my blood for thy Name ſake, yea, Lord, I am prepared here to ſuffer any torment whatſoever. Theſe two expreſſions he had. You will ſay, Now ſurely this man might ſtand upon his terms with God. (But he goes on) But when thou doeſt lift up thy ſelf to ſhake the Earth, Lord (ſaith he) under what clift of the rock ſhall I hide my ſelf, to what mountain ſhall I ſpeak even to fall upon me? As if he ſhould ſay, Lord, though I be here ready to give up my body to be maſſacred for thee, to give up my blood to be an offering, and to ſuffer any torment, yet when I conſider what a God I have to do withal, if thou ſhouldeſt deal with me as I am in my ſelf, Oh! I muſt cry to the Rocks to cover me, and the Hils to fall upon me. Oh! this ſhould teach us to keep our hearts low and humble after we have done the greateſt work whatſoever. I remember one of the Germane Devines when he was full of fears and doubts, when he was to die: ſay ſome to him, You have been ſo imployed,A German Miniſters ſpeech at his death▪ and have been ſo faithful, why ſhould you fear? Oh! (he gives this Anſwer) The Judgements of man and the Judgments of God are different; I am to go before the great and Al-ſeeing God: though it's true, God would not have us daunted with any terrible apprehenſions of him, but yet he would have us be poſſeſt with reverence ſo as to be humbled when we think what a God it is we have to do withal: you muſt reap in mercy, Oh! this ſhall be the ſong of the Saints to all eternity, Mercy, Mercy: Not unto us, Lord, not unto us, but unto thy Name be the praiſe.
And then the other Note from that expreſſion that we have there is,Obſ. 2. That God will give abundantly above our works. Oh! it's a point that hath very much encouragement to poor troubled ſinners that are low; raiſe up thy faith, it's not what thy work is, though it be low and mean, and though there be many failings in thy work, yet is there uprightneſs, are they ſeeds of Righteouſneſs that thou haſt ſown, thou ſhalt reap according to what ſhall honor the mercy of an infinite God at laſt.Alexander▪ I remember Alexander when he was giving a gift to a poor man, Oh! the poor man dar'd not receive it, it was too great: yea, but ſaith he, though that be too great for thee to receive, yet it is not too great for me to give. So I may ſay to poor ſouls, when they hear of the glorious promiſes to poor people, Oh! their hearts are ready to think, this is too good news to be true, it is too great a mercy for thee to receive, as thou art in thy ſelf, but if God will give according to the proportion of his mercy, it is not too great for him to give.
Now that's the way that God will deal with thoſe that are in Covenant with him, that have all their fruit to come from the ſeed of righteouſneſs: Chriſt in the heart. I ſay there the Lord will deal according to the proportion of infinite Grace.
Take this one Meditation, That where there is any uprightneſs when thou ſhalt come to reap from God thou ſhalt reap ſo much from God as muſt manifeſt to all Angels and Saints to all eternity,An encoraging meditatiō to poor ſouls in their mean endeavors▪ what the infinite Mercy of an infinite God can do, and that'… enough one would think; the pooreſt Chriſtian that doth but the leaſt for God when he comes to reap ſhall have an Harveſt that muſt manifeſt the infinite riches of the infinite mercy of God, and what he is able to do for the raiſing up of a Creature to glory. Comfort thy ſelf in this, in thy poor low condition in which thou art, and in the performing of thy poor ſervices. Thus for the manner of the Phraſe.
Break your fallow ground; for it is time to ſeek the Lord till he come and rain Righteouſneſs upon you.
Break up your fallow ground &c.] The Prophet exhorted them in the words before, to ſow in Righteouſneſs, that they might reap Mercy.
But you muſt not ſow without plowing,Expoſ. The Coherence. that were a prepoſterous way, therefore though the words come after, yet the thing is to be done before. Look that you plow up the fallow ground: you have been ſinful and ungodly in your way, It will not be enough for you now to ſet upon ſome good actions, we will do better, we will do ſuch and ſuch good things that God requires of us: No, that's not the firſt work you muſt fal upon, but it muſt be to plow, to plow up your fallow grounds.
In this expreſſion you have here implyed,Obſ. 1. firſt, That the hearts of men naturally are as follow grounds, nothing but thorns and bryars grows upon them, they are unfit for the Seed of the Word. And by this word is here meant theſe three things; when he bids them plow up their fallow grounds.
Firſt, The work of humiliation, the Truths of God, both of the Law and of the Goſpel muſt get into their hearts, and rend up their hearts, even rend it up as the plow doth rend up the ground.
And ſecondly, That weeds, thorns, and bryars muſt be turned up by the roots, the heart muſt be cleer'd of them; It is not enough to weed out a weed here and there, and to pluck out a thorn here and there, but plow up the ground, turn all upſide down, and get up al the baggagely ſtuff and thorns that was in your hearts heretofore.
And then thirdly, Get a ſoftneſs to be in your hearts; as when the ground is plowed, that which was before hard on the outſide, and bak'd by the heat of the Sun, being now turned up there is a ſoft mould of the ground, and ſo by the ſoftneſs of the mould of the ground it is prepared to receive ſeed.
There are many evils in us that we would reform,See Nath. Rogers's letter out of New-England concerning this point. but we have not been humbled for them, for our ceremonies, and ſubjection to*Subjection is either paſſive and involuntary; or active and willing. Again, Government may be falſe eſſentially and of it ſelf, or per accidents and by reaſon of ſome adjuncts. Laſtly ſome things are ſuch as the corruptions of them, may be ſooner diſcerned by a conſciencious eye: others ſuch as, by reaſon of their ſimilitude to Divine Inſtitution or practice, and their Antiquity and Preſcription, cannot ſo ſoon, if at all, be certainly concluded evil; ſee Mr. John Cottons Letter in New-England to Mr. Williams, printed London 1643. for Benjamin Allen in Popes-head-Alley. falſe Government of the Church, Who hath bin humbled for theſe things, as ſin? We reform them as things inconvenient,Printed in Lond. for Chriſtoph. Meredith in Pauls-yard. but not being humbled for them as ſin, the very roots of theſe things are in the hearts of many, ſo as if times ſhould change, a diſtinction would ſerve their turn to come and ſubmit to them again, ſo that we ſow before we plow.Jer. 4. 3. I find in Jer. 4. 3. you have this exhortation even in termiminis, That, They muſt plow up the fallow-ground of their hearts (only expreſt a little further) They muſt not ſow among thorns. They muſt not think to mingle that which is good with that which is evil, it may be a few good ſeeds are brought into a buſineſs, yea, but there is a great deal of evil. My Brethren, take heed of being deceived that way; many though they do not intend to deceive you, yet they may deceive you by mixing ſome good things with a great many evil, and therefore examin things. But I note this place in Jeremiah the rather from the conſideration of the time of Jeremiahs Propheſie. You ſhall find that the time of Jeremiahs Propheſie was in Joſiahs time. Now the time of Joſiah was a time of great reformation, there was very much reformation in his time, yea, but ſaith Jeremia…, What though you did reform, what though you do many things, you ſow among thorns, you do not plow up the ground, you are not humbled, the roots of your ſin are not got out of you, and therefore though there be a great deal of ill ſtuff that ſeems to be caſt out, and many good things are ſet upon in the Worſhip of God that was not formerly, yet you muſt plow, plow up your fallow grounds. The holy Goſt joyning of them together, Sow Righteouſneſs, and plow up your fallow ground.
This Note I would have you obſerve, That there are ſome that do Sow, and not Plow, and there are others that do Plow, and not Sow, but we muſt joyn both together.
There are that do Plow, and not Sow; that is, They (it may be) are troubled for their ſin, it may be much humbled for their ſin, but they do not reform, after their Humiliation there doth not follow Reformation.
Now as Reformation, where Humiliation hath not gone before, uſually comes to little purpoſe, ſo Humiliation where Reformation follows not after, comes likewiſe to little purpoſe.Iſa. 28. 24. In Iſa. 28. 24. Doth the Husbandman plow all day to ſow?
The text is brought to note thus much,explained. That God obſerves his times; and that is the ſcope of the text, that we muſt not be offended becauſe that the Lord doth not do things as we would have him alwaies, that is, he lets wicked men proſper ſometimes, and the godly ſuffer afflictions, but as if the holy Ghoſt ſhould ſay here, let God alone with his work, God obſerves his times and ſeaſons, as the Plow-man doth, he doth not alwaies plow; ſo God hath his times and ſeaſons and knows when to relieve his Church and afflict his Church, and when the wicked ſhall proſper and be brought into adverſity, God inſtructs the Plow-man to know his ſeaſon, and ſo doth he, and therefore be not offended. And ſo ſhould we know our ſeaſons, we ſhould obſerve our times to be humbled and reform, to reform and be humbled. But this for the Reformation of a State.
But the plowing of the heart, that's the thing that is here eſpecially intended, and I deſire to apply it particularly to every man and woman. Thoſe who have ſuch ſore necks who cannot bear the yoke, yet you muſt be Plow-men and Plow-women, for Alice Driver that I told you of, her father brought her up to plow, and both men and women, the daintieſt Ladies of all muſt hold this plow that is here ſpoken of. Now for this plowing of humbling your hearts it is for the getting in of Truths into your ſpirits, that may rend up your hearts, I'le name ſome few Truths that are as it were the Plow-ſhare, that you muſt not only know them, but labor to get them into your hearts.
As firſt, That ſuch is the vileneſs of every ſin, as it ſeperates the ſoul from God and puts it under an eternal Curſe. This one Truth, you muſt get this into your hearts, and get it deep into your hearts, it will help to unlooſen the roots of the thorns and bryars that are there, the ſetled apprehenſion of this Truth.
And then ſecondly, This Truth: That, there is ſuch a breach between God and my ſoul by ſin, that all the power in all the Creatures in Heaven and Earth is not able to make up this breach, here is a ſharp plow-ſhare to get into the heart.
And then thirdly, This Truth, that by nature I am full of this ſin, my heart is full of it, all the faculties of my ſoul are filled with ſin that is of ſuch an hainous nature. Here is a ſharp plow-ſhare to get into the heart.
And then fourthly, That every action that ever I have done in all my life, in my unregenerate eſtate, it is nothing elſe but ſin, nothing elſe but ſin that hath ſuch a vile nature.
Yea further, That if any ſin be pardoned to me it is by vertue of a price paid that is more worth than ten thouſand worlds: This Truth. Now here's the Goſpel as well as the Law, for the plowing is but the ſpiritualneſs of the Law, the Truths of the Law in a Goſpel way, for you muſt take notice that the Law [as Law] accepts of no humiliation for ſin, it is as it is reveal'd in a Goſpel way, in a Goſpel way it doth tend to humiliation, for let men be humbled never ſo much, the Law never accepts of them for their humiliation, but the Law in a Goſpel way ſo it comes to humble the ſoul ſo as to do it good. Now therefore the Conſideration of the Truths that the Law requires, having reference to the Goſpel they ſerve for the humbling of the ſoul; Now get in theſe truths and ſee what they will do in thy Soul, you muſt work them in, And let conſcience be put on to draw this plow, Theſe are as the Plow-ſhare, and the working of Conſcience is the drawing of this plow; while the plow ſtops (as when it meets with a thorn and bryar) now a ſtrong Conſcience will draw it on, and will make the thorns and bryars to be rent up by the roots, if the Conſcience be put upon with ſtrength to draw theſe Truths in the ſoul; and though they put you to pain, yet you muſt be content to draw them on in the ſoul; And if theſe and the like Truths be got into thy ſoul, and thou beeſt at plow, and thy Conſcience be drawing, This is that I ſhall ſay, God ſpeed the Plow, yea, God ſpeed theſe Truths that Conſcience is drawing on in the ſoul, for it may tend to a great deal of good, to prepare thee for the ſeed that may bring forth Righteouſneſs and Mercy to thy ſoul for ever. I confeſs it is a hard work to be thus plowing; Indeed for men and women only to hear Sermons, and be talking and conferring of good things, theſe things are pretty eaſie, but to go to plow, to plow with ſuch Truths as theſe are, to get up the thorns and bryars by the roots, this is a very hard task; but we muſt be willing to do it, and to continue plowing; as the fallow ground muſt not only be plowed once,We muſt continue plowing, but (it may be) it may ſtand in need of plowing the ſecond and third time before it may be fit for the ſeed to be caſt in, and ſo it muſt be with our hearts. It may be ſome of you have got in ſome Truths,elſ weeds wil grow again, and you have been plowing; yea, but ſince that time you have had many weeds and thorns grown up, and you muſt to plowing again; it may be it is divers yeers ago ſince you have been thus plowing,though many years after. and your hearts have lain fallow all this while, do not think it enough that once you have been humbled, but be often plowing up this fallow ground, you were as good have the plow get into your hearts though it be ſharp, as to have the Sword of Gods Juſtice be upon you. We have in theſe times a wanton generation that have riſen up, that cannot endure to go to plow, they would be doing nothing but taking in the ſweet, (as I told you before in a former Exerciſe) Treading …ut the Corn. But this plowing they cry out of meerly through a wantonneſs, and tenderneſs of their ſpirits, a ſinful tenderneſs, becauſe they would have nothing but jolity and licentiouſneſs in their hearts and waies,Luk. 9. 62▪ Miniſters are the ylowmen▪ yet the Scripture in Luke, 9. 62. compares the Miniſters of the Goſpel to the plow, He that puts his haud to the plow and looketh back, is not fit for the Kingdom of God, not fit to be imployed in the adminiſtration of the Goſpel. Though theſe men cry out ſo much of humiliation for ſin, which is as ſtrange a Generation as ever have riſen up, that ſhould cry out of that, when there's nothing more humbles for ſin than the price that was paid for ſin in the blood of Jeſus Chriſt, and there is no ſuch ſharp plow-ſhare as that. If I were to preach one Sermon in all my life for the humbling of men for ſin, I would take a text that might ſhew the great price that was paid for it, and therein open the breach that ſin hath made between God and mans ſoul. But they will not make uſe of the Goſpel neither, ſo much as to be a plow to plow the heart for the work of humiliation.
Well,The probatum eſt, of preaching the Law, and preſſing humiliation. God hath proſpered this work heretofore, and notwithſtanding al the wantoneſs of mens ſpirits this way, yet (I ſay) ſtill, God ſpeed the plow, God ſpeed this way of plowing the hearts of men, and getting in thoſe Truths that do humble the hearts of men for their ſins; theſe were the Truths that God hath bleſt in former times, and there's none that ever did live to the honor of the Goſpel ſo much: for this generation that is come up, they talk of the Goſpel, but they live not to the honor of it, the Goſpel hath not honor by them, nor Jeſus Chriſt hath not honor by them. But the former generation of men, though in ſome things they might fail, yet certainly God bleſt them in their way ſo far as it was according to Truth.
No mervail though theſe men bring forth ſuch little fruit of Righteouſneſs,The Reaſon▪ it is, becauſe they ſow among thorns,[This whol diſcourſe is oppoſite to that, whereby ſome would comfort beleevers in their ſins and ſorrows: The ſum is, that of our Lord Chriſt: Repent, and beleeve the Goſpel: and of the Apoſtle, Repentance from dead works and faith toward the Lord Jeſus Chriſt. Mark. 1. 15. Act. 20. 21. Heb. 6. 1. Rom. 7. 24. 1 Cor. 11. 31. 2 Cor. 7. 9. 10. Chap. 12. 21.] preſently they are up at the top, and ſo confident preſently in their way, their ſeed is among thorns and therefore it doth not proſper. And thus much for this expreſſion about the plowing up of fallow grounds, both in reference to general Reformation, and Humiliation, and concerning mens Souls in particular. It follows;
For it is time to ſeek the Lord.
It is time.Expoſ. 1.
Firſt,To have time to ſeek the Lord, a great mercy. Yet you have time to ſeek the Lord; 'Tis well for you that you have time to ſeek the Lord; It is mercy that there is any time at al to ſeek the Lord. It might have been paſt time with you for ſeeking the Lord, God might have forc'd his honor from you in another way, have fech't out his glory from you in your eternal ruin, Oh! 'tis mercy that God will be ſought of you,Uſe▪ and therefore plow up your fallow ground, and ſow in Righteouſneſs; for it is time to ſeek the Lord. Oh! you that are the oldeſt and wickedeſt, and yet live ſtill, Oh! remember this Scripture; yet, you have time to ſeek the Lord, It is mercy that you have any time to ſeek the Lord: If you did but underſtand what this mercy were, ye would fal down with your faces upon the ground and bleſs the Lord that you have yet time to ſeek him. What do you think thoſe damned creatures in Hell would now give, if it might be ſaid of them, That they have time to ſeek the Lord, if they might have but one hour more to ſeek the Lord with any hope to obtain mercy from him? What you are now, they were not long ſince: Oh! do you fear and tremble, leſt, if you not ſeeking the Lord, you ere long be, as now they are, that it ſhall be ſaid of you, Time is gon, time to ſeek the Lord is paſt; I will not now be ſought of you; Seek the Lord while he may be found, and call upon him while he is near, It was a ſpeech once of a woman in terror of Conſcience,The ſaying of a diſpai…ing woman in Cambridge▪ when divers came to her (it was in Cambridge) divers Miniſters and others coming to her in way of comforting of her, ſhe looks with a gaſtly countenance upon them, and gives them only this Anſwer, Call time again: If you can call time again, than there may be hope for me: but time is gone.
Oh! that we had hearts to prize our time, to ſeek the Lord therefore while he may be found. And when thou goeſt home, fall down upon thy face before the Lord, and bleſs him that yet it is time to ſeek the Lord. It is time for the publick, through Gods mercy it is time, yet for us to ſeek the Lord. It might have been paſt time; and who almoſt that did deſire to know any thing of Gods mind for ſeven or eight yeers ago or more, but did think that Englands time was even gone of ſeeking God? But the Lord hath been pleaſed to lengthen out our time to ſeek Him; and this we ſhould prize and make uſe of.
Secondly,Obſ. 2. It is high time to ſeek the Lord.
For firſt,Reaſ. 1. God hath been long time patient towards you. He hath been long ſuffering, there is a time that the Lord ſaith, He will be weary with forbearing, and therefore the Lord having ſuffered ſo long, it is high time for you to ſeek him, for you to look about you, leſt the Lord ſhould ſay, That he would be weary in forbearing, and forbear no more. It is fit you ſhould ſeek the Lord at all times, but now it is high time when God hath been ſo long ſuffering towards you; how do you know but that the time for the end of patience is at an end? And that is the ſecond conſideration, God hath been long patient.
And 2.Reaſ. 2. Mercy it is even going, for Judgments are now threatned by the Prophet: as if the Prophet ſhould ſay, if ever you will ſeek him, ſeek him now, God is going, and Judgments are at hand, and therefore it is high time for you to ſeek the Lord. As a Priſoner when he is at the Bar, he is pleading a great while when the Judg is at the Bench,ſimile▪ but if he ſees the Judges ready to riſe off the Bench, and if they be gone, then he is gone and undone for ever, then he lifts up his voice, and cries out, Mercy, mercy. So it is high time to ſeek the Lord, high time, Mercy is going, Judgment is at hand; God as the Judg is going off the Bench, now cry, crie out for your lives or you are undone for ever.
Oh!Applicat. this may well be applied to us both in the general, and in the particular, it is high time, God hath ſhewn himſelf to be going and departing from us, only there hath a company of his Saints been crying, and as the Lord hath been going from us yet they have lifted up their voice and cried to the Lord, ſo yet he grants us time.
And then thirdly,Obſ. 3. It is an acceptable time, becauſe now God calls upon you, and he holds forth the Scepter of his Grace towards you, therefore it is now acceptable to ſeek God, ſeek him now and he will be found, 2 Cor. 6. Now is the accepted time, 2 Cor. 6.the day of ſalvation, while you do enjoy the means of Grace, while God is offering mercy in the Goſpel it is the accepted time, therefore now is the time to ſeek the Lord, The miſery of man is great upon him for not knowing his time,Eccl. 8. 6▪ in Eccleſ. 8. 6. There the wiſe man ſaith, There is a time for all things, but therefore is the miſery of man great, becauſe he knoweth not his time. Oh! 'tis true in this regard, we know not our time and therefore is our miſery great upon us.Luk. 19. 24. O that thou hadeſt known at leaſt in this thy day thoſe things that concern thy peace; miſſing of time is a dangerous thing; That may be done at one time with eaſe, that cannot be done at another time with all the labor that poſſibly may be:ex hoc momento Aeternitas. Thou canſt not tell what may depend upon one day, upon one minute, perhaps even eternity may depend upon this moment, upon this day. A man goes abroad from his family and gets into company, perhaps into an Ale-houſe, or Tavern to drink, and there ſpends the day in wickedneſs; thou doeſt not know but upon that time the day of thy eternitie may depend, it may be caſt upon that day; as Saul was caſt upon that act of his, ſaith Samuel to him, The Lord had thought to have eſtabliſhed thy Kingdom, but now he will not; ſo God may ſay, Well, notwithſtanding all thy former ſins I would have been content to have paſt by them, if thou hadeſt ſought me upon this day: The conſideration of this would make us take heed how we ſpend our time, how one ſpends any day in ones life. A Marriner may do that at one time that he cannot poſſibly do at another.An apt ſimile. He hath a gale of wind and now he may quickly get over Sea, but if he ſtaies till another time, if he would give his heart blood to get over he cannot: and ſo ſometimes thou haſt ſuch gales of the Spirit of God as may do good to thy ſoul for ever, take heed thou doeſt not loſe them, if thou loſeſt them thou maieſt be undone for ever. Oh! 'tis fit to wait upon God for our time, and if God gives us time take heed we do not trifle and ſay, we ſhall have time hereafter: therefore in Phil. 2. 12. the Apoſtle ſaith,Phil. 2. 12▪ opened. Work out your own ſalvation with fear and trembling: (and it follows) for it is God that worketh in you, both to will and to do. What a connexion is there? If God work the will and the deed, what need I work at all? Nay, the connexion is thus, Do you work out your ſalvation with fear and trembling, take all opportunities you can, let the fear of God be upon you, ſo as to omit no opportunity, for you do abſolutely depend upon God, that if he doth withdraw himſelf from you, you are undone for ever, for you can do nothing of your ſelves, for it is God that worketh the Will and the Deed. illuſtrated by a ſimile▪As if we ſhould ſay to a Marriner, Be careful, take your wind and ſail, for al your Voyage depends upon God, if you neglect your opportunity you are gone. It is time for the youngeſt of all to ſeek the Lord, As ſoon as ever you begin to have the dawning of reaſon it is time for you then to ſeek the Lord, Oh! that you did but know your time. Oh! but what time is it for old ones, for thoſe that have neglected ſeeking the Lord the moſt part of their lives; Is it not high time for you to ſeek the Lord, who have ſpent ſo much of the time of your lives in vanity and folly as you have done? The remainer of the time you have is uncertain, and yet ſuppoſe you ſhould have ſo long a time as in the courſe of nature you are like to live, yet many of you cannot have ſo much time to ſeek the Lord as you have had in departing from God, you cannot have ſo much time to honor God as you have had to diſhonor him: and therefore is it not time for you to ſeek the Lord? I remember it is ſaid of Themiſtocles, that he died about an hundred and ſeven years of age,Themiſtocles ſaying at his death. and when he was to die, he was grieved upon this ground, Now I am to die (ſaith he) when I begin to be wiſe. And certainly it cannot but be a grief to a man or woman, though they ſhould be godly, to think, Why through Gods mercy, the Lord hath begun to work Grace (I hope) in my heart, yea, but aſſoon as I begin to know God, and have any heart to ſerve him in this world, I muſt be taken out of this world: It was a proverbial ſpeech once,Graviora eras. Plut. Weighty things to morrow: you ſhall find it in Plutarchs lives. Oh! take heed this proverb be not fulfill'd concerning you, Weighty things to morrow, take weighty things, things of infinite conſequence while you have time, Let weighty things be regarded then.
It is time to ſeek the Lord.
Time, Time for England to ſeek God.Certainly our time is now for the publick as much as ever to ſeek the Lord, for never did God give us ſuch an opportunity for honoring him as of late.
Never any Nation in the world had a greater opportunity for ſeeking God and honoring of him than we have had; we were like to have been befool'd of our opportunity of getting mercy from God: but the Lord hath given it us again, and betruſted us with an opportunity again after it was got even out of our hands; Oh! let us then catch hold of it now, and bleſs God that we have it even reſtor'd to us again, and let it be a ſtrong argument upon us now to ſeek the Lord, ſeeing we have an opportunity yet to do it, we have the liberty of his Ordinances more fully than ever, let us not be befool'd of it.
And certainly it is time in a more ſpecial manner now for us, becauſe that things are in ſo great a confuſion, that every body is at their wits end almoſt: alas our wiſe Counſel that is at the ſtern, yet they are fain to depend upon meer providences, and caſualties, and the truth is, there is ſuch a confuſion of things, that if God ſhould ſay to the wiſeſt man in the Land, Well, do you contrive which way you think things ſhould be beſt, and I'le do according to your contrivance, they could ſcarce tell what to ſay, or what to determine of, if God ſhould leave it to them: ſuch a confuſion there is, that in a rational way you could not tell how to determine of things, Is it not time to ſeek the Lord then?
We thought it was time to ſeek the Lord when we were in great danger of the Adverſaries; that they would come to our gates. Surely it is as great time to ſeek the Lord now, to ſeek the Lord that when he hath delivered us from our enemies that we may not devour one another. And when God hath given us ſome reſt from them and ſaid, Well, all that before you were afraid of was, That the Enemies would prevail and then you could do nothing, but I have queld their power in a great meaſure, and now ſet upon the work of Reformation, Oh! we are now at a ſtand and know not what to do, and we go on in ſuch craftie waies one againſt another that every one is at a ſtand. Oh then, it is time for us to fall down upon our faces, to ſeek God to direct us, to regard the great opportunity that God hath put into our hands.
We only now want light to know what to do, and therefore whereas heretofore we have ſought God for power that we might be able; now we are to ſeek God for light that we may know how to improve our ability, ſeeking God; To labor to put our ſelves into ſuch a diſpoſition as God doth uſe to communicate mercy to his People in, beſides praying to God. There's thoſe two things in ſeeking God, Praying to him, and laboring to put our ſelves into ſuch a way and diſpoſition wherein God doth uſe to meet with his people, and communicate himſelf to his People.
Till I come and rain Righteouſneſs upon you.
The word that is here tranſlated [Rain] it doth ſometime ſignifie to Teach, foreign jacere. docere.it is of the ſame root; and the Scripture makes uſe of that ſimilitude of Rain, for Doctrine; becauſe of the likeneſs of Doctrines diſtilling as the Rain, therefore one word in the Hebrew is uſed for both.Expoſ. 1. And therefore I find divers in Interpreters go that way, Ply the work until he teaches Righteouſneſs; and ſo it is a Propheſie of the Meſſias, do you Sow Righteouſneſs, and plow up your fallow ground, for it is time to ſeek the Lord, till the Meſſias ſhall come and teach you the Righteouſneſs of God. So they carry it. But take it is it is here.
Ʋntil he rain Righteouſnes. 2 preferred.And then there is theſe things in it.
Firſt, I'le open what is meant by Righteouſneſs, and then Rain.
By Righteouſneſs is meant,Righteouſneſs, what? Firſt, That God will deliver them from oppreſſion, that though they have unrighteous dealing with men, yet they ſhall have righteous dealing with him. And this is a great mercy to a people that God ſhall undertake that there ſhall be nothing but righteous dealings betwixt them and himſelf.
Secondly, By Righteouſneſs is meant, The fruit of Gods faithfulneſs in the fulfilling of all thoſe promiſes of his for good unto them, wherein the Lord doth ſtile himſelf Righteous. (Saith he) If you will now plow up your fallow ground, and ſeek the Lord, the Lord will deliver you from oppreſſion, and the Lord will make good all his faithfulneſs to you, according to all that good word that he hath promiſed.
And this Righteouſneſs it ſhall be Rain, Rain, what?that is: Firſt, to note that all their good and help it muſt come from Heaven as the Rain doth, as if the Prophet ſhould ſay, If you look to men, yea, to men in publick place you have little hopes that there ſhould be ſuch righteous dealings, or to expect that the good Word of God in all his Promiſes to his People ſhould be fulfilled, yea, but look to Heaven, ſaith God, I'le rain, it ſhall come down from Heaven by waies that are above nature, that are above the power of man, I'le rain Righteouſneſs; ſeek him therefore till he rain Righteouſneſs, be not diſcouraged though you ſhould ſee thoſe in publick glace to carry things never ſo unrighteouſly, yet ſeek the Lord till he rain Righteouſneſs.
Secondly, By raining Righteouſneſs is meant, the plenty of Righteouſneſs, that Righteouſneſs ſhall come in abundance. It may be now, ſome men may meet with ſome Righteous dealings and be encouraged when things are at the beſt among men, but this Righteouſneſs comes but by drops, yea, but ſeek the Lord till He Rain Righteouſneſs. What is it to have a few drops of water? You may go into your Garden, and with a little pot of Water, water the Herbs; yea, but when it rains down water, then the earth is refreſhed. And ſo ſaith the Lord here, Seek me till I come with a ſhower of Righteouſneſs, and rain it down upon you.
Thirdly, Till he rain Righteouſneſs. That is, Till I work ſo graciouſly in the works of my Righteouſneſs to you, as ſhall make the Seeds that you have ſown to be fruitful, to grow up to the honor of my Name, and to your good. Now there are many godly amongſt you, and they ſow Righteouſneſs, they do many good Actions, but alas, it is kept down ſtill by the ſcorching heat of the Oppreſſors; in places where Oppreſſion prevails, many godly, truly godly men and women they ſow much ſeed of Righteouſneſs, but there is little good comes of it, and all is kept down: yea but ſaith the Lord, Seek me till I rain Righteouſneſs, I'le rain from Heaven ſuch ſhowers that ſhall be the fulfilling of my Promiſes to you, that ſhall make all your righteous actions grow up to the praiſe of my Name, and the good of your Brethren, Oh! what a bleſſed time is this, when there ſhall be nothing but righteous dealings, and all the faithfulneſs of God ſhall be fulfilled, and there ſhall be plenty.
The Notes are:
Firſt,Ob…. 1. That God will come to ſow Righteouſneſs in time. Thoſe that plow and ſow in Righteouſneſs God will come in way of Grace and Goodneſs to them;Prov. 11. 18. Prov. 11. 18. To him that ſoweth Righteouſneſs ſhall be a ſure reward. Be not diſcouraged you that ſow Righteous ſeed; for it is not with the ſeed of Righteouſneſs as with the ſeed that is ſown in the earth, for if that do not come up in ſuch a certain time, it will never come up; but you cannot ſay ſo of the ſeed of Righteouſneſs, it will come up.
Secondly,Obſ. 2. God ſometimes comes not preſently in raining Righteouſneſs upon his people that do ſow Righteouſneſs: Seek the Lord till he comes and rains Righteouſneſs: As if the Prophet ſhould ſay, You have hearts to ſeek the Lord, to be humbled, and reform, to ſow in Righteouſneſse; well, be not diſcouraged, continue ſeeking, ſtay till he doth rain Righteouſneſs. After the ſeed is ſown, you would fain have a ſhower the next morning, but (may be) it will not be the next morning, ſtay till Gods time; God doth not alwaies hear the prayers of his people ſo as to anſwer them when they would. It is very obſervable concerning Elijah, at one time when he cried for fire to come down upon the Sacrifice, it came down preſently: but when he cried for rain, he was fain to ſend his ſervant ſeven times: Elijah did not get Rain from Heaven ſo ſoon as Fire from Heaven.
The Third Note is this,Obſ. 3. That thoſe that ſeek aright will continue ſeeking God till he comes and rains Righteouſneſs. There is an excellent Scripture in Pſalm. 101. 2. Pſ. 101. 2. illuſtrated.ſaith David, I will behave my ſelf wiſely in a perfect way; O when wilt thou come unto me? I will walk in my houſe with a perfect heart. As if the Prophet ſhould ſay, Why Lord, 'tis thy preſence I deſire more than a thouſand worlds, and I'le endeavor to behave my ſelf in my houſe, in my family, not only in the preſence of others, but in my family, in the moſt perfect way I can: Lord, when wilt thou come? It ſeems God did not come and manifeſt Himſelf preſently: though David did behave himſelf in a perfect way in his houſe, yet David profeſſes he would wait ſtill. There's many Scriptures may be given for this, and many arguments why a gracious heart will not leave over ſeeking till the Lord comes.
'Tis the Lord I ſeek, and he is a great God, and is fit to be waited on, though he doth not come preſently. We think it is a matter of State,ſimile. becauſe of the diſtance that there is between one and another to make them ſtay, Why ſhould we think much that we ſhould wait upon the great and Infinite God? And perhaps you pray, and find no benefit; it is fit for you to wait upon God. There is an infinite diſtance between God and you,Motive to continue ſeeking God▪ Seek till he comes. If you do not get that, that you ſeek for, yet you are doing your duty, and that is enough.
This is a very great evil among many, They are praying and ſeeking God, but they only have their eyes upon what they ſhall get by ſeeking God, and if nothing comes of it, then they are diſcontented; whereas meerly the conſideration of that, that thou art doing thy duty ſhould be enough to quiet thy heart.
And then further, Thou canſt not be better certainly than ſeeking God. Whither wilt thou go? If thou leaveſt ſeeking God thou turneſt from thy own mercy to vanity. And haſt thou a temptation to leave off ſeeking God? ſhalt thou get any thing by it? Certainly thou canſt not do better, and therefore ſeek the Lord, ſeek the Lord Till he comes,Iſa. 30. 18▪ explained. Iſa. 30. 18. is a moſt excellent Scripture to uphold the heart in ſeeking God though God do not ſeem to come. The Lord is a God of Judgment; bleſſed are they that wait for him. You are not a man or woman of Judgment, you know not when it is a fit time that things ſhould be done; But God is a God of Judgment, he knows how to do things in Judgment; and therefore bleſſed are they that wait for him. Think of this, and deny your own Judgments, and your own thoughts, and know that you are waiting upon God, that is a God of Judgment, that is infinitely wiſe to come to his People in a fit ſeaſon, and to come ſo that at laſt you would not wiſh that he had come ſooner.
And know, That all the while you are waiting, God is working good. We are waiting upon mens doors, and they take no notice of it: but if we knew that all the time we are a waiting our Petition were a reading and they in conſultation about it, and we only waited for the iſſue of the conſultation, it would ſatisfie us. And ſo a gracious heart may be aſſured of this, Haſt thou ſought the Lord in the truth of thy heart? The thing is not come yet, but ever ſince thou haſt ſought the Lord the heart of God hath been thinking of that thing which thou ſoughteſt him for, and wilt not thou be ſeeking God ſtill till He doth come?
And then, While thou art ſeeking God, thou art not altogether without ſome dews; Indeed God doth not come and rain in ſhowers, that Righteouſneſs that he will hereafter, but ſurely thou haſt dews, thou haſt ſome encouragements, and do not ſlight thoſe dews of Gods Grace that thou haſt, for then thou maieſt ſtay the longer before the ſhowers of Righteouſneſs come; prize the dews of Gods Grace and the ſhowers of Righteouſneſs they will come the ſooner. Many Chriſtians though they have many dews of Gods Grace upon their hearts to refreſh them, yet becauſe they have not ſhowers they think it is nothing; what haſt thou no dews of Grace? What is it that keeps thy heart ſo tender as it is? Thou wouldeſt not for a thouſand worlds wilfully ſin againſt God, certainly if thy heart were hardened the Truths of God would not get into thy heart ſo as they do: Indeed the rain comes in a viſible way; yea, but there are dews of Grace that come in a ſecret way: Thou doeſt not indeed ſee the comings in of thoſe dews of Grace upon thy heart, yea, but others may ſee the effect of thoſe dews.
And then laſtly, Seek the Lord till he comes; why? Becauſe when he comes he will come more fully a great deal. It was a notable ſpeech of Mr. Glover the Martyr, when he had been ſeeking God for the raining of Righteouſneſs,Mr▪ Glover the Martyr. he was willing to give his life for God, and yet God had abſented himſelf from him, Oh! God was not come, he complain'd to his fellow Auſtin, that God was not come; well, but ſaith his friend, he will come; and give me a ſign before you die, if you feel the Spirit of God come to your heart: well, the poor man continued all night, when he was to be burnt the next day, and yet he was not come, yea, the Sheriff came to carry him to the Stake, and yet his heart was dead. But he goes on till he came within the ſight of the ſtake, and then the holy Ghoſt came into his heart, and fil'd him with joy, ſo that he lifts up his hands and voice, and cries, He is come, he is come. Now there came a ſhower of Righteouſneſs upon his heart, he was content to ſeek the Lord till he came.
And that may be a fourth Note,Obſ. 4▪ That thoſe that are content to ſeek God till he comes, when he comes he will come with plentiful ſhowers in raining Righteouſneſs. Oh! how many! how many curſed Apoſtates are there that will curſe themſelves one day for not continuing ſeeking of God till he comes? Perhaps there are ſome that have had ſome convictions of conſcience, and becauſe they have not had encouragement preſently they were diſcouraged, and ſo thou haſt baſely gone back, and now God hath left thee, and thou art become a baſe uſeleſs Hypocrite, and art a diſhonor, and diſgrace to Religion, and all becauſe thou wouldeſt not ſtay till God came: Oh! but others ſtaied till God came, and God came at length ſo fully that now they bleſs his Name that they did ſtay. I remember I have read of Colum…us that was the firſt that found out the Weſt Indies, Chriſtoph.and the ſtory ſaith of him,Columbus. that his men were even weary, he was ſo long in ſailing, & ſo they were reſolved they would come back again, that they would, ſo that then all their labor had been loſt. But Columbus he came to them with all intreaties to go on a little time, and at length prevail'd with them to go on but three daies longer. So they were content to venture three daies, and within that three daies they came to ſee Land, and ſo diſcovered thoſe parts of the world that were ſo little known to theſe parts. Now what a miſerable thing had it been if they had come back and loſt all their Voyage? Thus it is with many a ſoul ſailing towards Heaven and eternal life, Thou haſt been a long time toſt up and down in the waves of the Sea, the waves of Temptation, and of Trouble, and thou thinkeſt it's beſt to come back again: Oh! ſtay a while, do not limit three daies, but go on; yet it may be ſaid of ſome that had they proceeded in their voiage but three daies more, they might have come and ſeen, whereas now they have loſt all. Oh! ſeek the Lord then till he comes and rains Righteouſneſs.
And then the fifth is this,Obſ. 5. The help of thoſe that ſeek God it is from Heaven. Till HE Rain. They do not ſo much expect help from Creatures as from Heaven, they look up to Heaven for their help; when all comforts in creatures fail they look upwards and there ſee their help.
And then the ſixt Note is this,Obſ. 6. That the fruit of Gods coming to his People after ſeeking, it is, To make them fruitful, that's the end of Gods coming, the end of the Mercy of God in coming to people, it is, to make their ſeeds to grow up and be fruitful. It may be you would have God come, but wherefore, to bring comfort to you? No, the end of Gods coming to his Saints, it is, To make them fruitful, and this would be an Argument of the ſincerity of your hearts in ſeeking God: When you are ſeeking him, what do you ſeek him for, only for comfort, and peace, and to eaſe you from troubles? Yea, but do you ſeek God that you may be fruitful?Hypocrits ſeek Grace for Comfort chiefly, Saints ſeek Comfort for Grace. The Hypocrits ſeek to have Grace that they may have Comfort, and the godly ſeeks Comfort that they may have grace, ſo it is, That God may rain Righteouſneſs: I am as a dry ground, Oh! that God would come with the influence of his Grace to make me fruitful in the works of holineſs: Many of you would have comfort, (as now in theſe daies mens ears are altogether ſet upon comfort) but is your comfort the ſhowers of God? doth it make the ſeeds of Righteouſneſs fructifie in your hearts? Certainly you can have little comfort of that comfort that is not as rain from Heaven to bring up the fruits of Righteouſneſs in your hearts, and in your lives.
And then ſeventhly,Obſ. 7. Gods coming with bleſſings upon thoſe that ſeek him, it is, Righteouſneſs: that is, The good that they have as a fruit of ſeeking of him, it is, The fulfilling of Gods Word, it is but Gods Faithfulneſs that was engaged for it. Jeſus Chriſt had purchaſed it by his blood, and they had a bond for it before, what ever good they have from God.
It is an excellent Note to help us both in our ſeeking God, and in the comforts that we have. When we are ſeeking God we are not ſeeking God meerly as a gratuity. Though in reference to us it is only free Grace, but to Chriſt it is Righteouſneſs, it is that which Chriſt hath purchaſed,1 Joh. 1. 9. therefore ſaith Saint John, If you confeſs your ſins: he doth not ſay, it is mercy for God to forgive them, but it is Juſt with God. And ſo when you receive a mercy from God, you are not to look upon it as a meer Alms, though in reference to your ſelves indeed it is ſo, but in reference to Chriſt your head it is Righteouſneſs, it is that which Chriſt hath purchaſed, and that which God gives you as a fruit of his faithfulneſs, as wel as of his free Grace, when thou art ſeeking of God let not only the eye of thy faith be upon the Grace and Mercy of God, but upon the very Righteouſneſs of God.
And then another Note may be,Obſ. 8. Though the good we do is our own good, yet God rewards it as if he got by it: God makes Promiſes to us that if we do thus and thus we ſhall enjoy ſuch and ſuch mercies.
Sow to your ſelves.
When we ſow, God gives us leave to aim at our ſelves, but yet when God comes to reward us, he doth reward us as if it were only for him and not for our ſelves, he rewards us in waies of Righteouſneſs.
And thus much for this Verſe of raining Righteouſneſs. God hath another rain for the wicked and ungodly, in Pſalm, 11. he rains ſnares, and fire and brimſtone upon them.