Thirteen Sermons, Account · Sermon 12
SERM. 12.
2 Cor. 4.8, 9.
We are troubled on every ſide, yet not diſtreſſed; we are perplexed, but not in deſpair;
Perſecuted, but not forſaken; caſt down, but not deſtroyed.
MY Text is made up of Riddles, ſeeming, but no real contradictions, where ſeveral things ſeem firſt to be ſaid, then denied, concerning the Apoſtles of our Lord Jeſus Chriſt, and the Primitive Chriſtians, whoſe lives, (as the lives of many good Chriſtians) are ſtill made up of things hardly intelligible to carnal men, who know of no diſtreſſes, but what are from without, no deſpair, but that whoſe object is ſome muddy earthly good, no forſaking but that of Providence, no deſtroying but that of the fleſh, but yet intelligible enough to thoſe who have taſted how good the Lord is, and who have ſenſes exerciſed to diſcern betwixt good and evil. What is ſaid here, hath been true, and is at this day true of many thouſands, beſides thoſe of whom the Text primarily ſpeaks, for that ſpeaketh only of the Apoſtles and Primitive Chriſtians, but it concerns us, upon whom the fagg-end of the World is come, and who live in the latter part of the laſt days. For whatſoever things were written before, were written for our Learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15.4. The things that have been are, and ſhall be, and there is nothing new under the Sun. There is no temptation hath befallen you (ſaith the Apoſtle) but what is common to men.
The ſecond Epiſtle of St. Paul to the Church at Corinth, is thought to have been written ſoon after his firſt Epiſtle to them from Philippi, one of the firſt Cities upon the Coaſt of Macedonia, Acts 16.12. Thither Paul went, Acts 20.1, 2. when he departed from Epheſus, after the uproar made at Epheſus, ch. 19. by Demetrius, for fear that by the Goſpel coming amongſt them, he ſhould loſe his Trade of making Silver-ſhrines for Diana. The occaſion of the writing of it to thoſe that read it, will appear to be to vindicate himſelf from the calumnies and aſperſions which falſe Teachers had caſt upon him, who charged him with levity, pride, oſtentation, rendred his perſon contemptible, &c. as alſo to acknowledge to them their forwardneſs in contribution to the Saints, their kind reception of Titus, and the good effect his former Epiſtle had. In this and the foregoing chapter he magnifieth his Office, in oppoſition to thoſe who had vilified him, as from other things, ſo from the ſcandal of the Croſs under which he was. You have in the Text,
1. Paul's external ſtate and condition, or his outward deformity and miſery; he was troubled, perplexed, perſecuted, caſt down.
2. His inward beauty, ſupport and conſolation, in thoſe words, Not diſtreſſed, not in deſpair, not forſaken, not deſtroyed.
Hence two Propoſitions are obviouſly the Propoſitions of Truth contain'd in this Text.
Prop. 1. The beſt of God's people may be troubled on every ſide, perplexed, perſecuted, caſt down.
Prop. 2. It is their peculiar priviledge, that when they are troubled, they are not diſtreſſed; when they are perplexed, they are not in deſpair; when they are perſecuted, they ſhall not be forſaken; when they are caſt down, they ſhall not be deſtroyed.
The ſubſtance of the firſt Propoſition is no more than this; That there is no kind, no degree of trouble, to which the moſt eminent Servants of God are not in this life ſubjected and expoſed. Here are four words in the Text, the ſignification of which this great Apoſtle of the Gentiles applieth to himſelf, the other Apoſtles, and the Primitive Chriſtians of his Age, which are expreſſive of this, foreign. All trouble you know is either External, or Internal, either from the immediate hand of God, or from the juſt hand of God; mediately by the wicked hands of men, or from our ſelves (for we are ſometimes our own tormentors.) Theſe words are expreſſive of all theſe kinds of trouble. Let me a little open theſe terms to you.
foreign, we tranſlate it, troubled on every ſide. In the Greek it is, In all, or every (ſuppoſe) place, or kind, or thing in every circumſtance of our lives. The word is uſed generally, to ſignifie any kind of affliction that preſſeth a man, and ſo uſed, Joh. 16.33. In the World you ſhall have foreign, trouble: We meet with more than one kind of trouble in the World, derived either from foreign, a word ſignifying to break, or foreign, which ſignifieth to wear, becauſe trouble and affliction either breaks us in our body, or bodily comforts, or in our ſpirits, and weareth us; it ſignifieth to pinch us (as a ſhoe pincheth our foot.) The way to Heaven is called, foreign, a ſtrait way, which men muſt crowd hard to get thorow. God's people are preſſed, ſtraitned, pinched, (or as this verſe is) troubled, foreign, on every ſide, in every place, upon all turns, in all the circumſtances of their lives, the World would be rid of them, and God would wean them from the World; God therefore by his providence maketh every place, every circumſtance of the World uneaſie to them, and ſuffereth the World to break them, and wear them up as faſt as may be. God is haſtening the time when he will rain Fire and Brimſtone on Sodom, and he cannot do it till his Lot be out: He is therefore by daily providences, calling away his Lots, that he may be let alone whiles he executeth Vengeance on his Enemies to the utmoſt, and not be kept off by their Importunities for one year longer.
2. The next word by which the Apoſtle expreſſeth their ſtate is, foreign, it ſignifies to doubt and be in ſuſpence, Gal. 4.20. John 13.22. Acts 25.20. It is a word that ſignifies a trouble through an uncertainty of mind, which may not only reſpect Propoſitions of Truth, or Promiſes, but Iſſues of Providence, which is an incertainty which Gods people are, and may be at; for who knoweth what a day may bring forth? The complexion of providence may be ſo lowring (to humane ſenſe) upon the Church of God, that the beſt and wiſeſt of them may be foreign, at an incertainty of mind, not able to determine what God will be pleaſed to do either with themſelves or with his people (the generality of them) in ſuch or ſuch a Precinct; for though the Gates of Hell ſhall never prevail againſt the Univerſal Church, or all individual Believers, yet they may prevail againſt a particular Church, or ſome particular Members of it, ſo as the wiſeſt men, having no ſure word of Prophecy, or Promiſe to caſt Anchor upon, may be foreign, in a great doubt what God will do with them, or the Church to which they relate. Criticks derive the word from the privative particle, α, which is as much as not, and foreign, tranſitus, according to which notion it ſignifies without a paſſage. To be in trouble, and to have, and ſee no way out, in ſuch a condition as the Lepers were when the Famine prevailed in Samaria, 2 Kings 7.4. If they ſtay'd there, they ſaw they muſt ſtarve, if they went into the City, they muſt die there, if they went to the Syrian Army, it was a venture whether they would not kill them. Theſe men were now foreign, perplexed, and the beſt of men may be in ſuch a condition as to outward circumſtances. In this caſe Job was, ch. 3.23. his way was hid, God had hedged him in. The Church was in ſuch a caſe, Lam. 3.7. He hath hedged me about, that I cannot get out. Though indeed theſe outward ſtreſſes of providence, are not ſo properly the foreign, as the doubtfulneſs, anxiety, and ſuſpence of mind upon them.
3. A third word by which the Apoſtle expreſſeth their ſtate is foreign, a word both frequently and variouſly uſed in the New Teſtament; as it is applied to things or perſons, it properly ſignifies an hot, eager, and violent purſuit of a perſon or thing, and the humane action expreſſed by it is good or bad, according to the Object or Cauſe, the thing or perſon proſecuted, or the cauſe of the proſecution. It is generally (in the New Teſtament, when it is applied to perſons) uſed to ſignifie the eager and conſtant proſecuting of perſons for Chriſts ſake, or for righteouſneſs ſake. So Mat. 5.10, 44. ch. 10.23. And thus (ſome obſerve) that being applied to perſons it always doth ſignifie in the New Teſtament.
4. The laſt word by which their ſtate is expreſt, is foreign, which ſignifieth thrown, or caſt down; it doth not ſignifie ſuch a caſting down, as a man ſometimes afflicteth himſelf with, by a demiſſion of his ſpirits, and failing in his courage; ſuch a caſting down as is mentioned, Pſal. 37.14.62.4. Thus Paul and the Primitive Chriſtians were caſt down by the tongues & hands too of wicked men, both Jews and Gentiles, ſuch a caſting down as the Devil is ſaid to be caſt down by, Rev. 12.10. Where the very ſame word is uſed that is uſed here.
So then, the ſenſe of the Propoſition is this, That the beſt of God's people may be broken in pieces, worn with afflictions, in ſuch circumſtances, as may cauſe them, as to their external concerns, to be in great doubt what to do, great perplexity and ſuſpence, violently, and inceſſantly purſued by wicked men, who may overtake them, and caſt them down from their dignity and excellency. I ſhall not ſtay upon the proof of this, which needeth none to thoſe that are but meanly acquainted with the Story of Scripture, and reflect upon the Hiſtory of Joſeph, Jacob, the Iſraelites in Egypt, David, Chriſt, the Apoſtles. Nor ſhall I offer at any Reaſons of it. The ſweetneſs lies in the next Propoſition.
Prop. That though they be troubled on every ſide, yet they ſhall not be diſtreſſed; tho' they be perplexed, they ſhall not be in deſpair; tho' they be perſecuted, they ſhall not be forſaken; tho' they be caſt down, they ſhall not be deſtroyed.
Here now are four words anſwering the former four; four good words anſwering the four former evil words; four words expreſſing their relief and grounds of conſolation, as the other four expreſſed their miſery and afflictions; let us examine alſo the import of them; and 2dly, ſee how theſe Predicates agree with the aforementioned Subjects.
1. The firſt word is foreign, it properly ſignifieth to be ſtraitned in place, as a man who is crouded up in a narrow room, where he hath not ſufficient room or ſpace for his body; thence by a metaphor it is uſed to ſignifie any affliction which beareth any proportion to this, Rom. 2.9. ch. 8.35. 2 Cor. 6.4. 12.10. where it is tranſlated diſtreſſes. Now, ſaith the Apoſtle, we are indeed troubled on every ſide, but we are not ſtraitned as to our minds; we are impriſoned, but we have yet a liberty in our ſpirits, they are, and ſhall be free priſoners; thus Paul and Silas were, Acts 16. who ſang in their priſon at midnight. Their bodies were in little eaſe, but their ſpirits were at great liberty; they were not ſtraitned in their own bowels. There is this Riddle opened; the foreign, being in trouble on every ſide, that referred to their outward man; foreign, not in diſtreſs, that referred to their inward man, to their better part.
2. The ſecond phraſe is, foreign, we tranſlate it, not in deſpair, that is, not wholly in deſpair. The Praepoſition foreign in this place increaſeth the ſignification of the Verb foreign, to which it is in this Text oppoſed; he had ſaid before, that they were in anxiety, in ſuſpence, at uncertainties; but yet (ſaith he) not wholly at incertainties; we are at incertainty what God will do with us as to our bodies, liberties, or outward concerns; but we are at no incertainty what is our duty, nor what God will do with us as to our ſouls, as to our ſpiritual or eternal concernments.
3. The third phraſe by which their happineſs is expreſt, is foreign, we tranſlate it, not forſaken. It is a decompound Verb; the ſimple Verb ſignifieth to leave, or to forſake, ſo doth the compound. Criticks ſay the Decompound here uſed, ſignifieth more, viz. to leave one in diſtreſs when he is in the greateſt danger. It is uſed by our Saviour hanging upon the Croſs, Mat. 27.46. Mark 15.34. Acts 2.27. Thou wilt not leave my ſoul in Hell, 2 Tim. 4.16. All did forſake me, Heb. 10.25. 13.5. In all which places it ſignifieth a leaving in diſtreſs, or in a time of danger. God's people ſhall not be left in time of danger. But this muſt be underſtood of God's ſpecial gracious preſence, reſpecting their inward man; for as to the preſence of his providence with reſpect to their more external concerns, they are often left.
4. The fourth phraſe is, foreign, we tranſlate it, not deſtroyed, which indeed is the ordinary ſignification of it, and it never ſignifies leſs than dead; it often ſignifieth eternal deſtruction. We are (ſaith the Apoſtle) caſt down in our honour and reputation, and from the ſtation we have formerly had in the World, but we are not caſt into Hell, we are not yet killed, and caſt into the grave.
The Propoſition then cometh to this; That God will not utterly caſt off and forſake his people, when they are in the greateſt dangers, and difficulties imaginable; he may ſeem to forſake them, he may withdraw from them ſomething of his providence which he before afforded them, but he will not wholly withdraw himſelf from them.
This leadeth me (in the next place) to inquire what tokens of Gods preſence, and influences of God upon them, the People of God have experienced, and may expect in the times of their greateſt dangers and difficulty. Theſe are various, few or none poſſibly have experienced all, and ſcarce any of Gods People but have experienced ſome or other of them, and may live in the expectation of them. I will inſtance in ſome few.
1. Sometimes they ſhall experience the Divine power. Once have I ſpoken (ſaith the Pſalmiſt) & twice have I heard it, that power belongeth unto God. This power is inſeparable from the Divine Being, where-ever that is, Omnipotence muſt be, but as to the exerting of it this or that way, that dependeth upon the will of God. Man doth not neceſſarily, at all times, exert that power which is at all times in him, and natural to him, but governeth himſelf by his reaſon and wiſdom, in the uſe of his power. So doth God, ſometimes he is pleaſed not to ſhew forth what he could of his power, either in preſerving his People from the hands, or out of the hands of their Enemies, he hath wiſe ends, why he will ſuffer them to fall into their hands and to be overpowered by them. But ſometimes when they are in trouble they ſhall have the Experience of the Divine Power, to keep them from deſtruction. The Angel of the Lord ſhall by night open the Priſon Doors, and let out the Apoſtles, Acts 5.19. And knock off Peters chains, and carry him along with him, Acts 12.7. An Earthquake ſhall ariſe, the foundation of the priſon ſhall be ſhaken, and the Doors opened, and the Apoſtles bands ſhall be looſed, Acts 16.26. Elijahs enemies ſhall be ſmitten with blindneſs, and led into their Enemies City. God will make a way to eſcape the temptation, 1 Cor. 10.13. God will ſometimes let his proudeſt enemies ſee and know, that wherein they talk, or act proudly, he will be above them. This particular appearance of God is not the object of our faith. It is but what God hath formerly done, and doth ſtill in ſome particular inſtances, but not what he hath by promiſe tied himſelf to do; thus the Children in Egypt, the three Children in Daniel, Daniel himſelf were perſecuted, but not forſaken, as to the influence of the Divine power for them.
2. But God chuſeth not thus at all times to make his Power glorious. Sometimes he will make his wiſdom glorious, they ſhall ſeem to be forſaken as to his power, his arm ſhall not be made bare for them, but they ſhall experience the preſence of his wiſdom, and that two ways, 1 Sometimes taking the wiſe in their own craftineſs. Job 5.12, 13. He diſappointeth the devices of the crafty, ſo that their hands cannot find their interpriſe, he taketh the wiſe in their own craftineſs and the Counſel of the froward is carried head-long.
Thus the Jews experienced the preſence of God in the caſe of Hamans conſpiracy to deſtroy them all. Infinite inſtances might be given of this in all ages. 2 Sometimes he will fit his people ſufficiently to deal with them, Luke 21.15. I will give you a mouth and wiſdom, which none of your Enemies ſhall be able to reſiſt. This was verified as to Stephen, Acts 6.20. Of whom it is ſaid, Acts 6.20. That his adverſaries were not able to reſiſt the wiſdom, and the Spirit, by which he ſpake. Hence Chriſt commanded his firſt diſciples that when their enemies ſhould deliver them up, they ſhould take no thought how, or, what they ſhould ſpeak, for it ſhould be given them in that ſame hour what they ſhould ſpeak. For (ſaith our Saviour) it is not you that ſpeak, but the Spirit of your Father which ſpeaketh in you, Matth. 10.19, 20. This was eminently made good to the firſt and moſt famous Miniſters of the Goſpel, and hath in its meaſure been ſince made good in all ſucceeding ages, ſo as plain, illiterate, ignorant creatures, have been able to put to ſilence the wiſeſt and moſt learned of their proud, and cruel adverſaries.
3. Sometimes the preſence of God is ſeen with his people in giving them a great liberty and freedom of Spirit, ſo as they have not been foreign, ſtraitned in their own bowels; they have been ſtraitned as to room for their bodies, ſhut up in cloſe priſons, but their Spirits have been at perfect liberty. This liberty of our Spirits is ſeen in a Well pleaſedneſs, a ſatisfaction, and contentment with the will of God concerning us. So as we are never leſs in priſon then when we are in priſon; and the Truth is, a priſon is nothing to him who hath his Soul and ſpirit at liberty. Thoſe who have read any Martyrologies have found inſtances enough of this, how many Servants of God have found in priſons, and under their great variety of ſufferings, the greateſt freedom of their Spirit, both for doing, and ſuffering, and from ſlaviſh fears imaginable.
4. Sometimes they experience the preſence of God with them, giving them courage. This was that boldneſs which the Sanhedrim took notice of in Peter and John, Acts 4.13. which made them marvel; and it is ſaid, that they took knowledge of them that they had been with Jeſus. God ſometimes will not let his people ſee his power, in delivering them from an evil, nor his wiſdom, in countermining their Adverſaries; but they ſhall experience him making them couragious and valiant in the ſpiritual fight, ſo as they ſhall not be afraid at what man can do unto them. Nothing deſtroyeth a man in ſufferings but ſlaviſh fears, and dejections; whiles the Spirit of a man holds, he can bear his infirmity; he may be caſt down, but he cannot be deſtroyed. You ſhall obſerve it in reading the Hiſtory of the Church, as recorded in holy writ, or in other Books, that it hath pleaſed God ſometimes to pick out ſome perſons to be his witneſſes to ſome Truths; with theſe now the preſence of God hath not been to cover them, and preſerve them from their Enemies, nor yet to deliver them, once faln into their hands, but giving them a mighty Spirit and courage to go thorough their ſufferings. For this was the Apoſtles prayer, Acts 4.29. And now Lord, behold their threatnings, and grant unto thy Servants, that with all boldneſs they may speak thy word. This was Paul's declar'd expectation and hope, Phil. 1.20. That in nothing he ſhould be aſhamed; but that with all boldneſs (as always) ſo now, Chriſt ſhould be magnified in his body, whether by life or death. Such is reported to have been the courage of Cyprian, when he heard the Sentence of condemnation publiſhed againſt him; He thanked God for it; and when the Proconſul would have had him to have deliberated upon it, he preſently and boldly replied, In re tam juſtâ nulla eſt deliberatio, there was no need of deliberation in ſo juſt and righteous a Cauſe. Such was the Spirit of Baſil, when the Emperour Valens threatned him with puniſhment, and baniſhment, Pueris illa terriculamenta propone (ſaith he) Scare Children with thoſe Bugbears; you may take my life from me, but the confeſſion of the Truth you cannot take from me.
5. Laſtly, (To name no more) ſometimes God's not forſaking his people, when they are perſecuted, appeareth in conſolatory influences. The conſolations of God in ſuch an hour are not ſmall with them. Stephen ſaw the glory of God, and Chriſt ſitting at the right hand of God, when the ſtones were flying about him to take away his life. Infinite almoſt are the ſtories that might be produced out of Eccleſiaſtical Hiſtory to this purpoſe. One (when the fire was put to the wood under him to burning) crying out, Methinks you ſtrew Roſes under my feet. That of Mr. Samuel, who is reported to have had (the day before his death) one in white appearing to him, and bidding him be of good comfort, after that day he ſhould never hunger nor thirſt more. And that of Robert Glover, who is reported to have cried out to his Fellow-Martyr, O Auſtin! he is come, he is come. And that of Ridley to Latimer, Be of good comfort (ſaid he) God will either moderate the flames, or ſtrengthen us under them. But theſe ſtories are endleſs, and every where occurring in Eccleſiastical Hiſtory.
Q. But will ſome ſay, May one that feareth God build upon this? and exerciſe a Faith in this experience of Paul, as having in it the force of a promiſe? Are there no inſtances of the Servants of God, who have been ſufferers for his Name ſake, and for Righteouſneſs ſake, who have despaired and been forſaken?
Sol. 1. I anſwer; When we ſpeak of exerciſing Faith, we muſt find ſome Word of God to be the object of that Faith; for tho God be the object of our Faith, yet we know nothing of God of this nature but in the Revelation of his Word. So as tho God be the primary and remote object, yet the promiſe is the proximate object.
Secondly; There are general promiſes of God's preſence with his people in danger; ſuch as that, Iſa. 43.1, 2. When thou paſſeſt thorow the waters, I will be with thee, and thorow the rivers, they ſhall not overflow thee; when thou walkeſt thorow the fire, thou ſhalt not be burnt, neither ſhall the flame kindle upon thee. Now theſe are the objects of peoples Faith, and every Child of God may repoſe a ſure truſt and confidence in God, that they ſhall as to him be made good, and prove Yea and Amen.
Thirdly; For particular promiſes of preſerving from dangers, or deliverance out of dangers, or comfort, or courage, it is enough if they be made good to any particular Souls, ſuppoſing the promiſe for deliverance one way or other, in one method or another, to hold ſure, we may well leave it to the good providence and wiſdom of God, how he will fulfil it, and make it good to us.
4. Laſtly; It is not poſſible that the ſame Servants of God ſhould every way experience the preſence of God with them: If he manifeſteth his preſence to his people in a way of power or wiſdom, preſerving them from dangers, or delivering them out of their Enemies hand, how ſhould he manifeſt his preſence in giving them a liberty of ſpirit, while they are in their cuſtody, or in giving them courage, or ballancing their afflictions with the conſolations of his Spirit? Biſhop Ridley exerciſed Faith no further than ſaying, Either God will aſſwage the flame, or ſtrengthen us to bear it. All the people of God cannot exerciſe a particular Faith in God as to this or that manifeſtation of his preſence; but as to ſome influence which may amount to a deliverance of them from the evil, or from the Evil of the Evil they may.
Fifthly; Nor is it impoſſible but there may be ſome particular inſtances of God's people, (but thoſe very rare) whom God (for the puniſhment of their ſins) may have let fall, and abide into, and in their Enemies hands, and may not have found theſe manifeſtations of the Divine preſence either in the freedom of their ſpirits, or in a boldneſs or courage, nor yet in the conſolations of his Spirit; but if they go to Heaven, (as all ſuch ſhall,) tho' it be as thorow fire, they ſhall there certainly have his preſence, and in it joy, and fulneſs of joy, and that for evermore.
I come now to make ſome practical application of the preceeding diſcourſe.
ƲSE 1. I ſhall begin with that of the Apoſtle, 1 Pet. 4.12. Beloved, think it not ſtrange concerning the fiery tryal which is to try you, as though ſome ſtrange thing happened unto you. The things that have been are, and ſhall be, and there is nothing new under the Sun. You cannot be the firſt who have been troubled on every ſide, perplexed, perſecuted, caſt down. It is no new thing: There hath no temptation of this nature, there can no temptation befall you, but ſuch as is common to man, 1 Cor 10.13. Ever ſince Cain roſe up againſt Abel, and ſlew him, becauſe he was more righteous then he, and offered up to God a more excellent Sacrifice; nay, ever ſince God put an Enmity between the ſeed of the Woman, and the ſeed of the Serpent, Gen. 3.15. this hath been in the World. So perſecuted they the Prophets, which were before you, ſaith our Saviour, Matth. 5.12. Trouble, diſtreſs, perſecution are things ſo far from being ſuch as Gods people are exempted from, that they are almoſt entailed to the preaching and profeſſion of the Goſpel. If you indure chaſtening God dealeth with you, as with ſons, for what Son is he whom the Father chaſteneth not (at leaſt with the rod of the wicked?) But and if you be without chaſtening. (whereof all are partakers, then are you Baſtards, and not Sons. Heb. 12.8, 9. Seeing then you have but neighbours fare, and indure no temptations but what are common to men, ſeeing you have but Godly mens fare, that the Prophets have been thus treated before you, ſeeing you have but Chriſtians fare; for ſo they dealt with Chriſt & his Apoſtles, ſeeing you have but the fare of the People and Children of God: Why ſhould you think it ſtrange if any ſuch thing ſhould happen to you, and not rather rejoyce in as much as ye are partakers of Chriſts ſufferings, that when his glory ſhall be revealed, ye may be glad alſo with exceeding joy, 1 Pet. 4.13. Wherein are you better or how can you challenge a further priviledge to your ſelves, then Paul, then the Apoſtles, then the Saints and Servants of God in all ages of the World?
ƲSE 2. Secondly Learn hence, That Perſons are to be judged not from their ſtraits and ſufferings, but from the having or wanting the preſence of God, in or under their Sufferings. Indeed there is another more certain way of judgment, becauſe more evident to others, that is, the cauſe of mens ſufferings. But upon this doth the preſence of God in mens ſufferings depend, for though men may pretend to comforts and make a ſhew of courage and talk of a liberty of Spirit in their Sufferings as evil doers, yet they are but bravadoes, there can indeed no ſuch thing be, God never incouraged any in a ſinful act by one ſingle promiſe, nor by one ſingle act of providence (except barely permiſſive which is an incouragement taken by a naughty heart, never given by an holy God.)
ƲSE 3. See here the vaſt difference betwixt a Child of God and another man, in an hour of trial. Man as man is born to trouble, as naturally as ſparks fly upward: And though indeed there be ſome afflictions that are proper to the Goſpel, ſuch as ſuffering for the owning of the great Truths of it, or adhering to the Righteous ways preſcribed and directed in it; yet troubles do not bubble up only from this fountain, but from the generally debauch'd and corrupt Nature of man, which renders hominem homini Lupum, every man an Enemy to his neighbour, and makes men like the Fiſh of the Sea, where the greater devour the leſs; or like Birds and Beaſts, which we ſee pecking and butting one at another, though no cauſe be given. But that which this Text prompts us to obſerve, is the difference betwixt the Child of God, and another man in the hour of trouble. Both are troubled on every ſide, or may be ſo. Sometimes perplexed, hunted and purſued by their Neighbours, or their Enemies; caſt down ſometimes. Where is the difference? Hitherto all things fall alike to all men. Here's the difference, others, when they are troubled on every ſide, are diſtreſſed; when they are perplexed, they are in deſpair; when they are hunted and purſued, they are forſaken alſo; when they are caſt down, they are deſtroyed; the Child of God is not ſo: Let us ſee it in an inſtance; let us take that of Saul and David. There was a time when Saul was in trouble and diſtreſs enough. You have the ſtory, 1 Sam. 28.15. where you find him repreſenting his own caſe to the Devil raiſed up by the Witch in the likeneſs of Samuel. What ſaith he? I am (ſaith he) ſore diſtreſſed, for the Philiſtines make war againſt me, and God is departed from me, and anſwereth me no more, neither by Prophets, nor by Dreams. He was troubled on every ſide. Before him were the Philiſtines, and round about him; Saul ſeeth them, v. 5. He was afraid, and his heart greatly trembled; he was not troubled only, but diſtreſſed. Perplexed he was enough; he would never elſe have gone to a Witch, when v. 9. he had before cut off them who had familiar Spirits, and the Wizards out of the Land; but he was in despair. The Philiſtines (ſaith he) make war againſt me, and God is departed from me. He was perſecuted, followed cloſe by the Army of the Philiſtines, but he was forſaken. God (ſaith he) is departed from me. Now let us look upon David in the 30th chapter of that Book, he was not in Saul's circumſtances. Saul was the Actual King, though was David the Anointed King to ſucceed him; he fled to Achiſh, but was turned off from him by the importunity of his Princes, chap. 29. he had but one poor City to hide his head in, and to make his retreat to, that was Ziklag. Whiles David was at Gath, the Amalekites had come, invaded the South, and Ziklag, and had ſmitten Ziklag, and burnt it with fire, and had taken his Wives, and the Wives of his companions, the Women captives, and carried all away. David comes, ch. 30. 3. and finds the City burnt, the Wives, Sons and Daughters that belonged to him, and to his company, all taken captives, v. 6. He was greatly diſtreſſed; for to all this was added another great evil, his people spake of ſtoning him. What doth David? v. 6. He incouraged himſelf in the Lord his God. Here was now one anſwering to St. Paul in the New Teſtament, troubled on every ſide, but not diſtreſſed: perplexed, but not in deſpair; perſecuted, but not forſaken; caſt down, but not deſtroyed. He incouraged himſelf in his God; is not overmuch caſt down, but is comforted; takes courage, and recovereth all again.
The Reaſon lieth in two things.
1. A wicked man hath no intereſt in God. He can in an hour of trouble cry out, O God, but he cannot cry out, My God. Nature teacheth men in hours of diſtreſs, that Affliction ſprings not out of the Earth, nor trouble out of the Dunghil; but there is a Supreme Being, who being offended, plagueth the children of men: Hence naturally the afflicted perſon calls upon God after one faſhion or another. The Mariners who were carrying Jonah to Tarſhiſh, in the Storm called each of them upon his God, Jonah 1. but the wicked man cannot ſay, My God; he cannot claim a Covenant intereſt in, and relation unto God, ſo as he muſt be in diſtreſs, in deſpair, forſaken, deſtroyed at all ſuch times, when the help of man is vain; he cannot but think that in an hour of diſtreſs, God is ſaying to him, Now I am come to reckon with thee for all thy oaths, and curſes, and blaſphemies, by which thou haſt blaſphemed me; for all thy drunkenneſs and other debaucheries; now go to thy Luſts which thou haſt ſerved in deſpight of my Commandments, to the World, and to thy worldly Friends, and ſee if they be able to deliver thee out of my hands.
2. He hath no true habits of Hope or Faith. There is indeed a God in the World, a God that is able to ſuccour people in all diſtreſſes, to relieve them in all troubles; but he hath neither any habit of true Hope, or Faith, by which he ſhould commit himſelf to this God, nor any object prepared for his Soul to caſt anchor upon; not a Promiſe in the whole Book of God that he can hope ſhould be made Yea and Amen to his Soul, for that he is without Chriſt, in whom all the Promiſes are Yea and Amen.
But now the godly man is not ſo; he is (upon this account) every way as happy as the other is miſerable; he is not more exempted from trouble than another man; yea, he is more expoſed to trouble; the World which loveth its own, hateth him, becauſe he is not of the World, but God hath choſen him out of the World, imprinted his Image upon him, markt him for his own. To look to be freed from trouble, is a mighty vain expectation; Man is born to it, Chriſtians indeed are more eſpecially as Sheep deſigned for the ſlaughter. A man cannot reaſonably wiſh, deſire or hope for a perfect immunity from diſtreſſes and troubles, becauſe it is not poſſible; ſo as the Child of God's happineſs lieth not there, that the fire ſhall not come nigh him; but here is his happineſs, that the fire ſhall not hurt, ſhall not conſume him. If he be thrown into the fire, God will be with him in the fire; if into the water, God will be with him in the water; the floods ſhall not drown him. When the Lord our God, the holy One of Iſrael is our Saviour, Iſa. 43.1, 2. we ſhall not be in diſtreſs, nor in despair, nor forſaken, nor deſtroyed. Two things will advantage this Meditation.
1. That we are not afflicted from outward contingencies, but from ſome inward defects. Let a mans burden be never ſo heavy, if he hath but ſtrength enough to bear it, and to go away chearfully with it, it is no affliction to him; let a mans affliction be never ſo ſharp and ſmarting, if he hath but a conſolation that ballanceth it, it takes out the fire of it, and chaſeth away the grief and ſorrow of it; diſtreſſedneſs of ſpirit under a calamity, deſpair and caſting away of hope, dejection, and demiſſion of Spirits, ſtraitnings in our bowels, the being at a loſs in our own thoughts, what to do, which way to turn us, how to get out of our Net, theſe are the things that afflict us. Man is afflicted from the tumultuouſneſs and unquietneſs of his own thoughts; let thoſe be at reſt, and the affliction of all troubles is evaporated. What ſignified a priſon to Algerius, who could ſubſcribe a Letter, From the delectable Orchard of the Leonine priſon? or a Martyrs fire to James Bainham, (who burning in the fire) could cry out, O ye Papiſts! you look for Miracles, now ſee one; I feel no more pain, than if I were upon a Bed of Roſes. Or Death to Ann Askew, who being about to die, could ſubſcribe her Letter written by Ann Askew, who neither wiſheth Death, nor feareth it, and is as merry as one that is bound for Heaven. What ſignified the threat of ſtarving to Elizabeth Young, who had her Anſwer ready; If you take away my meat, God will take away my ſtomach. I give you but theſe few of many Inſtances, to prove that we are not afflicted from outward contingencies, ſo much as from ſome inward defects, had we but (like good men) learned to be ſatisfied from our ſelves, to be content that God ſhould chuſe our Lot for us, had we but learned in all eſtates to be content, and in all things to rejoyce, no outward contingency could afflict us; ſo that if God hath caſt his Salt into the bitter waters, which bubble up from our own ſpirits, as from a corrupt fountain, there would be nothing unclean, nothing bitter, nothing afflictive to us. Now if this be the ſtate of a Child of God, that when he is troubled on every ſide, he is not diſtreſſed in himſelf; when he is perplexed, he is not in deſpair; when he is perſecuted, he is not forſaken; our irregular paſſions are then corrected, the ſting of our deaths is taken out; our deaths are ours; the Mercury is corrected, and prepared, and become medicinal inſtead of being venemous. Our natural paſſions are corrected either by Reaſon, or by Grace; the firſt working to its due height, doth a great deal toward it. It were no hard matter to give you a multitude of Inſtances of Heathens in this caſe, from the operation of Moral Philoſophy: But alas! what is the force of that operation, compared with the operation of the Holy Spirit powerfully commanding, and bowing of our Souls to a compliance with the Divine Will, and commending to us the infinite Divine Wiſdom in the diſpenſations of Providence. O the felicity of a Child of God! if the Apoſtle hath in my Text given a true account of him, he ſwimmeth like Cork upon the waters of all afflictions, all troubles; you cannot ſink him; he lies like Flint in the fire of affliction, and is only purged, and made more clean and bright by it. Evils come to him, as the Prince of this World came to his Lord, but can do nothing againſt him, becauſe they meet with nothing in him to make them bitter and heavy.
2. Nay here is not all; Afflictions do not only not hurt him, but they prove of exceeding great & high advantage to him, he is not only not diſtreſſed, but he is refined, purged, and made more white, they are to him, as the refining pot for the ſilver and the furnace for the Gold. He is not only not in deſpair, but his Tribulation worketh patience, and patience experience, and experience hope, ſuch an hope as will not make his Soul aſhamed. He is not only not forſaken, but he ordinarily never more experienceth the power, wiſdom and goodneſs of God, even the moſt high God. He is not only not deſtroyed, but through much tribulation he entereth into the Kingdom of God; his light and momentany afflictions work for him a far more eternal, and exceeding weight of Glory. And turn unto him for a Teſtimony, Luke 21. v. 13. But of this argument I may poſſibly ſpeak more hereafter.
ƲSE 4th. Fourthly, This diſcourſe ſheweth the vanity of wicked men, in troubling the People of God. On every ſide, perplexing, perſecuting them and caſting them down. They onelyonly ſatisfy their malice, treaſure up to themſelves wrath, that's all. It is a pitiful fruit of an Enemies malice, if he cannot break ones Spirit, diſtreſs him, put him into deſpair, deſtroy him. What did Julian get by all his rage when he was at laſt but put to it in a rage to throw his dagger up to Heaven and cry, Viciſti Galilaee, O thou Galilean, thou haſt overcome. When wicked men have done their worſt if they cannot put Chriſtians into diſtreſſes, into deſpair, &c. They muſt at laſt cry their enemies are conquerors, yea they are more then conquerours through Chriſt that loved them. What did that bloody Biſhop Bonner get by all his rage, when he was forced at laſt to cry out, A vengeance on them! I think they love to burn. Nay their Vanity appeareth yet further in this, they cannot only not break their Spirits, or Spoil their joys, or hopes, but they commonly add to them, Chriſtians ordinarily never finding more peace, more joy in the Holy Ghoſt, more ſatisfaction in their own Spirits, more of the preſence of God, &c. There are many that can ſay, before we were hunted, and perſecuted, we had more doubts, more fears, of our eternal ſtate, of the truth of our Spiritual habits, ſince we were thus hunted, God hath not ſo filled us with his terrors, we have not ſo many doubts, or fears, we live in a clear view of our own ſincerity, and we have learned leſs to go aſtray.
ƲSE 5th. Fifthly, this diſcourſe ought to quicken every one to inquire, whether he or ſhe be of thoſe who if they ſhould happen to meet with the troubles mentioned in in this Text, yet might hope to meet with the relief, and ſupport of the Text. You will ſay to me, how ſhall we know that? I anſwer, if we wiſtly look upon what goeth before, and what followeth after in this Chapter, we ſhall find it no difficult matter to conclude what we may hope for in a day of trouble of this nature, 1. See v. 6. Theſe that Saint Paul ſpeaks of were ſuch, as that God who commandeth light to ſhine out of darkneſs, had ſhined into their hearts to give the Light of the knowledge of the glory of God in the face of Jeſus Chriſt. God makes the light of the Knowledge of the glory of God to ſhine into mens hearts, for a double end. To ſhew them the truths of the Goſpel, and the way to everlaſting life that their own Souls may be ſaved in the day of Chriſt; hence enlightned, regenerated Souls who were once darkneſs are ſaid to become light in the Lord, Eph. 5.8. 2. That they may communicate this light unto others either by Doctrine (which is the work of the Miniſters of the Goſpel) or by an holy and exemplary life, and converſation; upon which account as well others, as Miniſters are compared, Matth. 5. to a light lighted up in an houſe, and commanded that their light ſhould ſhine unto men, that men might ſee their good works, and glorify their Father which is in Heaven. This is not the priviledge of the latter only, but of the former alſo; perſons, into whoſe Souls the light of the Goſpel hath ſhined, in the face of Jeſus Chriſt, who have received Chriſt as their Saviour, believed in him, given up themſelves unto him, Pſal. 91. He that dwelleth in the ſecret place of the moſt High ſhall abide under the ſhadow of the Almighty. Such as have choſen God for their God, Chriſt for their Saviour, as have ſaid of the Lord, he is my refuge and my fortreſs, my God, in him I will truſt. Theſe are thoſe whom the Lord will deliver from the ſnare of the fouler, &c. And of whom he hath ſaid, I will never leave thee, nor forſake thee.
2. Secondly, they are ſuch as ſuffer in the exerciſe of that calling to which God hath called them. Paul here ſpeaks of ſuch as had received a Miniſtry, v. 1. and diſcharged it faithfully, not handling the Word of God deceitfully, v. 2. Such as preached not themſelves, but the Lord Jeſus, v. 5. God is preſent with men in their callings, not in their extravagances, if good men will go out of their road they muſt not expect Gods company, or Chriſts preſence with them. But if they be in the way in which God hath ſet them, in the ſtation wherein God hath fixed them, and meet with trouble on every ſide, they may expect that they ſhall not be diſtreſſed, they ſhall not be in deſpair, they ſhall not be forſaken.
3. They muſt be ſuch as have renounced the things of diſhoneſty; And commend themſelves to every mans conſcience in the ſight of God, v. 2. Such as the the life of Chriſt is made manifeſt in their mortal fleſh. v. 11. A good man may find himſelf diſtreſſed in a day, when trouble is on every ſide, in deſpair, when he is perplexed, in a great meaſure forſaken, when he is perſecuted, and may be deſtroyed when he is caſt down, but it muſt be for ſome guilt upon his Soul, for ſome treading awry from the path of the Goſpel, for ſome defects and failures, as to his walking with God, Azariah the Prophet told Aſa, and the men of Judah and Benjamin, 2 Chron. 15.2. The Lord is with you, if you be with him; if you ſeek him, he will be found of you, but if you forſake him, he will forſake you. God hath no where obliged himſelf for his preſence with the beſt of men where they do humanum pati, behave themſelves not as his Servants, but as the ſinful Sons, and Daughters of men; the beſt of men in ſome particular acts of their lives may forſake God, and if they do ſo they may expect that God will forſake them.
ƲSE 6. I ſhall put up this diſcourſe with two words of Exhortation. 1. The firſt to all in general. To perſwade them to get into ſuch a ſtate. 2. To thoſe who are in ſuch a ſtate. So to walk, ſo to behave themſelves that they may be made partakers of ſo great a bleſſing.
1. To all. What an argument is here now to thoſe as are yet walking in the fleſh, running on in courſes of neglect, and contempt of God, that they would turn out of their roads of ſin and wickedneſs in hither, and be invited by theſe things which God hath prepared for them that love him; no rational man can expect to live in the World without trouble, which way it ſhall come, or of what kind or nature it ſhall be, we cannot tell, but trouble waiteth for every man that lives in the World, ſome meet with more, ſome with leſs; ſome with trouble of one ſort, others with troubles of another ſort; all with ſome. No man No man muſt look to live without perplexity at one time or other. Natural wiſdom teacheth all to provide for the worſt; you ſay, the beſt will provide for it ſelf. There is no ſuch proviſion, as the getting an intereſt in God, and in Chriſt. Chriſt gathers his people as the hen gathers her chickens under her wings. Not only to cheriſh them, and keep them warm, but to protect them; when the kite cometh the chickens run under the hens wings. The name of the Lord is a ſtrong Tower, the righteous ſhall flee unto it, and be at reſt. Prov. 18.10. Let thoſe that are at reſt and eaſe, in a wiſe proſpect of poſſible, yea certain future troubles, turn into God, and get under his ſhadow. God is ſeldom a refuge and a tower to thoſe who have not choſen him to be ſo. Let thoſe that are in trouble, and perplexity yet at laſt be wiſe. It is not often that it is ſo, but happy is he whom trouble brings home to God as it did Manaſſes. Better late then never, and our merciful God doth ſometimes extend his favour to thoſe who come late in to beg and to receive it. Let the happineſs of Gods people invite you to become ſharers with them, conſider with your ſelves, what but a God above can remain to a Man, or Woman when troubles are on every ſide?
2. But to conclude, This ſpeaketh to the people of God ſo to live, that this may be their portion. This is not ſo much the inſeparable priviledge of a good man, but he may be without it. In anſwering the objection, before I came to the application of this diſcourſe, I hinted to you, that it is poſſible that ſome particular perſons, who belong to God, may not find this Text verified in them in a day of trouble, but they ordinarily are ſuch as have been guilty of ſome looſe walking with God; and Azariah told Aſa, though a very holy man, that if he forſook God, God would forſake him. Let me therefore adviſe ſome few things, and ſo ſhut up this diſcourſe.
1. Take heed that you pull not trouble upon your ſelves. We never have any great comfort in ſuch troubles. This we may do, I mean, pull troubles upon our ſelves, either by a ſinful walking, or by an imprudent, and indiſcreet behaviour, Peter chargeth thoſe to whom he wrote, that they ſhould not ſuffer as evil doers, 1 Pet. 4.15. As Murderers, or Thieves, or Evil doers, or buſy bodies in other mens matters. A Prince protects and upholds his Servants in what they do by his commiſſion, direction, or order, but not in things they do without it, much leſs quite contrary to it. And I pray obſerve, the Apoſtle amongſt other evil-doers reckoneth buſy bodies in other mens matters. Mens ſufferings for actions done out of their place, their ſphere & calling, are always very uncomfortable ſufferings. God hath fixed the World in an order, all things though in themſelves juſt & good, yet are not ſo in the hands of all duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page perſons, ſeveral men have their ſeveral matters ordered them, by the wiſe ordination of God, he that meddles in the matters of another is a buſy body; men by Gods law are to keep their order, and to look after their own Province. Troubles alſo may be brought upon our ſelves, by our Imprudence in language, or behaviour.
2. Secondly, Let not your eye be upon any particular manifeſtation of Gods Preſence with you in your troubles. He is always preſent with you, by his eſſential preſence. Which is inſeparably attended with power and goodneſs ſufficient to help and to relieve you, but how he will exert his power and goodneſs for, and towards you, whether by delivering you from your troubles, or taking the wiſe in their own craftineſs, or giving you an inward freedom and liberty of Spirit, ſtrength, or courage or comfort, this is according to his will, and will be determined by the Divine wiſdom. Say no more in your troubles then Biſhop Ridley; God will either aſſwage the heat of the fire, or give us ſtrength and courage to bear it.
3. Laſtly, Be not wanting, either in the exerciſes of your Faith, or in your Sollicitings of him by Prayer, theſe are the acts to be performed on our parts, in order to the obtaining of theſe and all other promiſes, for the promiſes exclude not, nor give any Superſedeas from the uſe of all juſt, and lawful means for the obtaining of the thing promiſed, but ſuppoſe the uſe of ſuch means, whether Rational or Spiritual. Wait upon the Lord, and keep his way, uſe lawful and none but lawful means, and you ſhall find God will fulfil his word, and what hath been the portion of Gods people before you ſhall alſo be your portion.