One Hundred Select Sermons, Old Testament · Sermon 39
SERMON XXXIX.
Iſa. 30.21.
And thine ears ſhall hear a word behind thee, ſaying This is the way, walk ye in it, when ye turn to the right hand and when ye turn to the left.
God never makes account he does good enough to his People till he does them good in their Souls and in their inward man, in reference to their Eternal Salvation, and their Estate in a better Life: Spiritual Bleſſings being the chiefeſt Bleſſings of all. And ſuch as in the injoyment of them, do ſerve to recompenſe and to make amends to them for any other wants or exigences what ſoever which are upon them. And this does the Prophet Eſay here ſignifie to theſe preſent People whom he had to deal withall, where he tells them that though God did exerciſe them in other reſpects, feed them with the bread of adverſity, and drench them in the water of Affliction, yet he did graciouſly provide for them as to the Spiritual and Evangelical Diſpenſations, which in a large and plentifull manner ſhould be imparted and communicated to them upon all occaſions. Foraſmuch as their ears ſhould hear a word behind them ſaying, This is the way, walk in it, when they turned either to the right hand or to the left. This is the Coherence of the Words with thoſe which went before.
IN the Text it ſelf we have three General Parts Conſiderable of us.
Firſt, The Monitor.
Secondly, The Admonition it ſelf.
And Thirdly, The Occaſion.
The Monitor in theſe words, Thine ears ſhall hear a Word, &c. The Admonition it ſelf: This is the way, walk ye in it. The Occaſion: When ye turn to the right hand, &c.
We begin in order with the Firſt, viz. The Monitor, Thine ears ſhall hear a word behind thee. This it may be taken by us two manner of ways: Either in the proper ſenſe, or the Metaphorical. The proper ſenſe that relates to the word which is without us, The word of the Ministery. The Metaphorical ſenſe that relates to the word which is within us, the Dictates of the Spirit. Now either of theſe may be very well underſtood here in this place, when as the Lord ſignifies to his people that their ears ſhall hear a word behind them. It is either a Promiſe to them of the Continuance of Miniſterial Opportunities, or elſe it is a promiſe to them of the Continuance of Spiritual Suggeſtions.
Firſt, We may take it in the firſt ſenſe, as it relates to the Opportunities of the Miniſtery, which God promiſes here to this People to continue ſtill unto them. Thine ears ſhall hear a word behind thee, that is the Miniſterial Word. And thus it ſutes with the words which went before in the precedent verſe, the latter clauſe of it. Thy Teachers ſhall not be removed into a corner any more, but thine eyes ſhall ſee thy teachers. Now it follows, And thine ears ſhall hear a word behind thee. Here's an Accommodation of both ſenſes as to this particular, The Eye and the Ear. The Eye in reference to the Perſon, and the Ear in reference to the Duty. In reference to the Perſon: Firſt, Thine Eyes ſhall ſee thy Teachers: this was a great mercy and ſo to be accounted, although it is not always ſo. The World does not uſually ſo eſteem it, whatever it be in it ſelf, care not much ſometimes whethey ſee their Teachers or no, or their Teachers them. But yet it is not ſo ſimply in it ſelf, a very great mercy. It is a favour when God does vouchſafe Teachers to us, and when he vouchſafes us likewiſe an opportunity of beholding them, when they are not removed into a corner, but our eyes may look upon them.
But Secondly, Thats not all, theres ſomewhat more in it beſides all this: Not only the advantage of the eye, but the advantage of the Ear, And thine Ears ſhall hear a word behind thee, &c. It is not only to ſee but to hear them. It is not only to ſee that we have Teachers and to hear them but when we liſt, or not at all. But to ſee and to hear them to: It is a mercy to ſee them, it is a Duty to hear them: Yea, it is a Duty and a Mercy both, where we are ſenſible and capable of it; and therefore does the ſpirit of God here join them both together to make it the more full and compleat. Thine Eyes ſhall ſee thy Teachers, in the former Verſe. And thine Ears ſhall hear a word behind thee ſaying. Here in this,
Now this latter is that which we are to ſpeak to with Gods Aſſiſtance at this preſent time, viz. The hearing of the Ear. That God will vouchſafe to this People this Opportunity of being made partakers of his Word and Heavenly Doctrine. This is that which he here promiſes to them, as a part of that bleſſing which he has reſerved in ſtore for them. He had in the 18th of this Chapter, ſignified that he would wait that he might be gracious, and that he would be exalted that he might have mercy upon them. This was a promiſe of Mercy in General. But now in the Verſes following he does bring it down to the particulars, and to this amongſt the reſt, o injoying the Miniſtery of the Word.
Now there two things at once which are involv'd and imply'd in this Expreſſion. Firſt, Heres the opportunity it ſelf, A word behind thee. Secondly, Heres the imbracing or cloſing with this Opportunity, Thine ears ſhall hear it. Firſt, (Iſay) Heres the Opportunity itſelf, A word behind thee. He ſheweth his word unto Jacob, his Statutes and his Judgments unto Iſrael, Pſal. 147.19. It is ſpoken as a great Priviledge and Mercy towards them. And ſo it is, for God to give us his word, to acquaint us with his divine Will and Truth in all the Parts of it; there is more in it than we are always aware of, or do indeed ſeriouſly conſider and lay to heart. There is more in it then in the injoying of any outward or temporal Bleſſing whatſoever, which yet notwithſtanding we do commonly more take notice of: And ſo does the Prophet ſeem to imply here in the Text. Theſe Words in the foregoing Verſes are according to ſome Tranſlations rendred thus, Thy rains ſhall be no more kept back, and thine eyes ſhall ſee thy rain, then it follows, And thine ears ſhall hear a word behind thee.
According to which Expoſition the ſenſe ſeems to be this: That he would not only give them temporal Bleſſings, but alſo that he would heap upon them Spiritual. That he would not only give them rain upon their fields, which they were now ſenſible of, as being a great while kept from them, as it has been of late from us: But likewiſe that he would give them rain upon their hearts, and the ſhowres of Heavenly Doctrine falling upon them; he leads them from the one to the other, that ſo thereby he might the more eaſe their Affections in it.
Now this word, It is here Emphatically ſaid to be behind them, A word behind thee, Davarme acharika. Wherein the Lord does, as it were, compare himſelf to a Shepherd, that puts his Sheep before him: Or to a School-maſter, that will have his Schollers in his ſight; that ſo he may the better regulate them, and keep them in order.
To open it a little unto us. It ſeems to carry a various Notion in it.
Firſt, it is a purſuing and overtaking Word; a Word that follows us, and comes at our heels. There are many people in the World which think to eſcape the Laſhes of the Word, in the Terrors and Threatnings of it, by ſhunning it, and running away from it: But the Word, it is a Word behind them for all that. They cannot run ſo faſt from that, as that runs faſt after them, and perſecutes them to their very Doors, and comes home to them in their very Boſoms, through the power and efficacy of it. It makes Hue and Cry after them when they think moſt of all to avoid it. Thus Heb. 4.12. The word of God is quick and powerful, ſharper than any two-edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, and of the joynts and marrow; and is a diſcerner of the thoughts and intents of the heart. Where God is pleaſed at any time to ſet home his Word by his Spirit, and to give Wings and Legs unto it, as he can, and often times does; it will follow men and purſue them to the uttermoſt, ſo that they ſhall not eſcape: And though it meets not with them at one time, yet it will be ſure to meet with them at another. Ye ſhall have ſome kind of people ſometimes, which are afraid to hear ſuch kind of Preachers which deal cloſely and roundly with them, or ſuch kind of Doctrines which do come cloſe to their Hearts and Conſciences, becauſe they would not be troubled, and moleſted, and interrupted in their ſins; but they are met withal ſooner or later, now and then before they are aware; eſpecially, if God have any pleaſure or delight in them, or any intent towards them for Good. He will not leave them ſo; but his word ſhall find them out in their greateſt ſhunning and avoidings of it. Thats one thing which it is ſo called A word behind thee, i.e. A purſuing and overtaking word.
Secondly, A word behind thee, that is a Revoking and Recalling Word. A word of Reſtraint, when any are going on headlong in the ways and courſes of ſin, without any heed or regard at all. This word it comes behind them, and fetches them back. As Paul when he was riding Poſt to Damaſous with Letters againſt the Church, he heard a word behind him ſaying, Saul, Saul, why perſecuteſt thou me? Act. 9.4. The word of God it ſerves to this purpoſe, to curb men, and to put a check upon them, in all their looſe and exorbitant courſes, and to recall them in all their extravagancies: Like the Shepherds whiſtle that does call back the ſtraying ſheep, from its wandring from the flock. It is ſaid of Chriſt, that he can have compaſſion on the ignorant, and on them which are out of the way, (Heb. 5.2.) And this Compaſſion he does manifeſt in the revoking and reducing of them, and bring them right again. It is a main End and Intent of the Miniſtery: To recover men out of the ſnare of the Devil, who are taken captive by him at his will, 2 Tim. 2.26. And it is a mercy to enjoy it to ſuch a purpoſe as this is.
Thirdly, a word behind thee, that is, An Impulſive and Provoking Word. A word that puts thee forward, that furthers thee and promotes thee in thy way. Theres a great deal of ſlackneſs and ſluggiſhneſs oftentimes in Chriſtians, from whence they are more remiſs and negligent in their Duties than it becomes them to be. For which cauſe they have need of ſome body to excite them and to put them on. Now the Miniſtery of the Word, it is here exhibited and repreſented to us under this Notion likewiſe. It is a word behind thee: So as there where thou keepeſt behind, to ſet thee on going. This it is in the ſeveral Doctrines and Inſtructions of it, where it ſhews our ſeveral Duties and the things that God requires at our hands, which ſo lay as we ſee we cannot for ſhame be neglectfull of them. Thus in all theſe conſiderations is the Word of God, a Word behind us: And this for the Opportunity it ſelf.
Now the Second thing is the cloſing with it. Thine ears ſhall hear it. Though the word be behind us, yet we muſt not put it Behind us, we muſt take heed of that, we find a cenſure laid upon this, in Pſal. 50.17. Seeing thou hateſt Inſtruction and casteth my words behind thee. It is the Character of a Wicked perſon, and ſuch an one as God will can to an account. Therefore tis added here, Thine ears ſhall hear this word. God muſt not only provide a Word, but he muſt likewiſe provide Ears, or elſe there will no good at all come of it, let his word be what it will be. This is that therefore which he does here graciouſly undertake for his people. Thine ears ſhall hear a word behind thee, which is not only to be underſtood of the advantage and opportunity it ſelf, but likewiſe as well of the improvement and cloſing with it.
This Hearing, it is to be underſtood Emphatically, & cum effectu, without which the Bleſſing is not full and compleat. Look as meat is not a perfect Bleſſing except there be a mouth to receive it, an appetite to be carryed to it, and a ſtomach to entertain and digeſtit. Even ſo the Word of God is not a perfect bleſſing neither, except there be an Ear to hearken to it; a ſpiritual taſte to reliſh it, and an heart to receive and digeſt it, and to cloſe and comply with it. Now this is that which God does here in this place (I ſay) promiſe to his People, when he ſays, Their ears ſhall hear: Not only a ſimple Partaking of the word Preacht, but alſo an attendance upon it, and obedience to it. Hearing in the Language of Scripture being put for Obeying, without which it is all in vain. This was that Hearing which was in Lydia, Act. 16.14. whoſe heart the Lord opened, unto the things which were ſpoken by Paul. The Things were ſpoken by Paul: There was the word behind her. Aud ſhe attended to thoſe things which were ſpoken. There were her Ears hearing this word, and both together made it to be a perfect and compleat bleſſing to her, as it is alſo to any one elſe.
Let us therefore accordingly indeavour to find this made good in ourſelves. That we be hearers of that word which God does afford and vouchſafe untous. And that not only with our outward ears, (although it were well if ſome would do that) but alſo moreover with our inward affections and attentions to that which we hear: ſeeing God follows us day after day, and time after time with theſe advantages and opportunities which he offers unto us, let not us be ſo far neglectfull either of him or of our own good as to divert our minds from them. Conſidering what Solomon hath told us to this purppſe, Prov. 28.9. He that turns away his ear from hearing the Law, even his Prayers ſhall be an abomination. And ſo much of theſe words in their firſt Acceptation, as they may be taken properly and in the Letter: Thine Ears ſhall hear a word behind thee: As relating to the Word of the Miniſtery, and the Continuance of ſuch opportunities as the…e are.
The Second is, as they may be taken Metaphorically, as relating to the word within us. The inward Motions and Suggeſtions of the Spirit, and the Dictates thereof. This may be very well meant hereby likewiſe: and as the other is not excluded: So perhaps this is principally intended here in this place, when it is ſaid, Thine ears ſhall hear a word behind thee ſpeaking. Gods Spirit ſpeaking to our Spirit. This is ſuch as God does vouchſafe in his Church as well as the other: As they have the word ſounding in their Ears: So they have the Spirit alſo whiſpering in their Conſciences, and ſtirring, and moving in their Hearts. Thoſe that live in the Boſom of the Church, within the pales and compaſs of it, they have many ſuch advantages and opportunities as theſe are which are vouchſafed and afforded unto them.
This as well as the former, is very fitly called a word behind thee, not only in all theſe reſpects which I mentioned in reference thereunto, as a word purſuing, recalling, and provoking. All which it is, but alſo which we may moreover here take notice of in theſe two regards.
Firſt, In regard of the Privacy and Secrecy of it. Look as that which is behind us we do not ſo eaſily ſee and diſcern: no more do we many times ſo readily perceive ſuch motions as theſe are. God ſpeaks once, yea twice, but man perceives it not: as it is in Job 33.14. Hence it is called a ſecret word, Davar laat, Job 15.11. Are the Conſolations of God ſmall with thee? or is there any ſecret word with thee? And a ſtollen word, as it is in the Hebrew Text, Davar jegunnav Job 4.12. Now a word was ſecretly brought unto us and mine ear received a little thereof. Whereby are ſignified the ſecret whiſperings and murmurings of the Spirit of God in us.
Secondly, As it is a word behind us in regard of the Se…reſie and privateneſs of it. Likewiſe in regard of the Proximity and Nearneſs. The word is nigh thec, as it ſaid in another caſe. It is but looking behind us and we have it: It accompanies us and goes along with us, as the ſhaddow with the Body. Thats another thing here conſiderable, and that in this expreſſion of being behind. Here's the Conſtancy of theſe motions which God follows his People withall, without intermiſſion: They are never free and exempt from them, but they are ſtill about them, and ſtirring them; where ever they are, and whatever they are doing, upon all occaſions, as I ſhall ſhew more anon in the following part and cloſe of the Text. Behold I ſtand at the door and knock, as it is in Revel. 3.20. He ſtands, which is a Poſture of Perſeverance.
This is a very great Favour as well as the Former. It is not only a mercy, that God gives us his word without us, in the Diſpenſations of the Miniſtery; but likewiſe his word without us, in the Diſpenſations of the Miniſtery: But likewiſe his word within us, in the Diſpenſations of his Spirit. And this is that which he annexes and joyns together with that in the promiſe of it.
This we find mention made of here in ſome other places of Scripture likewiſe. Theſe Dictates and Suggeſtions of the Spirit, 1 Joh. 2.20. Ye have an Ʋnction from the Holy One, and ye know all things. So again in ver. 27. The anointing which ye have received of him abideth in you, and teacheth you all things. So Joh. 14.26. The Comforter which is the Holy Ghoſt whom the Father will ſend in my Name; He ſhall teach you all things, and bring all things to your remembrance, &c. Again Joh. 16.13. When the Spirit of Faith is come, he will guide you into all truth, &c. Still there's mention of theſe Suggeſtions of the Spirit.
The Uſe, which we are to make of it, is accordingly to bleſs God for it, that affords theſe things unto us. We ſee here the happineſs of being brought forth within the compaſs of the Church where ſuch means as theſe are vouchſafed; and we ſhould acknowledge Gods Goodneſs to us in this particular: for though there be the ſtirrings of Conſcience ſometimes, even in Civil Men, in Heathens, and ſuch as theſe are; yet theſe Motions of the Holy Ghoſt, they are more proper and peculiar to the Church, where there is the Miniſters, and Ordinances, and Means of Grace in the Diſpenſation of them. And we ſhould not think it a ſmall matter for our ſelves to enjoy them: Next to God's giving of his Son to us is his giving of his Spirit, and his continual Application of himſelf to our Hearts and Conſciences. But ſo much for that. I have done now with the firſt General; which is the Monitor here ſignified unto us in theſe words, thine ears ſhall hear a word behind thee: Underſtood either properly, of the Word of the Miniſtry; or metaphorically, of the Suggeſtion of the Spirit.
I come now to the Second, which is the matter of the Admonition it ſelf; ſaying, This is the way, walk ye in it. Now, this in a Suitableneſs and Correſpondency to what went before, may be taken three manner of ways, and may ſeem to carry a threefold Impreſſion upon it.
Firſt, As a word of Correction and Reformation in caſe of Miſcarriage: This is the way, walk ye in it. It is very fitly ſaid to thoſe which wander, and are out of the way; to reduce them, and to bring them again into it.
Secondly, As a word of Direction and Inſtruction in caſe of Ignorance: This is the way, walk ye in it. It is very properly ſaid to thoſe which are to ſeek, and know not what to betake themſelves to, nor which way to turn them; to ſhew it, and to chalk it out to them.
Thirdly, It is a word of Strengthening and Confirmation in caſe of Unſettledneſs: This is the way, walk ye in it. It is very ſuitably ſaid to thoſe who are doubtful, and wavering, and uncertain in themſelves whether they be right in the way or no; to encourage them to perſevere and go on in thoſe good Ways which they have made entrance upon. All theſe Emphaſis are in this Expreſſion.
Firſt, (I ſay) It is a word of Correction and Reformation in caſe of Miſcarriage: This is the way, walk ye in it. It is very fitly ſaid to thoſe which wander, and are out of the way; to reduce them, and to bring them into the way again. And to them it is ſaid, God doth not only by his Word, but by his Spirit admoniſh them of the evil Courſes which they are in, and turn them from them. That Way which you are in is not that wherein you ſhould walk: No, it is this, and therefore walk ye in it. Thus we have it in Ezek. 33.11. Turn ye, turn ye from your evil ways; for why will ye die, O houſe of Iſrael? The Lord calls upon men dayly to Repentance, and Amendment, and Reformation of their Lives: Not only in the way of his Providence, and the things which he does in the World, as Grounds and Motives to them for it; but likewiſe, in the Work of the Miniſtry, and the ſtirrings of his Spirit in the heart, as enforcing thoſe Occaſions upon them.
This he does, as we may conceive, eſpecially, upon a twofold Conſideration.
Firſt, Out of Mercy to them; that ſo, by this means, he might at laſt recover them. God delight not in the death of a ſinner, as he hath ſaid and ſworn about it. It is no pleaſure to him that men ſhould ſin, and live wickedly, and damn their Souls: He deſires rather their Amendment and Salvation. And becauſe indeed he does ſo; therefore, as a means tending hereunto, does he admoniſh them, and check them upon their Miſcarriages and Goings aſtray.
Secondly, In Judgment and Aggravation againſt them, that ſo hereby he may leave them inexcuſable, and that they may have nothing to ſay for themſelves that they may not plead they wanted memory, that they had no body to rectifie them, and ſet them right: He himſelf does therefore undertake to do it for them: They ſhall hear a word behind them, ſaying, this is the way, walk ye in it. It is a word of Correction and Reformation to them in caſe of Miſcarriage. And that is the firſt Emphaſis or Impreſſions which is upon it, wherein we may conſider it.
Secondly, It is a word of Direction and Inſtruction in caſe of Ignorance. This is the way, walk ye in it. It is very properly ſaid to thoſe which are to ſeek, and know not which way to turn themſelves. And to them alſo is it ſaid; eſpecially, ſo far forth as they do any thing ſeek unto him, and depend upon him for it. Thoſe which deſire Direction from God in thoſe Ways which are to be taken by them, they ſhall receive Direction from him. The meek will he guide in judgment, and the meek will he teach his way. Pſal. 25.9.
This is true, and may be made good unto us, according to a double Explication: whether we take it in reference to Civil things, and the Affairs of this preſent Life: Or whether we take it in reference to Spirituals, and things of a better.
Firſt, Take it in reference to Civil things, and the Affairs of this preſent Life. So there are very Gracious Hints which are ſometimes given to the Servants of God for their direction in this particular. In Buſineſſes of any great Concernment, and Moment, and Importance to them, where they are ignorant, and know not what to do, it pleaſes him to adviſe them, This is the way, walk ye in it. And they may very well ſatisfie themſelves in this reſpect, when it is ſo with them: Though it be that which is not chiefly intended here in the Text, yet it is not excluded; and therefore, we may very ſeaſonably obſerve it, and take notice of it.
Secondly, In reference to Spirituals, and the Affairs of a better life. Here thoſe that wait upon him, ſhall not want Direction from him; but he will adviſe them, and by counſelling to them: For which purpoſe they do, with a great deal of confidence, betake themſelves to him, as the Prophet David ſays in ſundry places: Thus in Pſal. 25.4, 5. Shew me thy ways, O Lord, and teach me thy paths: Lead me in thy truth, and teach me; for thou art the God of my ſalvation; on thee do I wait all the day. So again, Pſal. 86.11, Teach me thy way, O Lord, I will walk in thy truth: make my heart to fear thy name. So again, Pſal. 143.8. Cauſe me to hear thy loving-kindneſs in the morning, for in thee do I put my truſt: cauſe me to know the way wherein I ſhould walk, for I lift up my ſoul unto thee. Now, in anſwer to ſuch Prayers and Requeſts as theſe are, does the Lord, accordingly, very graciouſly inſtruct them, and give direction to them: And they ſhall hear a word behind them, ſaying, this is the way, walk ye in it. That is Secondly, A word of Direction and Inſtruction in caſe of Ignorance.
Thirdly, It is a word of Confirmation in caſe of Unſettledneſs. This is the way, walk ye in it. It is ſpoken very ſuitable to thoſe which are ſomewhat doubtful whether they be in the way or no, by way of Encouragement. God will Graciouſly provide for the Settlement, and Conſtancy, and Perſeverance of his People, that they may not depart of ſtart aſide from him. And this is another kind of Word, which is as uſeful and neceſſary as the other: We have not more need to be diverted from thoſe ways which are evil, and to be directed to thoſe which are good, then when we are in good wayes already to be ſettled and confirm'd in them, that we do not forſake and leave them: This is that which is in this Supplication. Leaſt that which is lame be not turned out of the way, but that it rather be healed, as it is in Heb. 12.13.
There's hardly any can be in a good way, but as ſoon as ever they appear to be in it, there are indeavours to put them out of it, and to diſcourage them in it. Satan and his Inſtruments are ready preſently to do all they can to this purpoſe; by their Inchantments, and Seducements, and Inticements. Well, but ſee here now how God orders it to his People; Thou ſhalt hear a word behind thee &c. There is none which are in any good way, but as they had a word behind them, which firſt brought them into it; ſo there's none which are in that way neither, but they have a word behind them to continue them in it, if they would hearken and liſten unto it: And if at any time they ſwerve from it, it is becauſe they are either wilful or negligent in this particular, not attending to the Gracious ſtrivings of Gods ſpirit in their Hearts, as we ſhall have occaſion to ſhew more hereafter. For as God himſelf he does not neglect to ſpeak unto them, and that daily; this word it is ſtill ſounding in their Eares.
And this God does as a part of his Covenant with them, which is to perfect what he begins, and to preſerve that work of Grace in them which he has in part beſtowed upon them. Pſal. 1.6. And ſo now I have done alſo with the Second general part of the Text, which is the matter of the Admonition it ſelf. This is the way walk ye in it, as a word of Correction, as a word of Direction, as a word of Incouragement or Confirmation.
The Third and Laſt is the Occaſion of it, that we have Expreſt in thoſe words, When ye hear &c. This at the firſt hearing may ſeem to carry ſome difficulty in it; Foraſmuch as Moſes when he is to inſtruct the people of Iſrael which way they ſhould go, he wiſhes them to turn neither to the right hand, nor to the left. Deut. 5.32. And Deut. 17.20. What then is the meaning of the Prophet here in this place? that the word of God ſhall incourage them ſaying. This is the way walk in it, when they turn to either hand.
To this I anſwer that he means thus much; That the word of God does reclaim and reform them in either of theſe alterrations, when they turn to the right hand, and ſo go out of the way in that; then he ſhews them this is the way and orders them aright. So again when they turn to the left hand and go out of the way ſo, then he ſhews them this is the way, and orders them aright ſo: ſo that in whatſoever Errour they are, whether upon the right hand or upon the left, is he pleaſed graciouſly to reduce them. This is the meaning of the Prophet Eſay. here in theſe words. When ye turn to the right hand &c.
And that's this which is here mainly Conſiderable: Obſerve us here ſomewhat by the way, that there are Errours on both hands, upon the right as well as upon the left; That's here implied while's the Prophet tells us, that there is a Word behind us Correcting and Reforming us in Each: And ſo indeed there is. Virtue it conſiſts in the middle betwixt two Extreams, but partakes of neither: It is not medium Particepationis, but Negationis, as we uſe to diſtinguiſh it: This is that which is Conſiderable in it.
Now an Errour on the right hand is properly ſuch an Errour as does leaſt of all depart from the right; Yea does reſemble it, and appear like unto it. As to inſtance in a particular by way of Explication: The doing of any thing which we have a mind to, though never ſo Unlawful without any ſcruple, that's an Errour on the left hand. Again the ſcrupling of the doing of ſome things which are indifferent, and may be Lawfully done by us: That's an Errour on the right hand. The juſt and direct way is betwixt them both, which is to obſtain from that which is ſinfully, and prudently to uſe our Liberty in things Indifferent.
Now here we have the word of God both in the Miniſtry, and the Dictates of the Spirit guiding and directing of us, that we fall into neither of theſe Extreams; but walk in that path and way which is to be trodden by us, when we turn either to the right hand or to the left. Thoſe which waite and depend upon him, and are careful to leſten to him; he will take care that they may be upright and ſincere in each Particular. This is the Bleſſing which God promiſes in this place, and it is to be obſerv'd and regarded by us: It is a great favour and mercy to be kept from the Extreams of any thing, that we fall not into them.
Thus it is upon this account, namely in regard of the hazard and danger of them, for that there is. There's danger in every Errour, whether it be on the left hand or on the right, and ſo to be made account of by us: Danger as to all thoſe particulars, wherein Sin it ſelf is dangerous.
As Firſt, To the diſhonour of God, God may as truly though not as much be diſhonoured by a Sinner on the right hand as on the left, and that, becauſe even that alſo is a Breach and Tranſgreſſion of his Law; who in the places before uſed in Deuterenomie, has commanded us to turn aſide unto neither. The Holy Law and Commandment of God, it does not only proceed againſt ſins of Preſumption, but as well alſo againſt ſins of Infirmity; not only againſt ſins of knowledge, but againſt ſins of ignorance; not only againſt errors on the left hand, but on the right. And where the Law of God is any where broken, the honor of God is there diſhonoured: There's danger in it therefore in that.
Secondly, As to our own prejudice, we may hurt and diſaccommodate our ſelves; by ſins on one hand as well as on t'other: contract a guilt to our own Souls, and deprive our ſelves of many comforts which otherwiſe we might be partakers of, whether temporal or ſpiritual.
Thirdly, Wrong our Neighbours. There may be injury done alſo to them in ſuch caſes as theſe are; by Errors on the right hand as well as on the left: And if left hand errors are more dangerous than when they are fallen into: Yet right-hand errors are thus far here dangerous, as that we eaſier fall into them; and (for want of heed) are become the ſooner guilty of them.
That which lies upon us, is as much as may be to avoid them both. And to this purpoſe to liſten to the word behind us ſpeaking to us: Otherwiſe we ſhall hardly of our ſelves be able to do it. In vitium ducit culpe fuga ſi caret arte, as the Heathen man obſerved, The avoiding of Error if there be not art and skill in it, leads into more. And again, Stulti dum vitant vita in contra corruit, Fools whiles they avoid one ſin, they commonly run into another. But here the Word and Spirit of God does arm and prepare us with wiſdom in this particular, in that it ſpeaks behind us ſaying, This is the way walk ye in it, when we turn either to the right hand or to the left.
But now farther if we pleaſe, we may take theſe words a little more at large, as I in part hinted before. When ye turn to the right hand or to the left, not as touching it of two extreams, but in reference to all the paſſages of our lives, whatſoever they be. When ye turn to the right hand or to the left, that is, whatſoever place ye are in; whatever buſineſs ye are about; whatever condition befalls you, ye ſhall have the hints of the Word and Spirit of God aſſiſtant to you.
This is the promiſe which is made to the Saints and Servants of God. And it is made not only here in this Text, but alſo in divers other places beſides, as Pſal. 37.5. Commit thy way unto the Lord, trust alſo in him, and he ſhall bring it to paſs. So Prov. 3.6. In all thy ways acknowledge him, and he ſhall direct thy pathes: So again in Prov. 16.3. Commit thy Works unto the Lord, and thy Thoughts ſhall be Establiſhed.
This Diſpoſition in God towards his People is founded on his Affection to them. He loves them, and therefore he Counſels them, and cannot abide to ſee them miſcarry. Love it is full of direction of the party which it is placed upon, and will not ſuffer him to go out of his way: And ſo it is with God to us.
This is a great Comfort and Incouragement to us, and ſhould quicken us eſpecially in his ſervice, wherein eſpecially we are ſure to have him to guide us, and go before us, and be aſſiſtant unto us. And that in the darkneſs of this World wherein we walk. If a man have a bad way, yet if he have a good guide, it is ſome Comfort to him: This is the Lord to his Servants, He teaches them to go, taking them by the hand, as it in Hoſ. 11.3. Oh how much ſhould we be affected herewith! Eſpecially in this Age and Time wherin we live: In which we have ſo many Labarynths and uncertainties, that a great many do not know what to do, nor what way to betake themſelves to. We have ſo many humours and conceits amongſt us, that we know not almoſt what to believe, nor what to practiſe. It is the caſe and condition of many people, that they are at a nonplus, and almoſt at their wits ends in this particular. Well, in all theſe uncertainties and diſtractions. Here's the Comfort and Incouragement of Gods ſervants, (which do not provoke him to do otherwiſe with them from ſome default or miſcarriage in them; in which caſe it may be ſuſpended to them.) That they ſhall hear a word behind them ſaying, this is the way, walk in it, when they turn, &c.
But here it may partinently be demanded: How this word ſhall be diſcerned and known, becauſe there's a great deal of deceit and miſtake in the particulars, many taking that to be the word and ſpirit of God which is no more but their own fooliſh fancy, and the ſuggeſtions and intimation of the Devil joyning with their own corrupt hearts. It is the condition of many people now in theſe preſent days, and never more than now it is.
For this, There are divers Touchſtones and diſcoveries of it, which we will briefly inſtance in.
Firſt, Let this within thee be regulated by the word without thee: And the motions and ſuggeſtions of the Spirit examined by the Rule of the Scripture, and the written word of God, to the Law, and the Teſtimony: If they ſpeak not according to this word, it is becauſe there is no light in them, Iſa. 8.20. God never ſpeaks in the Conſcience contrary to what he ſpeaks in the Scripture; for he is unchangeable and cannot deny himſelf. If therefore we have any motions in us which are croſs and oppoſite hereunto, we have very greet cauſe to ſuſpect them, as coming to us from another hand: yea, to abandon them, and to bid defiance to them. For which as the Wind does not ſit at the ſame time in two contrary corners, North and South: ſo neither does the Spirit breath in two contrary motions Good and Evil. The motions of the ſpirit are always ſuitable and agreeable to it ſelf.
Secondly, They are alſo orderly and regular. They keep men within the compaſs of their Callings, and the ſpheres, and the place which God has ſet them in. Motions either from mens own Spirits, or the ſpirit of Satan acting in them, they are many times out of courſe, they carry them above their line, and make them to ſtretch themſelves beyond their meaſure, as the Apoſtle ſpeaks: But thoſe which come from God, and the ſuggeſtions and inclinations of his ſpirit, they confine them and keep them within bounds. They order them, and frame them, and keep them within bounds, ſuitable to their ſeveral ſtations, and Relations, and Conditions, and Circumſtances in the world, which they have regard and heed unto. So likewiſe (which we may refer hereunto) they are agreeable alſo to the law of Nature and Civility, and ingenuity in us: Therefore ſuch motions as croſs theſe, they are not ſuch as come from Gods ſpirit, but from the ſpirit of the Devil; when any are carried to ſuch acts as are againſt Civility and common modeſty it ſelf.
Thirdly, They are alſo mild, and gentle, and ſeaſonable: They are not ordinarily violent raptures, but ſuch as leave a man in a right apprehenſion of what he does, and reflexion upon it. A man knows where he is and what he does, while he is followed with them, which in the motions of Satan is otherwiſe.
Fourthly, They are diſcernable alſo from their Effects, and the ends which they tend unto; all the hints and motions of Gods ſpirit they ſtill tend to make us better, and to carry us nearer to himſelf one way or other; they ſerve to promote Piety, and Holineſs in us, and to better us eſpecially and above all in our Inward man; whereas thoſe which are contrary, and do ſerve to weaken Grace in us, they have another ſpring for them.
Laſtly, In all theſe Caſes, the Spirit commonly brings his own Conviction and Evidence with him. And as he ſays This is the way walk ye in it; ſo he does likewiſe manifeſt that it is he that ſays it, from whence the Soul of a Chriſtian may be aſſured that he is not miſtaken or deluded in it. Look as thoſe which had the Spirit of Propheſy, they did by the ſame light know both the truth of the things themſelves, which they propheſied about, as alſo that it was from God, that meſſage which they delivered; even ſo is it with thoſe alſo ſtill, which have any motions of the Spirit of God in them; they do at one and the ſame time know both the things themſelves which they are moved unto, as alſo the Authour and Original of them. But ſo much for that. In theſe hints and ſuggeſtions of the Spirit, this voice behinde us may be diſcovered by us.
Now to ſhut up all with a word of uſe and Application and ſo to Conclude. We have heard out of the words of the Text three things; that there is ſuch a Monotor as this is: A word behind us, the Effect and matter of the Admonition. This is the way &c. and the occaſion of it, When we turn to &c. Now what remains to ourſelves to be done by us upon theſe conſiderations? two things eſpecially: This obſervation is to be improved by us two manner of ways. Firſt, In a way of Thankfulneſs. And Secondly, In a way of Obedience.
In a way of Thankfulneſs. Firſt we are to bleſs God, that he is pleaſed thus Graciouſly to provide for us, not only to inſtruct us by his word, and his voice ſounding in out Ears in the miniſterial Diſpenſations, but alſo to admoniſh us by his Spirit, and the Holy Ghost moving in our Hearts in our Chriſtian Converſation. This is a matter of great Thankfulneſs and Acknowledgment to us: A faithful Monitor is a very great advantage, it is ſo betwixt man and man; betwixt one friend and another: to have one to tell them when they do amiſs, and to reform them in it, or to direct them where they are at a loſs, and to inſtruct them about it. This is that which God Himſelf does for his people (as we have heard all this while out of the Text,) which is matter and occaſion of great thankfulneſs and acknowledgment to them, which their hearts ſhould be very much taken and affected with all. It is a mercy and favour that God will afford theſe helps unto us.
Secondly, We are to improve it by Obedience, and cloſing with it, ſeeing we have this word ſpeaking to us; let us not ſtop our Ears againſt it, take heed of that, do not neglect the whiſpers of the Spirit, and of the word of God ſet home upon thy heart: How many are there in the world, which have ſuch things as theſe are daily and continually ſounding in their Ears; in caſe of Omiſſion and neglect of Duty. This is the way walk ye in it. Theſe things they are to be done and perform'd by you, it is not ſafe for you to let them alone. Again in caſe of committing of Evil, and wayes of Extravagancy, this is out of the way; do not walk in it, ye are out of your place, of your Calling, of your Duty which is to be done by you: Nay ye walk oppoſite and contrary to it; How many are there in the World which in their lewd and ungodly Courſes of Drunkeneſs, Filthineſs, Uncleanneſs, evil Company, Conſuming, and ſuch practiſes as theſe, have many a ſad check upon their Conſciences reſtraining of them, and a voice behind them pulling them back; now let all theſe conſider how far they hearken and give ear unto it. It is a dangerous thing to ſtifle the motions of Gods ſpirit, or to ſtop their Ear againſt the voice of his word, No; but there ſhould be a preſent cloſeing and compliance with it: As young Samuel, when God call'd him, ſpeak Lord thy ſervant heareth; ſo ſhould we do in theſe caſes: we ſhould receive and entertain his motions, and turn thoſe motions into purpoſes, and thoſe purpoſes into practiſes in our ſelves; we ſhould never ſuffer ſuch good hints as theſe are to die in us.
Eſpecially conſidering this for our Incouragement, that as Gods motions follows his Inſtructions, ſo his Aſſiſtance always follows his motions in the tenders of it: Look as he never ſhewes us the way, but he does alſo move us to walk in it (that our practiſes may be anſwerable to our knowledg) ſo likewiſe he never moves us to walk in any way which he ſhews us, but he does likewiſe offer us at the ſame time ſome kind of help to walk in it. Therefore now not to cloſe with him is not onelyonly to refuſe his Counſell, but likewiſe (conſequently) to reject his Aſſiſtance more or leſs, which he does exhibit to us; whereby we offer a double injury to the Spirit of Grace. And here further, let us conſider the danger and hazard of ſuch a courſe as this is, which is manifold and various.
Firſt, Gods future ſilence, where he is not regarded he will ſpeak no more, eſpecially having ſpoken to us very often for ſome time already paſt, and let us think with our ſelves what it is to be deprived of ſuch a Bleſſed motion as this is.
But Secondly, That's not all, thare's a ſuffering of another voice to ſpeak in us, and if (we look not to it) to prevail upon us; they that hearken not to the voice of God in them, they are many times given up to Satan, and their own Corruptions to work upon them, to rule and bear ſway in them. This is plain by that of the Prophet David, ſpeaking in the Name of God concerning Iſrael. My people would not hearken to my Counſell, and Iſrael would have none of me; ſo I gave them up to their own hearts luſts, and they walked in their own Imaginations. Prov. 1.30.31