One Hundred Select Sermons, Old Testament · Sermon 14
SERMON XIV.
2 Kings 7.2.
Then a Lord on whoſe hand the King leaned, anſwered the man of God and ſaid, behold, if the Lord would make Windows in Heaven, might this thing be? And he ſaid, behold thou ſhalt ſee it with thine Eyes, but ſhalt not Eate thereof.
There's no Sin whatſoever, that hath more of Ingratitude in it, then Unbelief which returns Evil for Good; and where God is moſt Gracious to us, makes us to be moſt Undutiful to Him, The Lord in giving us his Promiſes intends our Comfort and Incouragement; while we in the Queſtioning of thoſe Promiſes detract from his Honour and Glory, which is the unworthieſt thing that may be; and ſuch as accordingly calls for the greateſt Wrath and Indignation.
An Inſtance whereof we have here in this Scripture which we have now before us, and the Connexions of it. There was now at this time, a very ſad and grievous Famin in the City of Samaria, the Lord out of his Goodneſs to them, ſends them by his Prophet Eliſha, a bleſſed and comfortable Meſſage of their relief, and ſpeedy Deliverance from this fore Affliction. This inſtead of being received and entertained with Thankfulneſs and Submiſſion, (as indeed it ought to have been) is rather repulſed with Scorn, and Diſdain, and an Opprobrious inquiry by a Stander-by that occaſionally hears it. If the Lord would make Windows in Heaven might this thing be? This is all the thanks which God has for his kindneſs. But then it has a Reply ſuitable and agreeable to it. Behold thou ſhalt ſee it with thine Eyes but &c.
IN the Text it ſelf there are two General part conſiderable. Firſt, A Preſumptuous queſtion. And Secondly, A Peremptory anſwer. The Queſtion that is in thoſe words. If the Lord would make windows in Heaven might this thing be? The Anſwer that is in thoſe. Thou ſhalt ſee it with thine Eyes, but ſhalt not &c.
We begin with the Firſt General viz. The Preſumptuous Queſtion. If the Lord &c. This queſtion according to the force of it may be reſolved into an abſolute Definition, Concluſion or Determination. If he would, might it be? that is. Though he ſhould, it could not be, and Though he ſays it, it will not be. Here is a plain and direct Gain-ſaying and Contradiction of what was delivered by the Prophet. The Sinfulneſs and Abominableneſs of this paſſage (for the better opening of it to us,) is conſide rable as to the ſubject of it in two particulars eſpecially. Firſt, In the Riſe and Foundation of it, as it refers to the Judgment and Apprehenſion, and ſo it has in it the Sin of Infidelity. He did not believe that which was declared. Secondly, In the Extent and proceeding of it, as it refers to the Language and Expreſſion, and ſo it has in it the Sin of Blaſphemy. He declared what he did not believe.
Firſt, To ſpeak of the former, that is the Sin of Infidelity, which did moſt groſly diſcover it ſelf in this diſcourſe, as the very Ground and occaſion of it, for therefore did this Perſon ſay it, becauſe indeed he did firſt of all think it, and apprehend it to be ſo. The miſcarriage of his Language, it proceeded from the Erroneouſneſs of his Judgment, and Underſtanding; as it does commonly in all others beſides. And there were two things againſt which this Infidelity did extend unto.
Firſt, As to the Queſtion of the Power of God, for the poſſibility of the thing it ſelf.
Secondly, As to the Queſtioning of the Truths of God, for the Certainty, and Infallibility of the meſſage in the mouth of Eliſha. Here was a denyal of Gods Ability, as to the doing of that which he had undertaken. And here was a denyal of Gods Veracity, as to the performing of that which he had promiſed. Each of which was very groſs, and the argument of a very wicked and ungracious Heart.
Firſt, Here was Infidelity as to the Power of God. A Denyal of Gods Ability and Omnipotency. That he could not do ſuch a thing as this was which he had now ſignified for the releif of the Famine of Samaria. And there were two things in it which gave occaſion for it.
Firſt, The Greatneſs of this Change or Tranſaction.
And Secondly, The Suddenneſs of it. The Greatneſs of it was conſiderable in the Diſtance and oppoſition of the Terms, for it was to be from Extraordinary Scarcity, to Extraordinary Plenty. The Suddenneſs of it was conſiderable in the ſhortneſs of the time for the Accompliſhment, for it was to be within the ſpace of but four and twenty hours at fartheſt, to Morrow about this time. Both theſe taken together made it a matter wholy Incredible to an Incredulous and Ʋnbeleeving mind. That which we may take notice of from it, is that General Weakneſs and Corruption which by Nature reſts in man's Heart, even to Suſpect, and doubt of, and call in queſtion the Power of God in his Providential Diſpenſations. That which was done by this Perſon in the Text, is the Inclination of all men elſe, where it is not mended and corrected by Grace and greater watchfulneſs over themſelves. This is that which we find recorded of Sarah, and blamed in her. That when God promiſed to give her a Son in her Age, ſhe laughed at it, and queſtioned about it. Shall I of a ſurety bear a Child who am old? to whom it was therefore replyed. Is any thing too hard for the Lord. Gen. 18.13.14. So of Moſes. Numb. 11.22.23. When God promiſed to give his people Fleſh. Shall the Flocks and the Herds be ſlain for them, to ſuffice them? to whom it was accordingly return'd. Is the Lords hand waxed ſhort. Thou ſhalt ſee now whether my word ſhall come to paſs to thee or not. So to the Iſraelites. Can God furniſh a Table in the Wilderneſs? Can he give Bread alſo? And can he provide Fleſh for his people. Thus they turned back, and tempted God, and limited the holy one of Iſrael. Pſal. 19 78.41.
The Ground of this Unbelief in us is.
Firſt, An Ignorance of the Nature of God, if we did but indeed know what a manner of one God were, we ſhould not think any thing too hard or difficult for him; nor forbear to depend upon him for it. They that know thy name will truſt in thee, but Generally men have not the Knowledge of God, and therefore have ſtrange conceits of Him. They are become vain in their Imaginations, and their fooliſh Heart is darkned, as it is ſaid of the Gentiles. Rom. 1.21. We think God to be altogether ſuch an one as our ſelves. Pſal. 50.21. So that, which we our ſelves cannot do, we think that he cannot do neither. That which is too hard for us, is too hard for him alſo. Our Expectations from God are anſwerable to our Apprehenſions of him, now theſe being for the moſt part in us far inferiour, and below Himſelf, therefore they carry us to this Diſtruſtfulneſs whereof we now ſpeak, when we have made God like man, we ſhall look for no more from Him then what is ſutable and agreeable to man, and thus it is commonly and uſually with us.
Secondly, As non-attendency to the works of God, as we conſider not ſufficiently what God is, in regard of his Nature, ſo neither indeed what he does, or has done in the World already: for this being duly ponder'd on, would lead us to proportionable Expectations; we would think that he that hath done ſo great things as he has done already, he were able to do as great things again, and at another time. Our Experiences might be Confirmations of our Faith; therefore in the ſame place of Scripture, where the Iſraelites are charged with Diſtruſtfulneſs, they are charged alſo with forgetfulneſs; where they are taxt for not beleeving the power of God, they are taxt for not remembring the works of God. That they remembred not his hand, nor the day that he delivered them from the Enemy, but forgat his works and the wonders that he had ſhewed among them. Pſal. 78.11. The reaſon of it is this. Becauſe the one followed upon the other, as a Fruit, and an effect of it, which indeed it does.
Thus we may conceive it to have done here in this Text, in the Example before us. What was that, which made this perſon to queſtion the power of God, as to the removal of this preſent Famine, and as to the giving of this following Plenty? It was becauſe he did not remember and call to mind the like former Diſpenſations. The manna rain'd down from Heaven, the Meal not waſted in the Barrel, the Oyl multiplyed in the Cruſe. If he had thought but of theſe, he would not have ſtuck ſo much at this, nor called in queſtion God's Power about it, whom he would have eaſily thought, could have done one as well as the other. Therefore does our Bleſſed Saviour upon this ſcore alſo check his Diſciples, when they were troubled amongſt themſelves, concerning their want of bread after the experience of the Miracles already wrought in that particular, Math. 16.8, 9. Oh ye of little faith, why reaſon ye among your ſelves, becauſe ye have brought no bread, ſo Mar. 8.18. Do ye not yet underſtand, neither remember the five loaves of the five thouſand, and how many baskets ye took up? nor the ſeven loaves of the four thouſand, and how many baskets (alſo) ye took up? He rubs up their memories, that thereby he might quicken their faith, as implying that their want of this latter proceeded from their defect of the Former.
Thirdly, This queſtioning of Gods power, as concerning the Variations of Providence, it does proceed in men oftentimes from too much fixedneſs upon their preſent condition, whether it be good, or evil. If their condition be good, it proceeds from a ſpirit of preſumption and carnal ſecurity. If their condition be evil it proceeds from a ſpirit of Deſpair and carnal deſpondency. Thoſe which are under either of theſe diſtempers, they are apt to limit and doubt of Gods power, as to the changing or altering of their conditions.
Firſt, Take it in Good, and matter of proſperity in the Diſtempers of a Preſumptuous ſpirit, and ye ſhall ſee it there. David When he was in his proſperity, he ſaid, he ſhould never be moved, God had made his mountain ſo ſtrong, in Pſal. 30.6, 7. And ſo it is with many more beſides, and a great deal worſe, who have the like thoughts with themſelves. In health that they ſhall never know ſickneſs, in abundance, that they ſhal never have want. In Society that they ſhall never know deſolation. There are a great many people in the world which are ſometimes ſo beſotted and intoxicated with this preſent welfare and worldly proſperity, as that they do verily believe, that God Himſelf is not able to divert it, or to obſtruct it to them. Nay, it were well if ſome did not almoſt ſay ſo in plain terms, and ſo fully come home to this inſtance here before us.
So again, Take it as to matter of Adverſity and Affliction, and ye ſhall ſee it there alſo out of the principles of Deſpair and carnal deſpondency. Men do from thence alſo queſtion Gods power and providence towards them, and think it is impoſſible that he ſhould ever better their condition to them. In times of ſtraitneſs and famine, that they ſhould never ſee plenty more, as it was here in the Text, this is that conceit and imagination which does faſten upon them. As they confine God to their Proſperous condition, that he ſhould not be able to remove that, ſo they confine him alſo to their Afflicted condition, that he ſhould not be able to relieve their need. This is that which the Pſalmiſt does again take notice of in himſelf, though at laſt he recovers out of it, Pſal. 77.10. When he was for a time in a ſad condition, he began to think he ſhould be ſo continually, and that there was no remedy for him. Will the Lord caſt off for ever? and will he be favourable no more? Hath God forgotten to be Gracious, &c. But then he ſeaſonably corrects himſelf in it, Then I ſaid, this is mine infirmity, &c. Thus this too much fixedneſs and ſettledneſs upon mens preſent condition, whether in good or evil, it makes them doubt of, and ſuſpect, and call in queſtion even the Power of God; that he ſhall be able to do no more than what they fancy or imagine to themſelves, from either of theſe diſtempers, to wit of ſecurity or deſpair, preſumption and carnal diſcouragement. And thats the firſt branch of this infidelity here mentioned in the Text; namely, as to the queſtioning of the power of God, for the poſſibility of the thing it ſelf.
The ſecond is as to the queſtioning of the truth of God, for the certainty, and infallibility of the Meſſage. There is this alſo obſervable in it, to make it more remarkable. To have queſtion'd whether God could have wrought ſuch a thing as this is, it had been bad enough, though there had been nothing ſaid of it. But now when the Lord himſelf had abſolutely and expreſſely declared it, that indeed it ſhould be ſo; now to queſtion whether it could be ſo or no, was a further inlargement of the ſinfulneſs and wickedneſs of it. This was to make the God of Truth to be the Authour of falſhood, and to give the lye as it were to his word. And this is another piece of Deſperateneſs, which is further obſervable in the Nature of Man, not to receive or give entertainment to Gods moſt ſerious and ſolemn Proteſtations or intimations, whether of evil or good. Not to believe the Threatnings of God in matter of Judgement, but to queſtion whether God will be ſo ſevere, as indeed he denounces; nor yet to believe Gods Promiſes in matter of Mercy, but to queſtion whether he will indeed be ſo gracious as he ſignifies and pretends. Thus is the Truth of God call'd in Queſtion as well as his Power.
Thus it is more particularly and eſpecially in the mouthes of his Servants, who are his Miniſters and Meſſengers to this purpoſe. Who hath believed our report? and to whom is the arm of the Lord revealed? as the Prophet himſelf complains, Iſa. 53.1. And all the day long have I ſtretched out my hands to a diſobedient and a gainſaying people, Rom. 10.21. There is that ſtubborneſs and peiviſhneſs abiding in mens hearts that they will not receive the word of God in the love and imbracement of it, but rather oppoſe and ſet themſelves againſt it, though in it ſelf never ſo acceptable, and worthy to be received. Even the Promiſes of Mercy, they have no other then the returns of Rebellion and contradiction againſt them, as the Jewes, which were Auditors of St. Paul contradicting and blaſpheming, Act. 13.45.
The true ground and reaſon of all is that pride which is naturally in mens hearts, and eſpecially when it is further prenoted by outward advantages. This makes men to ſcorn the word of God, and to think themſelves above it, ſpecially when it is conveyed, by the Miniſtery of meaner perſons. The Prophet is a fool and the ſpiritual man's mad with ſuch Perſons as theſe are: Diſobedience and unbelief and rebellion, it is the fruit of Pride.
Therefore, let us (as much as may be) bewail this curſed root in us, and labour to have it rooted out of us, let us take heed of ſuch a Temper and Diſpoſition as this is, and more particularly as to the promiſe of Grace and forgiveneſs in the blood of Chriſt. When the Prophets of God came with this comfortable meſſage unto us in the Miniſtry of the Goſpel, and word of Reconciliation; let us beware of Gainſaying, and oppoſing it to our own diſadvantage. Let us take heed of ſaying with Cain our Sins are greater then can be forgiven. That it is impoſſible for God to be pacifyed and reconciled with ſuch and ſuch Perſons. This is for men as it were to forſake their own Mercy, and to ſay as here in the Text. If God would make Windows &c. Which had a great deale of ſad Ʋnbelief, and Infidelity in it, as the Ground and Foundation of it, which is the firſt thing here conſiderable in reference to the Judgment or Approbation. This perſon here thought, that God could not do ſo much as he heredeclared. He queſtioned the Power of God, as to the Thing. He queſtioned the Truth of God, as to the Meſſage, that's the firſt.
The Second is the Sin of Blaſphemy in reference to his Speech and Expreſſion. There's many a man who perhaps hath now and then ſome dubious and miſtruſtful thoughts concerning ſeveral of the Attributes of God, and amongſt the reſt, of his Power and Truth, but they do not ſtay and abide with them, but are ſoon cruſht and ſuppreſt in them, and they have other thoughts contrary to them. But thoſe here they were own'd and allow'd of, ſo far forth as they broke forth into Speech and outward Expreſſion. Here was Infidelity ſeconded with Blaſphemy, and Atheiſticall Apprehenſions, confirmed by Atheiſticall Diſcourſe, he ſaid. If the Lord would &c. might this thing be. This it added further to the reſt. Wicked ſpeeches are wicked thoughts incarnate, the Conception comes to the Birth, which makes it ſo much the worſe, becauſe it is an implicit Juſtification, of what has been conceived and roul'd in the Minde. There's many an Evil thought which is ſtifled in the firſt riſing, ſo that it comes not ſo far as to be utter'd, and expreſt in Speech, but when it once comes to this, then it becomes the Greater Sin, when it once paſſes foreign the Guard or fence of the Teeth, which are ſet to keep it in, then it hath proceeded to a great height of Wickedneſs indeed. And ſo it was here in this place, he anſwered the man of God and ſaid. If the Lord &c. And it may be variouſly Amplified to us.
Firſt, That he does directly and expreſly ſtrike at God Himſelf. It is not ſaid only, that the thing itſelf was unlikely to be done, no appearance or probability for it, but plainly that the Lord himſelf could not do it. There's not onelyonly an Excluding of God Implicitely, but directly, and in ſo many terms, there's many a one, which ſometimes denyes the poſſibility of ſuch a thing to be done, but he does not always actually attend to the power of God about it, nor intend the denyal of this Power, but his perſon in the Text here did, which was the Greater miſcarriage. It is not onelyonly, if Corn ſhould fall down of it ſelf from Heaven, no, but if God himſelf ſhould ſend it.
Secondly, That it was an Interruption, and Contradiction of the Prophet in his meſſage. If it had been ſaid Abſolutely, and ſimply of it ſelf, it had been bad enough ſo; but now to utter it, and to deliver it with this Circumſtance, this added to the ſinfulneſs of it, and made it ſo much the more abominable.
Then again Thirdly, If we take in the Affection and Vehemency of Spirit, wherewith it was ſpoken, this will add to it ſomewhat further ſtill, and this is conſiderable in the Nature of the phraſe and the manner of Expreſſion which is here uſed. If the Lord would make windows in Heaven. As who ſhould ſay. If he would do his utmoſt, and all that poſſibly he was able to do, yet he could not effect it. From all together we may obſerve the Deſperateneſs of man's Nature, where it is once let looſe, and takes ſcope and liberty to it ſelf, even to what wickedneſs it extends it ſelf. Ungodly perſons they ſpare not even God himſelf, when they are once ſet upon it. They ſet their mouths againſt Heaven. Pſal. 73.9. And God (at leaſt for a while) in much patience ſuffers them to do ſo, and does not reſtrain them. The rather becauſe he means to meet with them at another time, and in another place, as we have it in the Epiſtle of Jude the 15. verſ. The Lord commeth with Ten Thouſand of his Saints, to execute Judgment upon all, and to convince all that are Ʋngodly among them, of all their Ʋngodly deeds, which they have Ʋngodly committed, and of all their hard Speeches, which Ʋngodly Sinners have ſpoken againſt him. And ſo I have done with the firſt General part of the Text, which is the Preſumptuous or Blaſpheming Queſtion in thoſe words, If the Lord would make Windows in Heaven, might this thing be.
The Second is the Peremptory and Threatning Anſwer in theſe. Behold thou ſhalt ſee it with thine Eyes, but ſhalt not Eate thereof. Wherein again we have two Branches more.
Firſt, A Conceſſion of ſight in order to Conviction. Behold thou ſhalt ſee it with thine Eyes.
Secondly, A Denyal of Fruition in order to Puniſhment. But ſhalt not Eate &c.
We begin with the former viz. The ſight yeilded, and granted in reference to Conviction. Behold thou ſhalt ſee it &c. From whence we may note thus much, that God will one day Experimentally convince all Ʋnbelieving Perſons of his Divine Power and Truth. They ſhall ſee with their Eyes, what they have doubted of, and queſtioned in their minds, and contradicted, and ſpoken againſt with their mouthes. Thus it was here with this Perſon before us, and ſo it ſhall be with all others ſooner or later. God will abundantly juſtify and declare Himſelf to the World, as in all other his Attributes and Perfections, which are Eminent in him, ſo in thoſe now mentioned amongſt the reſt.
This he will do accordingly to either Condition, whether of Evil or Good, and according alſo to either Prediction, whether of Threatnings, or Promiſes. Thoſe who have queſtioned his Threatnings and Comminations in matter of Evil, they ſhall at laſt ſee them accompliſhed. And thoſe who have doubted of his Promiſes, and gracious Incouragements in matter of good, they ſhall likewiſe ſee them fulfill it. As Joſhua tells the Iſraelites. Joſh. 23.14.15. God had brought upon them all the good things which be had promiſed, ſo that not one thing had fayled of them. And he would bring upon them all the Evil things alſo which he had threatned, ſo that not one thing ſhould fail of them neither. As their Eyes had ſeen the one, ſo they ſhould behold the other with it.
The ſenſe of Sight, is the ſenſe of the greateſt Sureneſs, and which carryes the greateſt Evidence with it above any beſides. And therefore under this expreſſion of ſeeing, and of beholding with the Eyes is ſignified the Conviction of thoſe Perſons that called the things in Queſtion. They ſhall be Subjected and laid open to their view, as matters indubitable, and out of diſpute.
This God will have to be done for theſe reaſons.
Firſt, For the Greater ſhame and reproach and confuſion of thoſe, who have doubted of them. There's nothing which does uſually more ſhame men, then to ſee themſelves fruſtrated, and diſappointed of their Expectations, whether in Hopes, or Fears, eſpecially accordingly as they have been any thing more then ordinary peremptory in them; as it was here in the Text. Extraordinary Confidence, goes away with Extraordinary Aſtoniſhment, where it is obſtructed and falls ſhort, and God delights ſo to have it, for which reaſon he does commonly in his Providence ſo order and diſpoſe it. That as the Sin is a matter of Pride, ſo the Puniſhment might be matter of Shame, as moſt fitted and accommodated thereunto.
Secondly, For the Greater Honour and Glory of God Himſelf, ſo long as men are not ſenſibly convinced of Gods Power and Truth in the Event, ſo long are they apt in a ſort to triumph over them, and to have as it were the better of them, from whence the name of God is ready to be Blaſphemed. But now while he cleares them to men's Experiences, they can do no leſs then give Glory to Him, and are forced to acknowledge Him to be that, which he is indeed. God is hereby juſtified in his ſayings, and overcomes by that which he does in his Providence. Men's mouthes are from hence ſtop't, as to matter of Cavil and Exception, and alſo open'd as to matter of praiſe and due Acknowledgement.
The conſideration of this point ſhould teach us therefore the more readily to cloſe with God at firſt, and ſo to Honour him by believing of Him, we ſhould not offer to ſtand out againſt that diſcovery which he makes to us of Himſelf in his Holy word, but yeild and ſubmit to it as that which we ſhall be fain to do at laſt, whether we will or no. Heaven and Earth may paſs away, but Gods word ſhall not paſs away, nor one jot or tittle of it, but it ſhall come to paſs as God will one day be Glorified in his Saints, and admired in all them that believe. As he ſays he will be. 2 Theſ. 1.10. So he will be alſo be Glorified in his Enemies, and in all thoſe that do not believe likewiſe. Becauſe what is wanting of their Faith, ſhall be made up in their Senſes, as thoſe that ſhall at laſt feel and ſee what they would not believe, and then it will return upon them with ſo much the greater Diſadvantage then otherwiſe it would have done. Thus the Church ſometimes expreſſes it ſelf concerning her Enemy, and in her own Condition. Mic. 7.10. Then ſhe that is mine Enemy ſhall ſee it, and ſhame ſhall cover her face which ſaid unto me, where is the Lord thy God? Namely, as calling in queſtion his Power and Truth in her behalf, ſhe ſhould ſee it and diſcern it at laſt, and her Eyes ſhould behold it to her ſhame. And ſo Eſay 26.11. Lord when thy hand is lifted up, they will not ſee, but they ſhall ſee and be aſhamed. Namely, becauſe they have not ſeen all this while, but refuſed to do ſo.
This point is uſeful both to thoſe which are wicked Perſons, and abſolute unbelievers, to meet with their Obſtinacy, and groſs Infidelity of mind, as alſo with the Children of God which are weak Believers, to meet with their Doubtings, and Staggerings, and weakneſs of Faith. Each of theſe may conſider what is here Exhibited to us, that their Eyes at laſt ſhould behold.
Firſt, For Groſs and abſolute Ʋnbelievers, which are eſpecially here intended in the Text. Here's an Item and Caveat to them, upon this Account not peiviſhly to ſtand out againſt the Word and Truth of God, which at laſt they will be conſtrain'd to yeild to, and eſpecially in thoſe things which concerns their Eternal Salvation. For as God will be ſure to be true in all other things, ſo eſpecially he will be true in theſe, and ſo they ſhall find him, and nothing which he has threatn'd or foretold ſhall be deminiſht to them. If men as they are wilfully blind for a time, could be blind always, as they do not ſee theſe things at firſt, ſo they could chuſe, whether they would ever ſee them, it were then another matter with them, but thus it ſhall not be, they ſhall at laſt ſee them with their Eyes as it is here Expreſt. And ſo, as they ſhall not be able to divert them from them.
Again Secondly, For weaker Believers, and doubting Chriſtians, here's that alſo which may ſerve to quicken, and excite their weak Faith, and eſpecially as to theſe Gracious promiſes and overtures which God has made unto them of Peace and Comfort, where they have the word of God for them, not to be queſtioning or ſtaggering about them, but readily, and cheerfully to entertain them, as being ſuch things which God in concluſion will evidence and demonſtrate unto them. What a ſhame do we think it was ſome time to the Apoſtle Thomas, that he was forced to Believing by Seeing, that what he did not apprehend by Faith, he was conſtrained to acknowledge from Senſe. Becauſe thou haſt ſeen, thou haſt believed. The like will it be to all other, which are guilty of the like unbelief, and diſtruſtfulneſs in their own Heart, after conviction ſhall ſhame them of former Infidelity. That whereas they had ſo very good Ground to believe God upon his bare word, yet they have not without ſo much ado been brought to the believing of Him.
This ſhall reflect with ſhame upon them, and be a grief and breaking of heart to them at another day. We may from hence alſo obſerve thus much, that when men are moſt confident, they are then oftentimes ſooneſt diſappointed and fruſtrated in their expectation. That which they think moſt impoſſible, ſee Exod. 15.9, 10. The enemy ſaid, I will purſue, &c. ſo Be…hadad, God do ſo to me and more alſo, &c. It many times comes ſooneſt to paſſe of any thing elſe, thus it was here in the Text, this perſon here was mighty confident. If the Lord would make windows in heaven could theſe things be?
This the Lord will have to be, partly to ſhew men their vanity, what poor and frail creatures they are. And partly alſo to ſubdue their pride, and to keep up his own Sovereignty and Authority and Providence in the world.
Therefore it ſhould teach us modeſty and ſobriety in this particular. Not to truſt to our own fancies and conceits and apprehenſions, but to be ſtill in a dependance upon God, who hath all things in his own hand, and does whatſoever he pleaſes, both in heaven and earth. Thoſe that forecaſt without God, they reckon without their Hoſt, and ſo at laſt may very eaſily miſcarry. God will not ask our leave, for that which he intends to do, but will do it whether we will or no, and then ſometimes where we leaſt expect it, But ſo much may be ſpoken of the firſt branch of this ſecond General Part of the Text, viz. The conceſſion of ſight in Order to conviction, Behold, thou ſhalt ſee it with thine eyes, See alſo 1 King. 2.19. Go and tell him, let not him that girds on his harneſs boaſt, &c.
The ſecond is the Denyal of Injoyment in order to puniſhment, in theſe words, But ſhalt not eat thereof, which words again may be lookt upon by us two manner of wayes.
Either firſt of all in their Diſtinct or abſolute conſiderations, as they be in themſelves, Thou ſhalt not eat thereof;
Or Secondly, in their Relative and Connexive conſiderations, as they do depend upon the words immediately going before, Thou ſhalt ſee it, but ſhalt not eat thereof.
If we take them Diſtinctly and abſolutely, as they be in themſelves, ſo they have in them the ſignification of a ſingle puniſhment, which is threatned to this perſon that queſtioned the truth of Gods promiſe; and that is, himſelf wholly to be deprived of the comfort and the benefit of it.
If we take them connexively and relatively, as they have a reſpect to the words immediately going before, ſo they have in them the ſignification of an Amplified puniſhment, which is to be deprived of the Mercy even then when in the ſight of the Mercy. Now the words are to each of theſe purpoſe at this time conſiderable of us.
Firſt, We may take them Abſolutely and diſtinctly, as they lye in themſelves, Thou ſhall not eat thereof, tht is, thou ſhalt not partake of that plenty, which God hath now by my mouth foretold and declared as to happen to his People. Becauſe thou doeſt not believe it, thou ſhalt not injoy it. And ſo there is this in it, That infidelity deprives men of the comfort of thoſe things with God hath promiſed. That which God will do for men, he will not yet do for thoſe which miſtruſt Him, and which doubt either of his Power or Truth. Thus it was here in the Text, If the Lord would make windows in heaven could this thing be? For this, he may not eat of it. Becauſe he thought, it could not be abſolutely, it ſhould not therefore be to himſelf. Thus we know it was alſo with the Iſraelites, their Infidelity ſhut them out of Canaan. And they could not therefore enter into Gods reſt becauſe of their Ʋnbelief, Heb. 3.16.
The Reaſon of it is this. Firſt, becauſe all Gods promiſes they run upon the condition of our faith, therefore where we come not up to the condition, we cannot then expect the thing it ſelf. And hence our Saviour ſtill in the Goſpel. Be it unto thee according as thou believeſt; and where they wanted this, He could there do no Miracles amongſt them, Not, that he could not do them abſolutely, in regard of Himſelf, but that He could not do them with any ſucceſs in reference to them, ſo as that they ſhould be any thing benefited or advantaged by them. As he that wants an Hand, he cannot ſo well receive an Almes, ſo he that wants faith, he cannot ſo well receive a Promiſe as to the Comforts and contents of it.
Again, Secondly, Ʋnbelievers they do fruſtrate, and deprive God, and therefore will He alſo by way of Recompence and Compenſation deprive them. They deprive Him of His Glory, and therefore will He deprive them of their comfort, and it is but Equal for Him to do ſo. Becauſe ye honour'd me not, ſayes God to Moſes and Aaron, ſpeaking of their ſin of unbelief. This was that which ſo provoked him, as to keep them from entring into that promiſed and ſo much deſired Land. Though they were in other reſpects dear to God, yet their unbelief was puniſhed by Him, and that by deprivation of thoſe comforts, which they ſhould otherwiſe have injoyed.
What does this teach us but therefore by all means to take heed of ſuch a ſin as this is, which has ſo much danger and inconvenience with it, Let us take heed of ſtraitning Gods power, or of queſtioning and doubting of Gods Truth, and eſpecially as may concern his imputation and diſpenſations of Himſelf to his people, which was the caſe here in hand. The Relief of them in this preſent Famine and ſcarcity, which was now amongſt them This was that which the Lord had ſignified, and which this perſon here queſtion'd, whether it was poſſible to be ſo or no. Now I ſay let us beware of ſuch a temper as this. Take heed that there be not in any of us this evil heart of unbelief, whereby we may provoke the living God to depart from us, or to refuſe to draw near unto us.
Let us not meaſure God by our ſelves, or limit or reſtrain his power, to our own weak and ſhallow apprehenſions, being one that is able to do abundantly above what we can ask or think, as the Apoſtle tells us in Eph. 3.20.
And let us conſider moreover to this purpoſe, that by unbelief we ſet our ſelves farther off from thoſe Bleſſings, which of themſelves and in their own nature are hard either or eaſie to come by. That which is eaſie otherwiſe, infidelity makes it difficult. And that which is but difficult otherwiſe inſidelity makes it impoſſible. As all things are poſſible to him that believeth; ſo nothing is poſſible to him that does not believe, who therefore deprives himſelf of the greateſt comforts that are. Said I not unto thee, that if thou wouldeſt believe thou ſhouldſt ſee the glory of God? ſayes Jeſus to Martha, in the caſe of dead Lazarus? in John 12.40. And ſo it may be ſaid to any other, and in any other Condition.
This Believing or want of believing is All in all, in any particular; The one as to the matter of fruition, and the other as to matter of Deprivation.
Therefore let us ſtill learn above all things to cheriſh and ſtrengthen our faith▪ In all conditions and eſpecially in theſe two grand Attributes of God, which we have now here before us, and which are apt to be ſo much queſtioned by us. His Omnipotency, and his Veracity. His Almighty Power, and His never-failing Truth, which will be able to ſuſtain and ſupport us in the greateſt difficulties that are if we improve them, and hold faſt by them; whereas if we once let them go and doubt of them, we do together looſe and let go all peace and comfort with them, and the injoyment of thoſe benefits, which are otherwiſe conveyed by them.
And ſo much of theſe words as they may be conſidered Abſolutely and Diſtinctly, as they lye in themſelves, and do carry in them the note and ſignification of a ſingle puniſhment. Thou ſhalt not eat thereof, that is, Thou ſhalt not partake of this mercy, which God doth intend and promiſe to his people.
But Secondly, We may alſo look upon them Relatively, in their connexion with the words immediately preceding. Thou ſhalt ſee it, but ſhalt not eat thereof, &c. And this puniſhment Amplified and ſo much the more inlarged. To be within the Reach of the Mercy, and yet withall to be depriveed of the Mercy, To ſee it with his eyes, and yet withall not to taſte it with his mouth.
And this is a Further Judgement which is the Portion of unbelievers, God will ſhew them his ſalvation, as to the Diſcovery of it, but will not ſhew it them as to the participation. He will ſet ſuch good things before their eyes, and preſent them to their ſight, and to their view, but will not give them happineſs to enjoy them, and to be made partakers of them.
This hath been alwayes reckon'd and look't upon as a judgment, and ſo hath been threatned. To plant vineyards, and not to eat the fruit of them. To eat, and not be filled, To drink, and not to be ſatisfied. In the midſt of ſufficiency to be in ſtraits. To ſuffer ſhipwrack in the Haven, and ſuch things as theſe, they have a great Aggravation of puniſhment and Miſery in them. The nearer any are to any comfort, and yet reſtrained of it, ſo much the Greater Vexation from it.
And the Reaſon of it is this, Becauſe from the nearneſs and Proximity of the Object the Appetite is ſo much the more ſtirred, and the expectation is raiſed, which being fruſtrated, and diſappointed muſt needs cauſe ſo much the greater grief, and make the heart it ſelf ſick as Solomon ſpeaks.
Look as it is on the other ſide in matter of evil. By much the greater Danger, by ſo much the greater the Deliverance; And the joy of preſervation is increaſed from the fear of Miſcarriage. Even ſo is it alſo here in matter of Good; The nearer is the Mercy, the greater is the Diſappointment, and the grief of Deprivation is aggravated from the Hopes of ſucceſs.
And then again further, there is even this alſo in it ſometimes, (as it was here in this particular) to come …o… of other perſons, and to be hereby made inferior to them, for ſo indeed it was. Others they had the benefit of this mercy, and he ſaw them before his eyes to have it, which yet this diſtruſtful perſon himſelf for his unbelief was deprived of; As Company is an allay to miſery, ſo ſolitarineſs is an Aggravation. As it is threatned to wicked men in regard of future happineſs, that they ſhall then weep and gnaſh their Teeth, When they ſhall ſee Abraham and Iſaac and Jacob, and all the Prophets in the Kingdom of God, and themſelves to be thruſt out, Luk. 13.28.
But then Thirdly, There was this alſo in it, in this particular Example, to wit, the way and manner whereby this Ʋnbeliving perſon was deprived of the Fruition of this Mercy, which He ſaw with his eyes. And that was by the loſs of his Life, as the ſequel of the ſtory declares it in the laſt verſe of this Chapter. For the people trod upon him in the Gate, and he dyed. There might have been other wayes of depriving him of the Mercy beſides this. But the Lord would have this to do it as the ſureſt, and moſt remarkable. God would have him to live no longer, then meerly to be confuted and ſelf-condemned of his own incredulity, when he had once ſeen, what he did not believe; He ſhould no longer live to injoy what he had ſeen.
The Sum of all comes to this, even to frighs us ſtill from theſe unhappy Diſtempers of Diſpair and Ʋnbelief, which have ſuch ſad and Dangerous Conſequences attending upon them. Remember once again how it hapned even to Moſes Himſelf, a man of ſo much Cummunion with God, yet how he ſmarted for his Ʋnbelief. God gave him the ſight of Canaan, but not the Admiſſion, and likewiſe ſome others; he deſtroyed them even then upon the Borders. Let us take heed leaſt our ſelves fall after the ſame Example of Ʋnbelief. Heb. 4.11.
And let us be heedfull ſo much the more as we are commonly leaſt Suſpicious of our ſelves in this particular, for every one is ready to think that he believes Gods Power and Truth till; it comes to the Tryal. What? Is there any thing too hard for the Lord? No, there is no man that will offer to ſay ſo in plain terms, or in the General Propoſition. Will not God be as good as his word? Yes, who doubts of it! Till it comes to ſuch a particular Occaſton, and exerciſe of Faith, and then there is too frequently a queſtioning of Gods Power and Truth both together. Then, If the Lord would make Windows in Heaven, yet this thing could not be.
We can believe God (it may be) in eaſy matters, but we cannot believe him in difficult. Believe him in thoſe things which are Obvious, and open to every Eye; but not believe Him in thoſe things which are more obſcure and remote, and put out of ſight, whereas His Power does reach even to theſe, as well as the other: And ſo likewiſe ſhould our Faith.
The rather, becauſe of the Danger which follows upon unbelief, as we have now ſeen in this inſtance before us, which was to be kept from thoſe Mercies, which God had promiſed and were almoſt injoy'd. Look as thoſe Judgements, which are threatned and yet not feared, are the ſooner inflicted for that Preſumption, ſo on the other ſide, thoſe Mercies which are promiſed, and yet not Expected, they are the rather denyed and reſtrained for that Deſpair. And ſo ye have alſo the Peremptory Anſwer which is given to the Preſumptuous Queſtion. Behold thou ſhalt ſee it with thine Eyes, but ſhalt not Eat thereof.
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