Remains, Tract 2 · Decade 1
MEDITATIONS UPON SOME Abstruser Points of Divinity, AND EXPLANATIONS Of Divers Difficult Places of Holy Scripture. DECAD I.
I. That the long Successes of some Sinners do not suppose a total Freedom from a just Sentence, but only a Deferring the Execution.
IN Authors and Writings in the Chaldee Language we find a Thousand Times over the Word which we translate SENTENCE, in Eccles. viii.11. Because Sentence against an evil Work is not executed speedily, &c. But in all the Hebrew of the Bible we hardly find it above once more, besides the abovesaid Place; namely, Esth. i.20. where the Determination of A…asuerus for the unqueening of Vashti is termed foreign The Decree of the King. The Word in the Chaldee doth primarily and properly signifie A Word, and foreign Words. And nothing is more frequent in that Language. Our English hath render'd it A Sentence in that Place of Ecclesiastes, and A Decree in that of Esther. Where the Chaldee Translator useth both Senses, and renders it foreign The Word of the Decree. I observe this the rather, because the Sentence of God against Evil is in his Word Uttered, and in his Mind Decreed. In his Mouth, and in his Heart. The Lord hath Spoken it, the Lord hath Decreed it.
How infinite in Scripture are Passages of this Nature and Purpose? Such and such Judgments shall come, For the Lord hath SPOKEN it. This is the PURPOSE of the Lord, the DECREE of the Lord, the WORD of the Lord, against such and such Sins. And do we read them, and can we doubt whether there be a SENTENCE against an evil Work? Do not all the Instances and Examples of Judgments and Vengeance executed in Scripture also prove this Truth from the Doom upon Cain in the Beginning of Genesis, to the Doom of Babylon in the End of the Revelations? And may not this be an Answer or Resolution about all the Judgments that have been in the VVorld, that they have been, because there is a Sentence against an evil VVork? VVhy the old VVorld perished by VVater, Sodom by Fire: Because there is a Sentence against an evil VVork. VVhy the Egyptians perish'd in the Sea, the murmuring Israelites in the VVilderness, the Samaritans by Lions, Bethel's Children by Bears: Because there is a Sentence against an evil VVork.
But where is this Sentence, since Thousands and Thousands have abused the Holy Things of God a Thousand times, whereas Belshazzar did but once, and yet their Finger never aked for so doing? Many and many a Thousand have told a Thousand and a Thousand Lies, whereas Ananias told but one; and yet have escaped in a whole Skin. And there have been Thousands as proud in Heart as Herod could be, and yet not met with his Fate. It was these Men's hard Luck to speed as they did, but Millions speed better that do the same Things. Therefore where is this Sentence?
I answer, There, where it is sure enough. And let God himself tell you where. Deut. xxxii.34. Is not this laid up in store with me, and sealed up among my Treasures? And what is it? Look before, and it is Vengeance, ver. 23, &c. and look at the very next Verse after it, and it is Vengeance, ver. 35. To me belongeth Vengeance, and Recompence: their Feet shall slide in due time. If you ask then, where is the Sentence of God against evil Works, when wicked VVorkers go on, and flourish, and prosper, and no Hurt comes to them? It is laid up in his Treasures. He hath writ it out ready, and laid it up in his Desk, till he see Time to take it out, and put it in Execution. In Job, Ch. xxxviii.22. there is mention of Treasures of Snow. Hast thou entred into the Treasures of the Snow, or hast thou seen the Treasures of the Hail? And Chap. xxxvii.6. He saith to the Snow, be thou on the Earth. Now, if one ask in the parching Heat of Summer and Harvest, where is the Snow, you say, that God commands to be on Earth? VVhere is any Figure or Token of Snow now? But it is in his Treasures. He hath it in his Shop and VVarehouse, to fetch out, when he sees his Time. So is the Sentence against an evil VVork laid up with him.
If you will yet have a narrower Answer to the …estion; wher… is this Sentence whilst the wicked prosp… ▪ It is in his VVord; it is in his Will; in his Book▪ in his Bosom.
First, It is written and laid up sure in his VVord, Esay xxxiv. from ver. 8. forward, speaking of the Desolations of the Cities and Habitations of the wicked Enemies of God and Zion, it is said, that the Cor…rant and Bittern should possess them; the Owl and the Ra…en, and Satyre, &c. at ver. 16. he comes on thus▪ Seek ye out of the Book of the Lord and read: Not one of these shall …ail; none shall want her Mate; for my Mouth hath commanded it. Whilst these Habitations flourished, and their wicked Inh…bitants prospered and jovialized in them, they were ready to think in Heart, I shall never be moved, and this Prosperity shall never have end. But Seek in the Book of the Lord, and read, and there you find a Sentence of Desolation and Destruction of the Habitations of Wickedness. Is there not a Doom and Sentence in Scripture against every Transgression and Disobedience in Thought, Word and Deed? And unless you will make God a Lyar, and false of his Word, as Men are false, the Sentence is sure.
It is said, Tit. i.2. In hope of Eternal Life, which God that cannot lie promised. Is it not true on the other Part, about the Certainty of God's Threatnings, that God that cannot lye, Threatned. God threatned Adam, In the Day thou eatest thereof, thou shalt die the Death. But where was any sign of Death, when God so threatned? Adam was well, and immortal then, and no Sign of Death or Disease upon him. But Death was in that Tree, if he meddled with it; and so it proved. What that Tree was to Adam, God's Commands are to us. It might be wondered at, what did that Tree in the Garden? It was as a Rule of his Obedience, a Tryal of his Obedience. But if he made bold with it, it would prove his Death, God's Commands are the same to Men: A Rule, a Trial of their Obedience. But if they make bold with God's Commandments, and meddle with them otherwise than God alloweth, there is nothing but Death and Judgment. And the Apostle finds it, Rom. vii.10. The Commandment which was ordained for Life, I …ound to be unto Death.
But many and many an evil Work is committed, and no Sign of Judgment, or Death. And then where is the Sentence?
The Preacher saith, that Sentence is not speedily executed. But in so saying, it tells us not, that there is no Sentence: but rather the contrary, that there is a Sentence in time to be executed, tho' not done speedily. Men mistake and deceive themselves, because they willingly will misjudge concerning God's Judgments, and his Sentence of Judgment, and construe it only of some Visible, Bodily, or Temporal Judgment. And many a time the Wickedest meet with no such thing, from the Womb to the Grave. As Experience shews abundantly▪ and the Holy Ghost tells us, Psal. lxxiii.5, 6. They are not in Trouble as other Men, neither are they plagued as other Men. Therefore Pride compasseth them about as a Chain, Violence covereth them a… a Garment: And they think that Bravery and Joviality shall never be changed. Whereas the Sentence of God against their Evil Works standeth, if they would but observe it.
Many things are wont here to be urged. That that I shall observe shall be only this, that sinning it self is a Judgment. The Sinners sinning is their present Punishment. And so the Word foreign in the Hebrew Tongue signifies both Sin and Punishment. For indeed sinning is no less than a Penalty. What else means that Passage, Ps. lxxxi.11, 12. My People would not hearken to my Voice, and Israel would none of me. So I gave them up to their own Hearts Lusts, and they walked in their own Councils. What is the plain English of this, but this, because they would not hearken unto my Voice, therefore I punish'd them, by giving them up to Sin, according to their own Lusts and Wills, to sin and spare not? God is the only Choice, Excellent, Infinite Good. VVhat, shall we set opposite for the only desperate deep-dy'd Evil? VVhat, is the direct contrary to God, as Black is to VVhite, as Darkness to Light? Nothing but Sin. The Devil indeed is desperately contrary to God, as he is his Enemy; and the Devil is most deeply dyed Evil. But it is Sin that makes him so, and that made him a Devil. Hell is a dreadful, horrible, deep Evil; but it is Sin that hath made it so. For if there had been no … there had been no Hell.
Now if Sin be so great … Evil, so deep, so desperate, as that it caused the Devil to be a Devil, Hell to be Hell, then certainly Sin it self is not a small Punishment to the Soul that sinneth: Not to speak of the Punishment that follows Sin hereafter.
II. SIN as it exposeth to Punishment hereafter, so it is a present Punishment in the Act.
FOR it deprives of God, and brings under a Curse.
First, It deprives of God. It loses God; it sets at a distance from God. The Scripture stiles sinning a Departing from the Living God. Heb. iii.12. Take heed Brethren, lest there be in any of you an evil Heart of Unbelief in DEPARTING from the Living God. That is, in sinning against God. And it stiles sinning also a Coming short of the Glory of God, Rom. iii.23. which means not only coming short of the Glory of Heaven, but short of the Glory of God, that rested upon Man before he Sinned. It was God's Threatning, Gen. ii.17. In the Day thou Eatest thereof, thou shalt surely Die. And yet when they had Eaten, they did not Die. Nay, they did not so much as Swoon; were not so much as Sick toward Dying. So that the Devil might vaunt, and perswade them, You see, I told you true, when I told you, you should not Die. Lo! you see, it is no danger to follow my Counsel: For you see no sign of Death at all upon you. I, but Adam, look into thy Soul, and there God which was the Life of thy Soul is departed from thee. So the Secure, Profane, Wretched Heart may reason with it self: There is talk of Sentence against Sin, of Punishment of Sin, and I know not what: I feel no such thing, though I take mine own Courses: But I am Fat, and Flourish, and grow Rich, and Prosper, and to Day is as Yesterday, and to Morrow shall be as to Day, and much more abundant. But look, O wretched Man, at thy State within. Is God there? Is the Presence of the Life of God in thy Soul? No, Every Sin committed sets thee and him still at more and more Distance; looseth him, and Interest in him more and more. And if this be nothing with thee to lose God, what will be any thing?
This is the very Preface and Porch of Hell, the Loosing of God here; as the Preface and Porch of Heaven to the Saints of God here, is their enjoying and partaking of God here. Does any ask or question about the State and Torment of the Damned in Hell? This may be a full and adequate Answer, They have lost God. What is their Damnation? They have lost God. What their Torment? They have lost God. Whence their Howling? Because they have lost God. Whence their Hopelesness? Because they have lost God. Alas! How did they lose him? Ask them, and they may tell you; that their Sins have separated betwixt God and them. As Esa. lix.2. That every Sin they committed, set God and them further and further asunder, and deprived them more and more of God.
Some Intimation of this you have in Ezekiel, Ch. x.18. The Glory and Presence of God departing from the Temple, and flitting away. And where is Israel, when God is gone from them? It is Saul's sad Complaint, 1 Sam. xxviii.15. God is departed from me. And you see what became of Saul. God and Sin cannot dwell together in one Soul: As the Bondwoman and her Son must have no abiding with the Freewoman and hers, in the same House.
Now if it be a Punishment, a sad Thing to lose God, to have God depart away from the Soul; then the very Sinning of a Sinner is a Punishment to him, because it strips him of God, and deprives him of that that should be the very Life of his Soul.
Secondly, Sin is a Punishment because it brings the Sinner under a Curse. It is not only a Privative mischief, depriving him of God, (though that is enough) but it is a Positive Mischief, bringing a Curse upon the Sinner. Read Deut. xxvii. ult. And Chap. xxviii. from ver. 15. and forward; and it needeth not more Proof. He saith not only as before in Chap. xxvii. Cursed is he that maketh an Idol, and setteth light by Father and Mother; that removeth his Neighbours Land-mark, &c. But Cursed is he that confirmeth not all the words of this Law: And Chap. xxviii.15. If thou wilt not hearken unto the Voice of the Lord thy God, to do all his Commandments and his Statutes; Then Cursed shalt thou be in the City and in the Field, &c. He that did not all the Commandments was Cursed; and all the People must say, Amen. And was not that a hard Task to say Amen to their own Cursing? For who of them had observed all God's Commandments, to do them? Durst we do the like? And yet God requires the same thing from us, in the Sence he did it from them: And that was in a twofold Regard.
1. To acknowledge their own Guilt and Deserving of a Curse for what was past, in that they had not observed God's Commandments. And,
2. An engaging of their Hearts for the Time to come to Obedience of his Commandments, or let them be Accursed. And so the Word Amen signifies in a twofold Sense: Both an Assertion of a Thing, or Averring that it is true: And so they and we are to acknowledge, that he that continues not in God's Commandments, deserves a Curse: And Secondly, An Imprecation upon themselves, if they willingly did so transgress again.
Now what was this Curse? Or what is the Curse that Hangs over the Head of Sinners? 'Tis true, sometimes the Curse falls upon ungodly Men in Visible and Temporal Judgments; as upon the Old World, Sodom, the Egyptians, and Ten Thousand more such Direful Monuments. But this is not the Curse that he intends for the Ungodly. For many and many a Thousand live and die in Prosperity, and such horrid apparent Judgments never come nigh them. The Jews for their Rebellion had all these Curses against them, Deut. xxviii, and yet Thousands of them Prospered in the World, grew Rich and Great, and yet the Curse of God remained upon them for all that: Therefore the Curse of God is twofold; either to be inflicted in Temporal Judgments, or to be inflicted by turning all Things that seem Mercies to a Curse: The former lights not on all wicked Men; the latter does.
III. A Meditation explanatory on the Book of Ecclesiastes.
IN this Book, methinks, we may see Solomon setting down in deep Study. After all the Contents and Delights that he had, or could find in Earthly Things he is here set down with his Pen in Hand, casting up what all came to. And the Summa Totalis …f all, at the Foot of all, comes but to th…s, All is Vanity and Vexation of Spirit.
Brave Buildings Ortyards, Gardens, Pomp, Wealth, Pleasure, Enjoying One's self in this World in the fullest Delight possible. Solomon, what comes all to in the Total Sum? Vanity of Vanities, all is Vanity. Care to provide great Matters here, Rule, Dominion, Maintaining a brave Port and Retinue, Study and Prying into the Things of Nature, and Men's Actions: What comes this to? To nothing but Vanity and Vexation of Spirit. Like him in the Story, that had a great Iron-bound Chest by him, that he thought his Forefathers had filled full of Treasure for him; but when he comes to open it, it proved nothing but Stones, and Old Iron, and Rags, and such Trash.
The Title of his Book, as you see Chap. i. is Vanity of Vanities, all is Vanity. Who would read such a Book, that carries no better, no more comfortable a Title? If the Title were Pleasure of Pleasures, Profit of Profits, Contentment of Contentments; here were a brave Book to Study that spoke of such things as these. As it is in the Prophet, Prophesie to us of Wine and Strong Drink: Such an one is a Prophet for this People. But a Book that goes about to shew me, that all that I set my mind upon, and take delight in, is but Vanity of Vanities, and Vexation of Vexations; away with such a Book: Like Jeremy's Prophesie with Jehoiakim, cut it with the Penknife, and cast it into the Fire.
Thus Flesh, and Blood, and Carnal Hearts, would be ready to Censure, and like the Papists with their Index Expurgatorius, dash out in all Writings they meet with, whatsoever was not to their own Minds. But what says the Heart of a Solomon in this Case? Nay, what says the Sacred Spirit of God in this Case? That there can hardly be a more useful Study for Worldly Men; nay, for all Mortal Men, than to Study, Find out, and be Satisfied, that all Earthly things whatsoever are but Vanity. That the Heart may be set to hearken after that which is more than Earthly, more than Vanity. And Solomon the great Student, the Wisest of Men, never shewed himself more Learned, more Wise, than in this Convictive Impression upon his own Heart, that all things under the Sun are but Vanity of Vanities; Vanity of Vanities, all is Vanity.
And as he among the Heathen was accounted the VVisest Man among them that said, Hoc scio tantum me nihil; i. e. that he knew only this, that he knew Nothing; so shall he approve himself a VVise Man indeed, that can come Solidly, Throughly and Feelingly to know, and be convinced of this, that all Things here below are but Vanity of Vanities. Solomon doubles the Word, because he would heighten and enhaunce the Sense. And if you Observe, you shall find also, that he takes the Word Vanity in a double Sense, viz. For Vanity of Things, and Vanity of Minds: As all Things here below are but Vanity, and Fading in themselves; and as the Minds of Men are but Vanity and Foolishness in their Desires and Thoughts. And so you shall find, that he takes the Word sometimes in one Sense, and sometimes in another.
That saying, Chap. viii.11. demonstrates this, and speaks to this double Sense, Because Sentence against an evil Work is not executed speedily, therefore the Heart of the Sons of Men is fully set in them to do Evil. The Verse before is this, There is a Time, wherein one Man ruleth over another to his own Hurt. And so I saw the Wicked Buried, who had come, and went from the Place of the Holy. And they were forgotten in the City, where they had done so. This is also Vanity. That is, some Men Oppress, Domineer, Tyranize over others. But at last I saw such come to the Grave. And then what proved all their Insulting, but a wretched Vanity? Nay, they went, or were separated, from Heaven, the Place of the Holy One. And their very Name rotted in the very Place where they had so Domineered. And they were forgotten in the City where they had done so. A Vanity of Vanities, that they should lose Heaven, and lose their Name too; and all they had done and contrived to themselves, come to no better Issue. And then in the following Verse he speaks of the wretched Vanity that is in Mens Minds; That because Sentence against an Evil thing is not presently executed; therefore the Hearts of the Sons of Men is fully set in them to do Evil. One would expect, that Fear should move the Heart, that it should not be Evil, because there is a Sentence against an Evil Work; and that Fairness and Gentleness should move the Heart to be Good, because this Sentence is not speedily put in Execution. But Behold! Wild Grapes indeed; Behold the Vanity of Men's Minds; therefore the Heart of Man is fully set to do evil.
IV. The Sin and Punishment of the Golden Calf explained.
THE Golden Calf is oft laid in the Jews Dish, and that deservedly: That ever a People should so soon, so shamefully fall from God. It was not Fourty Days since the Law was given them, and the two First Commandments already broken. To turn the Glory of God into a Calf, as it is exprest, Psal. cvi.20. Was that the God that brought them out of Egypt? Expositors cannot tell what to say of their Intent. For they cannot think they were such Calves. And yet what can we say else?
Jonathan saith, The Devil got into the Metal, and fashioned it into a Calf. The Devil indeed was too much there, but it was in their Fancies more than in the Metal. The Jews will not suffer Aaron's Relation of this matter to be interpreted, Exod. xxxii.24. But the Thing stands upon Record against them. Whether they made it in imitation of the Egyptian APIS, or of a Cherub. Compare Ezek. i.10. with Ch. x.14.
God Punisht this Sin, 1. With the Sword, Exod. xxxii.28. There fell of the People that Day about Three Thousand Men. And, 2. With a Plague, ver. ult. And the Lord Plagued the People, because they made the Calf. And, 3. Which is worse than both, God Punisht the Sin with the Judgment of giving them up to Worship the Host of Heaven, mentioned Acts vii.42. Then God turned, and gave them up to Worship the Host of Heaven. The Verse immediately before speaks of their making a Calf in those Days, and offering Sacrifice unto the Idol, and rejoicing in the Works of their own Hands. THEN it was that God turned because they turned first. Hitherto God and Israel were Face to Face, but now Contra. As it is said of Moses, That he went out from Pharaoh in a great Anger, Exod. xi.8. So God turned away from them, and leaves them.
What did God Turn from? And VVhither? Did he turn from his Covenant? They broke it indeed; but did he? In the Eighth Chapter to the Hebrews, ver. 9. The Covenant that I made with their Fathers in the Day when I took them by the Hand, to lead them out of the Land of Egypt; because they continued not in my Covenant. They continued not in the Covenant; but did not he? Yea, he returned again, set up his Tabernacle among them, and brought them into the Land which he Promised them. Had he broke his Covenant, he had played quit with them. And the Covenant was not, but upon God's Conditions; and those not performed, he was quit from any Obligation to it. But however God brake not his Covenant with them. And therefore the forequoted Place means not that, but it speaks of a particular thing.
In Egypt they were Idolators, Ezek. xx.7. Then said I unto them, cast ye away every Man the Abominations of his Eyes, and Defile not your selves with the Idols of Egypt. He brought them out, that they might be a People Serving the true God. But this Idolatry now committed by them, made him turn, and give them up to be as the Heathen.
This was a Critical Business, and set the Clock for future Ages in Judgment upon them, As Adam's eating the Forbidden Fruit brought Guilt upon his Posterity, so did this. Not that any particular Person was necessitated hence to Idolatry; but that God revoked the Priviledge he intended them, viz. That they should be a People not Idolatrous. So that in this Necessitatem non imposuit, sed Privilegia abstulit; i. e. God laid no Necessity upon them, but took away certain Priviledges from them. God took away that that should have stopped them from falling into Idolatry.
But might not they say for this as they did, Ezek xviii.2. The Fathers have eaten Sowr Grapes, and the Children's Teeth are set on Edge? No: whosoever was Idolatrous afterwards was not necessitated to it. God had paled them in with this Priviledge, You shall be a Holy People. Exod. xix 5. Now therefore if ye will obey my Voice indeed, and keep my Covenant, then ye shall be a peculiar Treasure unto me above all People. And ye shall be unto me a Kingdom of Priests, and an holy Nation. They broke a great Gap in this Pale, and God breaks down all. This does not drive them out, but if they go out, it is of themselves. The Words are not, He made them Worship the Host of Heaven; but he gave them up; lest them to themselves; whereas till now he had charged himself with them.
But are they here bound over to Sin, to commit Idolatry? Does God punish the Sins of the Fathers in the Souls of the Children? He does indeed in their Bodies, in their Estates, in their Outward Concerns; but does he also punish the Children in their Souls for their Fathers Faults? I answer, First, God is the Cause of Sin to none. Giving up to Idolatry is not the Cause of Idolatry. If he were the Cause of this Sin, he were the Cause of his own Dishonour; which we cannot imagine. Secondly, God Causeth not these to Sin, but suffered them to walk in the Ways of their Fathers. Thirdly, Their Idolatry is to be look'd on as a Punishment to their Children, and not as a Sin to them.
So that it was a Great but Just Penalty: Great, because Spiritual; Just, because he turned from them, when they first turned from him. He gave them up to what they would be. Read both in Psal. lxxxi.11, 12. My People would not hearken to my Voice, and Israel would none of me. So I gave them up unto their own Hearts Lusts, and they walked in their own Counsels. And yet he wisheth, ver. 13. O! that my People had hearkened unto me, and Israel had walked in my Ways! Lord, thou couldest as easily make them so, as wish them so. So Luke xix.42. If thou hadst known in this thy Day the things which belong unto thy Peace: But Men put themselves out of a Capacity of God's doing for them, and necessitate him to do against them, if he will maintain his Truth and Justice. It is not the Question what God can do for them, but what he cannot but do, because of his Truth and Justice.
In the Penalty we may observe, 1. The proper Cause, Their Sin. 2. The Inflicter, God. 3. The manner of it, By giving them up. 4. The Being and Nature of it, To worship the Host of Heaven.
But it may be said that it seems not Parity, To worship the Host of Heaven, rather it should be, to worship Cats and Dogs, as the Egyptians did. But in answer hereunto, it is all one as to the thing it self, viz. the Worship of the Creature more than the Creator. One indeed seemed to be a more noble Deity than the other; but the Worship of either was abominable alike, in this Regard, that either was a worshipping of the Creature. The Egyptians worshipped Onyons, Garlick, &c. Israel would have a more noble Idolatry, to worship the Sun, Moon and Stars. But all alike abominable; all forsook God alike; all worshipped the Creature alike.
The Cause of Idolatry is Misconception of God. So it is Rom. i.21. Because when they knew God, they worshipped him not as God, neither were thankful, but became vain in their Imaginations, and their foolish Heart was darkned. And as there the Gentiles, so here Israel is given up upon the like Account.
Now to make some Observations.
1. The Want of the right Knowledge of God is the Root of all Evil. Right Knowledge of God? But he is unfathomable, will some say, past our Apprehension to conceive or understand. Nay, Things in Nature are so. We know not how our Cloths keep us warm; much more can we know God. But there is difference 'twixt knowing God fully, and conceiving of God.
2. Observe upon the Sin it self, They made a Calf, how foolish Man is about the things of God, when left to his own Wisdom. Here is an Example most Pregnant.
3. Upon the Sin and the Punishment together observe, that one may sin till there be no Healing, no Revocation of Punishment. So it happened to Israel, and so the Nation of the Jews, for the Sins of Manasseh.
4. Upon the Word Turned observe, that God turns not from Men, till they turn from him.
V. How Israel was given up to Idolatry, and yet remained a long while after God's People.
THAT the whole Nation of Israel was given up by God upon the Sin of the Golden Calf, is plain from Acts vii.42. God gave THEM up; that is, the whole People. But here two Things seem strange. First, That they should be a Covenanted People, and yet such a People given up. Secondly, That they should be given up, and yet remain a People still. This was at the beginning of the State of the Jews, and they continued a People still above a Thousand Years. Yet this Fate and Doom appeared all along in them, that they were an Idolatrous People. Only after the Captivity they were not; for then they were given up to Traditions. But tho' God had thus given them up, yet he spared his Ordinances among them, yet he spared them from utter Ruin; and that for two Reasons.
First, Because of his Covenant to their Fathers. This Reason is given, Ezek. xx. &c. But why? Was he in Covenant to do Good to their Children, whether good or no, whatsoever they were, howsoever they carried themselves? This were strange Drudgery that God would have bound himself to. And yet what say you to that, Rom. xi.28. As touching the Election they are beloved for the Fathers sake. foreign. He had a Remnant according to Election among them, Rom. xi.5. It was then for the sake of their Fathers, and for his own Name's sake too, Ezek. xxxvi. And that is the second Reason.
Secondly, He spared them for his own Name's sake. Consider we a little God's Covenant with Abraham, Gen. xii.1, 2. Now the Lord had said unto Abram, get thee out of thy Country, and from thy Kindred, and from thy Father's House: and I wilt bless thee, and make thy Name great, and thou shalt be a Blessing. 1. Messiah must take Flesh of Abraham. God appointed it, that the Messiah should be of this Seed. Heb. ii.16. He took not on him the Nature of Angels, but he took on him the Seed of Abraham; and the rest of the Seed of Abraham God chose for the visible Church. 2. Having chosen it, tho' perverse, yet it had two Tyes upon him, to shew Mercy. First, His Covenant; and, Secondly, the Glory of his Name. This Moses pleads in Behalf of Israel. Upon this it is that God wisht, Psal. lxxxi.13. O! that my People had hearkened unto me, and Israel had walked in my Ways. And Deut. v. 29. O! that there were such a Heart in them, &c. That is, that his Covenanted People for the Honour of his Name, would walk in his Ways, and be obedient, that he might not destroy them. From hence we make two Observations.
First, What a Canker stuck to this People in the beginning, and yet they lasted a long time after. This Sin and God's Doom laid on them, and yet they remained a People. Now wherein lyes the proper Cause of a sinful Peoples prospering, enjoying of the Gospel, and all good things? Let England be the Example. How many profane People in it? How many that mind not God? What Sins are among us? And yet England lives. Wherein lyes the Cause? God's Covenant. With whom? VVith a peculiar People that fear him. How God's Covenant? God's Covenant is God's VVord of Promise, and the Conditions thereof that be brought to a People. And why does this Covenant procure us this Good from God? Because there are some that do embrace it. For their sakes God doth well to a Nation; and yet they are commonly despised and persecuted. So Lot was in Sodom. VVhy does the VVorld stand? That the Elect may be gathered.
Secondly, A Generation may sin to that height, as to bring a Guilt and Punishment upon succeeding Generations. God threatens, I will visit the Sins of the Fathers upon the Children. This oft proves true in whole Nations. As the Jews Idolatry with the Golden Calf had a sad Influence upon their Posterity. And so also had that Saying of theirs long after, His Blood be on us, and on our Children.
VI. The Case of Widows, marrying again, considered.
CERTAIN VVidows were shrewdly taxed by S. Paul for marrying again, in 1 Tim. v. 11, 12. But the younger Widows refuse: for when they have begun to wax wanton against Christ they will marry. Having Damnation, because they have cast off their first Faith. And the Rhemists hereupon make second Matriages a Fault little less, if any thing at all, than Adultery. I shall speak something of such a VVoman's Case.
The Matter here at first Sight is obscure. VVe will therefore take up first the general Scope of the Apostle at this Place; and then particularly unfold the several Clauses of these Verses.
Writing to Timothy, Minister of the Church at Ephesus, he gives Rules for ordering the Church there, as Chap. iii.14, 15. These things I write unto thee, …ping to come unto thee shortly. But if I tarry long, that thou mightest know how thou oughtest to behave thy self in the House of God. And, First, in the Third Chapter, Rules for ordaining of Ministers, and appointing Deacons, and what Persons they ought to be. And in this Chapter, Rules concerning poor Widows, to be taken to the Charge and Maintenance of the Church, and to be in some Office and Employment in it. They had their Xenedocheion, i. e. Hospital, and Widows in it, to look to the Poor, to get Strangers Meat, to take Care of their Lodging, &c. Rom. xvi.1. will illustrate this, I commend unto you Phoebe our Sister, which is a Servant of the Church, which is at Cenchrea. In ver. 9. they are not to be taken in under Threescore Years old. So that the Apostle allows Maintainance for Widows, poor Widows, and Aged. Widows, because they had not Familes to care for, as the Married had: Poor, that they might be relieved by the Church, and do the Church some Service: And Aged, because such would be grave, prudent, and sober. But the younger Widows refuse; for when they have begun to wax wanton against Christ, they will marry, &c.
The Rhemists brag here for the Vow of single Life; such as of Priests and Nuns. Because the Apostle saith not, They wax wanton, and play the Whore, but wax wanton, and Marry. Therefore they conclude it means the Vow of Chastity and single Life; and they extol that Vow, and cry out of the Marriage of such, who have made such rash Vows.
First, Observe that, Rev. ix.8. The Locusts have the Hair of Women; that is, long Hair as Nazarites, pretending Vows.
Secondly, We may say, Wo to them that call Evil Good, and Good Evil. What is their Doom, that call Vowing single Life, so great a Piece of Religion, which is in it self evil. Chastity is good, and single Life good in some Respects, 1 Cor. vii.34. but to vow either is Evil, because it is to vow what is not in our own Power. Jer. iv.2. we are to vow in Judgment, as well as in Righteousness. Not only to vow that which is lawful, but what is in our own Power to do. For a Man to vow he will fly in the Air, walk on the Sea, &c. is a sinful Vow, because impossible; so to vow a single Life is for ought he knows as impossible for him, and to live chastly: And God hath evidenced his Curse upon this their wretched Vowing, by giving them up to horrid Uncleanness, and to the Murther of their Children.
But we will not insist on this; we are taught that Marriage is Honourable, and that all cannot attain to live single, and that it is better to marry than to burn.
But in the Case before us there is no Vow at all, but another Matter. A poor young Widow, if taken in to be sustained by the Stock of the Church, and do some Service in it, as tending the Sick, &c. will be ready to hearken after being married, and so will be careless of the Charge committed to her; will be ready to be wanton, and so be a Scandal: Nay, may be ready to be wanton against the Religion of Christ, and marry to an Infidel; and so cast off her first Faith. The Apostle makes Supposal what young Widows may be incident to. Their Age may incline them to marry; their Inclination to marry may incline them to Wantonness, Wantonness to Apostacy. And therefore it was not prudent to take such into Office in the Church, and to its Charge.
The Words admit two Senses.
I. Wanton against Christ, and the strict Rule of Christ, that they should be under. They will not endure the Yoke, as the wanton Heifer, but will marry to satisfie their own Will. Having Damnation, or Judgment; that is, being justly condemned, because they cast off their first Faith, or Trust committed to them. So that the Apostle condemns not their marrying simply, for then he should go against his own Rule, It is better to marry than to burn; but provides that such Inconveniences accrue not to the Church.
II. Wanton in Religion. She may fall in Love with an Infidel, and wantonly may forsake her Religion, and so become a Scandal to the Church, and Perdition to her self. As the Apostle cries down such Marriages, 2 Cor. vi.14. Be ye not unequally yoked together with Unbelievers. And God complains, Mal. ii.11. That Judah had profaned the Holiness of the Lord, and married the Daughter of a strange God.
VII. Wantonness Unchristian.
THE Vulgar Latin reads foreign, 1 Tim. v.11. Luxuriantes in Christo, to no Sense at all. Others, They will marry in Christ, to as little. But the Words in the English are very proper according to the Greek, Wax wanton against Christ. The Greek word, as it properly signifies to be wanton, or to live delicately, and in Pleasure, and so rendred Rev. xviii.7. so in proper Derivation it signifies to shake off the Reins, as an untamed Horse.
Hence it may be observed, that Wantonness is a thing that is Unchristian, a thing that becomes not Christians. The Apostle allows it not in any to be employed in Office in the Church, in 1 Tim. v.11. and elsewhere, not in any other. Rom. xiii.13. Let us walk honestly as in the Day, not in Rioting and Drunkenness, not in Chambering, and WANTONNESS, not in Strife and Envying. Observe hence two things. First, That Christians that live in the Day, and not in the Night, should walk as in the Day. Secondly, That they should walk foreign, Honestly, Comlily. Men in the Night care not how they are dress'd, when none sees them; but in the Day they take Care of their Habit that it be decent, that they may appear comely before Men. And so it is with Christians, who are of the Day. The Apostle gives two general Rules for Christians walking.
I. Negatively. Not to walk as Heathens, which are in Darkness, and walk they know not, they care not, how; Eph. iv.17. This I say and testifie in the Lord, that ye henceforth walk not as other Gentiles walk in the Vanity of their Mind. See with what Vehemency he speaks, I testifie in the Lord. I speak it from God, and charge you before him, That henceforth ye walk not as …ther Gentiles. Nil ultra: Now the Day is come, walk no more as Children of Darkness. 1 Thess. iv.3.4, 5. For this is the Will of God, even your Sanctification, that ye should abstain from Fornication: that every one of you should know, how to possess his Vessel in Sanctification and Honour: Not in the L…st of Concupiscence, even as the Gentiles, which know not God.
II. Positively, as becomes the Gospel. Phil. i.27. Let your Conversation be as becometh the Gospel of Christ: That is, as is suitable to the Rule of the Gospel; and, as may be an Honour to the Gospel: And, as becometh Saints, Eph. v.3.
Now that Wantonness is Heathenish, and not becoming Saints, let us consider how it may be taken, and that under two Considerations: First, As opposed to that Gravity, and Seriousness, that should be in Christians; and is agreeable to the Gospel. Secondly, As opposed to Chaste Modesty; or that Wantonness that tends to Uncleanness, or is the same with Lasciviousness.
I.
It becomes not Christians to be foolish or toyish, or wanton in Word, Dress or Action; but to be of such Gravity as is far from Wantonning, and as becomes the Gravity of the Gospel. He that knows the Gospel, needs no proof out of the Gospel; else I might produce the Rules particularly for all sorts of Men and Women: In all requiring Sobriety, Gravity, Modesty: Take but that Place, Eph. v.4. Neither Filthiness, nor Foolish Talking, nor Jesting, which are not convenient. Take up that Copy, As becometh Saints. Where do we ever find the least wanton Gestures in the Saints of God upon Record? VVhat Gravity, what sweet Severity in them? It is observed of Christ, that he wept, but was never seen to laugh. Nor do you find much mention of any such thing in his Disciples. It was an ingenious Answer of a Painter, that Pictured the Apostles of Ruddy Complexions: Being asked why he so painted them; his Answer was, because they would be ashamed to look on the Light, VVanton Carriage of many that called themselves Christians.
The Saints commonly are called God's Fools; and the Reason is, because they will not be Fools before Men, but keep themselves to the Sobriety of their Profession. The Apostle saith, 1 Cor. iii.18. If any Man among you seemeth to be Wise in this World, let him become a Fool that he may be Wise. But it means, as to Reliance upon VVisdom, not to befool themselves, to make sport to Men. It was Sampson's Misery to be the Philistine's Fool, and make them Sport. But the same unhappy Misery too many do willingly take to themselves, spending their Life in VVantonness and Foolish Sporting. As those in Job. Ch. xxi.12, 13. They take the Timbrel and Harp, and Rejoice at the Sound of the Organ. They spend their Days in Wealth, and in a Moment go down to the Grave. And where are they then? It is the Speech of an Atheist, not a Christian, Let us Eat and Drink; for to Morrow we Die, 1 Cor. xv.32. But it is a Gospel-Counsel that follows, ver. 33, 34. Be not deceived: Evil Communications corrupt good Manners. Awake to Righteousness and Sin not. VVhat did God bring us into the VVorld to do? To spend away a Life; and in fine, to be Damned? VVhat are we admitted into the Gospel to do? To live in Pleasure and VVantonness, like those that know not God? How far is this from the End of a reasonable Soul? Of a Christian? Consider those Words, Wo! unto you that Laugh now, for ye shall Mourn and Weep, Luke vi.25.
But is no Mirth or Sporting allowed to Christians? Is not that too severe, Eccles. …i.2. I said of Laughter it is Mad, and of Mirth, what doth it? And Eph. v.4. …here no Jesting is tolerated. Durus Serma, i. e. A hard Saying. To make some Reply to this,
1. Earthly Pleasures and Delights are more Delights in Fancy and Opinion, than Reality, Psal. xxxix. Men walketh in a vain Shadow. No Substance at all. Now a Solid Christian goes upon other Grounds: His Delight is upon another Foundation. There is substance in the things he delights in. And, Secondly, a Christian's Delight in what he does is not founded in his own Mind, but in the Mind of God. This is the Will of God, even your Sanctification. And he applies to it.
2. What Profit does all our Fooling and wantonness bring? What Fruit had ye in those things, whereof ye are now ashamed? A serious Christian is bettered by his Holy Employment: A Gamesom Wanton, what is he bettered, when his Foolishness is over? It is woful to spend Time and Self, when the Issue is nothing but Wind: Nay, it is well, if it be nothing else. But in Truth, it is Guilt and Sorrow. Israel Sows the Wind, and Reaps the East Wind, viz. That that Blasts and Withers. A Toyish Wanton, when he comes to Die, then he looks in his Right Hand, and what finds he there? Nothing but a Lie. Did Abner die as a Fool? Intimating what it is to Die such an one. Unhappy he, whose Wits come not to him, till he is Dying: And then all his Wisdom is, to see that he hath been a Fool.
3. There is great Difference between Wantonness and lawful Mirth and Recreation. These are allowed to Christians, both for Body and Mind. But where is any allowance of Lightness or Fooling? There is Difference betwixt making some Sport a Recreation, and a Trade; betwixt Honest, Moderate Mirth, and Talk to recreate the Mind, and foolish Talking. God hath allowed to recreate and be merry; but then the End is to be better fitted to serve God after. If Wantonness have that End too, let that be shewed also. But what Wanton ever aimed at that? Recreation also is to be but for a Time. How many are there that are Idle, and Sport, and do nothing else? And what say we to them that make Sporting, and Wantonness, and Foolish Talking their Trade? Such as Stage-Players, Fools in Plays, Common Fidlers, Common Dancers upon the Sabbath. But Gravity becomes Christians.
II.
Having spoken concerning Wantonness, as opposed to Christian Gravity, now we shall Consider it as opposed to Chastity: A Degree worse, because coincident with Lasciousness, an inlet to Uncleanness, the very Bawd of Filthiness and Fornication. For so the Apostle makes it, Rom. xiii.13, 14. Not in Rioting and Drunkenness, not in Chambering and Wantonness — But put ye on the Lord Jesus, and make not Provision for the Flesh to fulfil the Lusts thereof.
Of this there are Divers sorts: Of every one of which we may say, it is a Cockatrice Egg; every one of them a Venemous Brood, which if it be let alone, will break out into Uncleanness; nay, is so already. I remember a Saying of the Jews, A Serpent, be he never so little, dash in pieces, for he is a Serpent. So these it behoves a Christian to dash betimes; for they cannot but prove Serpentine and Deadly.
I. There is Wantonness in Heart. When the Heart Frisks and Frolicks in Unclean Thoughts: And Men and Women Delight in it, and let it alone. How does many a Heart feed its Delight with walking, in his Thoughts, in the Garden of Pleasure, sporting with such Company as is Lascivious; realizing the delight at least of Sin to themselves; though all but in Fancy. How many commit Whoredom with their own Hearts. As the Body may be Chaste, tho' defiled in Rape, because the Mind was Chaste; so the Mind may be Unchaste, though the Body want opportunity to commit Lust. It is sad when a Man forbears only to Act Sin for want of Opportunity. There should be another Bond to restrain us from Sin, than barely the want of Opportunity. It may be a Riddle; a Man Acts Sin before he Acts it; and when he hath Acted it, though he Acted it not. So a Man by these wanton Thoughts commits Uncleanness with his Heart, before he comes to his Whore? And he commits it again, when past, by Delighting to think of it again. As he that chews the Cud when he hath done Eating.
II. There is the Wantonness of the Eyes. Esay iii.16. The Daughters of Zion walk with stretched out Necks, and Wanton Eyes. Or, high Looks and wanton. The Chaldee reads, Painted. The Greek and Vulgar, foreign, Nutibus oculorum. The nodds of the Eyes. The Hebrew, foreign Deceiving with their Eyes, as it is in the Margin. They lay Snares with their Eyes to catch others, to satisfie their Lusts: Eyes that commit Adultery, Matt. v.28. Whosoever looketh on a Woman to Lust after her, hath committed Adultery with her in his Heart. Nay, 2 Pet. ii.14. Having Eyes foreign, full of a Whore. A Whore hath taken Lodging in them; filled them that they can look at nothing else. Do I need to tell what this Wantonness is? It is twofold, or of a twofold Acting.
1. Eyes talking Lasciviously to our own Hearts; looking wantonly on Man or Woman, and desiring after them, and wishing to one's Heart the enjoyment of them. Thus Shechem was taken by looking upon Dinah, Gen. xxxiv.2. And Amnon by his own Sister. Therefore Solomon's Counsel is good, Prov. vi.25. Lust not after her Beauty, in thine heart: Neither let her take thee with her Eye-lids. And Job xxxi.1. Made a Covenant with his Eyes, Why then, saith he, should I think upon a Maid?
2. Eyes talking Lasciviously with others Eyes▪ Wanton Glances 'twixt Men and Women; catching each other with their Eyes. See Prov. vi.13. He winketh with his Eyes, speaketh with his Feet, teacheth with his Fingers. Too common such wanton Passages; I would it were not too common in the Church; And too many make nothing of it. Thus they, like the Fly Playing with the Candle, till at last her Wings are burnt at it. The workmanship of the Eye is admirable, but it is miserable▪ that it should be employed to so unworthy a use: It is better we were born Blind, than to make no better use of our Sight. foreign The Hebrew word for an Eye ▪ signifies a Fountain. It speaks Water; But it is so apt to kindle Fire, that it seems to be a B…rning Glass. Yet it ought rather to be a Fountain to weep for its Sins, as Jeremiah wished his. Ch. ix.1. Oh that my Head were Waters, and mine Eyes a Fountain of Tears.
Did this Man Sin, say the Disciples to Christ concerning the Blind Man, that he was born Blind? It may sadden one's Heart to think that Men should Sin by seeing; using Eyes to the destruction of the Soul, which God gave us for the good both of Soul and Body. How comfortable is the Sight of the Eyes! What excellent Ends was this Sense given us for? To look upon and Contemplate the Works of God, &c. But Wantonness spoils all. One said that he was made Ut coelum intuear, i. e. To look upon Heaven. So David makes use of his Eyes, Psal. viii.3. When I consider thy Heavens, &c. How contrary is this use of them, to use them to wanton away God and the Soul? Their best Office now is to shed Tears.
III. There is the Wantonness of the Ears. As there be Itching Ears, so there be Wanton Ears; Ears that delight in Filthy Talk, Eph. v.3. Let it not be once Named amongst you, as becometh Saints; neither Filthiness, nor Foolish talking, &c. That is, 'tis not fit to be spoken of among Christians. Not fit for Christians to hearken to any such thing. Auribus Vestris medendum: Mens Ears do want a Cure. How many are there that endure not Serious, Grave Conference: But he that speaks Lasciviously, he is a Prophet to this People. Let these sayings sink into your Hearts, saith our Saviour. So do these wanton Discourses too much; they sink and drain down from the Ear into the Heart.
And therefore as it is reported of Ulysses, that he stopped his Ears against the Syrens, that they might not by their inchanting Voices insnare him; So should we decline such dangerous Discourses. It is a needful Lesson, Take heed how ye hear. See Prov. ii.16. The strange Woman flattereth with her words. And Ch. v.3. The Lips of a strange Woman drop as a Honey-comb, and her Mouth is smoother than Oyl. Satan by such talk is an Agent in the business. Evil words corrupt good Manners.
IV. There is a wanton Tongue. This is a Relative, a Husband to the other. This is a Broker to a wicked Heart, that vents from an Evil Heart to an Evil Heart. Some there are that have Tongues tipt from Hell; that delight in no other Language than Ribaldry. The Tongue and the Heart are created for Noble Ends. The Heart to be a Present for God, his Habitation, his Delight. And does the Heart become the Sink and Jakes of all Filthiness? The Tongue, that was created to be Man's Glory, Namely, to praise God; that was created to be the Interpreter 'twixt Men for Love and Friendship: this to be so much degenerate, as to be a World of Iniquity, set on Fire from Hell: To Curse, Blaspheme, Lie, Swear, Flatter, Boast, Talk filthily. Ah! what Mouths do too many carry! They that speak the Language of Ashdod were but Bastards. So they that with their Tongues say, they are Christians, and yet let their Tongues be wanton and unclean, they are but Bastards, no true Christians. How shall the tune of wanton Tongues be once changed?
V. There is a wanton Gesture. Courting, Dalliance, mixt Dancing; what are these but Tinder to Lust? Avoid all appearance of Evil. And these are the several kinds of VVantonness. To conclude, Consider these two or three things.
First, VVhat proportion is there betwixt VVantonness, and the Purity of the Gospel?
Secondly, VVhat is the Fruit of VVantonning, but Guilt, and Sin, and Shame?
Thirdly, How unlike is this to the Divine Purity that is in Heaven?
VIII. The Fear, which Seized our Saviour at his Passion, Innocent.
FEAR to Die may be so circumstantiated, as it may be Sinful with a VVitness: But simply in it self considered, it is not sinful at all. For Peter to be afraid to Die, so as that Fear put him upon denying his Master; this was sinful and sinful again. But for his Master, who had no Sin, who could not Sin, to be afraid to Die, could that be Sinful?
Let us take up the Case of Christ, as to this Matter, which will help to clear his Case the better. Consider that in Heb. v.7. Who in the Days of his Flesh, when he had offered up Prayers and Supplications with strong Crying and Tears, unto him that was able to save him from Death, and was heard in that he Feared. The last Clause in the Original is short and doubtful, and by some read as you have it in the English Text, He was heard in that he feared; and by some as you have it in the Margent, He was heard for his Piety. This latter is undoubtedly true, that Christ's Piety and Devotion was such, as that his Prayers could not but be heard. But certainly the other is the Apostles Meaning, and more pertinent to his Discourse. The Greek is short, he was heard foreign from his Fear. Like that Expression, Psal. xxii.21. Thou hast heard me FROM the Horns of the Unicorns: That is, thou hast heard me when I was upon the Horns of the Unicorns: Or, thou hast heard me so as to deliver me from them. So Christ was heard, when in his Fear, or heard so as to be delivered from it. But the Question is, in fear of what? Of what, but Death? That some will not allow, because it might seem to speak some Diffidence or Distrust in Christ. But as there is a Fear of Distrust, so there is a Fear in Nature: A Sinful Fear, and a Natural Fear without Sin.
Adam in Innocency, though Death was not then in Being, as the Wages of Sin; yet it was Natutural to him to fear every thing, that might be destructive to his Body, or Person, or injurious to it. The Saints in Glory, 'tis true, are past any such Fear, because they are beyond the possibility of any such Danger. But wheresoever there is such a Possibility, 'tis Natural to have such a Fear. The Brute Beasts that are free enough of Sin, yet will they never be without such Fear; because Nature hath put into all Living Creatures, a Natural and Essential Instinct, to seek and serve their own Preservation. And Christ had not been a true Man, had he not had such a Natural Fear of Death, as is Essential to Man, as he is Man; and was Essential to Man befor he was a Sinner.
So that to fear to Die, simply considered, is not sinful; and answerably, to desire to have a Man's Life prolonged, simply considered, is not sinful neither. It was not Sin at all for David to beg of God, O spare me a little, Psal. xxxix.13. Nor for the poor Afflicted in Psal. cii.24. to Pray, Oh my God, take me not away in the midst of my Days. But the Warrant, upon which a Man comes with such a Request, had need to be right and current, and indeed such as amount to a consideration above meer Living still.
IX. The Case of JACOB when he Wrestled with the Angel, explained.
IT was the Angel CHRIST that wrestled with Jacob, Gen. xxxii.24. That he was then in danger of being killed by this Angel, is apparent enough by this, that his best come off was, that he was Lam'd by him to his Grave. And it is apparent also by what Hosea saith of his Demeanour at that time, that he Wept and made Supplication, Hos. xii.4. Jacob, why weepest thou? Thou art in the Arms of Christ himself. But he wrestleth with me, seeking to kill me: As it was in the case of Moses, Exod. iv.24. where the Lord is said to meet him, and to have sought to kill him. And what is it, that thou makest Supplication for? That he would yet spare me, and not take me away. And what is the matter thou art so unwilling to Die? Because I have newly fallen into a Sin, and the Lord I see is offended at it; and it is worse than Death to me to be taken away in the Lords Displeasure. Jacob had newly fallen into the Sin of Distrust, upon his Fear of Esau, and his Faith was shaken. And for this he saw God was come forth against him in Anger. And how terrible was it to him to be cut off by God in Anger? He wept. So did David, Psal. xxxix.12. Hold not thy Peace at my Tears. And he made Supplication. And his Supplication was much to the like Tenor with that of David in the Verse after, O spare me a little, that I may recover Strength, i. e. That I may recover the Strength of my Faith, and the Assurance of God's Favour.
X. An Inquiry into the Reason of Hezekiah's Tears upon God's Message to him, that he must Die.
EZEKIAH is Sick of the Plague, and hath Tidings from God that he must Die of it. He receives the Tidings with much Bitterness and Passion. He turns his Face to the Wall, he Prays, he weeps, he weeps sore. And though it be not exprest, yet it may very well be conceived out of his Carriage, and the Issue upon it, that the Tenour of his Prayers and Tears was, that God would spare his Life, Esa. xxxviii.2, 3. Then Hezekiah turned his Face to the Wall, and Prayed unto the Lord, and said, Remember now, O Lord, I beseech thee, how I have walked before thee in Truth, and with a perfect Heart; and have done that which is good in thy Sight: And Hezekiah wept sore.
Why, Hezekiah, why weepest thou? Art thou so unwilling to part with the World? No, his Mind hath never been upon the World, but upon Religion and God. Art thou not fitted to Die and meet the Lord? Why? He was never unprepared. Was he afraid of Judgment, and that his Lot in the other World would not be good? He was secure against that; for he fears not to Appeal to God, Remember, Lord, how I have walked before thee. Why? What ailes the Man that he Weeps so sadly? Many and many a Thousand Men of a less gracious Temper than Ezekiah, have taken the Tidings of Death with a great deal more Patience and less Passion: And what ails him to take it so bitterly? Certainly, no bare Concernment of his own. either in fear of his Soul or of his Body? In truth, the main Concernment that moved him, was the Concernment of God. Our Saviour once said, Weep not for me, but Weep for your selves. Ezekiah weeps not for himself, but, as I may say, he weeps for Christ; he weeps for God; for the Cause, Interest and Concernment of God. For,
I. It was sad for him to think that he must Die of the Plague, a dreadful Disease, that destroys suddenly and fearfully; that separates from the Comforts of Friends, and that seems to carry with it Tokens of the Anger of God. And it might very well be bitter to him to think of being taken away with a stroke that sounded somewhat of God's Anger. But this was not all; Wicked and Profane Ones would be ready to scoff at his Piety and Reformation, if he were taken away by so fatal a Stroke: See, this is he that hath kept such a Coil in pulling down Altars, purging the Temple, and setting up of Religion; and now, behold what is become of him. He has God's Tokens upon him, Signs of his Anger; and dies not the Common Death of all Men, but by the fearful Stroke of the Plague. It is no wonder if the horror of such Blasphemy as this against Religion, set very sadly upon the Heart of the good Man: And he was afraid ungodly VVretches would take occasion of such Blasphemings from the fatal manner of his Death. And thus it is the Concern of God and his true Religion, and not fear of his own Carcase that did stick so much upon this Holy Man's Thoughts under his dangerous condition.
A very pertinent and needful Desire for every Christian to beg of God, that his Death may not be such as to open the Mouths of Wicked Men to Blaspheme God and Religion.
II It was sad to Hezekiah to Die before he could see Jerusalem, and the People of God intirely delivered from their Danger. If you well compute the Times of this King, you will find that that very Year that Senacherib was so busie, and cruel against the Cities of Judah and Jerusalem, was the Year of Ezekiah's Sickness. And observe that Passage of Esay to him, foretelling him of his Recovery, and of Fifteen Years added to his Life, Esa. xxxviii.6. I will deliver thee and this City out of the Hand of the King of Assyria. It appears there was danger abroad; and it grieved the good Man to the Soul to be taken away before he saw any Deliverance.
A very just Cause to beg of God to spare Life: And it shews, that a Man does it not out of bare love of Life, or of the World, if he Pray to God with Submission to his Will, to prolong his Life; that he may See the Good of his Afflicted Chosen, and may rejoice with the Gladness of his Nation, and Glory with his Inheritance; as is the Psalmist's Petition, Psal. cvi.5.
III. Ezekiah was now but Nine and Thirty Years Old, in his Strength and Prime: Young in Comparison of the Ages at which divers then Died. And certainly you can hardly fancy a more probable Reason of his Unwillingness to Die, that related to him, than this, that he thought he had not done enough for God. He desired to be yet spared, that he might Reform more, set up Religion more, do more for God and his People. A Holy and Blessed desire, that aimed at God and his Honour, and his Peoples Good; regarding nothing the bare Life of this World, or his own Carcase, in comparison of this. Much like is that, Psal. lxxi.18. Now, Lord, when I am Old forsake me not, until I have shewed thy Strength to this Generation: That I may more Praise thee, more impart the Knowledge of thee, and thy Power to this Generation, and those to come.