Divine Drops Distilled from the Fountain of Holy Scripture, Part 9

Divine Drops Distilled from the Fountain of Holy Scripture · Part 9

p. 79Expoſitions and Obſervations on PSALM 83.

1 Keep not thou ſilence O God, hold not thy peace, and be not ſtill, O God.

2 For lo, thine enemies make a tumult: and they that hate thee have liſt up the head &c.

THis Pſalm containes in it a grievous complaint of the prophet to God, againſt the enemies of his Son, and of his people. Some do conceive that it was not the prophet David, but Iſaiah, or ſome of the prophets in the time of Hezekiah, when Zenecharib, and other Nations that were confederate with him were coming up againſt Iſrael. But however, a confederacie there was of the wicked againſt the godly; and the prophet whoſoever he was here, complaines to God; and doth as it were

Firſt, awaken God to hearken to his complaint, The parts of the Pſalm.Keep not ſilence O God, hold not thy peace, and be not ſtill.

Secondly, he layes down the matter of the complaint which was the crafty counſell, and the conſpiracie p. 81of divers wicked people, yea of Nations, ſome ten Nations, againſt the people of God, the Iſraelites, and he lays down in particular who they were.

Then thirdly, he doth pray, or propheſie: for moſt of the prayers of the prophets were propheſies alſo: he not onelyonly prayed that it might be ſo, but propheſied that it ſhould be ſo: that they ſhould be as a wheel, that they ſhould be as fire in the wood, or as a flame of fire upon the mountains.

Laſtly, he lays down the end, why he ſo prayed or prepheſied, to wit, that his enemies might be filled with ſhame, that they might ſeek the name of the Lord, that they might be brought home to God. Or if they will go on and periſh, that others may know the name of the Lord, that they may know that thou whoſe name is Iehovah, art moſt high over all the earth. And though their faces being filled with ſhame, they will not fear the Lord, yet doubtleſſe others will; and when God ſhall bring confuſion on his enemies, others will acknewledge the name of the Lord Iehovah, and that there is no other in the whole earth. This is the ſum and ſubſtance of the Pſalm. I ſhall endeavour to open the meaning of it a little in particular.

Firſt, concerning the prophets complaint, the prophets waking of God as it were in thoſe his complaints.

Keep not ſilence O God, hold not thy peace, be not ſtill.

Or as the Septuagint renders it, O Lord (ſay they) who is like to thee? keep not ſilence, O God, hold not thy peace, be not ſtill.

And you muſt take notice, and it is worth obſerving, that when the prophet ſaith here, O God, he means Ieſus Chriſt. That whereas ordinarily in the old Teſtament, p. 81eſpecially in the book of Pſalms when you hear the prophet mention God, or Iehovah, or the Lord, you think of God naturally, out of Chriſt, whereas he uſually means Ieſus Chriſt; as I could fully cleare it if I had time. Let me give you one inſtance; In the laſt verſe of the former Pſalm: Ariſe, O God, judge the earth, for thou ſhalt inherit all nations. That is clearly meant of Chriſt: for we know that God inherits all Nations; he made the world, and he had the command and poſſeſſion of it: but to God in Ieſus Chriſt, there is a time when God hath promiſed that he ſhall inherit the nations, from the uttermoſt ends of the earth. And therefore here by God is meant Ieſus Chriſt.

For indeed, ordinarily, and naturally you ſhall not finde a people conſpiring againſt God properly: you ſhall ſee no wicked man but in ſome ſort or other he will ſpeak honourably of God: but God in Chriſt, God in the mediator, God in the Goſpell, God in his Saints, God in Goſpell ordinances, and the like: hence are all the tumults in the world, and all the conſpiracies againſt God, and his Saints. Therefore if you compare this place, Thine enemies make a tumult againſt thee, with Pſal. 2. Why do the heathen rage? Or why do they make a tumult? (as ſome read it) and why do the people imagine a vaine thing? the Kings of the earth take counſell againſt the Lord, and againſt his anointed. That is meerly meant of Ieſus Chriſt. So take notice of that, that carnall men ordinarily do not ſpeak or think evil of God abſolutely conſidered, but the worſt of men ſpeak well of him, when he gives them wealth they thank him, when he gives them faire weather, they bleſſe him; when he gives them peace and preſerves them in their p. 82journeys and wayes, every one ſpeaks well of God: but God in Ieſus Chriſt, God manifeſt in the fleſh; God in the mediator; God in his Saints, God in his ordinances, God in his commands, and the like: then the men of the world uſe to make tumults, then they take crafty counſell together, and conſpire againſt the Lord, and againſt his apointed.

Keep not thou ſilence, O God, hold not thy peace, be not ſtill.

You ſee the prophet looks upon God as one that in the midſt of theſe conſpiracies, did keep ſilence, and hold his peace, and ſit ſtill; Not that God doth uſe to ſpeak, or to ſtir properly as we men do: but the meaning is this, that many times when his ſon Ieſus Chriſt, and his laws; and his ordinances are moſt conſpired againſt, God (as it were) doth keep ſilence, I meane Ieſus Chriſt, God in Chriſt, when his people, and ordinances are conſpired againſt, he keeps ſilence, and ſits ſtill, as though he would let his enemies do what they would, and what they liſt; as though God did not ſee or heed which end did go forward. The Lord oft doth this.

Keep not ſilent O God.

I remember that place in Iſaiah 40. 27. Why ſayeſt thou O Iacob, and ſpeakeſt O Iſrael, My way is hid from the Lord, and my judgement is paſſed over from my God? The meaning of it is this, that when the enemies of God, as we ſee, Chap. 39. did oppreſſe this people, they did pray to him, and looked for aſsiſtance from him, but he was ſilent (as it were) or aſleep: therefore they begin to ſay in their heart, My way is hid from the Lord, and my judgement is paſſed over from my God: that p. 83is, Surely it is impoſſible that God ſhould eye, and ſee my wayes, and how men deal with me while I am believing, and waiting, and praying, and humbling my ſoul; no, my way is hid from the Lord, and my judgment is paſſed over from my God; that is, my God hath forgotten to give ear to me. Beloved, there is a time when the Lord (as it were) gives cauſe to his people ſo to think; that he is (as it were) aſleep, and lets their enemies go on, and none contradict them. I was thinking out of ſcripture that there are three Reaſons 3. Reaſons of Gods ſilence in the danger of the Saints. 1. To try their faith.why the Lord keeps ſilence when his people are in danger, and ſits ſtill when there is moſt need to give help and aſſiſtance.

One is, the Lord doth it to trie their faith, as we ſee clearly, Matthew, 8. 23. where it is ſaid that our Lord Chriſt was aſleep, There aroſe a great tempeſt, inſomuch as the ſhip was covered with waves, but he was aſleep; and his diſciples came and awaked him, ſaying, Lord ſave us, we periſh. We read more fully in Mark. 4. & Luk. 8. he left them, when the ſhip was covered with waves, and they were rowing for their lives, their Lord was aſleep the while, and he ſaid to them, Why are ye fearfull, O ye of little faith? Then he aroſe, and rebuked the wind, and the ſea, and there was a great calm. Truly, the Lord will not ſuffer his people to be overwhelmed, that is certain, but he will ſuffer them to come very near, that the waves cover them, and fear and horrour ſhall cover their ſouls, and all to try their faith. For faith is the evidence of things not ſeen, take it in all ſenſes, take faith for the ſoul or faith for the body; and we live not here by ſenſe but by faith; and as the Apoſtle ſaith of hope, ſo we may ſay of faith, If we ſee, why do we yet p. 84hope? If we did ſee God preſent ſtriking of wicked men when they conſult againſt his children, this were ſenſe; men would ſee that it were better to ſtick to God then otherwiſe, and there would be a world of hypocrites as Doct. Preſton ſaith: for every man would be a profeſſor. But God ſeems to ſleep ſometimes and keeps ſilence, and leaves his people as he did this poor fiſhing boat here, to ſee if when they ſee nothing they will keep faith to him.

I do find another reaſon in Iſaiah 59, and that is, the 2. To try their uprightneſs.Lord doth keep ſilence in the midſt of the troubles of his people, as to trie mens faith, ſo to trie mens uprightneſſe, who will ſtick to God: as to ſee who will ſtick to God by faith, ſo, who will ſtick to his cauſe, or his people out of uprightneſse of heart. For if God ſhould alwayes appear for his cauſe, God and his cauſe ſhould have many favourites and friends: but ſometimes God leaves his cauſe, and leaves his people; and leaves his Goſpell, and his ordinances to the wide world, to ſee who will plead for it, and ſtick to it. As you ſee in that place of Iſaiah. Tranſgreſsions are multiplied ſaith the prophet) in tranſgreſsing, and lying againſt the Lord, departing from our God, and uttering words of falſhood, judgement is turned back, and juſtice ſtandeth afar off, truth is fallen in the ſtreet, and equity cannot enter, Yea, truth faileth, and he that departeth from evil maketh himſelf a prey. And the Lord ſaw it, God was as it were aſleep, but he looked through the lattice, the Lord beheld it, and he ſaw that there was no man, and he wondred that there was no interceſſor. That is, God ſuffered all this truth to faile, and Juſtice to fall back, and every thing to go to wrack and ruine: God would ſee if any man p. 85would intercede, any man among our Magiſtrates or Miniſters, or Citizens, if any man would plead for God, and for his people, and for his truth, but he ſaw none and wondered. Truly God wonders, and men may wonder to ſee what abundance of people follow God, and good lives in the time of proſperity, and when adverſity comes, and wicked men, and al the powers of hell conſpire againſt godlineſſe, to ſee how few ſhew themſelves for God, God wonders at it. Therefore his arm brought ſalvation unto him, and his righteouſneſſe, it ſuſtained him: he put on righteouſneſſe as a breaſt-plate, and an helmet of ſalvation upon his head, and he put on the garments of vengeance for cloathing, and was clad with Zeale as a cloak. The Lord comes and Arms himſelf, juſt as valiant ſouldiers in the wars: when a party is gone forth, they ſtand to ſee what they do, how they come off: but if there be none that will ſtick to it, but run away, they buckle on their armour: So the Lord ſtands to ſee where is the man that will ſtick to it in theſe caſes, and if there be any, God rejoyceth in it, if there be none, God himſelf comes in.

Therefore be ſure of this, when the Lord ſuffers his Son, or any thing that belongs to him to come to theſe low conditions, when truth failes in the ſtreet, and equity is perverted; it is not that God means to ſuffer the wicked to have their wills, for God hath ſworn that Chriſt ſhall reign, but to trie us a little ſpace, whether we will couragiouſly ſtick to God and his cauſe, or baſely for fear of men comply with the world.3. For the compendious deſtrution of the it enemies.

There is a third reaſon; God (as it were) keeps ſilence; and holds his peace in the middſt of the greateſt p. 86troubles to this end, that God may (as it were) gather the wicked into one fagot, into one bundle that they may be deſtroyed together. There is a great deal of ado to gather the Saints in this world; and truly there is ſome ado togather the wicked. So God withdraws himſelf from his people, yet he hath a hook in their hearts, he holds them up ſecretly by his Spirit, that they ſhall not leave him; yet the world ſhall not ſee but that God hath quite left them, and all their Ordinances and his Goſpell, and every thing: and then the wicked come together and inſult, whereby God may come upon them at once, and deſtroy them, as we finde ten Nations in this Pſalm. And ſo in Geneſis, God ſtirs up the Nations againſt Abraham, and his poſterity, and there are ten Nations that God promiſeth to cut off before Abraham at once, the Perrezites, and the Iebuſites, and the Canaanites, &c. So God heaps them together, and burns them like ſtubble. Thoſe that burn ſtubble have rakes, and they gather it to heaps, and then they fire it. This is the way of Gods keeping ſilence among his people, and ſitting ſtill in the midſt of their miſeries, thus God gathers their enemies on heaps as ſtubble, that he may burn them together.

Therefore from this that I have ſaid, I have three words to ſay to you, and to my own ſoul.

Vſe 1 The firſt of all is, that if the Lord ſhould take any ſuch courſe in our dayes, that you would learn hence to awake God, to call upon his Name, to be earneſt with him. Truly, there are a generation of people now, I leave them to the Lord to judge them (as I ſhall alway) for we have all one maſter; but there is a people that throw away the ordinance of prayer, and they p. 87profeſſe to live immediately upon God without ordinances, without prayer, and without all the reſt. I do not know what their perfections may be, therefore I cannot judge; but this I know as far as ever I had experience, that the chiefeſt way of communion with God is ſpirituall prayer; Build up one another on your holy faith, and Pray in the Holy Ghoſt, ſaith Iude. And therefore, though you be ancient Chriſtians, and grow ſpirituall, and ſee a great deal of formality in your prayers, as ſome pray ſo many times a day, and that out of forme; not that they ſhould not pray ſo oft in a day, that is well; take heed that out of any pretence you be not remiſs: for truly, it is the readieſt way to heaven, and to attaine happineſs, and the cleareſt conduite to bring grace to the ſoul, and the love of God, and the ſhining of his face, that I have yet known: I yet know no better; therefore take heed of the temptations of Satan, that you do not upon any pretence either throw away prayer or be remiſſe in it.

Vſe 2 Secondly, if the Lord ſhould leave his Church, and people, as we know not what he will do; it may be God is going to take a napp; let me warne you from the Lord, and his word (for that is the excellencie of the word; by it thy ſervant is forewarned) take heed of diſtruſt,, and unbelief, and impatience towards God: God doth take a napp ſometimes; it is for his glory, and for your good; but yet cleave to him; ſay as it is here in the Pſalm. O Lord, who is like unto thee? Do not think that the Lord will leave his people: for God hath (you know) made a Covenant with his Son that he ſhall inherit all nations, he ſhall ſubdue all his enemies. p. 88under his feet. All the enemies hitherto that have riſen againſt his Church, God hath ſubdued them, and either our Goſpell is vaine, and our preaching vaine, and our faith vaine, and all vaine, or elſe God will exalt his Son, and his people, and Saints, and ordinances, maugre all enemies: though ten Nations, as it is in this Pſalm, fight againſt them, nay though ten thouſand, if there were ſo many in the world, God will awake, and ſubdue them, and if there be no man in the world that will plead their cauſe, God will do it. Therefore live by faith, and not by ſenſe, take heed of living by ſenſe, there is nothing that more poyſons, and imbitters our hearts, and ſpirits, and lives, then the beholding of things by ſenſe, that as one good man ſpeaks, I wiſh (ſaith he) ſometimes that I were quite bereft of reaſon that I might exerciſe faith. We are uſed to ſenſe, and ſuch a man doth this and this, and here is conſpiring in this and that place, and all to overthrow Chriſt, and the power of the Goſpell. What of all this? Look by faith what God hath ſaid, and Covenanted, and promiſed, and keep up your ſpirits by faith.

Vſe 3 Then laſtly, I would admoniſh all in the bowels of Ieſus Chriſt, to take heed of betraying Gods cauſe or people, or your own ſalvation by your fleſhlineſſe; I mean, take heed you that have thought well of God, and his people, and have ſpoken well of him, that when you ſee God ſleep a little while, and ſeems not to owne them, take heed that you help not the children of Lot; go not with the Moabites and the Tabernacles of Edom, and with wicked men to conſpire againſt the godly: if you do, know that if there be a God in p. 89heaven, and if there be truth in this book, you are under Gods wrath, to be gathered on heaps for the fire; There appears no fire yet, but be ſure you ſhall feel it hereafter; therefore take heed. The Lord will come (ſaith the prophet) as a bear bereaved of her whelps. If a man take away the whelps of a Bear when ſhe is aſleep, and go away; when the Bear awakens you know what caſe that man will be in, when the Bear ſees him, and her whelps in his arms. So God takes upon him to ſleep, and if he ſee his little ones oppreſſed, and abuſed, when he awakes he will be as a Bear robbed of her whelps. So much concerning that.

Now the prophet having ſpoken to God, and deſire him to awake, he begins to tell him how the caſe ſtood.

For loe thine enemies make a tumult, and they that hate thee lift up their heads, they have taken crafty counſell, &c.

The complaint was this in generall, that they began to make a tumult. Why a tumlt? The whole world is but like an Army, a Brigade of men (as it were) under a Generall; and God is the Lord of Hoaſts, that is the Lord of his Armies: now when there is a tumult in an Army, they complaine to the officers, to the Generall eſpecially; and he muſt come and ſuppreſſe them. Therefore (ſaith he) thou Lord of Hoaſts, that art Generall of the world; lo there is a tumult in the world, a mutinie; what is it?

They that hate thee, have lifted up their heads.

That is, they are waxen proud, and high.

And take crafty counſell together againſt thy people, and conſult againſt thy hidden ones.

You ſee here the property of wicked people, when God p. 90doth not reſtraine them to conſult, and conſpire againſt the godly: for by the hidden ones are meant the godly. So the Septuagint reads it, thy Saints, or holy ones.

They are called hidden ones, or ſecret ones (as ſome read it) becauſe they are precious: as in Exodus God The Saints Gods hidden ones.calls them his treaſure, my peculiar people, my treaſure. And you know our treaſure and riches, we hide it, and keep it ſecret.

And they are called hidden ones likewiſe, becauſe the Lord uſeth to hide his people in the time of trouble, hide me in the hollow of thy hand (ſaith David) and hide me under the ſhadow of thy wings, in another place.

They are called hidden ones (I think) principally, becauſe the world knowes them not; becauſe the Devill alway hath ſome vail upon the eyes of the wicked, that they are not able to know the Saints as Saints. 1 Ioh. 3. Now we are the ſons of God, and the world knowes us not. It is the cleareſt note of a man truly carnall, that hath nothing of God in him, he will tell you that he knows not who are Gods children and Saints, and who are not, the Devill hath ſo many wayes, and nick-names; as to call them Lollards, and Schiſmaticks, and Puritans, and now there are more nick-names then ever. So God hath his Saints, and people, they are his treaſure, and peculiar ones, but he hides them from the world: for it is not in the apprehenſion of wicked men to perſecute the Saints as Saints, but they perſecute them as Schiſmaticks, or hereticks one way or other; yet it may be they may be Gods hidden ones. Therefore what you do againſt Gods hidden ones, you do againſt him. I beſeech you take heed how you conſult, and conſpire againſt people that p. 91make any profeſsion of Religion, though you think they be hereticall, or Schiſmaticks, and it may be they are ſo, and it may be they are Gods hidden ones: it may be becauſe of my fleſhlineſs I think him to be an heretick or a Schiſmatick, and it may be he is a Saint, and childe of God, and one of his hidden ones.

In the next verſe he layes down the conſpiracie, what it was that they craftily conſulted of.

Ver. 4. Come and let us cut them off from being a Nation, that the name of Iſrael may be no more in remembrance.

The deſires of the wicked are not to ſuppreſs one, or two, or a few of the Saints (though indeed they light upon a few, and God never ſuffers them to touch all) The maine deſign of perſecutors.but the maine deſign is wholly to root out godlines, and the people of God, that they may not be a Nation.

For if you conſider the ground of perſecution, it is not any one particular thing in a perſon: but the deſigne of Satan (whoſe part they act, who is the old ſerpent) is to overthrow the whole Kingdome of God to deſtroy the ſeed of the woman: therefore whoſoever ſets himſelf againſt one, his aime is (if he obſerve his own heart) if he could to deſtroy all. And in the times before, when men durſt ſpeak the language of their hearts, Bonner would ſay, I wiſh that all the hereticks were in a ſack in the midſt of the Sea. And many Biſhops among us have gloried, that they had not one Puritan left in their Dioceſs. And ſome of late have bragged that they hoped their would not be roome for one puritan in England; before thoſe ſcurvie names that are rife among us now came up. It may be if we obſerve we ſhall hear ſome of the ſame phraſes ſtill, though the words be altered the deſigne is the ſame. p. 92Come, let us cut them off from being a Nation.

You ſee that Satan is not willing to have one Saint on earth, not one ordinance, or one Goſpell-ſermon. It is too low a deſigne for Satan to aime at a particular perſon. Juſt as it was with Haman in the book of Heſter; he might have puniſhed Mordecai if he would, but it was too low a thing, he would cut of the whole ſeed of the Iews, that there ſhould not be one left. That is the reaſon that Pareus, a learned man gives, why the Saints are ſaid to be a people that are not, 1 Cor. 1. becauſe the people of the world wiſh that they were not; the world deſires that they were not nor any thing that belongs to them.

Therefore I beſeech you take this caveat from the Lord, that you would take heed how you carry your ſelves againſt the Saints, though they be but ſome few particular perſons; though it may be there may be ſome weakneſs in them that may provoke your corruptions: for if you once begin to fall on perſecuting, to oppoſe Chriſt Ieſus or his people, though you begin with a few, firſt one, and then another, you will unawares fall into the tide, into the ſtreame; to ſet on the whole deſigne of the Devill, that is, to cut off the people of God from being a Nation, that the name of Iſrael may be no more remembred. It is an eaſie thing to fall into the ſtreame of perſecution. There is no man that ſets himſelf againſt the whole Generation of Saints at once; but firſt he quarrells with this profeſſor, and then with that; and it may be there is a reaſon to diſlike this, and pretended reaſon to diſlike the wayes of that, till at laſt he come to be an abſolute perſecuter of all godlineſſe.

p. 93The prophet tells the Lord what the deſigne is, and then doth preſs God forward; in verſe 5. he tells him of their conſultation again: he had ſpoken it three times before, and here again. They have conſulted together with one conſent, they are confederate againſt thee.

The prophet would have God hearken to him, and take notice of his complaint from two arguments.

The one is from the depth of their conſpiracies, and their diligent and earneſt conſultation.

And the other was, becauſe whatſoever they did againſt his hidden ones, he tells God it was againſt him. God perſecuted in the Saints.So that (beloved) it is a great argument with God to awaken and ſtir him up againſt the wicked, and to help his people; when the wicked conſult, and plot together. It is a ſore thing when men occaſionally and accidentally, and Ignorantly fall into the ſtreame of the wicked, to do things againſt the Saints: but it is more grievous when they conſult, and are confederate, and aſſociat themſelves together, and beat their heads, and brains together, and lay ſnare upon ſnare, and deſigne upon deſigne, againſt the hidden ones of God.

Know beloved, and be ſure that there is no conſultation ſo ſecret but God knowes it; there is nothing ſo hidden, but it is open to the backbone before him, as it is Heb. 4. It is a thing of jealouſie that God will not ſuffer, when people conſult together againſt God and his people. It is enough, and too much that oft times ignorantly, and raſhly we ſpeak and do againſt the Saints (as a man out of frailty may do) but if we go to conſult once, there are thouſands of Saints that will awaken God, and wiſh God to come to the conſultation. p. 94Therefore whatſoever we do of ignorance, God may pardon, and pity: but take heed of all conſpiring, and conſulting againſt the Saints. And remember that I warne you this day, that if you hear that there is any meeting againſt the Saints, that there is a deſigne going on to root them out in this, or that notion: for I love not thoſe names, nor plead for this or that way, but when it is againſt the Saints, as a blind man may ſee in ſuch wayes as the world uſeth. I beſeech you that come here to hear God, Take warning; have nothing to do with their conſpiracies and plottings: for God will not brook that.

They are confederate againſt thee.

It is an old common truth, commonly known to the Saints, and to the world too; whatſoever you do againſt the Saints, you do againſt God, he that toucheth you (ſaith God) toucheth the apple of mine eye. In all their afflictions he is afflicted, and (ſaith the Lord Chriſt) the reproaches of them that reproached thee fell on me; in another caſe. And that known place Acts 9. when Paul was going on a deſigne to Damaſcus to perſecute the Saints, the Lord Chriſt met him by the way; and ſaid, Saul, Saul, why perſecuteſt thou me? He doth not ſay, why doſt thou go to Damaſcus, and arm wicked people to deſtroy my children? He ſpeaks not ſuch a word: but he ſaith; Thou perſecuteſt me. For the poor Saints they are under covert, they are married to Chriſt, and we cannot defend our ſelves, but we are married to one that will defend our ſuit, and what is done, he takes it as done to himſelf, and will accordingly judge them that do it.

Whatſoever good you do to the Saints, the Lord p. 95takes it as done to him; and whatſoever evill you do to the Saints, the Lord takes it as done to him; Mat. 25. When I was hungry you fed me, when I was naked ye cloathed me, when I was in priſon you viſited me, And they ſhall ſay, Lord, when did we ſee thee hungry, or naked, or in priſon? In as much as you did it to one of theſe little ones, you did it to me. Whereupon Calvin ſaith, that God, and his Saints, God, and the people of God are one. We are too ſubject to forget Chriſt in his members; we think not that we offend Chriſt, when out of imperiouſneſs, or out of heat or the like, we offend a poor Saint: and we think not that we help Chriſt Ieſus directly when we help a poor Saint, if we did, we would be more wary in the one, and more ready and forward in the other.

The prophet having entred his ſuit, and complaint in generall, he comes to particulars, and tells God who they are that had done this. God might ſay, Who are theſe that conſpire againſt me, and againſt my people, and hidden ones? Lord (ſaith the prophet) I will tell thee who they are.

The Tabernacles of Edom, and the Iſhmalities: of Moab The particulars of the complaint opened.and the Hagarens; Geball, and Amon, and Amalok, the Philiſtines and them that dwell at Tyre.

He names ſome ten Nations, that joyned together againſt one poor Iſrael. It is a thing you ſhould obſerve that when the people of God are conſpired againſt, God reſts not in generall complaints, but he will know who they are. As I told you, he is the Lord of Hoaſts, the great Generall. When there is a mutiny the Generall asks, what Officer, or what Corporall, or what Sergeant, or who did begin the mutiny? and it is a p. 96fearfull thing when a poore perſecuted Saint ſhall bring thy name as a perſecutor before the God of heaven. When a poor Saint ſhall go home and ſay, There is a confederacie in London, a conſpiracie againſt the Saints of God; and when a poor Saint ſhall ſay, ſuch a Magiſtrate, ſuch a Miniſter, ſuch a man in ſuch a ſtreet, ſuch a woman ſet her husband againſt the Saints, and againſt thine ordinances: it is a fearfull thing. Therefore I remember a bleſſed woman, if it be true that is reported of her in the book of Martyrs, that when the wicked abuſed her, and reproached her, and oppreſſed her, ſhe would ſay no more but this, I will go home, and tell my father: give over, or elſe I will Note bring your names before God, and tell him: there was all, and that was enough: for he would preſently take it up. A man may better bear a pound of dirt on his feet, then a graine of dirt in his eye; the Saints are the Apple of Gods eye. And a poor Saint he need ſay no more, but there is ſuch a man delights in nothing but confederacie againſt the people of God; he delights in nothing but to have them oppreſt; he need ſay no more.

But let us a little view theſe Nations that were joyned together; they were very numerous, very many. The beſt place in the world will afford company enough if a man will conſpire, and plot againſt the Saints. It is no argument for a man to ſay, Such a Gentleman, and ſuch a Magiſtrate is in, and ſuch a one hath put his hand to it, and they plead for it; that is not enough, here are ten Nations, people enough, A man muſt not go with a multitude to do evil. It is rather an argument that the thing is evil when there is a p. 97multitude, eſpecially when it is a multitude of people that are ſet upon no good, that the moſt are whoremongers, or drunkards, or covetous men; when there are a multitude of ſuch, then the multitude is an argument rather that the deſigne is naught, though they be not thorowly acquainted what it is.

But let us look upon them in particular.

Firſt, The Tabernacles of Edom were there, they are firſt ſet down. Now who this people of Edom were, you ſhall ſee Deut. 2. They were the ſeed of Eſau, God had forbid the children of Iſrael when they were going up to Canaan, they that ſhould not diſtreſs Moab, and Edom, but ſhould buy every thing for their money; they ſhould not plunder (as we uſe to ſay) nor do any thing unrighteouſly; becauſe God had given Mount Seir to Edom, a people that had received abundance of kindneſses from Iſrael, and when they paſſed thorow their country, though they were a wicked people, yet they paid money for their very water, as it is in the beginning of Deuteronomie. And the Holy Ghoſt put them in the forefront, that Edom of all others ſhould do it.

The Tabernacles of Edom.

That is, the Souldiers that lived in tabernacles, or tents: for they uſed tents in their Armies, as we ſee clearly, Iudg. 7. There was a cake comes, and throwes down their tents. The Tabernacles of Edom; that is, the Souldiery, part of Edom, they were they that did this.

Beloved, they of all others the Lord takes notice of in conſpiring againſt the Saints, who have received kindneſs from the Saints.

How many men have we ſeen in England, that p. 98have received many courteſies in their wants of the people of God, and when they have been in diſtreſs otherwiſe; yet after all their purpoſes, they have come to cut their throats, God takes notice of them more then others, Therefore 2 Chron. 20. 11. you ſhall read of Moab, and Amon, and thoſe of Mount Seir, they were coming to fight againſt Iehoſaphat: Iehoſaphat enters the ſuit to God; he ſets himſelf to ſeek the Lord, and among the reſt of his arguments, this is one, behold (ſaith he) how they reward us, to come to caſt us out of the poſeſsion that thou haſt given us to inherit, you ſhall read in ver. 10. And now behold the children of Ammon, and Moab, and Mount Seir, whom thou wouldſt not let Iſrael invade, when they came out of the Land of Egypt, but they turned from them and deſtroyed them not. (ſaith Iehoſaphat) When we came out of Egypt, thou commandedſt us that we ſhould not deſtroy them, and that we ſhould pay for every thing we took; and behold how they requite us. There are few wicked people, but they receive courteſies from the Saints: but when they turn perſecutors (it is a pittifull thing, conſider of it) in the black roll of the accuſations of the Saints, the Lord will have them put in the firſt place. The Tabernacles of Edom.

And the Iſhmalites.

That is, the ſeed of Iſhmael, that preſecuted his brother Iſaac, and jeered him, and laughed at him.

And of Moab.

Moab was one of the children of Lot.

The Hagarens.

That is, thoſe that came from Hagar: for though they were the ſame people, ſometimes they are called p. 99Iſhmalites from their father, or Hagarens from their Grand mother Hagar.

Geball.

Geball, they ſay, was a Nation near Zidon where Solomon ſent to fetch gold.

Ammon.

Ammon, was one of the ſons of Lot by inceſt.

Amalek

Was one of thoſe that firſt fought againſt Iſrael, Exod. 17. that God ſware ſhould be cut off, and God ſent Saul to do it, and he did it not, and he after was cut off by an Amalekite.

The Philiſtines.

We read of the Philiſtines often.

And them that dwell at Tyre.

Tyre was a rich City ſpoken of by the prophets on the Sea-ſide.

Aſhur alſo is joyned with them.

Aſhur, that is, the Aſſyrians that came from Aſer one of the children of Seth.

They have helped the children of Lot.

That is, they have holpen Moab, and Ammon, they have ſtrengthened their Arms againſt Iſrael.

Selah.

That is, take notice. Of what? that they were numerous, that did it, and that they were in the firſt place that had received kindneſſes of God people. And take notice that thoſe that acted moſt in it were the ſeed of godly men, they have holpen the children of Lot.Many times the children of Gods people the chiefeſt perſecutors.

Beloved you ſee by experience many times the children of Godly people are the feirceſt perſecutors. All the reſt, Geball, and thoſe inhabitants of Tyre, they were p. 100prophane people, they did but help the children of Lot, it was they that ſet it on foot, and carried the deſigne, a kinde of rotten profeſſors, that are perſecuters of godly people.

I have oft thought, if thou be the childe of a godly man or woman; though thou have many priviledges that others have not, thou haſt more cauſe to fear then others have: for uſually it comes to paſſe, that that Religion that was in power in the parents, is onelyonly in forme in the children: they learn their fathers Religion by head, that they had by heart; they pray as their fathers did, but there is not that Spirit; and they can hear Sermons, but there is not the heart of their fathers, and mothers: ſo, for a time they keep a forme of godlineſs that will not laſt, and then on a ſudden they fall into the ſtream of perſccution; and then all that head▪knowledge that they have, ſerves them for no other ſtead, but to make them more deſperate, and skilfull in perſecuting, and oppoſing, the people, and the ways of God. Thus you have the Nations ſet down that do this.

Now the prophet come to pray unto the Lord further, or to propheſie: for the prayers of the prophets were propheſies uſually.

Do unto them, as unto the Midianites, as to Siſera, as to Jabin at the brook Kiſon, which periſhed at Endor, they became as dung for the earth, &c.

The prophet prayes, or propheſies againſt them two ways.

Firſt, he deſires God that he would puniſh them according to thoſe patterns and examples of juſtice that he had ſhewed in former times.

Do unto them, as unto the Midianites.

p. 101You ſhall read of them in Iudg. 7. The Midiantes were as Graſhoppers for number, and Gidion with an hundred men, that had Trumpets in their hands, comes upon them, and makes them all flee, and as they were fleeing, God put every mans ſword againſt his fellow, and ſo they ſlew one another. Do unto them, as unto the Midianites, that is, daſh their heads together, make their policies to croſſe one another. As we have ſeen in our dayes, all the conſpiracies of the wicked turn to the ruine of themſelves. Thus the Biſhops came to ruine, God put them one againſt another, that their own plots and policies did overthrow them.

Do unto them, as to Siſera.

You ſhall read of him in Iudge 4. he had nine hundred Chariots of Iron going into the field, and all his men were defeated, and he fleeing for his life; Iaell, a poore woman, as he was aſleep in the tent, comes, and nailes him in the Temples, and kills him. Do unto them, as unto Siſera, that is, be they never ſo ſtrong, and have Chariots of Iron, thou canſt make ſmall meanes, a naile in the hand of a ſilly woman to be their overthrow.

Do to them, as to Iabin, at the brook Kiſon, which periſhed at Endor, they became as dung for the earth

That is, they were ſo contemptible, that they were left as a heap of dung upon the earth, and no man to bury them; and this I ſay is not a meer prayer, but a propheſie what the end of ſuch people will be.

Make their nobles like Oreb, and like Zeeb.

Thoſe were princes of the Midianites; you ſhall read in Iudge 7. how they were deſtroyed.

Yea all their Princes like Zebah, and Zalmunna.

p. 102Thoſe were two great Princes that were ſlaine by Gedeon, Iudg. 8.

Who ſaid, Let us take to our ſelves the houſes of God in poſſeſsion.

Thoſe wicked men that would deſtroy the people of God; and rule in the houſe of God; that would take the houſes of God in poſſeſſion, and ruine them, do to them as to Zebah, and Zalmunna.

Then he comes and ſpeaks more plainly, and deſires God to puniſh them, or to let his judgements fall upon them, and thoſe judgements he ſets out by three compariſons.

The firſt is, O my God (ſaith the prophet) make them like a wheele.

And make them as the ſtubble before the wind.

And make them as the fire that burneth the wood, and as the flame that ſetteth the mountains on fire, &c.

O my God, make them as a wheele.

Some conceive, the meaning is, make them as a wheele going down a hill, that give it but half a turne, and every motion will add ſtrength to its courſe, the longer it runs down, the ſtronger; ſo the meaning is, let their own deviſes; and deſignes, tumble them further and further into miſery; let every thing they do, help to throw them down to hell. That is true: but I rather follow the Hebrew word that ſignifies any round, uncertaine, or light thing: for all do not read it as a wheel. So the meaning is, O my God, let them never ſolidly be able to conclude any thing, but let them be ſo unſtable that they may do, and undo, and ſay, and unſay; let them not proſper in any thing, but do thou daſh all that they do, let it be as a feather or a light thing; toſſed up and p. 103down in the aire. That is a thing that we ſee God many times doth, he makes the counſells of the wicked though they have wiſe heads, learned heads, and number enough, yet all produce but a feather, and all vapours into aire.

Let them be as ſtubble before the wind.

That makes me think that the word wheele is ſo to be underſtood becauſe of this expreſſion: he doth not ſay, Make them as ſtubble before the fire (though that be true, and it is ſo expreſt in another place) but as ſtubble before the wind. And all do not read it ſtubble, but conceive it many be meant chaffe or any light thing. I adhere to theſe rather; and ſo it comes to the ſame thing, Make them, and all their deſignes, and plots as chaffe before the wind; let them not go on in a ſteady reſolution, and courſe; but daſh and confound all their projects and policies, and bring them to nothing.

As the fire that burneth the wood, and as the flame that ſetteth the mountains on fire.

That is terrible: the meaning of it is, as we ſee in the verſe following; Lord, let thy tempeſt and ſtorm make them afraid: Let thy judgement come on them and devour them, as the fire doth Goſs, or Heath, or Fearne, or furrs, that one would think a whole mountaine were burning when a childe doth but ſet fire on Fures; ſo let thoſe terrible judgements and ſtorms of thine take them. And whereto?Two ends of Gods judgements on the wicked. 1. To work ſhame in them.

There are two ends for it.

Firſt, that it may fill their faces with ſhame, that they may ſeek thy name. There are no people ſo wickedly, and miſchievouſly bent againſt the Saints, that they p. 104ſhould deſire God to ruine, and deſtroy them; onelyonly, they may deſire God to ſend his tempeſt, and ſtorme on them, that they may learn to be afraid, and ſeek the name of the Lord. As Steven, when Saul, and the reſt ſtoned him, ſaith he, Lord lay it not to their charge. There is nothing more improper and unbecoming a Saint, then revenge; and a Saint that hath been a ſlave, and is redeemed, and kept from the pit by the Lord Ieſus Chriſt, he ſhould not deſire the deſtruction of any creature; he hath had mercy by the Goſpell, therefore he ſhould have mercy on every creature. And truly a man that knows his own deſert, and his nature, and his wayes, and knows how much grace and mercy God ſhewes to his ſoul, he ſhould not deſire the worſt man to go to hell, and periſh. Therefore take heed leaſt there be any ſpirit of revenge in any of Gods people, though the wicked conſpire never ſo much: but deſire that the Lord would make all ſtubble that they do, as a wheele, as a vain thing; or if he will ſend a little fire of affliction upon them, to make them ſeek his face; this is the utmoſt we ſhould deſire.

And if God will not do this, that they may be bettered, yet

That men may know that thou, whoſe name alone is Iehovah, art the moſt high, over all the earth.2 To work amendment in others.

Some underſtand it, as though it were meant of the ſame people; for the word Men is not in the originall; that they may know that thou, whoſe name is Iehovah. But that is not allowed, and approved by the generality: but they take it in generall, and the originall will bear it better; that the name of Iehovah may be known, though they will not know it: it may be God may p. 105blaſt their counſells, and they will be at it again; and God may caſt fire among them, and they will not be aſhamed: yet others will, they will take notice how wicked people conſpired againſt the people of God at ſuch a time and in ſuch a place, and God made it as a bubble, and plagued, and puniſhed them, and ſent the Peſtilence into their Cities, and families; they will not learn; but there are other people that will worſhip Iehovah, that will fear the Lord by ſeeing his judgements on others. As David ſaith, When the wicked are taken away as droſſe, my fleſh trembleth for fear of thee, I am afraid of thy judgements. When he ſaw the wicked took away as droſſe, with the fire of Gods judgements, he feared. Therefore learn not to deſire their death, onelyonly to pray for them, and to believe that all their plottings againſt the Saints will be as ſtubble, and as chaff, they will come to nothing. And if the wicked will not learn by ſeeing God to croſſe them; as he hath croſſed all their deſignes in our age (bleſſed be his name) yet do thou take notice how God went againſt ſuch people, and ſuch a Nation that roſe againſt God; God croſt, and blaſted them: and be ſure that God will do ſo to the end, to all that riſe againſt him and his people. Only take notice of Gods ways in the world, to fear him, and truſt in him, and to wait for him to come and do what thy ſoul deſireth.