Several Discourses Considering the Providence of God, Discourse · Part 2 · Sermon 16
SERMON XVI.
Pſal. CVII. 43.
Whoſo is wiſe and will obſerve theſe things, even they ſhall underſtand the loving-kindneſs of the Lord.
HAVING ſhewed you it to be the duty of Gods people to obſerve the motions of Divine Providence (which are the things ſpoken of in this Text) and ſhewed you what a great indication of ſpiritual Wiſdom ſuch an obſervation is, and how great a mean, to make us to underſtand the loving-kindneſs of the Lord; I came in my laſt Exerciſe to commend unto you ſome remarkable Obſervations concerning them. I finiſhed my Diſcourſe at that time upon my firſt Obſervation, without any further preface I ſhall now proceed to a ſecond, which you may take thus:
Obſerv. 2. The Providence of God, in the fulfilling of the words, both of promiſe, and of threatning, doth ordinarily fulfil the firſt, when the people of God are at the loweſt: and the latter, when his Enemies are at the higheſt. I ſhall handle this in the ſame method as I did the other, ſpeaking to it ſhortly, 1. By way of Explication. 2. Confirming the Obſervation, and giving you the reaſons of it: and laſtly, making ſome Application of it. For Explication,
1. I muſt deſire you ſtill to obſerve what I before told you, and now repeat, That the Providence of God in all its motions is but a Servant of the Word, it fulfilleth the will of God: That it is the ſpring from which all its motions do proceed, both the ſecret, and revealed will. The will of God is but one; but part of it is revealed, part concealed. So much of it as is neceſſary, in order to our Salvation, is revealed, whether reſpecting our rule of life; or reſpecting what ſhall happen to us, or others, to Nations, and Kingdoms, and Churches in this life; or to particular Souls in, or after this life. Now what God hath thus revealed, Providence brings to iſſue; and here is the ground both of our prayers, and praiſes.
2. For the Promiſes: I ſay, you ſhall obſerve, It is the ordinary method of Divine Providence, to bring them to an accompliſhment, upon the Church and people of God, when they are at the loweſt in all humane appearance; in the loweſt ſtate of dejection, in the loweſt degree of affliction; when they are loweſt as to their outward ſtate, loweſt as to their hopes.
3. I added thirdly, That it ordinarily gives a being, and fulfilling to the threatning, when Gods Enemies are at the higheſt. The people of God are thoſe to whom the promiſes are made: they are the heirs of them; they are thoſe to whom are given the great and precious promiſes: wicked men are they, to whom the threatnings belong; they are the children of wrath, the heirs of the Curſes: the work of Providence in reference to them (thoſe of them that will not be reformed) is to bring all the Curſes, that are written in the book of God, upon them. But I ſay you ſhall obſerve, That the time in which the Providence of God fulfilleth theſe words of Threatning upon them, is when they are at the higheſt; in the higheſt hopes of the contrary, on the higheſt mountains of proſperity.
Let me endeavour to juſtifie this Obſervation by ſome inſtances, and thoſe concerning bodies of people, or individuals. You know the people of the Jews were the only people under Heaven until Chriſts aſcenſion, that God owned as his people: Individuals there were that were not Jews, as Job and others; but (I ſay) for a body of people there were no other. Gal. 3.16, To Abraham, and his ſeed were the Promiſes made, Rom. 9.4, Who are Iſraelites: to whom appertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the ſervice of God, and the Promiſes. The Promiſes made to Abraham, Iſaac, Jacob. David, &c. The Promiſes of inheriting Canaan, coming out of Babylon, deſtroying their Enemies, &c. Now theſe promiſes being given out, it was the work of Divine Providence to give them a verification, and to fulfil them. Obſerve what times the Providence of God doth it in: It bringeth the children of Iſrael out of Egypt, and into Canaan, not while Jacob, or Joſeph were alive. Joſeph was a great man, and could have given a probable conduct to that great work. The Iſraelites while he lived were in a very flouriſhing condition, multiplying exceedingly, and being in a very proſperous ſtate every way. But this is not a time when the Providence of God will accompliſh the Promiſe; Joſeph muſt die, and another King riſe up that knew not Joſeph. The children of Iſrael are diminiſhed, their little ones ſlain, their whole body oppreſſed with hard labour, and brought to as low a paſs as you can well imagine a people to be not wholly blotted out. This is the time that Providence will accompliſh the promiſe for their coming out of Egypt. They paſs the Red-ſea in a very formidable body, like enough to make their way through the Wilderneſs, and a variety of Enemies into the promiſed Land. But before the Providence of God brings them in, they muſt be broken, in a great meaſure deſtroyed; all dead unleſs Caleb, and Joſhuah, who came out of Egypt, and their body wholly a new generation; then they ſhall paſs over Jordan. Read over all the ſtory of Judges, and obſerve; God ſeldom delivered them from their oppreſſors, until they were brought as low as could be. After that time, when the men of Jabiſh Gilead were ready to take the baſeſt terms, then God ſends Saul to their reſcue; when there was not a ſword, nor a ſpear found in all Iſrael, but in the hand of Saul and Jonathan, then will God deliver them from the Philiſtines. They ſhall be delivered out of the captivity of Babylon, but not till they had been worn out there ſeventy years: when one would have thought ſcarce any ſhould have been left to have returned, and thoſe that were ſo linked with alliances to the Babilonians, ſo fixed in another Country, as few of them ſhould ever have been perſwaded to have come out, and have gone to build a new a deſolate City. The promiſe of Chriſt (their great King) ſhall be made good to them: but when? when the Scepter is departed from Judah, and the Law-giver from his feet. When the Jews are made tributaries to the Romans; for particular perſons the caſes are very many: Abraham ſhall have the Child of the promiſe, when he is an hundred years old. Joſeph ſhall be exalted out of a dungeon. Iſaac ſhall be reſcued, when the knife is at his throat. David ſhall have the Kingdom, when he is brought to the loweſt Ebb; and that is the time when Job ſhall be reſtored to a proſperous ſtate, and his latter end ſhall be greater than his beginning. The three Children, and Daniel ſhall be delivered and exalted, but not till the former be actually thrown into the fiery Furnace, and Daniel into the Lions Den. Peter ſhall be delivered out of priſon, but not till the very night before his execution was deſigned. Paul ſhall be delivered when he deſpaired of life, and had the ſentence of death in himſelf, 2 Cor. 1.9. In ſhort, you ſhall obſerve this the conſtant courſe and method of Divine Providence.
Secondly, The obſervation is as true on the other hand: when Pharaoh with his Hoſt was in their higheſt ruff; and he ſays, I will purſue, I will overtake them, I will ſatisfie my luſt on them, then ſhall he be drowned in the Red-ſea; when the ſins of the Amorites are at the full, then, and not before, will Providence deſtroy and root them out. When Siſera is in his greateſt heighth, then will God by Woman bring him down. When Sennacherib is at his heighth, then ſhall he periſh. The like inſtances might be given of Belſhazzar, Haman; in ſhort, of all the Enemies of God, and his people, of whom we have any Scriptural record. I remember when Gideon had his great Army: God ſaid, they were too many for him to conquer by, and reduceth them to three hundred, then maketh them victorious. The people of God, though under ſome miſery, and oppreſſions may be too many, or in too good a condition for him to deliver them, and the Enemies may be too low, or in too pitiful a condition for the Lord of Hoſts to encounter them. He will then deal with Pharaoh, Sennacherib, Haman, Belſhazzar, Herod, when they are at the higheſt, and think themſelves out of the reach of divine Power and Juſtice. When all the World almoſt is turned Arian he will begin to root out Arianiſm: When all are made ſlaves to the Pope, and he can with his Bulls fright the greateſt Prince; that is the time Providence will chuſe to begin Reformation. Let us a little enquire into the Wiſdom of God in this method of working.
God in all his great workings, both of Judgment and Mercy, in all his great motions of Providence, is purſuing one and the ſame great end, viz. the glory of his great and holy Name; he can work for no higher, he will work for no lower, or leſſer end: The deliverance and good of his people is ſubordinate to this, ſo is the ruin and deſtruction of their Enemies; ſo that this muſt be the reaſon of this method of Providence, Becauſe, thus God is moſt glorified, by delivering his people when they are at the loweſt; by deſtroying his Enemies when they are at the higheſt, God is moſt glorified. My further Work muſt be to demonſtrate this, God is thus moſt glorified:
1. By a Declaration of himſelf in his glorious Attributes.
2. By Eliciting pious actions from his Creatures.
1. By a Declaration of himſelf: that men may know that he is God, and he alone; and the work is his, and his alone. There is, as I have told you, a mute Glory, which ariſeth unto God from his own works: as the Pſalmiſt ſaith, The heavens declare the glory of God. As all Gods works of Creation, ſo all his works of Providence, declare the glory of God; and he doth them to be had in remembrance, that he might by them be glorified, and get himſelf a great Name in the Earth. God is divers ways eminently magnified, and made known to the World by this method of Providence in its workings: divers Attributes of his are remarkably by it publiſhed to the World. I will inſtance in ſome: His power, his wiſdom, his juſtice and righteouſneſs, and his goodneſs, and mercy.
1. The power of God is thus more magnified. Power is a great Attribute of God: Once have I ſpoken (ſaith the Pſalmiſt), yea twice have I heard it, that power belongeth unto God. Hence he is ſo often call'd The great God. Now the power of God, is never ſo eminent in the view of the World, as when he raiſeth up his people out of the dunghil, and pulleth down the Sinners in the heighth and pride of their glory. When God falleth upon a Nebuchadnezzar, crying out, Who is that God who ſhall deliver you out of my hands? Dan. 3.15. Upon a Sennacharib, ſaying, Who are they amongſt the gods of the Nations that have delivered their people out of my hand, that the Lord ſhould deliver you out of my hand? Iſa. 36.20. Upon a Pharaoh, ſaying, Who is the Lord that I ſhould obey him? Exod. 5.2. Then doth the Lord make the greatneſs of his might and power known: God lets them then ſee, that wherein they thought, ſpake, and acted proudly, he can be above them. Power is never ſo magnified, as when an oppoſite power is greateſt, when men moſt think they are out of Gunſhot. I remember the ſtory of Gideon (which I hinted before); you have it, Judg. 7.2. The people (ſaith God) are too many for me, leſt Iſrael vaunt himſelf againſt me, and ſay, my own hand hath ſaved me. Ver. 3, They were reduced to twenty two thouſand: Ver. 4, God ſaith, They are yet too many for me. In ſhort, they muſt be brought to three hundred, and by them God will work; here now Gods Arm was made bare: when there is a plenty of means, and probabilities, and God worketh by and in the uſe of them, it is ſtill God's arm that brings Salvation; but it is as it were a cloathed-arm, and the arm, the power, and ſtrength of God is hidden and concealed: but when God works contrary to humane probabilities, and without ſuch means, there the arm of the Lord is made bare. The Egyptians, the Philiſtines, the vileſt Enemies cry out; God fighteth againſt them, or, This is the Lords work.
Secondly, As the Power, ſo the Wiſdom of God is ſeen in theſe methods and operations of Providence. Indeed, ſometimes God ſo worketh, that the Power of God appeareth uppermoſt, and is moſt conſpicuous in the deſtruction of the Enemies, and in the ſalvation of the Lords people: as in the caſe of Sennacherib's Army, deſtroyed by an Angel; of Pharaoh, deſtroyed by the return of the waters, &c. But oft-times there's a wonderful wiſdom of God in ordering contingencies, and ſeeming caſual things, to his own ends in theſe caſes: as in the caſe of Joſeph and Haman, the reflexion of the Sun upon the waters, which cauſed the Moabites miſtake and confuſion. But the wiſdom of God is further ſeen in this, That a mercy ſeldom comes; but though we could ſee nothing of Wiſdom relating to it before it came, yet when it is come to paſs, there's no underſtanding Chriſtian but is forced to ſay, It could never have come in a more ſeaſonable time: the wiſdom of which, we could ſee nothing of in the proſpect, is evident upon the event. It would have been a great queſtion, whether the Iſraelites would have been ſo willing to have come out of Egypt under the conduct of Joſeph, when they were pinch'd with no oppreſſions, as they were under Moſes and Aaron, when they had been ſerving in the Brick-kilns, and their lives ſo many years together had been made bitter to them, through the hard bondage which they had ſo long endured.
Thirdly, The Lord doth thus more eminently magnifie his juſtice and righteouſneſs. Juſtice lieth in the diſtribution of rewards and puniſhments: the firſt we call Remunerative; the ſecond Vindicative Juſtice: Both are much magnified by this method of Providence. Perſons in the greateſt heighths of proſperity, or depths of …, are ordinarily the moſt remarkable objects of the worlds eyes, and more regarded than thoſe that are in a more middle-ſtate. When God lifts up a Joſeph out of the dungeon, and a Daniel out of the Lions den, and advanceth a Mordecai, for whom a gallows was ſet up, and the three Children are taken out of a fiery Furnace; He proclaimeth to all the World, and they are forced to confeſs it, that verily there is a reward for the righteous: and ſo on the other ſide, when a Pharaoh, a Sennecharib, an Haman, a Nebuchadnezzar are pull'd down in the midſt of all their pride and jollity, from their very pinacles of honour; the Juſtice and Righteouſneſs of God in puniſhing proud and imperious Sinners, is proclaimed, and made more evident to all the World. Laſtly,
4. The Lords goodneſs is thus more magnified and taken notice of. Common and ordinary Diſpenſations of gracious Providence, are little remarked by us: what mercy do we receive every night, every day from God, yet how little notice do we take of it? how little is our heart affected with it? but now when we are brought to the pits-brink, to a very low eſtate, and then are pluck'd from it; when we are in a very low eſtate, and then delivered; Gods goodneſs is both more proclaimed to the World, and more conſpicuous unto us. But this will in part fall in under the ſecond head: for I told you, that God is glorified by this method of his Providence, not only as his glorious Attributes (divers of them) are by it more exalted; but alſo as the pious and religious Acts of his people, are more by this method of Providence elicited. I have often hinted to you, that God hath a twofold glory from his Creatures, and the works of his hands: The firſt is a meer paſſive glory; Thus the heavens declare the glory of God; the Heavens ſhew forth the greatneſs, glory, and power of God. The ſecond is Active; wherein the creature doth ſome actions, from which a glory doth reſult unto God. Now by this Method of Providence, God is not only glorified in the firſt ſenſe, as this kind of working ſpeaketh more of his Power, Wiſdom, Juſtice, Goodneſs, &c. but in the ſecond alſo.
…. Thus God ſometimes forceth an acknowledgment of his Power, even from the worſt of men. Julian himſelf ſhall confeſs that Chriſt is too hard for him, throwing up his Dagger to Heaven, and crying, Viciſti Galilaee. The Egyptians ſhall cry out, Exod. 14.25, Let us flee from the face of Iſrael, for the Lord fighteth for the Iſraelites againſt the Egyptians. Nebuchadnezzar ſhall make a Decree, Dan. 3.29, That every Nation, People and Language, which ſpeak any thing againſt the God of Shadrach, Meſhach, and Abednego, ſhall be cut in pieces, and their houſes ſhall be made a dunghil, becauſe there is no other God that can deliver after this ſort. Dan. 6.25, Darius ſhall write to all people; Nations and Languages that dwell upon the Earth, and make a Decree, That in every Dominion of his Kingdom, men tremble and fear before the God of Daniel; for he is the living God, and ſtedfaſt for ever, and his Kingdom that which ſhall not be deſtroyed, and his Dominion ſhall be even to the end: he delivereth, and he reſcueth, and he worketh ſigns and wonders in the Heavens, and in the Earth, who hath delivered Daniel from the power of the Lions. The King of Babylon that ſet up the Golden-image, and ſo rigorouſly commanded all ſhould bow down to it, or be thrown into the fiery Furnace, heated ſeven times hotter than ordinary, Dan. 3.26, ſhall bleſs the God of Shadrach, Meſhach, and Abednego, who hath ſent his Angel and delivered his ſervants that truſted in him; and have changed the Kings word, and yielded their bodies, that they might not ſerve or worſhip any god but their own God. What a wonderful glory here had God given him from a wicked Pagan Prince? he confeſſeth his Command wicked; he bleſſeth God that put into theſe three hearts … to diſobey it, and make him change his word; he acknowledgeth God the true God, and that he delivereth them that truſt in him. All this accreweth from Gods delivering theſe three men when they were at the loweſt, when all gave them over for dead men.
But ſecondly, How much more glory hath God from his own people upon any ſuch deliverance? Surprizals affect us moſt. An unthought-of evil moſt ſtartleth and dejecteth us: An unthought-of good moſt elevates, and affects us. Good things leſſen in our opinion and eſtimate, by a long expectation; They are greateſt and moſt affect us, when we are paſt hopes of them. Sudden and unlook'd for good, raiſeth our hearts to great admiration, great praiſe, and thankſgiving. Now, he that offereth praiſe (ſaith God) glorifieth me. The more God is admired, the more his goodneſs is predicated and proclaimed; the more men upon any occaſion ſpeak of his honour, and power, and greatneſs, the more glory God hath from them.
Thirdly, God is more honoured by this method of Providence, not only as the ſuddenneſs of it doth more affect and elevate his peoples hearts; but alſo as by it his people are more prepared for the receiving of mercy. The Pſalmiſt ſaith, He prepareth the heart, and then cauſeth his ear to hear: their heart is prepared by their exerciſe of grace; as of other grace, ſo eſpecially faith and patience; they become more low in their own eyes, they learn more to truſt and depend upon God, and to wait upon him in the way of his Judgments, as the Prophet ſpeaks. Now all exerciſe of grace bringeth glory to God, all of it is the fruit of his Spirit, it is obedience to his Will; it carrieth with it a recognition of the power, wiſdom, goodneſs and Soveraignty of God. The longer God deferreth a mercy, the more time his people have to ſearch and try their ways, to humble themſelves under the mighty hand of God, to exerciſe their faith, their patience, &c. the more he hath of his peoples prayers, &c.
Fourthly, I may yet add one thing more: he hath by this means, the glory of his Juſtice, both from his own people, and from wicked men. By ſuffering his own people to be brought very low, he proclaimeth to the World, that he will not ſuffer the beſt of them to go unpuniſhed; but as to them he will approve himſelf a God of purer eyes than to behold any iniquity: and by letting Sinners run on to the heighth, before he pulleth them down, their wickedneſs alſo becomes ſo exorbitant and conſpicuous to the World, that the neutral part of the World, ſhall both acknowledg the righteouſneſs of God, in bringing them down to an utter deſtruction, and delivering of his oppreſſed people out of their hands. But this is enough to have ſpoken in juſtification of the Obſervation, and giving you ſome reaſonable account of it.
This (in the firſt place) may let us ſee, Ʋſe 1 how little means is conſiderable in the great effects of Divine Providence. Humane means are by us to be uſed when Providence affords them: but God ordinarily doth his works either without them, or when there is but little of them to uſe: Not by might, nor by power; but by my Spirit ſaith the Lord. The ſtone was cut out of the mountain without hands, which ſmote the image on his feet: which were part of iron and clay, and brake them in pieces, Dan. 2.34: and indeed, if this Obſervation is true, if God ordinarily delivers his people when they are at the loweſt, and brings down his Enemies when they are at the higheſt, humane means muſt have but a little ſhare in Gods works: when men are at loweſt, there is leaſt viſible means to lift them up; and when God's Enemies are at higheſt, there is leaſt appearance of humane viſible means to pull them down. Now this, as you have heard, is the time when God ordinarily works, and therefore our eyes ſhould be off the arm of fleſh: What is a Mountain before Gods Zorobabel? How little of humane means did God uſe in bringing his people out of Egypt and Babylon? There is never greater improbability of any great work of Providence, than in the greateſt probability of humane means. Gideon's twenty two thouſand were too many for God. Let us then learn how to look upon, how to uſe means: Look upon them as ſignifying nothing without Gods efficacy: uſe them as not truſting in them, or to them. Raiſe up no great hopes upon great probabilities in reſpect of them. The people of God are never more deceived, than in their judgments upon ſuch appearances. Many times the thing appears too probable to humane eyes, for God to ſuffer it at that time to come to iſſue; he ſhould have little honour, little glory from the effect; if he ſhould give it, men would ſay that God had ſaved them by their own bow, and ſword, and ſtaff. God will have it otherwiſe: When he turneth again the captivity of Sion, his people ſhall be like them that dream, Pſalm 126.1. He will ſo deſtroy his Enemies, that they ſhall cry out, Let us flee, for God fighteth for the Iſraelites againſt the Egyptians, Exod. 14.25. He will ſo bring to paſs all his great works, both of Judgment and mercy, that they ſhall ſing that Song, Pſalm 115. v. 1, Not unto us, O Lord, not unto us; but unto thy Name be given the glory.
Hence learn in the ſecond place, Ʋſe 2 That the Sinner can never be ſecure: nay is then leaſt ſecure, when he judgeth himſelf moſt ſecure. Gods people value themſelves upon the Promiſes: but wicked men value themſelves upon Providences, and judg of their ſecurity from their proſperity, ſucceſſes and intereſts. They never crow, but when they have made their neſts in the Cedars, and fixed their habitations on ſome ſtrong Mountain, which they think ſhall never be moved. They are never leſs ſecure, they are never nearer to ruin than now: For when they ſhall ſay peace and ſafety, then ſudden deſtruction cometh upon them, as upon a woman in travel, and they ſhall not eſcape, 1 Theſ. 5.3. When Babylon was given to pleaſures, and dwelled careleſly, and ſaid, ſhe ſhould be as a Lady for ever; ſhe was, and there was none beſides her: ſhe ſhould never ſit as a widow, nor know the loſs of children: then it was that God tells her, that both theſe things ſhould come upon her in one day: both the loſs of children, and widowhood, Iſa. 47.7. Dan. 4.30. When Nebuchadnezzar was in his Ruff, walking in the Palace of the Kingdom of Babylon, and ſaying, Is not this great Babylon that I have built? for the houſe of my Kingdom, by the might of my power, and for the honour of my Majeſty. Even then while the word was in the Kings mouth (ſaith the Text, ver. 31) there fell a voyce from heaven, ſaying, O King Nebuchadnezzar! to thee be it ſpoken, the Kingdom is departed from thee. A Sinner can be ſecure in no eſtate, at no time: If God hath lifted him up he hath reaſon to fear his ruin is near: If God be pulling him down, he hath reaſon to fear that he is ſinking into Hell. God delights to grapple with a proſpering, fortified, intereſted Sinner; and to let him then when he ſpeaketh moſt proudly, know, that wherein he ſpeaketh proudly, he will be above him. Let not therefore any Sinner truſt to his proſperity.
Thirdly, Ʋſe 3 From hence we may learn much of our duty, both with reference to the high, and proſperous eſtate of Gods Enemies; and with reference to God in the low and mean eſtate of his Church and people. It is one of the great temptations which attend us in this life, to ſee the wicked proſpering, and flouriſhing like a green baytree. It troubled the moſt eminent Servants of God we read of in Scripture, Job, David, Jeremiah, Habbakuk: We had need therefore learn our duty in ſuch an hour. You will ſay, What is it? I anſwer, 1. Not to envy them, 2. Not to fret, and repine againſt God, 3. Not to take part with them.
1. Not to envy them: It is what the Pſalmiſt calls to us for, Pſalm 37.1,—Neither be thou envious at the workers of iniquity: And the Wiſeman, Prov. 3.31, Envy not the Oppreſſor. Prov. 23.17, Let not thy heart envy Sinners. You have an uſual ſaying, It is better to be envied, than pitied: the meaning is, to be in a ſtate of proſperity, which uſually is the Object of Envy, than in a ſtate of adverſity, which is uſually the Object of pity: It is not ſo here, It is better to be a child of God, though an Object of pity, than a Sinner, though an Object of Envy. Proſperity ſlayeth the fool, nor is he ever ſo near ruin, as when he is at the higheſt. There is a ſtory of a cuſtom they had in Perſia, to gratifie a condemned Malefactor, for an hour before his Execution, with whatſoever he ſhould deſire; which of us ſhould have envied ſuch a poor wretch for that hours pleaſure? Sinners are never ſo near ruin as when they are at the higheſt: O then envy them not in their heighths!
2. Much leſs fret, and repine againſt God, for allowing them ſuch a preheminence over thee, as to their outward eſtate. God hath his wiſe and juſt ends in it, both in ſuffering them to grow high, and thee to continue in a low and afflicted ſtate; by the former, he ripeneth them for Judgment: by the latter, he prepareth you for Mercy. Fret not becauſe of evil-doers (ſaith the Pſalmiſt, Pſalm 37. ver. 1.) We cannot dive into the bottom of Gods Counſels; but if this obſervation of the motions of Providence be true, we may ſee cauſe enough, not to fret our ſelves, nor to murmur and repine at God; we have no reaſon to repine at God, when we ſee his Providence working towards our deliverance, and towards the downfal of his and our Enemies. Thus it is according to this Obſervation; when we are brought moſt low, and the Enemies of God are ſuffered to mount moſt high.
3. Certainly (if this be true) the flouriſhing ſtate of ſinners ſhould be no temptation to us, ſo much as to deſire to take part with them. Solomon joins them together, Prov. 3.31, Envy not thou the Oppreſſor, neither chuſe any of his ways: My ſon (ſaith Solomon) If ſinners entice thee, conſent not thou unto them; though they ſay, we ſhall find all precious ſubſtance, we ſhall fill our houſes with ſpoil. The words of Sinners are nothing ſo enticing, as their proſperous ſtate; for riches, and honour, and rule, and pleaſures, not many can reſiſt the temptation of them: but certainly, if the heighths of theſe to ſinners be prognoſticks of their ruin; if we could conſider their pride, their riches, honours, plenty, dominion, as things which ſet them nearer unto ruin, they would be no temptations: deſire not to riſe, and thrive and grow great, and domineer with wicked men, leſt thou alſo fall with them.
2. But in the laſt place, let us from hence conclude the duty of a child of God in his loweſt ſtate, or in the loweſt ſtate of the Church and people of God. I will open it in few particulars, and ſo conclude.
Firſt, To glory in Tribulation. The Apoſtle maketh this one of the fruits of juſtifying faith, Rom. 5. St. James would have the rich Chriſtian rejoyce in that he is made low, Ja. 1.10. A depth of miſery in the people of God, always makes way for mercy; and the redemption, and ſalvation of the people of God is never nearer, than when in humane appearance it ſeems to be furtheſt off. Indeed, this muſt be the rejoycing of faith, for the eye of ſenſe at ſuch a time is quite put out. Beſides the circulation of Divine Providence, which is evident to thoſe who look wiſtly upon the motions of Providence in the World; there is a great deal more to give the people of God at ſuch a time cauſe of rejoycing: they are more prepared for mercy, their Enemies are more prepared for vengeance; it is then a fit ſeaſon for God to work for his glory, &c.
Secondly, This ſhould learn the people of God patience under all their ſufferings, preſſures, and oppreſſions. Patience is a grace, of which we may ſay as Solomon of a Friend, or a Brother: It is made for adverſity. There are many arguments to perſwade Patience, that is, a quiet, calm ſubmiſſion to God under frowns of Providence; but nothing more effectual to our haſty and impatient frail natures, than to hear, that the burthen of God upon our ſhoulders ſhall not lie there long: when we can hope that Nubecula eſt & tranſibit, it is but a ſtorm, and it will over. What ſaid our Saviour to his Diſciples, Could not you watch with me one hour? The proſpect of the ſhortneſs of an Evil, doth very much alleviate it, and relieve our ſpirits under the burthen of it. That miſerable Emperour had no other relief under his moſt cruel torments, than Hoc non eſt Eternitas; this is not Eternity. Now what an argument is this for a Chriſtians patience, and fortitude, for him to think when his caſe is worſt, when his burthen moſt pincheth him, then his deliverance is neareſt, even at the door. They ſay in a dark morning, the darkneſs is always thickeſt juſt before break of day. In the Mount of the Lord it ſhall be ſeen. I am ſure it is always darkeſt juſt before break of day with the Church and the people of God. As the pains of a Woman in travel encreaſe, ſo the hour of her delivery more haſteneth; and there is no worſe ſign of a long travail to her, than little and lingring pains. The Women at ſuch a time will ſometimes ſay to thoſe that enquire after the Woman in pangs, We want more pain. Truly it is ſo oft-times with the Church of God: They want more pain, more preſſures and oppreſſions, they are not brought low enough for a mercy. O let us be patient then under the greateſt trials: Great trials never laſt long. You know what the Martyr ſaid, We have a bad Dinner, but we ſhall have a better Break-faſt.
Thirdly, This calleth aloud to the people of God at ſuch a time for the exerciſe of faith. Indeed, this is the proper time for faith to work. As too much light blinds the Eye inſtead of helping it, ſo doth ſenſe blind the Eye of Faith: Senſe followeth Providence; but Faith ſtands by the Promiſe, and exerciſeth it ſelf upon that. When the Providence of God is moſt out of our ſight, then is the time to lay the faſteſt hold upon the Promiſe. As there are degrees of darkneſs in nights, ſome are much more dark than others; ſo there are degrees of darkneſs in the Churches nights: ſometimes there is a darkneſs in it which may be felt, when Providence is ſo far from giving a light to us like that of the Sun, that it doth not give us the light of a Candle. Here now Chriſtians ſtand concerned to ſhew, that they do not live by the light of Providence, but by faith in the word of God; which ſtill is the ſame, and abideth for ever. If two be walking together, they had never more need to take heed that they loſe not one anothers company, than in a dark and bluſtring night, when the darkneſs keeps them that they cannot ſee one another: and the wind hindereth that they cannot hear the ſound each of others feet. The Believer and the Promiſe are Relates, companions each to other: there is never more danger of their being parted each from other, than in a night of dark and bluſtring Providence. Now a Chriſtian ſtands concerned, to be often applying his Soul to the Promiſe: often calling upon his Soul as David, in Pſalm 42, Truſt thou in God, for I ſhall yet praiſe him. Nor is there any thing more conducive to make a Chriſtian at ſuch a time hang upon the Promiſe, than to hear that it is the uſual method of Divine Providence; then to remember Gods people, when they are in the loweſt condition.
Fourthly, As this calleth to the people of God for faith in the Promiſe, ſo it calls to them for hope: Faith and Hope are ſo near of kin, that they are oft put one for another. Indeed, Hope is nothing elſe but Faith looking out at the windows of the ſoul, in expectation of the coming of the thing believed. There is an hope that worketh upon the encouragements of ſenſe, when the mercy hoped for is ſeen coming in a way of probable means: but there is an Hope that proceedeth meerly upon the Evidence of Faith, when the Soul hopeth for ſome good thing, but ſeeth no encouragement from any ſenſible thing: the former is but a natural affection working upon an abſent probable good; This latter is a ſupernatural habit, and an exerciſe of grace. The Apoſtle calls it an hoping againſt hope; or a believing in hope againſt hope. This is that which I am calling to you for: This is that which keepeth the heart alive in the deadeſt time. We uſe to ſay, If it were not for hope (under evils) the heart would break. Faith is the acquieſcence of the Soul in the World: Hope is the motion of the Soul conſequent to this acquieſcence. Faith ſaith, the thing is ſure; Hope ſeeth it coming, and relieveth the Soul with that. Hope is the Souls watchman. The Soul cryes out, Watchman, what of the night? Watchman, what of the night? Hope ſaith, The morning is coming. Now this Obſervation advantageth Hope; It aſſures you, that God is coming at Midnight. When you ſee theſe things come to paſs (ſaith our Saviour, Luke 21.28.) lift up your heads, for the day of your redemption draweth nigh. It hath reference to all that went before, where our Saviour had been telling them of the great Evils that were to precede his coming. Now, ſaith our Saviour, when you ſee things at this miſerable, deſpicable paſs; then lift up your heads.
Fifthly, This Notion calleth to the people of God for fervent, and conſtant prayer for the Church, and people of God, when they are at the loweſt ebb. Never give over the caſe of the Church and people of God for deſperate, it is never leſs ſo than when it moſt appeareth to you to be ſo. I remember it is particularly remarked concerning Daniel, in the 9th Chapter of his Propheſie, That when he underſtood by books that the time was come for the fulfilling of the Jewiſh captivity, then he made that excellent Prayer, which you have upon record in that Chapter, with a great deal of fervor and zeal for the people, of which you will find it full. Daniels certain knowledg, that that was the time for their deliverance, did not ſuperſede his duty of Prayer, but more abundantly quicken him to it. In ſuch a ſtate of the Church and people of God, as I have been deſcribing to you, a Chriſtian hath two great arguments to perſwade him to a more conſtant, diligent, and fervent application of himſelf to the throne of Grace. 1. The Churches miſery and low condition, calling to him for pity, and what help he can give it. 2. The knowledg he hath, or may have, that it is now about the time, when God uſeth to ariſe and help.
Laſtly, This Obſervation calleth upon all that fear the Lord, eſpecially at ſuch a time when they, or the Church of God is loweſt, to watch unto holineſs; to wait upon the Lord and keep his way, and to be wary of ſin. To deter all that fear God from ſinning, eſpecially at ſuch a time, I might mind you of that precept of God to the Jews: When the Hoſt goeth forth to battel, then take heed of every wicked thing. But I ſhall conclude with that known ſtory of the Iſraelites: You know they had an old Promiſe made four hundred years before, that they ſhould inherit the land of Canaan: they had ſerved in Egypt many years, they were now come over the Red-ſea, and had encountred, and overcome the long and many difficulties of the Wilderneſs: they were brought within a proſpect of the promiſed Land, nothing wanted, but a taking poſſeſſion: they murmur againſt God, retard their entrance forty years, until all that generation was deſtroyed, except Caleb and Joſhuah. I ſhall conclude, Hath the Church been a long time under great preſſures, things ſtill as to its intereſt growing worſe and worſe, that they ſeem to be brought to as low a paſs as they can be? Now begins her hope to dawn, according to that Method of Providence which I have obſerved to you: Only now, let the people of God look to themſelves, that by ſome defection they do not ſet back their own mercies. You may take the Exhortation in the words of the Apoſtle, 1 Cor. 10.6, Now theſe things happened unto them for our enſamples, to the end that we ſhould not luſt after evil things, as they luſted: neither be ye Idolaters as were ſome of them, &c.
But I ſhall add no more to this Second Obſervation.