Tropes and Figures, Treatise 1 · Head 11
THE Eleventh HEAD OF METAPHORS, SIMILES, AND Other Borrowed TERMS, CONCERNING The Means of Grace, Providence and Affliction.
The Day of Grace.
Mat. 20.6. Why ſtand ye here all the Day idle? &c.
Heb. 3.7. To day if you will hear his Voice, harden not your Hearts, &c.
THe Time that God alloweth Men to repent, and provide themſelves for another World, is called a Day: Behold, now is the accepted Time, behold, now is the Day of Salvation. I muſt work the Works of him that ſent me, while it is Day; that is, whilſt the allotted Seaſon laſts. John 9.4. To day if you will hear his Voice, &c. that is, before the Time allotted you, or the Space given you to repent, be expired.
Parallels.
A Day is a certain Time; ſo many Hours, &c. A natural Day is twenty four Hours, an artificial Day contains twelve Hours: So God allows a Man a certain and prefix'd Time to repent. Jeruſalem had a Day: O that thou hadſt known, even thou, at leaſt in this thy Day, the Things that belong unto thy Peace.
II. The Day is ſet in oppoſition to the Night, and it ſignifies the Time of Light: So the Time of God's Patience, whilſt the Goſpel is preached to Men, and God waits upon them, and ſtrives with them, to bring them over to the Knowledg of the Truth, is the Time of Light; and when God takes away the Means of Grace, and the Goſpel, from a Kingdom, Nation, or particular Soul, that is a Time of Darkneſs, and then it may be ſaid, the Day is gone, and Night is come upon them.
III. 'Tis Day when the Sun riſes, and Night when the Sun ſets: So 'tis the Sinner's Day, whilſt the Goſpel-Sun ſhines, and the Means of Grace are continued to them; but Night then, when the Miniſtration of the Goſpel is taken away, and no more Means of Grace afforded to them.
IV. The Day is Man's working Time; Labourers in the Field, when the Day is ended, go home, they can work no longer: So whilſt God affords the Goſpel, and Means of Grace, Sinners ſhould, like faithful Labourers, work hard, work out their own Salvation, labour for the Meat that periſheth not: for when that is gone, no Man can work; then the Things of their Peace will be hid from their Eyes, like as it fell out with Jeruſalem.
V. The Day brings great Light with it, which makes great Diſcoveries of Perſons and Things; whilſt the Night laſts, Men cannot ſee what is near them, neither the Good they may receive, nor the Evil they ſhould refuſe, and eſcape from; but the Day diſcovers all, and makes every thing manifeſt: So the Goſpel-Day brings Light, and the Light thereof diſcovers the Evil that is in the Hearts, Works, and Lives of Men; by this Light they ſee their Sins, and the Danger they are in thereby, and alſo the Way to be delivered from them. Chriſt is the Way which the Day-Light makes manifeſt. In the Night of Popery, Men loſt the bleſſed Path to Peace, and Way of Life, and ran to the Merits of their own Ways, and to Popiſh Pardons, and what not? but the Day of the Goſpel in England hath diſcovered their Miſtake, and ſhewed them the plain Way to Heaven, &c.
Eccl…ſ 11.7.VI. The Day is comfortable, 'tis a pleaſant thing for the Eyes to ſee the Sun: So are the Means of Grace, and the Day of Goſpel-Light. O how ſweet and pleaſant a thing it is to ſee this Day, wherein the Word of God is powerfully and plainly preached amongſt us!
VII. The Day ſometimes is over-caſt, and the Light darkned: So the Goſpel-Day is ſometimes, as a Judgment upon a People or particular Soul, darkned, and Clouds ſeem to cover the glorious Heavens, even as at this Time. O what thick and black Clouds ſeem to ariſe!
VIII. Some Days prove ſtormy, and high Winds ariſe: So ſometimes the Day of Goſpel-Grace proves ſtormy, and high Winds of Perſecution ariſe upon a People; nay, not only Winds of Perſecution, but alſo ſtrange Whirl-winds of Deluſions abound in it, which make it very perilous.
IX. A Day hath its Morning, its Noon, and its Evening: So hath the Day of Goſpel-Grace in a Nation, and to a particular Soul, who improves it not. God threatned his People of old,Mich. 3.6. That the Sun ſhould go down over the Prophets, and the Day ſhould he dark over them.
X. The Day ſuits not with ſome Men, they are for the Night; they are ſaid to rebel againſt the Light, they hate the Light, the Night is for them; ſuch are the Thief and Adulterer:Pov. 7.9. The Whoriſh Woman waits for the Twilight, even for the black and dark Night. So many Sinners love not the Day of Goſpel-Light, they are for the Night of Ignorance and Error. They had rather have Popery come, or any Thing come, than to have the Goſpel, or the powerful Preaching thereof; it ſuits beſt with their carnal Hearts, they love that Religion that indulges them in their brutiſh Luſts.
XI. There are many ways to know when the Day draws towards an end, and Night approaches: As, (1.) When the Heat of the Sun abates. (2.) When the Shadows grow long, or are ſtretched forth. (3.) When the Harveſt-Men begin to go home apace. (4.) When the Evening-Wolves begin to lurk out of their Holes. Now when theſe Signs are upon a People in a ſpiritual ſence, their State is bad, they may fear Night approaches upon them. (1.) When the Goſpel in its powerful Preaching, abates in its Heat, and bleſſed Influences upon Mens Hearts, ſo that but a few are warmed, and effectually wrought upon by it. (2.) When Religion is more in Shew than in Subſtance; when the Shadow is long, and the Subſtance little; Men being more zealous for the Form, than concerned for the Power of it. (3.) When many powerful or painful Miniſters and Labourers are called home. (4.) When the Romiſh Wolves, who have lain long in their Holes, and dark Caverns, or lurking Places, begin to come boldly abroad, and impudently ſhew themſelves, 'tis a Sign of Evening-Tide, and that the Day is near expiring. Is not this thy State, O England?
The Means of Grace compared to the Summer.
Jer. 8.20. — The Summer is ended, &c.
By Summer is doubtleſs meant that Time that God allows Men to gather in, and lay up ſpiritual Good for their precious Souls. The Time of Goſpel-Light, or Means of Grace, is compared to the Summer.
Parallels.
THe Summer is the chief Time of the Year, that Seaſon which generally all Men prize, long for, and rejoyce in: So the Time of Goſpel-Grace, and Goſpel-Light, is the chiefeſt and choiceſt Seaſon in the World. The Time of the Goſpel, the Diſpenſation of the Goſpel, was the Time which the Prophets, and many good and righteous Men of old longed for, and which all ſincere godly Perſons do prize, and rejoyce in.
II. Summer is the Seaſon that ripens the Fruits of the Earth; were it not for the Heat and Influence of Summer, what would become of the Husband-man's Labour? So the Means of Grace, or Miniſtration of the Goſpel, ripens the good Seed which is ſown in the godly Man's Heart, nay, it maketh all fit and ready for the Harveſt, and for cutting down. It ripens the godly Man for Heaven, and the ungodly Man for Hell: The Word is either a Savour of Life unto Life, or elſe the Savour of Death unto Death; it either ſoftens or hardens. It hath the ſame Effects upon Mens Hearts, that the Sun hath in the hotteſt Time of Summer, upon that which it ſends forth its Influence upon.
III. The Summer is the poor Man's working Time, 'tis the Seaſon in which he is to provide himſelf for Winter with ſuch things he wants. The Day of Goſpel-Grace is the Saints Summer, 'tis the Time in which he works hard, gathers in, and lays up for his immortal Soul: He learns of the Ant, who provides her Meat in Summer, &c.Prov. 6.
IV. In Summer every thing looks green; the Herbs, Graſs, Plants, Trees, and all the Fruits of the Earth, are in their Beauty, and greateſt Glory: So in the Day of Goſpel-Grace, whilſt God affords Means of much Light and Knowledg, when Seaſons, Sabbaths, Sermons, and Ordinances, in a plentiful manner do abound amongſt us, how do the Saints flouriſh, their Graces flouriſh! O what Beauty and Greenneſs is there upon all ſincere Chriſtians!
V. He that is ſlothful and idle in Summer, as he brings Shame upon himſelf, ('tis a Sign of Folly, &c.) ſo he ſuffers, wants Bread, and is expoſed to great Straits in Winter. He that gathereth in Summer, is a wiſe Son; but he that ſleepeth in Harveſt, Prov. 10.5.is a Son that cauſeth Shame. So he that is idle and negligent in the Time of Goſpel-Grace, or improves not the Means God affords, for the Good of his Soul, as 'tis a Reproach and Shame to him, ſo he expoſeth himſelf to Ruine thereby. What will he do when Death and Judgment comes? Then he will want, and ſuffer Hunger, &c.
The Means of Grace compared to Harveſt.
Mat. 9.37. The Harvest is great, but the Labourers are few, &c.
NOte. The Time of Goſpel-Grace, wherein Work is to be done, and many Souls are prepared, and made willing to hear the Word of God, is compared to Harveſt.
Parallels.
HArveſt is the Time to work and do buſineſs in, and it behoveth Men to labour hard then: So whilſt there is an open Door for the Goſpel, or God is pleaſed to continue the Means of Grace, Chriſt's Miniſters ought to labour hard.
II. Harveſt greatly tends to the relief of the Poor; they in Harveſt-time gather in, and lay up againſt a Time of Want and Scarcity: So do the Saints, whilſt the Day of Grace laſts, provide and lay up for their Souls.
III. Sometimes there is bad Weather in Harveſt, which doth hinder and diſcourage the painful and laborious Husband-man: So Storms ariſe, and very bad Weather (as it were) often attends Chriſt's faithful Labourers, which greatly hinders them in their Miniſtry.
IV. The Harveſt is ſometimes great, and the Labourers but few, ſo that the Work lies very heavy upon ſome Men: So in a ſpiritual ſence, the Harveſt is great, i. e. many People are willing to hear God's Word, but there are but few painful Preachers, and by this means the Work lies heavy upon them; and when it is thus, we are enjoined to pray to the Lord of the Harveſt, Mat. 9 37.to ſend more Labourers into his Harveſt.
V. The Harveſt ſometimes proves thin, and comes into a little Room; or it may ſeem much in Bulk, and yet but a little Grain: So 'tis ſometimes in the ſpiritual Harveſt, there are many Multitudes hear the Word, attend upon the Means, they flock into the Aſſemblies; but alas! but few are converted; the Corn is little: A ſmall Room will hold them, were they ſevered from the Straw and Chaff of the fruitleſs and unprofitable Multitude.
VI. When the Harveſt is like to be catching, or the Husband-man ſees Clouds begin to gather, and grow black, or they hear it thunder mightily, they work very hard, and hurry in the Corn, not knowing when they may have fair Weather again: So Chriſt's Servants, when they perceive a diſmal Day approaching upon them, labour hard, and bring in what Souls they can into his Barn.
VII. The Harveſt ſometimes is very long, and ſometimes but ſhort: So God lengthens or ſhortens the Day of Grace, as he pleaſes. The old World had an hundred and twenty Years; others but a ſhort Seaſon. O that thou hadſt known in this thy Day the Things that belong to thy Peace! but now they are hid from thine Eyes. Chriſt ſeems to be quick with them. And ſo it fared with thoſe, Acts 13.46.
VIII. In Harveſt the Husbandman will not neglect a fit Opportunity of gathering in his Hay and Corn, upon preſumption of much fair Weather to come: So a wiſe Chriſtian will not loſe the preſent Seaſon for his Soul, upon hopes of much Time to come, but rather ſays, Now is the Time, &c.
Obſerve in Summer's ſoultry Heat,
How in the hotteſt Day,
The Husband-man doth toil and ſweat
About his Corn and Hay.
If then he ſhould not reap and mow,
And gather in his Store,
How ſhould he live, when for the Snow
He can't move out of Door?
The little Ants, and painful Bees,
by Nature's Inſtinct led,
Theſe have their Summer-Granaries,
For Winter furniſhed.
But thou, my Soul, whoſe Summer's Day
Is almoſt paſt and gone,
What Soul-Proviſion doſt thou lay
In Stock, to feed upon?
If Nature teacheth to prepare
For temporal Life; much rather
Grace ſhould provoke to greater Care,
Soul-Food in time to gather.
Days of Affliction and Diſtreſs,
Are haſting on apace;
If now I live in Careleſneſs,
How ſad will be my Caſe?
Ʋnworthy of the Name of Man,
Who for that Soul of thine,
Wilt not do that which others can
Do for their very Kine!
Think, frugal Farmers, when you ſee
Your Mows of Corn and Hay,
What a Conviction this will be
To you another day?
Who ne're were up before the Sun,
Nor broke an Hour's Reſt,
For your poor Souls, as you have done,
So often for a Beaſt.
Learn once to ſee the Difference
Betwixt eternal Things,
And theſe poor tranſient Things of Senſe,
That fly with Eagles Wings.
J. F.
Godlineſs compared to a Trade.
Heb. 3.1. Wherefore, holy Brethren, Partakers of the Heavenly Calling, conſider the Apoſtle and High-Priest of our Profeſſion, Christ Jeſus.
THe Profeſſion of Godlineſs is in this, and divers other Scriptures, compared to a Trade or Calling; and 'tis a very fruitful and profitable Metaphor.
Parallels.
A Trade or Calling properly is that Art, Craft, or Occupation, whereunto one hath been trained, or wherein he exerciſeth and employeth himſelf, whatever it be, whether Handicraft, or Merchandizing, &c. Now Godlineſs is the Occupation of every true Chriſtian, 'tis that which he hath been trained up in, 'tis that which he exerciſeth and daily employeth himſelf about. Herein do I exerciſe my ſelf, &c.Actt 24.16. Rather exerciſe thy ſelf unto Godlineſs, &c.
II. A Man, when he firſt ſets up a Trade, hath, or ought to have, a Stock ſuitable to what it doth require, in order to the well-managing of it, or otherwiſe he is not like to do good of it; for the Want of a convenient Stock hath ruined and utterly undone many new Beginners: So every Chriſtian ought to ſee, when he firſt begins to profeſs Godlineſs, what Stock he hath, I mean, what Grace, what Faith, what Love to God, and to his Neighbour, what Experiences of a thorow Change; for without a Stock of the Truth of Grace, and Work of Regeneration, no Man can follow the Trade of Godlineſs, to make any ſaving Earnings of it.
III. A Man that ſets up a Trade, ought to know the Nature, Worth, and Value of thoſe Goods and Commodities his Calling leads him to trade or deal in, or elſe he may be quickly cheated, and run out of all, by buying counterfeit Goods, or bad Ware: So every Chriſtian muſt know what Goods he is to trade ſpiritually in, as alſo the Nature and Excellency of them. Now the heavenly Commodities are theſe, Faith, Love, Peace, Long-ſuffering, Gentleneſs, Goodneſs, Meekneſs, Temperance, Pardon of Sin, Communion with God, Joy in the Holy-Ghoſt, &c. Now he ought to know all theſe Things, the true from the counterfeit. And next unto the Graces of the Spirit, and the other excellent and rare Things he deals in, there are the Ordinances of the Goſpel, the Nature and Uſefulneſs of which he ought alſo to underſtand, and not to be deceived about them, leſt he take the Traditions of Men for Chriſt's Inſtitutions.
IV. A Man who ſets up a Trade, ought alſo to know who he is to deal or trade with: So ought every Chriſtian; and that is God, through the Mediator Jeſus Chriſt; for without him there is no trading to Heaven. 'Tis by him we believe in God, by him we come to the Father. Chriſt is a Saint's only Correſpondent; he receives all our Prayers and Duties, and makes Returns of Mercies.
V. A Man who begins a Trade, ought to be well inſtructed, and to know every particular Art and Myſtery in it: Some Trades or Profeſſions are hard to learn, they are full of Myſtery, and very intricate; and if they underſtand them not, or are not Crafts-maſters therein they will never live comfortably of them, as Experience commonly ſheweth: So every Chriſtian ought to learn the Myſtery of Godlineſs; this heavenly Calling is not eaſily learned; there is no Trade that is more myſterious than the Trade or Art of Godlineſs, as we ſhall fully evince, and make appear,
1. By plain Texts of Scripture.
2. By Arguments and Demonſtrations drawn there-from.
As to the Firſt, ſee theſe Scriptures: 1 Cor. 2.7. But we ſpeak the Wiſdom of God in a Myſtery, even the hidden Wiſdom, &c. Compared with Rom. 16.25. Eph. 1.9. & 3.3, 4. Col. 1.26. 1 Tim. 3.16. Without Controverſy great is the Myſtery of Godlineſs, God manifeſt in the Fleſh, &c. Godlineſs is twofold, 1. The Doctrinal Part. 2. The Practical Part.
A Myſtery is a Thing hidden, hard to find out, that which few underſtand,Godlineſs a Myſtery. which lies not open to the Sight and Apprehenſion of Men. Many Arts uſed amongſt Men are full of Myſtery. If a Man go into a Chymiſt's Shop, poſſibly he may ſee there ſeveral Extractions of Minerals, but he may not know how he extracted thoſe Spirits, nor doth he underſtand the Nature and Operation of them, that is a Myſtery. There are divers other curious Arts and Devices very hard to learn, they are ſo myſterious; but all come ſhort of theſe heavenly Myſteries. The Myſteries of Godlineſs are exceeding great.
1. Theſe Things are hidden Things from the Eyes of Men. See Mat. 11.25. The Goſpel is read daily, every Man hath the Hiſtory of it in his Houſe; but alas! very few underſtand it; 'tis a Myſtery; 'tis not known, but by ſuch only who feel its Power, and bleſſed Effects and Operations of it upon their Hearts.
2. The Goſpel, and great Things of Chriſtianity and Godlineſs, are the rare Contrivance of God's eternal Wiſdom,1 Cor. 8.1. and therefore full of Myſtery. If any Man thinks he knows any thing, he knoweth nothing as he ought to know. Theſe things are not eaſily found out.
3. The Hiſtory of the Goſpel, and Principles of Chriſtianity and Godlineſs, could not be known without Revelation; had not God afforded us the written Word, what ſhould we,John 20.31. Rom. 16.25, 26. or could we have known of theſe Myſteries? What do the Heathen know of them, that have not the Holy Scripture? Doth the Light within diſcover the Incarnation, Birth, Life, Death, Reſurrection, Aſcenſion, and Interceſſion of Jeſus Chriſt? Doth that teach the Myſtery of Faith and Regeneration? 'Tis true, ſome have affirmed, that they ſhould have known all Things the Goſpel reveals, if they had never had the written Word: But how falſe that is, appears to all; and they themſelves have been ſilenced, by putting one Queſtion to them,John 20 30. which is this: 'Tis ſaid in John 20. Many other Signs did Jeſus, in the preſence of his Diſciples, which are not written, &c. Now let them ſhew us what thoſe other Signs were: But alas! they can tell us nothing but what the Scripture relates; neither had we or they known them, but by the Record thereof.
That which we have the Hiſtory of, and yet cannot underſtand, or make our own, unleſs the Spirit of God opens and explains it to us, is a great Myſtery: But we cannot underſtand the Myſtery of Religion and Godlineſs, without the Spirit's Teaching and Explanation: Ergo, &c. As the Hiſtory muſt be revealed by the written Word, ſo the Myſtery muſt be revealed by the Spirit: For what Man knoweth the Things of a Man, ſave the Spirit of a Man, 1 Cor. 2.11.which is in him; even ſo the Things of God knoweth no Man, but the Spirit of God.
4. That which needs or requires ſeveral Gradations and Mediums, to open and explain it from time to time, is a great Myſtery: But the Goſpel, or Myſtery of Godlineſs, requires ſuch ſeveral Gradations and Mediums, to open it unto the Children of Men. (1.) God under the Law revealed theſe Things by divers Sacrifices, Waſhings, and other Rites, whilſt Perſons remained in their Non-age. (2.) It requires the Uſe of divers earthly Similitudes, to open and explain it to the Underſtanding of Men. God is compared to a Father, to an Husband-man, to a Judg, to a Creditor, to a Portion, to an Houſholder, &c. Chriſt, to a Lamb, to Light, to an Husband, to a Vine, to a Shepherd, &c. The Spirit is compared to the Wind, to Oil, to Water: and Grace, to Seed, to Gold tried in the Fire, &c. The Myſteries of Religion and Godlineſs are ſo hard to underſtand in their own Nature, that God condeſcends to open them to us by earthly Things: In this God ſhews what Children we are, and how difficult 'tis for us to underſtand theſe Things. And tho they are thus explained, yet how little is it that we are able to underſtand of them! Now that which the Children of Men are not able fully to take in, or comprehend, tho God makes uſe of the beſt Mediums he in his Wiſdom ſees good to make uſe of, is a great Myſtery: But the Children of Men are able to take in but little of the Myſteries of the Goſpel, notwithſtanding theſe gracious Mediums God is pleaſed to make uſe of: Ergo, &c.
5. That which the Children of Men are not able to take in or receive the knowledg of at once, but when God fees neceſſary to diſcover by degrees, by little and little, notwithſtanding all thoſe proper and fit Mediums he condeſcends to make uſe of, is a great Myſtery: But the Myſteries of the Goſpel, and Godlineſs, God ſees the Children of Men, notwithſtanding all thoſe Mediums he is pleaſed to make uſe of, cannot take in or receive at once, but that there is need for him to open and diſcover them by degrees, by little and little: Ergo, 'tis very myſterious, ſo vaſt a Depth, ſo great a Light, ſo ſtrange a Myſtery is this Myſtery, that God reveals it now a little, and then a little. Adam had the firſt Diſcovery of it: The Seed of the Woman ſhall break the Serpent's Head. Abraham had more of it made known to him; Moſes had a greater Revelation of it than the Prophets: And then, John Baptiſt, who ſaw more than all that went before him, and upon that account was called the greateſt Prophet that ever aroſe amongſt them that were born of Women; and yet he ſaw but a little of this great Myſtery,Luke 7.28. comparatively to what thoſe ſaw who were in the Kingdom of Heaven, viz. the Goſpel-Church, after the Death and Reſurrection of Jeſus Chriſt.
6. That which all the wiſe Men of the World, meerly by all their natural Wiſdom, Arts, and Sciences, could never find out, nor arrive at the true knowledg of, is a great Myſtery: But all the wiſe Men of the World, meerly by all their Arts and Sciences, and human Learning, could never arrive to the true knowledg of Chriſt, and real Godlineſs: Ergo, the Principles of true Godlineſs, and the Myſteries thereof, are out of the reach of meer humane Reaſon; tho not againſt or contrary to Reaſon, yet they lie above Reaſon: Reaſon muſt ſtoop to Faith in theſe things. The Goſpel is called Wiſdom, as oppoſite to the Wiſdom of Men; and the Apoſtle ſaith poſitively, That it was Wiſdom in ſuch a Myſtery, that none of the Princes of this World knew. Nay, the Spirit, ſays one,Sydenham. jeers all the Learned of the World in this very thing, becauſe of their groſs Ignorance. Where is the Scribe? where is the Wiſe? where is the Diſputer of this World?1 Cor. 1.20. Hath not God made fooliſh the Wiſdom of this World? Verſe 18.Hence the Preaching of the Goſpel was accounted by the learned Greeks but Fooliſhneſs. Natural Men may underſtand natural Religion; but true Godlineſs conſiſts in the Light of Divine Truth, and in the Life of Grace, God manifeſting himſelf in the Light of Truth, and working the Life of ſupernatural Grace by his Spirit in the Heart. True Godlineſs doth not conſiſt in the Knowledg of the Letter of the Goſpel. A natural Man may have the hiſtorical or notional Knowledg of the Goſpel and Chriſtianity, he may arrive to the moſt exact underſtanding of things, as far as Letters and Words can expreſs them; that is, he may know the true ſence and meaning of things in the Goſpel, according to what either the Hiſtory, or Tenor of ſuch Words will import, and know the Grammatical Sence of Words, better than many true Chriſtians: But this is not the ſpiritual and true Knowledg of Religion and Godlineſs; for that conſiſts in the ſaving and experimental Knowledg of God, and Jeſus Chriſt. The Myſtery of the Goſpel, and Power of Godlineſs, is the Diſcovery of God's Glory in it ſelf, and the working of it gloriouſly in the Soul; it lies not in the bare Expreſſion, or Knowledg of Words, nor in the external Form of Profeſſion of theſe Words; but it lies in the Divine Glory of God, which is wrapt up in theſe Words, and the gracious Conformity, Diſpoſition, and Affections of the Soul to theſe things. 'Tis an eaſy matter to confeſs Jeſus Chriſt to be the Son of God, and to read the Scriptures, to pray, &c. but to ſee the Myſtery of that Glory which is in this, that Chriſt is God's Son, and to have the powerful Influences of it upon the Heart, whereby the Soul is brought into the Image or Likeneſs of Chriſt's Death and Reſurrection; this is a Myſtery.
7. That which the moſt wiſe and knowing in the ſame Art or Myſtery, can reach or underſtand but part of, muſt needs be a great Myſtery: As ſuppoſe a School-maſter, nay, the ableſt in the World, who profeſſes to know and teach ſuch or ſuch an Art or Myſtery, is forced to confeſs, he ſees and knows but little of it, or ſees but in part, 'tis ſo hard and difficult to find out; all would conclude, that Art or Science was a Myſtery indeed: But ſo it is here; for the holy Apoſtles, who had as great a knowledg of theſe Myſteries as any ever had in the World, nay, we may modeſtly conclude, a greater, yet they declare, they knew but in part, and ſaw but in part, they ſaw comparatively but a little way into theſe Myſteries, For we know but in part. — Now we ſee through a Glaſs darkly. 1 Cor. 13.9, 12.— Now I know in part. — Ergo, Theſe are great Myſteries.
8. That which the holy Angels deſire to pry into, nay, look into with the greateſt Earneſtneſs and Deſire imaginable, and are contented, the better to underſtand, to learn of the Church; and yet, when all is done, do admire, and ſtand as it were aſtoniſhed at, is a great Myſtery: But the Angels do pry into theſe Myſteries with the greateſt earneſtneſs, and are contented to learn of the Church, that they may the better or more fully underſtand them, and after all, ſtand and wonder, to behold the Depth of this Grace, of this Love, and the Strangeneſs of this Myſtery. Ergo, the Goſpel, or Doctrine of Godlineſs, is a great Myſtery. Now to make this Argument good, pray conſider theſe Texts of Scripture: 1 Pet. 1.12. Which things the Angels deſire to look into. The word [deſire] ſignifies the utmoſt coveting or longing after a thing which a Man cannot be without: Deſire to look into: foreign, this Word ſignifies bowing down to pry heedfully and narrowly into a Thing. 1. The Angels are greatly taken with this Myſtery, with this Grace and Love in Jeſus Chriſt, manifeſted to fallen Man; they look and pry into it,Exod. 25.20. according as it was typified of them, by the placing of the Cherubims looking down towards the Mercy-Seat. 2. That they are content to learn of the Church, ſee Eph. 3.10. To the intent, that now unto the Principalities, and Powers in heavenly Places, might be known, by the Church, the manifold Wiſdom of God. 3. That they after all ſtand as it were amazed, and wonder at theſe Depths, ſee 1 Tim. 3.16. — Seen of Angels, foreign, it is not meant of a bare Sight, but a Sight which aſtoniſhes the Underſtanding, and takes up the Heart: He was ſeen with admiration and wonderment: Thus Dr. Sibbs.
9, That which the glorified Saints ſhall admire, when they arrive to a perfect Knowledg, muſt needs be a great Myſtery: But the glorified Saints ſhall admire at the Myſtery of this Grace and Love, in the Day of Chriſt, nay, it will be the matter of their wonder to all Eternity. See 2 Cor. 1.10. Therefore the Doctrine of Godlineſs is a great Myſtery.
10. This will be further manifeſt, by conſidering wherein the greatneſs of this Myſtery doth conſiſt.
Firſt; Now the Myſtery of Godlineſs principally conſiſts in the Perſon of Chriſt, God manifeſt in the Fleſh.1 Cor. 2.2. Paul determined to know nothing ſo much as Chriſt, and him crucified. When we know Chriſt better, we ſhall underſtand this Myſtery better: Chriſt is the Myſtery wrapt up in all the Goſpel, he is the Scope of all the Scripture, the Pearl hid in the Field; every Line is drawn to him, as the proper Center; all the Types and Shadows pointed to him, and all the Promiſes run in him. Jeſus Chriſt is really and truly God, and yet very Man, God and Man in one Perſon, and is not this a Myſtery? (1.) Is it not a Wonder, that a Woman ſhould compaſs a Man? (2.) That he that made the World, ſhould be born of a Woman! (3.) That the Ancient of Days ſhould become a Child of a Day old! (4.) That Bleſſedneſs it ſelf ſhould be brought under a Curſe for Sinners! Chriſt was made a Curſe for us, Gal. 3.13.as it is written, Curſed is every one that hangeth on a Tree. (5.) That he that was the Heir of all things, Heir of both Worlds, ſhould be laid in a Manger! (6.) That he who was God over all, ſhould have no where to lay his Head! (7.) That he ſhould become poor, who was ſo rich, and by his Poverty make others rich! is not this a Myſtery? (8.) He by dying deſtroyed Death; and unleſs he had died, we could not live; and by Death he brought us to Life! (9.) And is it not a Myſtery, that a Perſon ſhould be capable to die, and yet by his own Power raiſe himſelf up again from the Dead? (10.) Is not this a Myſtery, that the Phyſician ſhould die to cure his Patient, nay, and unleſs he die, the Sin-ſick Soul could not live; and that his Blood ſhould be the Balſam? Is it not a great Myſtery, that the offended Saviour ſhould ſuffer, to free the offending Sinner?
11. Is it not a Myſtery, that the Nature of Man ſhould be ſo joined to the Divine Nature of God, that both ſhould make but one Chriſt? and that our Nature ſhould be exalted above the Nature of the Angels, that Man ſhould ſit at God's right hand, that Man ſhould be very God, and God very Man, in one Perſon? O how great is …he Myſtery of Godlineſs!
Acts 2.23. chap. 4.28.12. Is it not a Myſtery, that Chriſt ſuffered according to the Decree and determined Counſel of God, and yet the Jews did wickedly in putting him to Death?
Secondly; The Myſtery of Chriſtianity appears to be great, 1. in God's caſting off the Jews, who followed after Righteouſneſs, and in calling the Gentiles, who followed not after Righteouſneſs! That God ſhould not be found of them that ſought him, and be found of them that ſought him not! (2.) That God ſhould chuſe poor and contemptible Ones into his Service, and reject the Wiſe, the Noble, and the Learned! and that by weak Things he overcame the Mighty, and by Folly confounded the Wiſdom of this World!
Thirdly; There is a great Myſtery in Election, in Juſtification, in Sanctification, in Renovation, &c. Nay, what Branch or Part of the Doctrine of Godlineſs is not full of Myſtery?
Fourthly; There is a Myſtery in every Grace:
1. In Faith: As, (1.) That a Sinner ſhould believe, i. e. go out of himſelf, and be carried above himſelf, to believe Things impoſſible to Man's Senſe, and above his Reaſon, that he ſhould ſeek for Juſtification by the Righteouſneſs and Obedience of another! for a Man (as one would think) to have a great deal of Holineſs, and good Works, and yet to throw it, as it were, all away, and be dead to it in point of Truſt and Dependence! is not this a Myſtery? (2.) To believe, when every thing is oppoſite to it: To work for Life, and to oppoſe ſome Sin, a natural Man is ready to do; but to believe in Chriſt for Life and Holineſs, to relie upon his Doings, his Works and Merits, this the Heart of Map is averſe to; nay, and Satan oppoſeth it, the World mocks at it, and accounts it Fooliſhneſs. (3.) That a Man ſhould believe, and not ſee, nay, believe, as Abraham did, in hope againſt hope.
2. There is a Myſtery in Love, that a Man ſhould love him with an endeared Affection, with a ſuperlative Love, whom the World can ſee no beauty in; nay, thus to love him, whom their natural Eyes never beheld, nay, love him, who is able to make great, and ſave from all Miſery, and yet ſuffers his People, and beſt beloved Ones, to lie amongſt the Pots, and to be hated and perſecuted in the World, and, to appearance, to be of all Men the moſt miſerable! A Saint knows the Reaſon of theſe Things, but 'tis a Myſtery to others. The Love of Chriſt turns the Affections another way, it drives, as it were, Jordan back, it makes the Waters aſcend, and run up hill. Is it not a Myſtery, to ſee a Saint, who hath a Hundred, nay, it may be, Five Hundred a Year, a gracious Wife, many ſweet and lovely Children, enjoying much Health, and living in all Proſperity; yet if he hath loſt the Light of God's Countenance, or Chriſt be withdrawn from him, he is caſt down, and greatly diſtreſſed and afflicted in his Spirit, and crying out, Ah! what is all that I poſſeſs, ſith I want the Love of Chriſt, the Preſence of Chriſt? what's an Eſtate, and no Chriſt? Wife and Children, and no ſight of Chriſt? Chriſt (ſaith he) is all to me, and all is nothing without him. This is a Myſtery to carnal Hearts, they wonder at it: Nay, to ſee a Man, that hath all the Comforts of the World, expoſe himſelf to cruel Mockings, Loſs of Goods, to Impriſonment, and Death it ſelf for Chriſt's ſake, is a ſtrange thing to worldly Men, they think the Man is mad, 'tis a Myſtery to them, &c.
Fourthly; The Effects and Operations of Grace and Godlineſs are a Myſtery.
(1.) That God ſhould make Men wiſe, by teaching them to become Fools.1 Cor. 3.18.
(2.) That the way to become rich, very rich, eternally rich, is to become poor: This is a Myſtery, yet this Myſtery is taught us in the Perſon of Chriſt. David was a King, and very rich, yet cries out, I am poor; he was poor in Spirit. This poor Man cried, There is that maketh himſelf rich, yet hath nothing; there is that maketh himſelf poor, Prov. 13.7.and yet hath great Riches.
(3.) That the way to have all, is to loſe all; and that a Man gains moſt, when he loſes moſt: Is not this a Myſtery?
(4.) That Men muſt die to live, or that the way to live is to die; nay, that God kills by making Souls alive, and yet by that killing and death, brings them to life: And is not this a Myſtery? Sin muſt die, and we muſt die to Sin: Sin revived, and I died; Rom. 7.11.yet by that Death he revived, and lived. A Man muſt die to Self, or he can never live himſelf.
(5.) God makes Men blind by giving Sight, and turns that Darkneſs into Light; and is not this a Myſtery?
(6.) The way to Honour and Exaltation, is to be abaſed, and ſuffer our ſelves to be trod upon; this is opened alſo in the Perſon and Life of Chriſt. To enjoy God's Favour, is firſt to bear his ſeeming Frowns. And many ſuch like Myſteries there are in Godlineſs.
Fifthly; There is a Myſtery in Ordinances, which thoſe who follow this Trade ſhould underſtand, a Myſtery in Baptiſm, a Myſtery in the Lord's Supper. But theſe things I cannot enlarge upon for want of Room.
Ʋſe 1. Let all take heed they do not ſlight or reproach theſe Myſteries.
2. Let them not think to underſtand them in their own fleſhly Wiſdom.
3. Let them labour to get the Power and Operation of them upon their Hearts, and then they will eſteem them, and ſay, there is a Truth in what we affirm and teach.
VI. He that would drive a Trade to gain by it, or thrive upon it, muſt follow it cloſely, he muſt make it his chief Buſineſs, nothing will be done in it to purpoſe without diligence. So every Chriſtian, who would gain by the Trade of Godlineſs, muſt keep cloſe to it, he muſt follow it day and night, and manage it wiſely, throughout all his other Affairs. Godlineſs muſt be followed without intermiſſion, it muſt be every day's Work; the Head, Heart, Hands, Feet, Time, Strength, Diſcourſe Contrivance, muſt be taken up about it. No Man can thrive in Godlineſs, if his Heart be not in it. When thy Hand is in the World, thy Heart ſhould be in Heaven.
VII. He that drives a Trade with diſcretion, muſt take heed he runs not too far in debt, and that …e keeps his Books carefully, or elſe he may ſoon run out of all: So muſt a Chriſtian take heed he run not far in debt. Debts will be contracted: In many things we offend all: But be ſure to ſee theſe Debts paid, left the Creditor come on a ſudden upon thee. If any Man ſin, we have an Advocate, &c. Renew Repentance every day,1 John 2.3. and labour after freſh Acts of Faith; keep thy Accounts even with God, obſerve the Mercies thou receiveſt from him, and be ſenſible of thy Faults and Miſcarriages.
VIII. There is no Man that follows a great Trade, but ought to ſee he hath a Stock ſufficient to truſt; he that cannot truſt, in ſome Callings, ſhall have but a poor Trade: So every Chriſtian muſt be careful to get a good Stock of Faith and Experience; for if a Saint cannot truſt God, he will never make any Earnings of Godlineſs. It is true, it behoves a Trader to take heed whom he truſteth; ſo it behoveth a Chriſtian; he muſt not truſt his own Heart, nor in his own Righteouſneſs, nor put too much confidence in Princes. We can never truſt Men too little, nor God too much.
IX. A Man that would follow a Trade to Advantage, muſt be much at home, and keep his Shop, and, as the Proverb is, his Shop will keep him; but he that is more abroad than at home, will ſoon come to Beggery: So a Saint muſt be much at home, and keep his own Heart well. Some Profeſſors are more abroad, ſpying Faults in other Men, than they are in taking notice of their own.
X. A Man that drives a Trade, ought to take heed he go not behind-hand, and inſtead of getting, loſe by his Trading: So ought a Saint to take heed he go not backwards inſtead of going forwards, and loſe inſtead of gaining. Thou haſt loſt thy firſt Love. — Remember from whence thou art fallen, Rev. 2.and repent.
XI. Some Men trade upon other Mens Stocks, as Factors, Stewards, &c. And ſuch Traders are Chriſtians, they trade upon Chriſt's Stock, they regulate their Affairs by Chriſt's Advice, they drive on Chriſt's Intereſt. All that Saints have is their Maſter's Money, and it behoveth them ſo to lay it out, that it may bring in the moſt Increaſe. Remember, all your Graces, Gifts, and Temporal Goods too, are the Lord's.
XII. Some Trades require great Layings out; and if a Man is ſparing in his Layings out, he muſt expect his Comings in will be accordingly: S… the Trade of Godlineſs requires great Layings out. A Chriſtian, who will not lay out his Strength, Time, and Parts, and what he hath, for God, will never grow rich in Faith and Godlineſs.
XIII. Quick Returns are the Life of a Trade, and animate a Man in his Calling and Buſineſs exceedingly: So quick Returns do enliven and greatly encourage a Chriſtian, when he finds God anſwers his Prayers,Iſa. 65.24. as the Promiſe runs, Whilſt they ſpeak, I will anſwer, &….
XIV. Some Men grow very rich by a Trade: So ſome Chriſtians grow very rich in Faith and Experience, by Godlineſs. [See City of God, pag. 82, 83.]
Inferences.
THis may inform the Saints what they undertake, when they enter upon the Work and Buſineſs of Godlineſs, they muſt look upon it as their chief and principal Calling.
II. How are many Men deceived! They purſue the World as their chief Buſineſs, and mind Religion and Godlineſs, when they have nothing elſe to do.
III. Be exhorted, O Chriſtian, to follow thy Calling; doſt thou want Motives?
1. Conſider, 'tis an honourable and ancient Trade; Chriſt Jeſus himſelf was of this Profeſſion, Godlineſs was his chiefeſt Buſineſs; all the Saints and Worthies of old followed this Calling.
Prov. 3.14.2. 'Tis the beſt Trade and Calling in the World: For the Merchandiſe thereof is better than the Merchandiſe of Silver, and the Gain thereof than fine Gold. Heavenly Things are rare Things, Things of great worth: (1.) They coſt dea…, viz. the Price of Chriſt's moſt precious Blood. (2.) They are durable Riches. (3.) O what precious Things are Pardon of Sin, Peace with God, Union and Communion with God! What a rare Thing is Heaven! Is not a Crown worth Trading for?
3. Conſider who you trade with, and that is the great God, through Jeſus Chriſt.
4. You have a faithful Correſpondent, one that ever lives to make Interceſſion for you.
5. You have your Goods upon eaſy Terms: Ask, and you ſhall receive. Come, buy Wine and Milk without Money, Iſa. 55.1.and without Price.
1 Tim. 6.6. & 4.8.6. 'Tis the moſt profitable Trade: Godlineſs with Contentment is great Gain. 'Tis profitable to all things, having the Promiſe of the Life that now is, and of that which is to come.
Metaphors, Similes, &c. CONERNING Providence and Affliction.
Afflictions compared to Clouds.
Pſal. 97.2. Clouds and Darkneſs are round about him, &c.
Joel 2.2. A Day of Clouds, &c.
Lam. 2.1. How hath the Lord covered the Daughter of Sion, with a Cloud, in his Anger?
CLouds are a moiſt Vapour, exhaled from the Earth and Sea, by the Sun, and condenſated by the Cold in the middle Region, and carried by the Winds up and down, called the Bottles of Heaven; which God, ſaith one, doth fill with Wine and Vineger, with Mercy or Wrath.
By Clouds and Darkneſs are meant Afflictions and dark Providences, under which God often times exerciſes his own People.
Parallels.
CLouds are many, Who can number the Clouds in Wiſdom? Job 38.37.So the Calamities of God's People are many, innumerable Evils compaſs me about, many are the Afflictions of the Righteous.
II. Clouds are ſaid to be round about the Almighty,Job 22.14. nay thick Clouds are ſaid to be a covering to him, and yet he dwelleth in the Light, which no Man can approach unto: Now when God is ſaid to dwell in Darkneſs, or to have Clouds and Darkneſs round about him, it ſhews that God's Works and Ways are hid from us: ſo that we are not able to ſee him, nor look up to behold what he doth, God's Providences are like Clouds, they obſcure or hide God's Counſel and way of his working from us; he is in the Clouds tho we ſee him not, thoſe Clouds and Darkneſs which are about him do not hinder his ſight of us, tho they hinder our ſight of him.
III. Clouds are of different kinds, ſome are ſaid to be thick and very black, when others have a kind of thinneſs in them, and are, as Mr. Caryl notes (as it were) tranſparent; ſome are more groſs and opacous, quite hindring and intercepting our ſight of things beyond them: So ſome of God's Diſpenſations are dark, very dark, and others more bright; ſome are ſo dark and gloomy, ſuch black and thick Clouds are over us, that we can ſee no Light, we cannot ſee through them, no ſeeing things beyond them; when others are not ſo dark, they are like light Clouds, the Mind of God may be ſeen and plainly underſtood in them. Job was covered with thick darkneſs, he underſtood not the reaſon why God contended with him, he had quite loſt ſight of the Almighty; I go forward, but he is not there, Job 23.9, 10.and backward, but I cannot perceive him; on the left hand, where he doth work, I cannot behold him; he hideth himſelf on the right hand, that I cannot ſee him: but it was his Mercy, God was hid on the right hand; for ſometimes he hides himſelf on the left hand from a People.
IV. Clouds make the day dark, dull, and People very Melancholly: So ſome of God's diſmal Providences make the Diſpenſation in which we live very dark and uncomfortable, and fill us with Trouble and Sorrow.
V. Clouds are at the Commandment of God, he covers the Heavens with them, and again diſſipates and ſcatters them at his Pleaſure: So all the Troubles and Calamities that attend a People or Nation, are brought upon them by the ordering and over-ruling hand of God's Providence: Is there any evil in a City and I have not done it? Who gave Jacob to the Spoil, Iſa. 42.24.and Iſrael to the Robbers? did not the Lord? &c. and then he again, ſometimes in an unexpected manner, ſcatters all the thick Clouds in a moment, making the day clear, ſerene, and comfortable.
VI. Clouds ſometimes grow thicker and thicker, threatning a diſmal Storm of Thunder and Hail, cauſing all that are in the Field to haſten home: So the Diſpenſations of God's Judgments ſometimes are ſuch, that all God's People fear a dreadful Storm will come upon them; and then thoſe who have ſtrayed abroad, and eſtranged themſelves from God, begin to look about them, and haſten home apace, to take Sanctuary in God.
VII. Clouds cover the Face of Heaven; many Vapours gathering together riſe up and darken the Sun, and keep from us the comfortable Aſpect thereof: I will cover the Sun with a Cloud. The ſame Word that is uſed for a Cloud, doth ſignify a Multitude: So Clouds (as Mr. Greenhil obſerves) ſometimes ſignify a Multitude of Men, a Multitude of Enemies, as it was propheſied concerning Nebuchadnezzar's Army, and of the great Gog, Thou ſhalt aſcend, and come like a Storm, and ſhalt be like a Cloud to cover the Land.
VIII. Clouds are ſo ſwift, that they are irreſiſtible; they pour out the Rain, and none can let them: So the Enemies, and other Troubles, come ſometimes in upon God's People, that there is no ſtopping them.
IX. Clouds are ſuch plain Emblems of Miſery and Affliction, that the Hebrew Word foreign for a Cloud, ſignifies alſo Calamity: So the Day of the Lord's Wrath in Scripture is ſet out by Clouds frequently: That Day is a Day of Trouble and Diſtreſs, a Day of Darkneſs and Gloomineſs, a Day of Clouds and thick Darkneſs.
Now the Reaſons why God brings Clouds and Darkneſs upon his People, are many, which I muſt paſs by.
Affliction compared to Fire.
Iſa. 24.13. Wherefore glorify ye the Lord in the Fire.
Zech. 13.9. I will bring the third part through the Fire, &c.
1 Cor. 3.13. — And the Fire ſhall try every Man's Work, of what ſort it is.
FIre is taken in the holy Scripture two ways, either literally, or figuratively and metaphorically; and ſo it ſignifies ſeveral Things, and amongſt the reſt theſe;
1. The Wrath of God. Mal. 4.1.
2. The Effects of his Wrath. Iſa. 52.4.
3. Any ſore and diſmal Affliction, Trial, or Perſecution. Iſa. 24.15.
Note. Judgments, or ſore Calamities, are compared to Fire.
Parallels.
THere is a great Judgment and Terror in Fire let looſe upon a People: So when God brings in Enemies, or lets them looſe upon a People, 'tis a great Judgment, very terrible and amazing.
II. There are different Fires: Some are a Judgment, as before; but others are profitable, as the Refiner's Fire: So there are different metaphorical Fires. God's Wrath on the Wicked is like a devouring and conſuming Fire, that burns up all; but the Fire in which he puts his own Children, is like the Refiner's Fire. Afflictions and Judgments upon the Godly, are but to burn up their Corruption, and make them more pure; they ſhall not conſume them.
III. Some Fires break forth ſuddenly and unexpectedly: So ſome Judgments break forth upon a People and Nation ſuddenly, when no Man looks for it, whether it be Plague, Sword, or Famine.
IV. Fire burns terribly; when it hath gotten to a Head, 'tis hard to ſtop it: So when the Wrath of God breaks forth in good Earneſt upon the Wicked, 'tis hard to ſtop it. Tho Wrath hath been quenched by Prayer, yet ſometimes Prayer cannot quench Wrath: Pray not for this People.Jer. 7.16.
V. The Fire will refine Gold, and make it more fit for uſe; but Wood, Hay, and Stubble it conſumeth to Aſhes: So ſincere Chriſtians endure the Fire of Affliction, and are made better by it; but all droſſy Profeſſors and Hypocrites the Fire of Perſecution conſumes.
Affliction compared to a Rod.
Job 9.34. Let him take his Rod away from me.
Pſal. 89.32. I will viſit their Tranſgreſſion with a Rod.
Mic. 6.9. — Hear ye the Rod, &c.
THE Rod hath divers Acceptations:
1. The Word foreign Shabat, is taken ſometimes ſtrictly, for a Bough or Sprig growing from the Stock of a Tree, becauſe a Rod or Staff is made of a Bough of a Tree.
2. It ſignifies a Scepter, the Scepter of a King, an Emblem of Power, &c. And becauſe in ancient Times, (as the Learned obſerve) they were wont to make Scepters of ſuch Rods, and all Scepters have the Form or Shape of a Rod; therefore the Original expreſſes the Rod and the Scepter by the ſame Word. Gen. 49.10. The Scepter, (Shebet, the Rod) ſhall not depart from Judah, &c. This Scepter (ſaith Mr. Caryl) denotes two things: (1.) Authority to judg or command, (2.) Power to correct or puniſh.
3. The Word ſometimes refers to Eccleſiaſtical or ſpiritual Diſcipline, or Cenſure of the Church: Shall I come with a Rod? &c.
4. The Word is often uſed in Scripture to ſignify Puniſhment or Correction, becauſe Correction is often given with a Rod; and therefore to be under the Rod, is to be under Puniſhment or Affliction, &c. The Rod and Reproof give Wiſdom. Prov. 29.15. There is a Divine Rod of Chaſtiſement for the Godly, and an Iron Rod of Wrath and Vengeance for the Wicked. And in this Sence the Words are to be taken in the above-cited Texts.
Parallels.
A Rod puts to pain, if it be ſharply laid on; it makes the Perſon to ſmart, and cry out, &c. So Afflictions are grievous and painful to Fleſh and Blood; they wound and pain the outward Man, whilſt the inward Man takes pleaſure in them:2 Cor. 12.10. I take pleaſure in Infirmities, in Reproaches, in Perſecutions, in Neceſſities, in Diſtreſſes for Chriſt's ſake. Yet in another place the ſame Apoſtle ſaith, No Affliction for the preſent ſeemeth to be joyous, but grievous. Heb. 12.11.As the Spirit would not do thoſe Evils, which the Fleſh would and doth; ſo the Fleſh would not endure thoſe Evils of Sorrows and Afflictions, which the Spirit gladly yieldeth to. As a Believer delights in the Law of God after the inward Man, when the Fleſh is vex'd and troubled at it: So he delights in the Rod after the inward Man, when his corrupt Part is moſt impatient and unquiet under it: Rejoyce when ye fall into divers Temptations; that is,Jam. 1. into divers Afflictions. The Fleſh hath its Senſe, and feels Smart; but the Spirit is armed with Faith, which overcomes the Smart. Afflictions were not ſo much as a Rod,Caryl. if they did not pain, and make ſmart; and we are not ſo much as Chriſtians, if we cannot bear the Smart with Patience, &c.
II. A Rod is uſed to correct, not to kill: Affliction is called a Rod, in regard of the Hand that uſeth it; a Sword is in the hand of a Judg, and a Rod in the hand of a Father. God deals with his People, as a Father with his Children, in chaſtizing them. When we offend him, he doth not take a Sword into his hand to ſlay us, but a Rod to ſcourge us.
III. A Rod is uſed by a Father, when no other Means will reclaim the Child: So God never afflicts his People, but when he ſees there is need of it, he ſeeing no other Means will do. He doth not willingly afflict nor grieve the Children of Men.Lam. 3.33.
IV. A Father hath divers Rods; if one will not do, and make the Child bow, ſubmit, and humble himſelf, another ſhall: So God hath divers Rods; He ſometimes corrects with the Rod of Sickneſs, Loſſes, Croſſes, &c. Sometimes with the Rod of Poverty, ſometimes with the Rod of Deſertion; and ſometimes he uſes the Wicked in his hand, as a Rod to afflict and chaſten his own People, which is one of the worſt of God's Rods; and therefore David choſe rather to fall into the immediate Hand of God, than to be ſcourged with the Rod of the Enemy. The Aſſyrian is called the Rod of God's Anger.Iſa. 10.5.
V. In uſing the Rod, the tender Father always deſigns the Good of the Child: So God in afflicting and chaſtening his People, deſigns their great Good: 'Tis not for his Pleaſure, Heb. 12.8.but our Profit, that we might be Partakers of his Holineſs.
Inferences.
LEt thoſe Chriſtians who are under the Rod, confeſs they have deſerved it; He hath not puniſhed us according as our Sins have merited at his hands.
II. Let us from hence alſo learn to ſubmit to the Rod, and not ſtrive and ſtruggle with God. O how uneaſy are ſome Men and Women under Affliction. O I could bear, ſaith the Soul, any thing but this. Alas! is it neceſſary that thou ſhouldeſt chuſe thy own Rod? God will correct us with what Rod he pleaſes, according to his good pleaſure it muſt be, for the degree and kind of it too; and are you troubled at the Rod, at this Rod? It may be you had rather God ſhould afflict you ſome other way; but God ſees this is the beſt, and no other will do the work upon your Hearts. It may be, if we had committed ſome other Sins, and not ſuch and ſuch a Sin, we ſhould have been corrected but with ſuch and ſuch Rods, and not with this which ſeems moſt croſs and grievous to us.
Lam. 3 40.III. Let us labour to find out what God ſpeaks to us by the Rod: Let us ſearch and try our Ways. Many times we may find out our Sin in the Puniſhment of it.
Jer 8.6. Pſal. 51.4.IV. Let us confeſs our Faults when we are under the Rod; God hearkens to hear what we ſay: Againſt thee only have I done this thing, and in thy ſight.
V. Let us labour to be throughly humbled when under the Rod.
Queſt. Some may ſay, Why does God uſe the Rod?
Anſw. 1. Becauſe Believers are his Children; Fathers will look after the Good of their Children.Prov. 22.15. To ſpare the Rod, may be the Ruin of the Child.
Amos 3.2.2. Becauſe the Sins of God's own People are grievous in his Sight. You have I known above all the Families of the Earth, and therefore will I puniſh you for your Iniquities.
VI. Hear the Rod: The Lord's Voice crieth to the City, and the Man of Wiſdom ſhall ſee thy Name: Hear ye the Rod, and who hath appointed it.
1. The Man of Wiſdom is one that fears God, Prov. 9.10. A holy Man is a wiſe Man, and a Sinner is a Fool; Holineſs is the beſt Wiſdom, and Wickedneſs is the greateſt Folly.
2. He that eſcapes the greateſt Evil, and chuſes the greateſt Good, is a Man of Wiſdom.
3. He that prefers the Good of his Soul, before the Good of his Body, is a Man of Wiſdom.
2. The Man of Wiſdom will hear the Rod. (1.) He will commune with his own Heart, to find out the Cauſe of God's Anger, the Cauſe of Affliction. (2.) He will tremble at God's Judgments. (3.) He will juſtify God under the Rod. (4.) He is one that finds out God's Name in the Rod: He finds out Anger in the Rod, Mercy in the Rod, Wiſdom in the Rod, Power in the Rod, Faithfulneſs in the Rod, &c.
3. A wiſe Man under the Rod will endeavour to turn away and pacify the Anger of God.
There is (it appears) a Voice in the Rod, which a wiſe Man ſtrives to underſtand. (1.) There is a chiding Voice in the Rod. (2.) And not only ſo, but in ſome Rods an amazing Voice. (3.) A threatning Voice. (4.) An awakening Voice. (5.) A convincing Voice. (6.) There is an humbling Voice in the Rod.
Queſt. Why do ſo few Men and Women hear and underſtand the Voice that is in the Rod?
Anſw. 1. Becauſe the Affliction or Judgment perhaps is general, 'tis hard for Men to make ſpecial and particular Application of common Calamities.
2. Becauſe Men are more ſubject to look to ſecondary Cauſes in the Rod, than to the immediate Hand of God.
3. Becauſe Men are ſo heedleſs and unſenſible, they will not trouble themſelves to find out the Voice that is in the Rod.
4. 'Tis becauſe Men are ſo full of other Buſineſs, that they have not Time to hearken to God's Voice in the Rod.
5. 'Tis becauſe they do not ſee any preſent Effects of God's Hand; he is loth to ſtrike: How ſhall I give thee up, O Ephraim? &c.
Affliction compared to a Furnace.
Deut. 4.20. But the Lord hath taken you, and brought you forth out of the Iron Furnace. Jer. 11.4.
Ezek. 22.18. — And Lead in the midſt of the Furnace.
A Furnace is either taken properly, or figuratively.
1. Properly. (1.) For a Place which Refiners refine their Gold in. Prov. 17.3. (2.) A Place of Torment, ſuch as was that which the three Worthies were put into, who refuſed to worſhip Nebuchadnezzar's Golden Image, Dan. 3.6, 22.
2. Metaphorically, for heavy and cruel Bondage, Deut. 4.20. Jer. 11.4. For Hell-Torments, Mat. 13.42. And ſhall caſt them into a Furnace of Fire.
Note. Afflictions, or ſore and cruel Trials, are compared to a Furnace.
Parallels.
A Furnace is prepared for Gold: The Refining-Pot for Silver, and the Furnace for Gold: So Afflictions are appointed for the Saints, who are compared to Gold.
II. A Furnace refines Gold, and makes it much more pure than before: So doth Affliction refine, and make more holy, the Hearts and Lives of godly Chriſtians:Job 23.10. When he hath tried me, I ſhall come forth as Gold.
III. A Furnace is made ſometimes very hot: So Afflictions are ſometimes very ſore and grievous to the Godly. A weak Fire will not refine ſome Gold; no more will ſmall Trials refine ſome Chriſtians.
IV. A Furnace melts the Gold, and makes it ſoft, before it is refined: So Afflictions melt or make the Hearts of Believers ſoft: — And I will leave you there, (ſpeaking of the Furnace) and melt you.Ezek. 22.20.
V. A Furnace conſumes Tin, Lead, &c. and alſo the droſſy part of Gold: So thoſe Afflictions and Trials God brings upon his People, burn up or conſume all looſe and hypocritical Profeſſors, who are compared to baſe Metal, as Tin, Lead, &c. And not only ſo, but alſo all the Filth and Corruption of ſuch who are ſincere.Pſal. 37.20. Into Smoke ſhall they conſume, (ſpeaking of ungodly Ones.) [See Gold, and Refiner in the Firſt Volume, pag. 262, 264.]
VI. Some Furnaces denote great Torment; 'tis an amazing thing, to be thrown into a hot fiery Furnace: So ſome Afflictions and Judgments brought upon an ungodly People, are very terrible, when they are in Wrath. The Wrath of God is to wicked Men like a burning and conſuming Furnace: Who can ſtand before his Indignation? Nah. 1.6.or who can abide in the fierceneſs of his Anger? His Fury is poured out like Fire. [See Furnace, as it reſpects Hell-Torments.]
Affliction compared to the Winter.
Cant. 2.11. For lo, the Winter is past, &c.
SOme underſtand by Winter, the State of the Elect before Converſion; but others,Guild. Durham. Ainſworth. (in my Judgment) upon better grounds, thoſe cruel Perſecutions the Church of God ſhall be under, during the Reign of the Tyrannical and Antichriſtian Powers of the Earth: The Winter is paſt, the Rain is over and gone, &c. Theſe things (ſaith Mr. Ainſworth) may be applied to the outward Troubles and Grievances of this Life, by the Malice of the World, as when Iſrael was brought into the Bondage of Egypt, and of Babylon, and after was releaſed: likewiſe to the ſpiritual Winter, Reign, and Rage of Antichriſt; after which the Graces and Fruits of the Goſpel began again to flouriſh: It may alſo ſignify the Afflictions of the Soul.
Parallels.
WInter is a Time of Cold, attended with Snow, Froſt, Storms, and ſharp Weather: So whilſt the ſpiritual Winter of the Church continues, ſharp and bitter Storms of Perſecution frequently ariſe upon the Godly.
II. Winter, tho it be ſharp, yet it is a profitable and wholeſom Seaſon of the Year, in reſpect of the Body of Man, and Fruits of the Earth: So is the ſpiritual Winter of the Church, or Soul; the Godly can no better be without Adverſity, than we can be without Winter.
III. Winter-Froſts, &c. kill the Worms, Weeds, and Vermine: So do Afflictions, and the Froſts of Perſecution, deſtroy the Weeds of our Corruption, and free the Church from carnal Profeſſors, who are like Worms, and baſe Vermine, that hinder the Growth of God's choice Grain.
IV. In Winter 'tis a difficult and hard thing to travel ſome Roads: So 'tis a difficult thing to travel in the Way to Heaven, i. e. to keep on in the Path of Goſpel Holineſs and Obedience, in a Day of Perſecution.
V. In Winter many things look as if they were dead; Trees, Flowers, and Plants, have no Beauty in them, they are not pleaſant to the Eye: So whilſt the Winter-Time of the Church continues, the bleſſed Trees and Plants of Righteouſneſs ſeem as if they were withered, and their Beauty and Glory gone, by means of the Tyranny and Oppreſſion of the Ungodly; but when the Winter is paſt, and the longed for Spring beginneth to appear, they will ſprout up, and flouriſh again gloriouſly.
VI. In Winter we have now and then ſome good and comfortable Weather: So now and then in the Winter-Time of the Church, there is a ſweet, ſerene, and calm Time of Peace and Tranquillity:Acts 9.31. Then had the Churches Reſt throughout all Judea, Galilee, and Samaria, and were edified, and walking in the Fear of the Lord, and in the Comfort of the Holy-Ghoſt, were multiplied.
VII. The Winter makes the Spring and Summer much more acceptable and ſweet: So the Storms, Tempeſts, cold Froſts, and nipping Time of Trouble, Oppreſſion, and Perſecution, will cauſe the Golden Age of the World, viz. the Reign and Kingdom of Chriſt, like the Spring and Summer, to ſeem much more ſweet and acceptable to the Saints, and all that fear God. This is ſignified by the Singing of Birds, &c. They ſhall ſing in the Heights of Zion,Jer. 31.12. Iſa. 35.1, 2. &c. The Wilderneſs and the ſolitary Place ſhall be glad, and the Deſert ſhall rejoyce, and bloſſom as the Roſe; it ſhall bloſſom abundantly, and rejoyce even with joy and ſinging, &c.
VIII. In Winter, Froſts, and cold pinching Weather uſually laſt not long; they are but for a ſeaſon; a Thaw will come: So the afflicted State of a godly Man, tho it be unpleaſant, yet 'tis not laſting, to be ſure not everlaſting. Tho ſome Froſts hold longer than others, yet none hold always; Summer will come: And uſually where Winter is fierceſt, Summer for a Recompence is pleaſanteſt. Our Modern Geographer, having deſcribed the Sharpneſs of Winter in Muſcovia, Heylin's Geography.concludes thus: Such is their Winter, &c. Neither is their Summer leſs miraculous; for the huge Seas of Ice, which in a manner covered the whole Surface of the Country, are at firſt approach of the Sun ſuddenly diſſolved, the Waters dried up, and the Earth dreſſed in her Holy-day Apparel; ſuch a mature Growth of Fruits, ſuch flouriſhing of Herbs, ſuch chirping of Birds, as if it were a perpetual Spring. Even thus, after a cold Winter of Affliction, ſhall the Church, or a particular Soul be relieved by a ſweet and comfortable Summer of Proſperity.
Inferences.
THis may help the Godly to bear up under Afflictions and Sufferings in this World: What tho they be pinching and troubleſom whilſt they laſt? yet they have a very good Effect. Like as Froſt mellows the Earth, and after it the Clods crumble eaſily; whereas if there was no Winter, no Froſt, they would be more ſtiff, and not fit for the Husbandman: So thy Heart is hereby made mellow, and more meet and fit to receive the good Seed. Froſt dries up the ill Humors of the Earth; ſo do Afflictions thoſe of the Soul, &c. The Winter-Froſts kill the Weeds and Worms which eat the Roots, and hinder the Growth of Herbs and Corn: So Afflictions tend to kill our Luſts, thoſe Weeds and Worms that breed and grow in our Hearts always, hindering our Fruitfulneſs in Grace, and true Godlineſs.
II. You know Fire does well in Winter, to warm the Blood, &c. So the Fire of the Spirit will warm and heat thy Soul in and under Afflictions and Temptations; get therefore near it, and labour to experience its powerful Operations. [See, The Word and Spirit compared to Fire, in the Firſt Volume.]
III. It may reprove ſuch who are diſcontented under Afflictions; they would not be in ſuch and ſuch a troubled Condition, &c. Alas! Soul, will a wiſe Man be angry and offended with the Winter? Wouldeſt thou have all Summer, and no Winter? all Peace and Proſperity, and no Adverſity? Conſider how neceſſary Winter is.
Affliction compared to Darkneſs.
Iſa. 8.22. Behold Trouble and Darkneſs, &c.
Lam. 3.2. — And brought me into Darkneſs, &c.
Joel 2.2. A Day of Darkneſs, &c.
DArkneſs is taken properly, or metaphorically.
1. Properly; Darkneſs is nothing elſe but a Privation of Light;Caryl. 'tis no poſitive Creature, it hath no Cauſe in Nature, but is the Conſequent of the Sun's Abſence.
2. Metaphorically, or improperly; it ſignifies divers Things: (1.) The State of Nature, or Unregeneracy, or deep Alienation from the Life of God: Ye that were ſometimes Darkneſs, &c. (2.) Several Sins wherein wicked Men live. (3.) Deſertion. (4.) The Grave.Eph. 5.8. Eph. 5.11. (5.) Hell. (6.) Afflictions.
Note. Afflictions, Calamities, and ſpiritual Deſertions, may be compared to Darkneſs.
Parallels.
DArkneſs is a Judgment; thick Darkneſs was one of the Plagues of Egypt: So ſome Calamities and ſevere Afflictions are brought upon a People or Nation, as a juſt and dreadful Judgment of God.
II. Natural Darkneſs is occaſioned by the Abſence of the Sun, and Obſcurity of the other Luminaries of Heaven: So ſome Afflictions and Calamities are occaſioned by the abſence of the Light of God's Word, and hiding of his Face. When the Goſpel is taken away from a People, that People are preſently involved in thick Darkneſs, which is a moſt ſore and fearful Judgment.
III. Darkneſs is very uncomfortable, 'tis a doleſom thing to have no Light: So to be under ſome Afflictions, eſpecially Deſertion, is the moſt uncomfortable State in the World.
IV. Darkneſs cauſeth a Man to loſe his Way, and wander about, and expoſeth him to many Dangers: So ſpiritual Darkneſs cauſes a Man to ſtumble. Walk whilſt you have the Light, leſt Darkneſs come upon you; for he that walketh in Darkneſs, John 12.35.knoweth not whither he goeth. Give Glory to the Lord your God, Jer. 13.16.before he cauſe your Feet to ſtumble upon the dark Mountains; and whilſt you look for Light, he turn it into the Shadow of Death.
V. There are Degrees of Darkneſs; Darkneſs, and thick Darkneſs, and the Blackneſs of Darkneſs, &c. One degree of Darkneſs may attend the Day; a Day may be dark, but not like the Darkneſs of the Night; and ſome Nights are darker than others, as Experience ſhews. And hence we read of Darkneſs, and of the Shadow of Death:Pſal. 23.4. Tho I walk through the Valley of the Shadow of Death, I will fear no Evil, &c. That is, the greateſt Darkneſs and Evil that can befall a godly Man. The Shadow of a Thing in Scripture (ſaith Mr. Caryl) denotes the Power of a Thing; and to be under the Shadow of a Thing, is to be under the Power of it: To be under the Shadow of the Almighty, is to be under the Power of the Almighty, &c. To be under the ſhadow of Death, is to be under the power and reach of it: Tho I may be ſo near Death, that it may ſeem to others to be really Death, and that it is impoſſible to eſcape Death, yet I will fear no Evil. Some Afflictions threaten Death upon God's People, and upon his Concerns and Intereſt in the World, and Chriſtians may ſeem to be under the Influence of Death. The Influences of Death are thoſe Fears and Doubtings, Diviſions, Diſtractions, and Vexations of Heart and Mind, Cries and Confuſions, which uſually accompany or prepare the Way for Death,Job 3.5. Let Darkneſs, and the Shadow of Death ſtain it, &c. That is, ſuch Darkneſs as dwells with Death, ſuch Darkneſs as fills the Houſe of Death, the Grave. Such Darkneſs as this, Heman complained of: I am accounted with them that go down into the Pit, &c, free among the Dead, Pſal. 88.4, 5, 6, 7.like the ſlain in the Grave, wh…m thou remembreſt no more, and they are cut off by thy Hand. Thou haſt layed me in the loweſt Pit, in Darkneſs, in the Deep: Thy Wrath lieth hard upon me, and thou haſt afflicted me with all thy Waves. Selah. He ſeemed to be under the greateſt Darkneſs, ſo ſorely deſerted, that he ſaw no Light, he ſate in the very Shadow of Death,Caryl. viz deadly Darkneſs, thick Darkneſs, ſtifling Darkneſs, ſuch as is in deep Pits and Mines under the Earth, where Vapors and noiſom Damps do many times ſtrike Men with Death, in the moſt deplorable State and Condition imaginable. 'Tis one thing to have ſome Afflictions, and ſome Doubtings of Mind and Spirit; and another thing, to be in theſe great Deeps of Affliction and Deſertion.
VI. No natural Darkneſs is ſo thick and diſmal, but God can make it worſe; he hath Power over the Darkneſs,Iſa. 45 7. as well as over the Light: I form the Light, and create Darkneſs; I make Peace, and create Evil: I the Lord do all this. So no Affliction or Sorrow is ſo grievous, but God can mak… it much greater. Tho we may be in Darkneſs, nay, in Night-Darkneſs, yet this Darkneſs may increaſe more and more, to a perfect Night of Darkneſs. I will puniſh you yet ſeven times more for your Sins.
VII. Darkneſs is more grievous to ſuch as have enjoyed much Light, than to a Man that was born blind; for one that hath had his perfect Eye-ſight, and hath known how ſweet a thing Light is, how ſad and lamentable is it for him to loſe his Sight, or to dwell in Darkneſs! So it is more grievous to a Chriſtian, who hath lived in a Land of Light, and hath long enjoyed the ſweet Favour and Light of God's Countenance, to be deprived of all ſpiritual Light and Comfort, than 'tis to a Perſon, who never knew how ſweet Divine Light, Communion with God, and the Bleſſings of the Goſpel are.
VIII. Let Darkneſs be never ſo great, yet God can ſoon expell it, and bring forth Light in the room of it: So 'tis eaſy with God to turn our Night of Sorrow and Affliction, into Light, Joy, and a good Day.
IX. Darkneſs is many times mix'd with Light, ſo that 'tis hard to ſay which is moſt, the Light or the Darkneſs: So ſometimes 'tis with a People, or particular Soul. But it ſhall be one Day, Zech. 14.7.which ſhall be known to the Lord, not Day, nor Night, but it ſhall come to paſs at Evening-time it ſhall be Light. It ſhall be dark; but at Even Tide, that is, when thicker Darkneſs is look'd for, and ſuddenly expected, inſtead of that there ſhall be Light. God grant it may be thus with his poor Church in England.
Inferences.
BLeſs God for Light: O what a ſad thing is it to be in Darkneſs, either to be deprived of the happy Fruition of the Light of God's Countenance, or of the Light of God's Word and Ordinances!
II. Work whilſt you have the Light, leſt Darkneſs come upon you. Is not England threatned at this time with a Night of Popiſh Darkneſs?
III. But however, there is Comfort to the Godly: Tho their Day may be clouded, and Darkneſs may invade them, yet it will be Light again. Light is ſown for the Righteous, and Gladneſs for the Ʋpright in Hea…t. Pſal. 97.1….Light is like Seed hid under the Clods, but it ſhall ſprout, and ſpring up gloriouſly in a little time.
1. 'Tis ſown in the Purpoſes and Decrees of God: He hath purpoſed and decreed to give Light to the Righteous, and Joy and Gladneſs to the Upright in Heart.
2. 'Tis ſown in the glorious Attributes of God.
3. 'Tis ſown in the faithful Promiſes of God.
4. 'Tis ſown in the Fai…h and Prayers of the People of God. There is a plentiful Stock of Seed ſown in this reſpect, and it ſhall in due time ſpring up; the Prayers of the Saints fallen aſleep, are not loſt.
5. Light, and a good Day, is ſown in all the Sufferings of the Saints; if we ſuffer with him, we ſhall alſo reign with him.
6. Light and Gladneſs is ſown as it were in the horrid Wickedneſs of the Ungodly. Was not Light and Gladneſs ſown for the Iſraelites, in the Sins of the Amorites? (1.) In the Sin of Self confidence the Seed may be ſaid to be already ſown: Behold, I ſit a Queen, and ſhall ſee no Sorrow. Rev. 18.(2.) In the Sin of Blaſphemy. (3.) In their Treachery and Deceit. (4.) In their bloody Cruelty.
Affliction compared to a Storm or Tempeſt.
Pſal. 83.14, 15. As Fire burneth the Wood, and as Flame ſetteth the Mountains on Fire; ſo perſecute them with thy Tempeſt, and make them afraid with thy Storm.
Job 27.21. The Eaſt-Wind carrieth him away, and he departeth; and a Storm hurleth him out of his Place.
Iſa. 4.6. A Covert from the Storm.
Iſa. 25.4. — When the Blaſt of the terrible Ones is as a Storm againſt the Wall.
Mat. 7.27. — And the Winds blew, and beat upon that Houſe, and it f…ll, and great was the Fall of it.
BY Storms and Tempeſts are meant two things: 1. The terrible Wrath and Vengeance of God againſt the Wicked. 2. The fierce Wrath of the Ungodly againſt the Righteous.
Note. Wrath, whether it reſpects the Wrath of God or Man, is compared to a Storm, or terrible Tempeſt.
We ſhall ſpeak to this Metaphor, Storm and Tempeſt, principally in reference to the Wrath and Judgment of God.
Parallels.
A Storm or Tempeſt ſometimes is look'd for and expected, (by certain Signs which ſome obſerve) a conſiderable while before it comes; by the gathering of the Clouds, they ſee a Storm threatned: So the Wrath and Diſpleaſure of God againſt a People, or Nation, is by ſome obſerving Men expected and looked for before it comes. There are certain Signs, which are like the gathering of the Clouds: (1.) When Sin grievouſly abounds. (2.) When the Hand of God hath been lifted up, and yet Sinners are not humbled. (3.) When many faithful and eminent Servants of God are taken away by Death. (4.) When there are ſtrange and wonderful Signs or Prodigies ſeen in the Heavens, or upon the Earth or Waters, &c. (5.) When the People of God generally, as one Man, do look for it; (for God uſually goes firſt upon the Hearts of his own People in this reſpect.) (6.) When former Afflictions do not humble, nor work Reformation in Profeſſors, and others.
II. A Storm comes now and then very ſuddenly, before Men are aware: So doth the Storm of God's Wrath come oftentimes very ſuddenly upon a ſinful Nation and People. It may be the Plague this night breaks forth, or a Fire, or a War, which Men dreamed not of: When they cry Peace and Safety, ſudden Deſtruction, &c. I only allude to that Text.
III. A Storm is ſometimes very tempeſtuous, mix'd with Thunder, Lightning, and great Hail, ſo that it is very terrible, cauſing Horror and Amazement in moſt Men and Women: So the Wrath of God ſometimes breaks forth upon a People in a moſt ſore and diſmal ſort, ſo that the Mountains, the great Ones of the Earth, quake at him, and all are afraid of his Judgments, and cry out to the Rocks and Hills to cover them:1 Sam. 7.10. The Lord thundred with a great Thunder on that day upon the Philiſtines, and diſcomfited them, &c. The Lord alſo thundred in the Heavens, and the Higheſt gave his Voice, Hail ſtones, Pſal. 18.12, 13, 14.and Coals of Fire: Yea, he ſent out his Arrows, and ſcattered them; and he ſhot out Lightning, and diſcomfited th…m.
IV. A Storm and cruel Tempeſt is irreſiſtible; Man cannot withſtand it when it comes: So the Wrath and Judgments of God, when they come in fury upon a People, there is no reſiſting of them: Who can ſtand before his Indignation?
V. A dreadful Storm many times makes ſad Deſolation, blowing down Houſes, and tearing up Trees by the Roots: So the Wrath of God many times makes great Deſolation; it ſweeps away Thouſands, and Ten Thouſands, leaving Towns and Cities almoſt without Inhabitants: Come, ſee what Deſolation the Lord hath made in the Earth.
VI. God ſometimes ſuffers the Devil to raiſe the Wind, who thereby does great Miſchief, as in Job's Caſe: So the Devil, and his Inſtruments,Job 1.19. are many times ſuffered to raiſe a great Storm of Perſecution upon the Lord's People.
Affliction compared to a Flood.
Pſal. 29.10. The Lord ſitteth upon the Flood, &c.
Pſal. 42.7. All thy Floods and Waves are gone over me, &c.
Iſa. 59.19. For the Enemy ſhall come in like a Flood, &c.
Pſal. 93.3. The Floods have lifted up their Heads, O Lord, &c.
Mat. 7.27. And the Floods came, &c.
BY Floods ſome underſtand ungodly Men; others, Afflictions, and thoſe principally which wicked Men bring upon the Saints. Thus Ainſworth, and divers others expound it.Caryl on Job 27.20. Afflictions and Troubles, ſaith Caryl, are often compared to Waters in the Scriptures, &c.
Parallels.
A Flood is the gathering together of many Waters: So the Ungodly oft-times gather themſelves together againſt the Righteous: For lo, thine Enemies make a Tumult; and they that hate thee, Pſal. 83.2.have lifted up the Head. — The Tabernacles of Edom, and the Iſhmaelites, of Moab, and the Hagarens, Gebal, and Ammon, and Amalek, the Philiſtines, with the Inhabitants of Tyre, &c. And as many Enemies combine together againſt the Saints; ſo oftentimes many Afflictions of divers kinds do beſet them: Many are the Afflictions of the Righteous.
II. A Flood, or many Waters meeting together, roar, and make a great Noiſe: So the Wicked, combining together againſt the Intereſt of Chriſt, roar (as it were) in belching out cruel Threatnings againſt the Saints. Thus Pharaoh and the Egyptians made a great Noiſe, as if they would in a moment have ſwallowed up poor Iſrael. The Enemy ſaid, I will purſue, Exod. 15.9.I will overtake, I will divide the Spoil: My Luſt ſhall be ſatisfied upon them; I will draw my Sword, my Hand ſhall deſtroy them.
III. A Flood comes many times ſuddenly: So do Afflictions and Troubles come upon God's People.
IV. A Flood many times riſes very high, overflowing all Banks and Bounds: So the Ungodly riſe high in Rage and Malice againſt the Saints, breaking down all Bounds of Law and Juſtice, and Banks of Humanity, making fearful Incurſions upon the juſt Rights and Privileges of God's People, both Civil and Eccleſiaſtical.
V. Floods come violently, there is no ſtopping them: So Afflictions come in like manner oftentimes upon the Saints; there is no eſcaping or ſtopping the diſmal Providence of God.
VI. Floods of Water come ſucceſſively, one Wave following another: So do Troubles and Afflictions frequently upon a Believer; like Job's Meſſengers, one at the heels of another.
VII. Floods many times drive down Trees and Houſes, &c. So Afflictions and grievous Calamities drive down,Mat. 7. and carry away the Houſe and Hope of a fooliſh Builder, or unſound Profeſſor.
Inferences.
WHat a Mercy is if God's People have not been drowned in theſe Floods, long before this time! 'Tis the Lord only that hath ſet up a Standard againſt them. As the Waters have roſe higher and higher, ſo he hath graciouſly raiſed the Banks of his Divine Providence, and thereby prevented the Danger.
II. Let not God's People be afraid, for the Lord ſits upon the Floods, &c.
1. He ſits upon the Floods as an Obſerver, his Eye is upon the Wicked, he ſees what they are doing in ſecret, their Counſels are not hid from him.
2. The Lord ſits upon the Floods, to direct and order their Courſe; Afflictions are ordered by him, both in reſpect of kind and duration.
3. The Lord ſits upon the Floods as a Reſtrainer; He can aſſwage theſe mighty Waters at his pleaſure: Surely the Wrath of Man ſhall praiſe thee, and the Remainder of Wrath ſhalt thou reſtrain.
4. The Lord ſits upon the Floods, as a Preſerver; He it is that keeps his Saints from drowning:Iſa. 43.2. When thou paſſeſt through the Waters, I will be with thee, &c.
5. The Lord ſits upon the Floods as a glorious Deliverer: Many are the Afflictions of the Righteous, but the Lord delivereth him out of them all.
Affliction compared to Heat.
Cant. 1.7. Where thou makest thy Flock to reſt at Noon.
Iſa. 25.4. — A Shadow from the Heat, &c.
Mat. 13.6. And when the Sun was up, they were ſcorched.
THe Afflictions and Sorrows of the Godly are ſet forth by Extremes, by extreme Cold, Froſts, &c. and then again by extreme Heat: Both are grievous to be born and endured. Their Effects are ſuch, that they aptly illuſtrate the Miſeries of the Lord's People in this World. By the Heat, or hot and ſcorching Beams of the Sun, in Mat. 13.6. our Saviour himſelf ſheweth, is meant Perſecution, v. 21.
Parallels.
NAtural Heat is from Heaven, 'tis occaſioned by the ſcorching Beams of the Sun, the Earth naturally being cold: So Afflictions come not out of the Duſt, Job 5.6, 7.neither doth Trouble ſpring out of the Ground. Tho the meritorious Cauſe of all our Sufferings is our Sin, and ſo materially they are from our ſelves; yet the Lord is the efficient Cauſe of them: Is there any Evil in the City, and I have not done it?
II. Great Heat, or the continual ſcorching Beams of the Sun, are grievous to be born: So ſore Afflictions, and fiery Trials, are grievous to God's People, I mean their fleſhy Part: No Affliction for the preſent ſeems joyous, but grievous, &c.Heb. 12.
III. In a Time of great Heat, or in the hotteſt Time of the Day, in very hot Countries, great Labour is unpleaſant, and very hard to be undergone: So 'tis hard to labour, and bear heavy Burthens in God's Vineyard, viz. to ſtand up for, and maintain the Truth, in a Time of hot Perſecution, as many faithful Servants of God found by experience in the Marian Days, &c.
IV. Great Heat, or the continual ſcorching Beams of the Sun, quickly fade, conſume, and ſpoil the Beauty of the Body: So cruel Sufferings and Perſecutions ſpoil the outward Beauty of the Church, making her look very black and deformed in the Eyes of the World, which made the Spouſe to cry out, I am black, &c.Cant. 1.5, 6. Which ſhe attributed to the vehement and ſcorching Sun-Beams of Perſecution: The Sun hath looked upon me. And as Perſecution ſeems to mar the external Beauty of the Church and People of God, rendring them the moſt miſerable People in the World to a carnal Eye: So likewiſe other Afflictions have the like effect upon the Body: My Skin (ſaith Job) is black upon me, Job 30.30.and my Bones are burnt with Heat. The Skin, and external Beauty cannot hold its own againſt the ill Effects of a Diſeaſe, eſpecially if laſting: When thou with Rebukes doſt correct a Man for his Iniquity, Pſal. 39.11.thou makeſt his Beauty to conſume away like a Moth, &c.
V. The ſcorching Heat of the Sun is but for a ſhort time, in the heat of the Day: So the Perſecution laſts but for a ſhort time: Our Afflictions which are but for a moment, &c. Sorrow may continue for a Night, but Joy ſhall be in the Morning, &c.
VI. In the Time of Heat, and hot ſcorchings of the Sun, Men uſe to betake themſelves to ſome ſhadowy Places for Refreſhment: So in the Day of Affliction, and hot Perſecution the Church of God, and each ſincere Chriſtian, hath a ſhadowy Place to retire unto; God affords ſweet Refreſhment to his ſuffering Saints.
VII. In a Time of great Heat, the Fruits of the Earth, and many green Things are dried up, and wither away, and a Famine many times follows: So by the means of a hot and cruel Perſecution, many Chriſtians, who ſeemed zealous for God, and to have much Greenneſs upon them, in a Day of Liberty and Proſperity, are dried up, like the fruitleſs Fig-Tree, and wither away; and alſo ſometimes a Famine of the Word follows.
VIII. In a Time of great Heat and Drought, thoſe Trees that are planted by rhe Water-Courſes flouriſh ſweetly notwithſtanding: So all faithful and ſincere Chriſtians, in the hotteſt Time of Perſecution, ſhall flouriſh, and not ceaſe from yielding Fruit: Bleſſed is the Man that truſteth in the Lord. — For he ſhall be as a Tree planted by the Water-ſide, Jer. 17.8.and that ſpreadeth out her Roots by the River, and ſhall not ſee when Heat cometh; but her Leaf ſhall be green, and ſhe ſhall not be careful in the Year of Drought, neither ceaſe from yielding Fruit.
Affliction compared to Wormwood.
Lam. 3.19. Remembring mine Afflictions, and my Miſery, the Wormwood, and the Gall.
WOrmwood properly is an Herb well known amongſt us, upon the account of its exceeding Bitterneſs; hence a common Proverb riſes, 'Tis as bitter as Gall or Wormwood, &c.
Parallels.
WOrmwood and Gall, and other bitter Things, are phyſical, very good in divers Diſtempers: So Afflictions are good ſpiritual Phyſick; the diſeaſed Soul receives much Profit by them many ways. 1. They purge out the corrupt and noxious Humors of the Soul. 2. They tend to abate and pull down the Tympany of Pride. 3. They are good againſt ſpiritual Deadneſs. 4. They are good againſt ſpiritual Barrenneſs; nothing (when ſanctified) makes a Soul more fruitful. 5. They kill Worms, (as Wormwood naturally doth) principally the Worm of an accuſing Conſcience, that breeds out of the Corruption of the Heart and Life, &c.
II. Wormwood, Gall, or Aloes, are not commonly given alone, but are mix'd with other Ingredients, otherwiſe 'tis hard to take them down: So God mixeth Mercy with Affliction; in the midſt of Judgment, he remembers Mercy towards his own People. Babylon ſhall have nothing but Gall and Wormwood, it ſhall be without any Compoſition of Mercy or Pity; hence ſaid to be a Cup without mixture, &c.
III. Wormwood and Gall are exceeding bitter, and make ſuch things bitter as are given with them, tho ſweet in their own Nature: So Afflictions, eſpecially ſome ſorts of Afflictions are very bitter and irkſom to the Fleſh; they alſo make bitter all our earthly Sweets.
Queſt. Perhaps ſome may ſay, When are Afflictions ſo exceeding bitter? &c.
Anſw. 1. When God ſtrikes us in our beſt and deareſt earthly Enjoyments; when he takes away an only Son, a Husband, a Wife; or by a Fire, or otherwiſe, takes away all our earthly Subſtance, ſtripping us quite naked of every thing: Then Afflictions may be ſaid to be bitter, like Gall and Wormwood.
2. When God brings upon us one Affliction after another: To day thy Cattel are taken away, and then preſently upon it thy Children, by a ſevere Judgment; and after all, thou art ſtruck with a ſore and diſmal Affliction in thine own Body. Thus it was with Job. When God deals thus with a Man or Woman, Afflictions may be ſaid to be bitter. But then again,
3. When God ſtrips a People, or particular Perſon, not only of all their outward Mercies, or earthly good Things, but alſo of all their ſpiritual good Things too, ſuch Things as are dearer to them than their Lives; then Afflictions may be ſaid to be bitter. Should God at once bring ſo ſevere a Stroke upon us, as to deprive us of all our Civil Rights and Privileges, ſuffering an Enemy to break in upon us, who would not regard our good and wholeſom Laws, by which every Man's Propriety is ſecured to him; and not only ſo, but deprive us of the Goſpel, and bleſſed Ordinances thereof, and drive our Miniſters into Corners, or burn them to Aſhes in Smithfield, and ſet up Popery, and tyrannize it over our Conſciences: This Affliction would be bitter, like Wormwood and Gall, — Which God in Mercy prevent. —
4. When Afflictions are very heavy and ſore upon us, and we cannot find out the Cauſe and Ground why God contends with us, then they may be ſaid to be very bitter. It was this which made holy Job Job 10.2.ſo much diſtreſſed in his Spirit, — Shew me wherefore thou contendeſt with me. He did not doubt of the Juſtice and Righteouſneſs of God in them, but as ſuſpecting ſome Evil in himſelf, as yet unſeen, or not diſcovered to him.
5. When God afflicts his People, or a gracious Soul, very ſorely for Sin, for this or that Sin, which they know they are, or have been guilty of. O this goes to their Hearts, to think they ſhould provoke their heavenly and dear Father againſt them, to chaſtize them ſo ſeverely.
6. When we are under great Afflictions, and God hides his Face, or withdraws himſelf from us, then Afflictions are bitter: This is to be outwardly afflicted, and inwardly too.
7. When Afflictions are laſting, or of long continuance, then they are very bitter. A ſmall Burthen or Weight, born long, will weary a ſtrong Man; but if it be very heavy and abiding, it is much more grievous.
8. When God afflicts a Man in Indignation, when he lets flie his tormenting Arrows againſt him, from the fierceneſs of his incenſed Wrath, forcing him to drink off his Cup without mixture, it being all bitter, and no ſweet. Thus God deals ſometimes in a way of Judgment with wicked Men, tho never ſo with his own People, and to ſuch, Afflictions are bitter indeed.
Inferences.
FRom hence we may perceive what an Evil Sin is, that God will not ſpare his own Children, when they offend him. Sin is a bitter thing, as appears by the Effects of it; Afflictions are many times the Fruits and Effects of Sin.
II. It ſhews us alſo, that there is a great difference betwixt the Afflictions and Miſeries of the Godly and the Wicked.
Queſt. But ſome may ſay, How may a Chriſtian comfort himſelf, or get ſupport under ſore and bitter Afflictions?
Anſw. 1. Conſider, that all your Afflictions, tho never ſo bitter, are leſs than your Sins deſerve: He hath not dealt with us after our Sins, nor rewarded us according to our Iniquities.
2. Conſider, that tho God chaſtize a godly Man very ſorely, yet it is not in a way of Wrath, to deſtroy him, but contrariwiſe, for his great Good and Advantage.
3. Conſider, there is not one Dram of Gall in the bittereſt Cup thou doſt partake of, but what God, the moſt wiſe Phyſician, put into it; and if leſs Gall would do, thy Potion ſhould not be ſo bitter. All our Afflictions are proportioned to us by the Almighty, both for kind and quantity.
4. Conſider, thy Afflictions are not ſo bitter as the Afflictions of many of God's Children were, of whom we read, who were far more worthy and deſerving than thee or I are: What are thy Afflictions compared with holy Job's?
5. Conſider the bitter Potion Jeſus Chriſt drunk up for thy ſake: He never offended, and yet ſuffered, and his Sufferings were intolerable; no Mortal is able to expreſs the Nature of his Grief and Sorrow. Shall Chriſt ſuffer willingly for us, who ſinned not? and ſhall we be troubled at the bitterneſs of our Sufferings, who are ſo grievouſly defiled with Iniquity, and many times ſuffer for our Sins?
6. Conſider, that all the Bitter a godly Man meets with, or ever ſhall, will be in this World. As wicked Men have all their Sweet here, and ſhall have nothing but bitter hereafter: So godly Men have all their Bitter here, and ſhall have nothing but Sweet hereafter.
7. Conſider, how gracious God is to his own Children, in intermixing all their Bitter with Sweet. 'Tis not like the Bitter ſome wicked Men have in this World:Iſa. 27.7. Hath he ſmitten him, as he ſmote thoſe that ſmote him? Or is he ſlain, according to the Slaughter of them that are ſlain by him?
8. Conſider, all the Bitter thou meeteſt with in this Life, will be turned into Sweet.John 16.20. Ye ſhall be ſorrowful, but your Sorrow ſhall be turned into Joy.
Afflictious God's Arrows.
Job 6.4. For the Arrows of the Almighty are within me, &c.
Lam. 3.13. He hath cauſed the Arrows of his Quiver to enter into my Reins.
AN Arrow is a deadly Engine, ſo called in the Hebrew, from its Effect, Cutting, or Wounding: Taken properly, it is an Inſtrument out of a Bow of Wood or Iron, either for Sport or Fight; but figuratively, it ſignifies divers Things in the holy Scripture.
1. The Word of God: Thine Arrows are ſharp in the Heart of the King's Enemies, Pſal. 45.5.whereby the People fall under thee; that is, thy Words are ſharp and piercing.
2. Bitter and reproachful Words: They bend their Bows to ſhoot their Arrows, Pſal. 64.32. Pſal. 120.4.even bitter Words.
3. Any evil or miſchievous Purpoſe which a Man intends or aims to hurt his Brother: When he bendeth his Bow to ſhoot his Arrows, let them be as cut in pieces.Pſal. 58.7. Zech. 9.15.
4. Any kind of Affliction or Puniſhment: And the Lord ſhall be ſeen over them, and his Arrows ſhall go forth as Lightning, &c.
Parallels.
ARrows are ſhot out of a Bow by ſome Man; ſome Arm muſt bend the Bow, and ſhoot the Arrow, or the Arrow moves not: So all Afflictions come from God, who is the efficient Cauſe of them; hence called the Arrows of the Almighty.
II. Arrows flie ſwift, and wound ſuddenly: So Afflictions come very ſpeedily oftentimes with a glance, as an Arrow, quick as a Thought.
III. Arrows come unexpectedly oftentimes, and wound a Man: So Afflictions come many times upon a Perſon or People unexpectedly: When they cry Peace and Safety, then ſudden Deſtruction comes upon them.
IV. An Archer hath commonly many Arrows; his Quiver is full of them: So God hath many Judgments; we read of his Quiver too; He can ſend one Arrow after another.
Pſal. 91.5.1. He hath the Peſtilence; this is one of his Arrows: Thou ſhalt not be afraid for the Terror by Night, nor for the Arrow that flieth by Day, nor for the Peſtilence that walketh in Darkneſs, &c.
Ezek. 5.16.2. He hath Famine; this is another of his Arrows When I ſhall ſend upon them the Arrow of Famine, &c.
3. He hath the Sword: This is another Arrow of the Almighty, and this Arrow God ſhot at Job; Job 1.15.He brought upon him the Sabeans, who ſlew his Servants with the Edg of the Sword.
4. He hath Thunder-Bolts and Hail-ſtones, which are alſo ſome of the Arrows of his Quiver; and theſe are in readineſs againſt the Day of Battel.
5. The withdrawings of God from a Soul or People, are alſo part of the Arrows of his Quiver,pſal. 38.1, 2. and theſe go deepeſt of all, they go to the very Heart: For thine Arrows ſtick faſt in me, ſaith David.
V. Arrows flie ſecretly, and make no Noiſe, they are felt before they are ſeen: So many Afflictions flie ſilently upon a Man, ſtealing upon him, and wounding him unobſerved and unſeen.
VI. Arrows are ſharp Things, and made ſometimes more ſharp than ordinary, as the Archer ſees cauſe: So Afflictions are very ſharp and bitter Things, and ſometimes God makes them ſharper than at another time: I will make mine Arrows drunk with Blood. Arrrows are Inſtruments drawing Blood,Deut. 32.42. and ſome Rebukes and Judgments of God are like unto them. The Arrows of the Almighty are within me, Job 6.4.the Poyſon whereof drinketh up my Spirit. Job ſeems to allude to the Cuſtom of thoſe cruel Men,Caryl. who, when they purſued the Enemies with deadly Hatred, and would wound them incurably, uſed to dip the Heads of their Arrows, the Top of their Spears, and the Point of their Swords, &c. in Poyſon, that ſo every Wound might be Death: The Poyſon of ſuch Arrows, &c. drinks up the Spirit, and corrupts the Blood. Job compares the Arrows God ſhot at him, not to ordinary Arrows, which kill only by piercing, but to poyſoned Arrows, which kill by infecting. Afflictions, like Arrows, put a Man to great Pain. When a Man hath Terror without, and Terror within, Terror coming from the Wrath of Man, and Terror coming from the Wrath of God; his Potion is bitter: Such Arrows are ſharp and tormenting.