Comfort your hearts and establish you in every good word and work HAving already treated of the freeness of the grace of God in reference to our Imployments and sufferings I do intend to shew you also the freeness of the grace of God in reference to our Comforts and Consolations and this Text you see saith God hath given us Everlasting Consolation and tells us surther that God hath given us this everlasting Consolation through grace Therefore without any further explication you see that free Love is written upon all our spiritual Comforts For what is more free than gift Now our Lord Jesus Christ himself and God even our Father hath given us everlasting Consolation and hope through grace Therefore it is by the grace by the free grace of God that we are truly comforted There is much of the freeness of Gods grace and love laid out in our spiritual comforts and consolations For the opening of this Argument 1. I shall shew you that it is a great mercy to be truly Comforted 2. That it is possible for Gods own people to live a great while without any considerable Comfort 3. That it is not in the power of any Creature or any thing on this side God or Christ to comfort a poor distressed drooping soul 4. That when God doth give or bestow comfort upon any he gives and bestowes it in a way of free grace 5. To shew wherein the grace and love of God is manifested in the matter of our spiritual Comforts 6. Why God will deal with us in the way of free grace and love in the matter of our comforts 7. When a man may be truly said to be comforted in a way of free grace and love 8. What a poor drooping soul must do that he may be truly comforted in a way of free love and in case he be so comforted what returns he should make Of these in order First I say it is a great mercy to be truly comforted For it is a promised mercy and promised mercies are no small mercies now this is a mercy promised Mat. 5.4 Blessed are they that mourn for they shall be comforted Secondly As this is a mercy promised so it is the proper birth fruit and effect of the holy Ghost Gal. 5.22 But the fruit of the spirit is love joy peace long suffering gentleness goodness faith Joy and peace are the proper fruits of the holy Ghost and therefore no small mercies Thirdly As this comfort is the proper birth fruit and effect of the holy Ghost so it is the main part of the Kingdom of God Rom. 14.17 For the Kingdom of God is not meat nor drink but righteousness peace and joy in the holy Ghost It is a main part of the Kingdom of God and if so no small matter Fourthly This comfort is reward also as well as a main part of the Kingdom of God Comfort and Joy in the holy Ghost is both duty and reward so it is promised in the forementioned Scripture Matt. 5. Blessed are they that mourn for they shall be comforted and if so then surely it is no small thing Fifthly As it is duty and reward so it is that grace whereby you are inabled to read your other graces When a man is under great Temptations Sorrows and Afflictions it is a hard thing to read his graces but now this helps us to read our Graces some will say they cannot read their graces they lie at the bottom As to explain it take this plain comparison There are many Fishes in a Fish-pond but now in rainy and foul weather the fish lye all at the bottom and are not to be seen but in fair weather the fish swim and are visible So if it be foul weather upon a soul if it be dark and gloomy weather the soul cannot read his graces but now when God shines upon him then he is inabled to read them yea though his graces lye at the bottom as I may say yet the poor soul is ablâ—â—o read them and if it be so it is no small thing 't is no small matter to read our graces our other graces Sixthly As it is that grace whereby you are inabled to read your other graces so it is that whereby you joy in all good things Grief and sorrow streighten the soul streighten the heart but joy and comfort dilate the soul widen and open the heart Psalm 119.32 I will run the way of thy Commandments when thou shalt enlarge my heart Seventhly As by this grace you are inabled to joy in all good things so it is also that grace whereby you are inabled to bear up against every evil thing to bear up under all afflictions Are you reproached by this comfort you are inabled to bear up against reproaches for saith the Apostle Peter If you be reproached for the name of Christ happy are you Are you reproached Comfort will turn that to your benefit and blessing Are you persecuted Blessed are you when men shall revile and persecute you rejoyce c. Are you not only persecuted but beaten too Comfort will bear up your hearts under all stripes and afflictions for we find Paul and Silas sung in the Stocks well but this is not all Eighthly This is that grace that will strengthen and establish you in the good waies of God Mark how they go together in 2 Thess 2.16 17. Now our Lord Jesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good hope through grace comfort your hearts and stablish you in every good word and work Comfort and establishment go together and if it be so it is no small matter Lastly This is that grace that will give a beauty and lustre to your profession The comforted Christian is the truly beautiful Christian If a man have never so much beauty in his face yet if his face be wrinkled with grief and blubbered with tears the beauty of his face is not seen but when joy and comfort comes that wipes off all and his beauty then is seen So here comfort doth not only take away reproach from your profession but it gives a lustre a beauty to your profession the comforted Christian I say is the truly beautiful Christian and if so surely it is a great mercy to be truly comforted That is the first thing in general that it is a great mercy to be truly comforted 2. As it is a great mercy to be truly comforted so it is possible for Gods own servants and dearest children to live a long time without any consideraable comfort any fundamental comfort their hearts may faint My heart and my soul fainteth saith the Psalmist and you know how it was with Daniel Dan. 10.17 You may see how he was bowed down he complains there was no strength remained in him till there came one and touched him and set him upon his legs again a good man may faint and want comfort and all the former comforts that he hath
had may be Eclipsed Restore to me the joy of thy salvation Psalm 51.12 saith David his glory and comfort was eclipsed yea possibly a gracious soul may live a long time without comfort How long wilt thou forget yea forget me O Lord what for ever Psalm 13.1 I say a man may live a long time without any considerable comfort There is a time when God will try his people and see whether they will take comfort from his hand or from another hand it may be it may be so with you sometimes God may try whether you will wait upon him and believe in him and rest upon him for comfort 3. As a man may live long without comfort so it is not in the power of any thing on this side God and Christ to give comfort to a poor drooping soul this is the Lords prerogative I am the Lord that comforteth This is his name Father of mercies and God of all comfort and consolation and 2 Cor. 7.6 Nevertheless God that Comforteth those that are cast down comforted us c. It is Gods prerogative only to do it comforting work is creation work it is not in the power of the creature but of the Creator Isa 57.19 I create the fruit of the lips peace peace to him that is afar off and to him that is near saith the Lord and I will heal him It is Gods work to comfort and not in the power of any other Man may be instrumental to comfort but it is none but God alone that can do the work But some may object and say can none but God alone comfort No none but God alone can rate off Satan If a great dog or mastiff be worrying a child or a sheep a stranger comes and strikes him and calls him off but the dog takes no notice of him but when the Master comes he rates him off presently none but the Master can do it So here it is none but God that can rate off Satan from worrying the poor drooping soul when it is under temptation none but God the Master It is not in the power of any creature but in the power of God alone it is in the power of none but the third person in the Trinity the spirit of God what needed the third person in the Trinity to have come into the world as he is now if any other could comfort As none can redeem but Christ the second person of the Trinity because the second person came from Heaven on purpose to redeem So none can comfort but God and his spirit because the third person came from Heaven to do it there is none but God alone that can comfort a poor soul That is the third particular 4. When God doth bestow comfort he bestows it and gives it in a way of free grace in a way of free love and grace See but how they go together in the Text Who hath given us everlasting consolation through grace I will give you one Scripture more to prove it and consider it well Job 33. you have there the draught of a mans Conversion First he goes on in his sin and all on a sudden God gives in a word to him at 14 15 verses For God speaketh once yea twice but man perceiveth it not In a dream in a vision of the night when deep sleep falleth upon men in slumberings upon the bed Then He openeth the ears of men and sealeth their instruction and then the soul is filled with horror of conscience as in verse 19. He is chastned also with pain upon his bed and the multitude of his bones with strong pain And when God hath done thus then he justifies him and gives him faith and shews him true righteousness as in verse 23. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness This is justification and when this is done then the Lord comforts him as in verse 25. His flesh shall be fresher than a childs he shall return to the days of his youth You see God comforts him in a way of free love and in the 26. verse He shall pray unto God and he will be favourable unto him and he shall see his face with joy for he will render unto man his righteousness God comforts in a way of free love he comforts how he pleaseth and as far as he pleaseth but whensoever he comforts it is still I say in a way of free love You may see it in Isaiah 65.14 It is said Behold my servants shall sing for joy of heart but you shall cry for sorrow of heart and shall howl for vexation of spirit and thus also saith the Lord in the former verse Behold my servants shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed God comforts whom he pleases and as far as he pleaseth and it is all free out of free love John 14.20 At that day you shall know that I am in my Father and you in me and I in you and at verse 16. And I will pray the Father and he will give you another comforter that he may abide with you for ever This work of comforting is properly the work of the Holy Ghost and the Holy Ghost breathes as the wind where it listeth and therefore I say comforts whom and how he pleaseth and all in a way of free love and free grace That is the fourth particular 5. Wherein is the love the free love of God manifested to us in the matter of our comforts I answer in many things I will pitch but upon three only 1. The greater he is that giveth and the greater the thing is that is given and the lesser or meaner the person is that the thing is given unto the more free is the love of him that gives and bestows the thing Now this comfort and consolation is a great thing it is a very great matter it is a birth of the Holy Ghost Is that a small thing It is part of the Kingdom of God Is that a small matter It is both duty and reward Is that small It is that which exceeds all the Joy of the world Lift up the light of thy countenance upon me Thou hast put more gladness into my heart more than in the time that their oyle and their wine Increased Psalm 4.7 Ask a poor drooping soul and he will tell you that it is a great thing for it comes from a great God Isaiah 57.15 For thus saith the high and lofty One that inhabiteth eternity whose name is holy I will dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite Ones Unto that soul that trembles unto that soul will God bring comfort and will be nigh unto him Now if a Prince should rise from his Throne to
appointed to be their Governour in the Land of Judah from the twentieth year even unto the two and thirtieth year of Artaxerxes the King I and my brethren have not eaten the bread of the Governour For the former Governours that had been before me were chargeable unto the people and had taken of them bread and wine beside forty shekels of silver yea even their servants bare rule over the people But so did not I because I feared God because of the fear of God From hence then observe this Truth or Doctrine Doct. That those that truly fear God will not do as others do The true fear of God will keep men from doing those things that other men will do yea though an action be to a mans advantage yet they that fear God will not do it if it be evil and so it was with Nehemiah But so did not I because of the fear of God For the opening of this we shall First Inquire what it is to fear God and we shall Secondly Shew you that a man that truly fears God will do as Nehemiah did neither can he do as others do Thirdly We shall shew you what there is in this fear of God that doth lay such a ballance upon mens hearts that they cannot do as others do Fourthly We shall answer this Question whether a man that fears God may not sometimes do as others do Fifthly I shall shew you the Issue and Consequence of this Truth And then I shall make some Application First If you ask what this fear of God is I answer in the general That it is a passion of the soul whereby a man doth flee from eminent evil But now further if you ask me what the fear of God is I say that it is twofold A servile fear And A silial fear A servile fear whereby a man fears God upon the account of Hell or Judgement or because of the wrath of God But now a fear of God not only because of his Judgements but because of displeasing of him because of his love because we would not offend This is a silial fear to fear him because we would not do contrary to his commands and thus did Abraham when he would have offered up his son Isaac For saith God Gen. 22.12 By this I know thou fearest God because he obeyed his command and was afraid to do contrary Secondly This fear of God this filial fear is not only because of his love but of his love in conjunction with his greatness also The greater a man is the more we fear him and the nearer he is in relation to us the more we reverence him Yet further as the love of God in conjunction with his greatness calls for our fear So also Thirdly The word and works of God call for our fear For the word of the Lord is mighty and his works are wonderful For it is said of God That he is fearful in praises working wonders Thus if you ask me what this filial fear is I say it is a fear whereby we fear him because of his love because of his greatness and because of his word and works That is the first Secondly A man that truly fears God cannot do as others can do for in the Text we find that Nehemiah had an opportunity in his hand to make himself to raise himself to make himself rich as to outward things But you see what he saith But so did not I as others did because I feared God where the true fear of God is planted in a mans heart he cannot he will not do as other men can and will do I shall cleer this to you by instancing in some particulars First He that fears God cannot do as others do in the matter of his choice you know how it was with the Damsel the daughter of Herodias Mat. 14.7 8. when she had danced before Herod He was so delighted with her that he gave her this priviledge to choose what she would to the half of his Kingdom and she asked the Head of John the Baptist She was bad and her choice was bad not having the fear of God in her heart But when Fsther had her choice she chose the contrary for she chose the freedom of John the Baptist in the freedom of the Jews she acted not as the other did because of the fear of God They that fear the Lord cannot do as others do I may instance in Moses also he would not do as others for saith he I will choose rather to suffer Afflictions with the people of God than to enjoy the pleasures of sin for a season Heb. 11.25 And why did he thus but only because of the fear of God Secondly As they that fear God will not do as others do in the matter of their choice so neither will they do as others do in the matter of worship for what saith Joshua As for me and my houshold we will serve the Lord Josh 24.15 Do you what you please Therefore fear the Lord and serve him in sincerity and truth and put away the Gods which your Father served or the gods of Amorites in whose land ye dwell but as for me and my household we will serve the Lord. As for me I will worship God worship you whom you will thus you see what they will do that fear the Lord. Thirdly Will you instance in the matter of your callings for a man really is what he is in his calling in his trade or will you instance in the divine calling you know what the Apostle Paul saith Some saith he Preach Christ out of envy and some out of good will some to get a livelihood by it to make a trade of it to get riches and honours and estates but so did not I because of the fear of God no great advantages will make a man that fears God to do as others do he saith alwaies others do so and so but so will not I because I fear the Lord. Fourthly A man that fears God cannot do as others can do in the matter wherein he is intrusted You know how it was with the Spyes Caleb brought a good report of the Land of Canaan because he feared God but so did not the others Fifthly They that fear the Lord cannot do as others do in the matter of Afflictions A man that fears the Lord can love God in adversitie and fear him in prosperity It is said of King Ahaz that he sinned more and more because of his afflictions but Jehosophat did not so when he was under great afflictions and troubles for he sought to the Lord and laboured after faith and strength from him that so he might be established but so doth not the wicked man because he feareth not God Sixthly As there is a great difference between a good man and a wicked man or between one that fears the Lord and one that doth not in the matter of afflictions So there is a difference also in the matter of their refreshment in
their eating and drinking and recreation Job 1.5 And it was so when the dayes of their feasting were gone about that Job sent and sanctified them Job sanctified them and so cannot a wicked man do but a man that fears the Lord can do this And Lastly A man that truly fears the Lord cannot do as others do in the matter of right and propriety they that fear not God will take advantage upon others in the matter of their right and propriety You may see what Abraham did Lot would not let Abraham have his right though it was his right yet Abraham because he feared God and for peace sake gives up his right but those that fear not the Lord cannot do so Thus you see that those that truly fear God cannot will not do as others do in the matter of his choice of his worship of his calling of his afflictions of his refreshments or of his right and propriety And that is the second general But. Thirdly What is there in this fear of God that should ballance the soul and cause it not to do as others do Why First By the fear of God a man is inabled to depart from evil as the Psalmist saith There are two seeds in the world the seed of the woman and the seed of the serpent now these two seeds rule in the whole world in some the seed of the woman rules and in some the seed of the serpent now they that are of the seed of the woman can fear the Lord but they that are of the seed of the serpent cannot fear the Lord and therefore no wonder that they that fear the Lord cannot will not do as others do why it is because they are of another seed they are of the seed of the woman Secondly As they that fear the Lord are of another seed so they are also of another Principle and therefore they cannot do as others do Principles are the springs of all actions and every man acts according to his principle according to the principle that is in him Now he that fears the Lord differs from another man in his principles and so he doth also in his actions and in his ends Thirdly Look into his ends and you shall see how they differ from other mens ends are the seeds of actions and if so a man that fears the Lord his ends differ from other mens and then no wonder that he cannot will not do as others do Again Fourthly As he differs in his ends so also in his conscience every man is according as his conscience is Take a man that fears the Lord and he is tender of his conscience but others that have their consciences burnt and seared are not so and if so then no wonder that he that fears the Lord cannot will not do as others do Fifthly As he that fears the Lord differs in the the matter of his conscience so he differs also in the matter of his restraints A wicked man abstains it may be from one evil to commit another but he that fears the Lord abstains from all evil because of the fear of God which the other doth not A wicked man is bad in good company and a good man is good in bad company yea he is the same in all company therefore he that fears the Lord cannot will not do as others do But Fourthly Is it possible for a man that fears the Lord to do sometimes as others do Yes he may For the Apostle speaks plainly concerning the same Rom. 12.1 Mark what he saith I beseech you brethren by the mercies of God That ye be not conformable to this present world c. But now observe this That it is one thing what a man doth in a sudden passion and another thing what he doth in his serious consideration For take a man that fears the Lord and in his sudden passion he shall deny Christ as well as another but in the way of serious consideration he shall never do it And further take notice that it is one thing what a man doth in a particular action and another thing what he doth in his common practice for you may find in Scripture that Gods people have sometimes run away from God as to a particular Action but yet in their constant course they feared the Lord and therefore those that fear the Lord do not do as others do because if they turn aside they repent of their so doing and turn to God again So I say there is still a difference between them that fear the Lord those that do not But Fifthly Suppose a man do truly fear the Lord what is the Issue and consequence thereof why the Issue will be this If you fear the Lord God will deal well with you he will deal well with you in a special manner he will make a difference between you another in his dispensations Psal 1. Blessed is the man that walketh not in the counsel of the ungodly nor standeth in the way of Sinners nor setteth in the heat of the scornful But his delight is in the law of the Lord and in his law doth he meditate day and night he shall be like a tree planted by the rivers of water that bringeth forth its fruit in his season his lease also shall not wither but whatsoever he doth shall prosper the ungodly are not so but are like unto the chaff which the wind driveth away Therefore the ungodly shall not stand in Judgement nor Sinners in the Congregation of the Righteous But the way of the ungodly shall perish Thus you see how Gods dispensations shall be to them that fear him it shall go well with them but not so to the wicked It is said that those that feared the Lord spake often one to another And it is said in Isa 8.11 12. For the Lord spake thus to me with a strong hand and Instructed me not to walk in the way of this people c. Psal 112.6 7 8. You may find there that there will be a great difference one day between them that fear the Lord and they that do not Surely he shall not be moved for ever the Righteous shall be in everlasting remembrance He shall not be afraid of evil Tydings his heart is fixed trusting in the Lord his heart is established he shall not be afraid untill he see his desire upon his enemies he hath dispersed he hath given to the poor his Righteousness indureth for ever his horn shall be exalted with honour The wicked shall see it and be grieved he shall gnash his teeth and melt away the desire of the wicked shall perish yea God will do great things for them that fear him he will put his law into their Hearts that thereby they may keep his Commandments He will do greatly for them for his eye shall be upon them The eye of the Lord is upon the righteous and his ear is open to their cry He is ready to answer those that fear him upon all
accounts Read what the Psalmist saith Psal 31.19 O how great is thy goodness which thou hast laid up for them that fear thee that thou hast wrought for them that trust in thee before the Sons of Men. Yea further if you truly fear the Lord The eye of God shall be upon you for good unto him will I look that trembleth unto him will I look that feareth saith the Lord. Again if you truly fear the Lord the Lord will delight in you Yea God will be a God unto you God will be a strong Tower to you and he will sanctify all unto you and to say no more They that fear the Lord shall want no good thing O what a blessed thing is it then to fear the Lord for from him God will with-hold no good thing and thus you see the Issue of this fearing of God Consider it consider I say the consequence and Issue of it and let it be so many motives to stir you up more and more to fear the Lord. So much shall serve for the Doctrinal part Now then by way of Application Here we may see what a sad excuse that will be which many make That say they do but as others do but Alas this is an excuse fit for the lips of those only who fear not God at all But Secondly If this Doctrine be true then here you may see who those are that fear God in truth there are many pretenders to it but we find here that those that truly fear the Lord cannot will not do as others do They will not do as others do in the matter of their choice in the matter of their worship nor of their calling nor in what they are intrusted with nor in their refreshments nor in their Afflictions nor in their right and propriety and if it be so how few are there that fear the Lord in Truth They that truly fear God say always as Nehemiah But so did not I because of the fear of God There are many that lie quiet under sins of Omission and under sins of Commission too but so will not I because of the fear of God Do others sin and do others act contrary to the will of God yet let us not do so but let us say with Nehemiah But so will not I because of the fear of God O therefore let me desire all to fear the Lord And for you that do fear the Lord be you comforted for comfort belongs to you Everlasting mercy belongs to you who fear the Lord Jer. 31.3 I have loved you with an Everlasting love But it may be some will say I am afraid I do not fear the Lord and so this comfort doth not belong to me why consider First Do you make conscience of what you do doth your conscience accuse you or not for what you do do you find conscience accuse or excuse Secondly Have you not sinned in the dark when none could accuse but God only and do you Act and walk and live and labour as if you were in the presence and sight of God if you do thus then you do fear the Lord And then it shall be well with you Eccles 8.12 Again Thirdly Do you run and speak one to another if so then this is to fear the Lord for it is said that they that feared the Lord spake often one to another Mal. 3.16 And Fourthly Do you truly desire to fear the Lord then look into Nehemiah and observe his spirit well and do accordingly And to say no more Have you had advantages to make you rich in this world and would you not take them because of the fear of God then certainly you have received free grace and you have the Spirit of God for this is a true sign that you have true grace in your hearts and that you are one of them that truly fear the Lord and therefore be you comforted for comfort belongs unto you everlasting mercy belongs unto you But it may be some will say Suppose I do not fear the Lord what shall I do that I may fear the Lord fear him as I should do fear him more and more For answer If you would fear the Lord in truth Then First Be humbled for want of this fear That man is not far from grace who is humbled for the want of grace a man will never be humbled for unbelief unless he be humbled for the want of it Secondly Go to God and beg of him to fulfil his promise God hath said I will put my fear into their hearts Now go to God I say and beg and desire him that he would make good this promise to you Thirdly If you would fear God in truth then observe what that is that is neerest and dearest to you and give that up to God You know Abraham offered up Isaac his only Son and saith God By this I know thou fearest me And further Fourthly If you would fear the Lord in Truth then worship God according to his own appointment take heed of mingling of Gods worship with any of mans Inventions for he that doth so feareth not God nor worshippeth him according to his own appointment And then Fifthly If you would fear the Lord in Truth then take heed of sinning when you have an opportunity Again Sixthly If you would fear God more than love the Lord more labour to strengthen your love to God Again Seventhly If you would have your fear strengthned more and more then study much the free grace of God in giving out his mercy to one more than to another Two in a field the one taken and the other left Two walking together the one taken and the other left If you would strengthen your fear study much the free grace of God Eightly If you would fear the Lord in Truth Live much in and study much upon dependance wholly upon God it is our great duty to depend upon God If a man be upon a high Tower and another holds him from falling by the hand only he will certainly be very fearful of offending him that holds him so why we are thus in the hand of God and our dependance is upon him for every thing how fearful ought we then to be of offending this God O study your dependance upon God more and more and Again Use the world as using it not deal with men as in the presence of God and when you are dealing with men be sure to deal with God before all the men of the world Again Let your eye be very much upon the Severity and Justice of God upon his severity and Justice consider Gods severeness to Adam in eating the forbidden fruit and his severeness to Moses for a word that for one word God would not let him enter into the promised land and consider his severity to David for numbring the people Yea Again consider That God cannot only destroy the body but soul and body too Therefore O man fear him that can destroy both body and soul when
willingly give up your right and render up your own right to preserve peace and Unity one with another O friends love one another that you may declare your selves to be heavenly children to be children of your heavenly Father consider Phil. 1.27 Only let your Conversation be as becometh the Gospel of Christ that whether I come or be absent I may hear of your affairs that you stand fast in one Spirit with one mind striving together for the faith of the Gospel O friends let me beseech you to love one another and to take all advantages that may increase your love how can you shew your face before the free love and grace of God if you do not love one another with what face can you go to God for free grace and love when you your selves have no love for your brethren If a poor man should do a rich man a great deal of prejudice and if this rich man should nevertheless invite this poor man to a feast and welcome him and do him abundance of good would you not say that this is wonderful love and kindness because the poor man is no way able to gratify him or to make any requital for what he receives but only by thankfulness it may be he may be thankful to him why thus it is with us now this is our own case for we have done great injury to God and yet God hath loved us and hath given us blessings and riches and what doth he expect for it all surely no reward from us for he knows we are poor and not able to gratify him no he expects nothing but only that we should love one another saies God you can do nothing for me all that I desire is that you would love one another in Truth How then I say will you be able to shew your faces before the God of heaven if you love not one Another O look after this love which is so much commended in this little Psalm O how sweet and perfuming it is it is as sweet as honey is is like unto the Oyl that ran down Aarons beard like the dew upon Hermon and as the dew that fell down upon the mountains of Zion yea this is that which is sweet and profitable that which will perfume you now if you do desire that Gods perfumes may come upon you and that the dew of Gods blessings may fall upon you labour more and more to love one another and let not love be wanting I cannot tell how it may be with you yet let me desire you as you would honour your selves now and as you desire happiness in this life and also to be blessed hereafter to all Eternity observe this new Commandment to love one another and as you do desire to declare that you have received free grace and that you have that seal with which God seals the soul for his own to live with him for ever be exhorted to be of one mind and love one another Rejoyce in the Lord and be of one mind be united one to another and let your hearts abound in love more and more one toward another SERMON VI. MICAH 6.9 The Lords voice cryeth unto the City and the man of Wisdom shall see thy name hear ye the rod and who hath appointed it MEthinks I see a great rod ready to be layd upon the back of this Nation and I would therefore at this time endeavour to inform you what the voice of this Rod is and have to that end chosen this Scripture to speak unto In this Chapter then you have Gods controversy with his own people set down at the end of the 2. verse For the Lord hath a controversy with his people and he will plead with Israel And then he chargeth them with First Unthankfulness for many years in the 3.4 5. verses O my people what have I done unto thee and wherewith have have I done unto thee and wherewith have I wearied thee testifie against me for I brought thee up out of the land of Egypt c. Secondly He Chargeth them with formality and shews them the evill of it in the 6. and 7. verses Will the Lord be pleased with thousands of rams c. And then Thirthly He pleades against them in the 8. verse He hath shewed thee O man what is good and what doth the Lord require of thee but to do justice and to love mercy and to walk humbly with thy God And then Fourthly He seals up the Sentence in this verse of my Text. The Lords voice cryeth unto the City and the man of Wisdom shall see thy name hear ye the rod and who hath appointed it Wherein you have three things especially remarkable First The people the Lords voice cryeth unto and that is unto the City the Lords voice cryeth unto the City Secondly You have en exhortation to hear the voice of the Rod. Hear ye the rod and who hath appointed it Thirdly You have an Argument to press you so to do It is your wisdom the man of wisdom shall see thy name The Lords voice cryeth unto the City that is unto Samaria and Jerusalem the Chief Cities And the man of wisdom shall see thy name The dispensations of God in the way of his mercy or Justice are his name As a man is known by his name so God is known by his dispensations which though they be dark to the world yet the man of wisdom shall see them and discern them Therefore hear ye the Rod and who hath appointed it the Rod that is the Rod of Correction Now there is First The Rod of power and dignity He shall send his rod out of Zion Secondly There is a rod of Discrimination Ezek. 20.37 I will cause you to pass under the Rod and I will bring you under the bond of the Covenant Thirdly There is the rod of direction Thy rod and thy staff they shall comfort me Fourthly There is a rod of Government both Ecclesiastical and civil As for Ecclesiastical saith Paul shall I come unto you with a rod and as for civil he that spareth the rod hateth the Child Fifthly There is a rod of Destruction thou shalt break them with a Rod of Iron and dash them to peices like a potters vessel Psalm 2.9 Now it is a rod of Correction that we are to understand here from whence I take up this Observation That when God visits the transgressions of his people with a rod it is their best wisdom to hear the rod and who hath appointed it It is their true Interest and best wisdom so to do For the opening and cleering hereof I shall speak to these 4. or 5. Propositions First That God doth not steal upon a people with his Judgements but he first warns them before he smites them Secondly When God smites his own people he deals with them in the way of rod. Thirdly That Gods Rod is a teaching Rod. Fourthly That the message of the Rod is commonly sent to the
them that are slain by him In measure when it shooteth forth thou wilt debate with it he stayeth his rough wind in the day of the East-wind and so in Psalm 89.31 32. If his Children forsake my Law then will I visit their transgressions with a rod and their iniquity with stripes And so 2 Sam. 7.14 I will be his Father and he shall be my son if he committ iniquity I will chastise him with the rod of men and with the stripes of the children of men So I say though God chastise his own people with a rod yet it is in measure but the bones of the wicked shall be broken it shall fall very heavy upon them Fourthly Though God doth visit the transgressions of his people with a rod yet it is in season it is but what is very seasonable they are so cut and lopt as that they may grow again Proverb 13.24 He that spareth the rod hateth his son but he that loveth him chastneth him betimes or in the morning that is he doth it in season but now the wicked are so cut off that they never grow more Fifthly Though God visiteth the transgressions of his people with a rod yet his loving kindness he will never take away from them If they sin saith God I will visit them with a rod but my loving kindness I will not take away from them Psalm 89.33 But it is not so with the wicked Sixthly Though God doth visit the transgressions of his people with a rod yet he will not suffer the rod to rest upon their backs if your Garments be dirty or dusty you take a Rod or a wand and beat out the dust but when it is out you do not let the rod rest upon the garment so God causeth his rod to pass upon his people but when their dirt and fi lt is out and removed he will take away the rod from off them and will not suffer it to rest upon their backs So that you see there is a vast difference between the rod of the wicked and the rod of the Godly in these particulars The rod of the wicked is a breaking rod but the rod of the Godly is a correcting rod The rod of the Godly is thrown into the fire the rod of the wicked is not so The rod of the godly is seasonable the rod of the wicked is not the rod of the godly is in love the rod of the wicked not so And lastly God will not let the rod rest upon the back of the righteous but the rod of the wicked shall never be removed and that is the second proposition Thirdly Gods Rod is a teaching rod when God smites his people he deals with them in the way of the rod and that is a teaching Rod it brings a message with it For the cleering of this I shall shew you First what those lessons are which the rod teacheth Secondly How this Rod teacheth First If you ask what lessons this rod teacheth I answer in the General the Rod teacheth the same Lesson that the word teacheth the rod teacheth no new Doctrine but more particularly the rod hath a lesson for The Converted and for The Unconverted First If you be unconverted the rod calls upon you to turn to God If a drunkard be sick the rod of sickness sayes O Drunkard leave off thy Drunkenness and turn to the Lord this Lesson the rod teacheth and it taught the Jaylor and Paul and the Prodigal when the rod of misery and poverty was upon the Prodigall why then saies he I will return to my Father for in my Fathers house is bread enough Thus the rod teacheth the Unconverted to turn to the Lord Art thou in thy sins still therefore O poor sinner and hast thou gone on a great while in thy sins and hath God warned thee often by his word to turn to him and doth he now come upon thee with his rod why this is all but to teach thee the same lesson still though in another way and the lesson is Hear and your souls shall live but if you will not hear the whipping the correcting rod you shall hear and feel the breaking and the destroying rod this is the lesson which the rod teacheth the Unconverted Secondly If you be Converted First The rod calls upon you to mortifie your sins more and more Proverbs 20.30 The blueness of a wound cleanseth away evil so do stripes the inward parts of the belly Isaiah 27.9 By this shall the iniquity of Jacob be purged by this that is by affliction by the rod if therefore you have neglected any duty that you have performed heretofore or ought to perform the rod now calls upon you to do it now Remember your first works and repent Secondly If you be Converted the rod calls upon you to prize those common mercies which you have not valued heretofore you have had peace but you have not prized it now the rod of war should teach you to prize it you have had a quiet habitation but you have not prized it now the rod of Tumult calls upon you to prize your quiet habitation and to be thankful for it this is another lesson which the rod teacheth Thirdly If you be Converted the rod calls upon you to honour your own graces Rom. 5.3 Knowing that tribulation worketh patience patience experience experience hope and hope maketh not ashamed You know how it is with a Countryman that makes hay the hay lies abroad and he sees a black cloud a coming and he calls to his men to cock up and gather up the Hay why look into the Nation and see what a cloud is over us this calls upon the people of God to gather up their Evidences Here is a black cloud over us O all ye people of God gather up your evidences that by the dark night of affliction you may have light to read your own Graces this is another lesson the rod teacheth Fourthly If you be Converted the rod calls upon you to sympathize with others in their Afflictions by your own Afflictions you are called upon to compassionate others in their Afflictions Fifthly and Lastly If you be converted the rod calls upon you to provide for your great and last change David understood this and therefore he sayes Lord teach me so to number my dayes that I may apply my heart to true wisdom Psalm 90.12 These are the lessons which the rod teacheth Secondly If you would know further what the Rod teacheth I answer Negatively First The Rod doth not teach you any skill or knowledge of its own but the spirit of the Lord in the Rod that teacheth Blessed is the man that thou chastnest and teachest him out of thy law Psalm 94.12 By the Rod a man shall see that presented to him which lay hid before when the glass is shaken you see that sand which you could hardly or not at all perceive before so when a man is shaken by affliction his sins are discovered to him and
Children than any Father can be to his Children and therefore his being at a stand doth speak out and declare his bowels to his people His bowels are at work whilst their sins provoke him One while he looks upon their sins and another while he looks upon Christs satisfaction one while he hears the Law call Justice Justice another while he hears Christ cry Mercy Mercy There is Justice and mercy both in God that he may have the honour of both and therefore God seems to be at a stand sometimes saies God These are my people and if I punish them the enemies will reproach me and I shall be dishonoured and they are my people still for all their sinning against me and thus God seems to be at a stand But you will say when may God seem to be at a stand and not to be resolved what to do speaking after the manner of men I answer first when the Saints and Ministers of God know not what is best to be done in regard of the times then is God at a stand For saith the Lord shall I do any thing and not reveal it to my servants the Prophets Therefore I say when the Saints and Servants and Ministers of God are at a stand and know not what to do then God seems to be at a stand Secondly When the Dispensations of God go forward and backward then the Lord seems to be at a stand when a man goes out of his house about his business and goes forward and backward in the street you will say that man is not well resolved what to do nor which way to go And thus it seems to be sometimes with God his dipensations in the world go forward and backward and this is the time that God is as it were at a stand whether he shall shew mercy or no And so I have done with the first general The second is this That though God seem to be at a stand sometimes yet if men do not come unto him and meet him He will resolve to go forth against them Therefore thus will I do unto thee I have been a long time striving with you and yet have ye not returned unto me and now I am resolved and this is Gods Message Now for the cleering of this First I shall open the truth of it unto you Secondly I shall prove it and Thirdly I shall shew you when God may be said to go forth against a people or Nation First For opening of it you must not think as I said before that God is at any time unresolved in himself or that he knows not what to do No For known to God are all his works from the beginning of the world unto the end saies the Apostle Acts 15.18 There is nothing future or to come to God God is not measured neither doth he measure by time There is nothing before nor after with God in Eternity All is present and altogether before him at once and therefore I say God is not at any time unresolved in himself what he shall do with this or that people Now further God is said to will a thing in a twofold respect either in regard Of his Decree or Of his Dispensations In regard of his decree his love is from Eternity and yet the same man may seem to be a child of wrath in regard of the dispensation every Elect person is a child of God from Eternity in regard of Gods decree and yet he is a child of wrath until he be converted in regard of Gods dispensations So when I say that God seems to be at a stand and unresolved and that if men do not come unto him he will then go forth against them This is not to be understood in regard of his decree but in regard of his dispensations But Secondly For the proof of it it is said God will not alwayes strive with the Children of men neither will he alwayes wait and expect fruit from a fruitles and barren people Read the parable of the figtree Luke 13.7 A certain man had a figtree c. and he said unto the dresser of his Vineyard behold these three years I come seeking fruit on this figtree and find none cut it down why cumbreth it the ground Now though this parable doth concern the Jews and it concerns us also wherein we may see there are three times which go over the heads of all those that sit under the Gospel A time of soul mercy A time of Gods forbearance and A time of Judgement or cutting down There is time of forbearance and striving a time when God seems to be at a stand but then if men will not come unto him he will resolve to go forth against them Rom. 2.4 5. verses Despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous Judgement of God who will render to every man according to his deeds So I say that though God seem to be at a stand as to his dispensations yet if men do not come in unto him he will then resolve to go forth against them in his wrath But you will say further when may God be said to go forth against a Nation or people in his anger First For answer you may know it by Gods dispensations if his dispensations do bespeak so much and do plainly declare that God is going forth against a Nation or people then you may be sure that he is resolved to go forth in his anger and therefore First Observe when a Judgement comes that is extraordinary then the Lord is gone out against that people The Lord is known by the Judgements which he executeth the wicked is snared in the work of his own hands Psal 9.16 Secondly Look when God restrains prayer from a people when he knocks off and draws off the hearts of his children from praying for such a people then is God certainly come out against them in his wrath Thirdly When all things work together for the worst then the Lord is against that people when all things instead of working together for the best do the contrary and work together for the worst then is God surely against that people But then 2. As you may know when God is resolved to go out against a people by his dispensations so you may also know it by our Practices As when God afflicts a people for crying Sins and yet incorrigableness follows then doth the Lord resolve to go against that people in wrath As you may see in this Chapter wherein our Text is There you find the people were guilty of great sins of great oppression and great superstition and Idolatry and God did not only afflict them for these sins but for others too and therefore you find in the 7. verse I have with held the rain from