The Works of the Rev. Hugh Binning Part 39

Threatenings will not do it, "G.o.d speaketh once, yea twice, and man perceiveth it not," Job x.x.xiii. 14. G.o.d instructeth by the word, and men receive no instruction; all the warnings to flee from the wrath to come are as so many tales to make children afraid. He saith in his heart, "I shall have peace, though I walk in the imagination of my own heart."

Since, therefore, he will not incline his ear to the word, G.o.d sendeth his rod to seal the word, and yet men are so wild that they fight with G.o.d's rods, and will not submit to him; a yoke must be put on Ephraim, a bridle in men's mouth, Psal. x.x.xii. 9. They will put G.o.d to more pains than speaking, and it shall cost them more pain; for he that will not be drawn with the cords of a man, love and entreaties, must be drawn with the cords of a beast, and yoked in a heavy yoke. Yet men are unruly, and the yoke groweth the heavier and sorer that they strive to shake it off. An uncirc.u.mcised heart cannot be humbled,-"How can the leopard change his spots? no more can my people return to me," Jer. xiii. 23. It is strange that a people so afflicted will not take with the punishment of their iniquity, but will say in their heart, Wherefore come these things upon me? But here it is, how can an uncirc.u.mcised heart be humbled? G.o.d may beat on men with rods as on a dog, but he will run away from him still the more, Isa. ix. 13. Nay, it may be there will be more stirring after G.o.d, and more awaking by the first stroke of affliction, than when they are continued and multiplied. The uncouthness of rods may affect people something, but when his hand lieth on but a little, custom breedeth hardness, and more and more alienateth spirits from him.

Now we need no more to seal this truth, but our own experience. I think never people might speak more sensibly of it. It hath been the manner of the Lord's dealing with us, to use fair means to gain us, to threaten before he laid on, to give a proclamation before his stroke, and yet it hath been our manner from our youth up to harden ourselves against him, and go on in our own way. Therefore hath the Lord, after long patience, laid on sad strokes, and smitten us, yet have we not turned to him. It may be, when the chastis.e.m.e.nt was fresh and green, some poured out a prayer, and in trouble visited G.o.d, (Isa. xxvi. 16,) but the body of the land hath not known him that smote them, and never ran into their hiding place, but the temptation of the time, like a flood, hath carried them away with it.

And for the Lord's children, how soon doth the custom of a rod eat out the sense of it, and prayer doth not grow proportionably to the Lord's rods.

The Lord hath expected that some might stand in the gap and intercede, yet few or none called on his name. General corrections of the land hath made general apostacy from G.o.d, not a turning in to G.o.d; so that we may say, we never entered a furnace, but we have come out with more dross, contracted dross in the fire. Men's zeal and tenderness hath been burnt up, reprobate silver may G.o.d call us. We have had so much experience of the unprofitableness of former afflictions, that we know not what the Lord shall do with us. We think it may be the Lord's complaint of Scotland, "Why should you be afflicted any more? you will revolt more and more,"

Isa. i. 5. What needeth another rod? You are now all secure, it is true, because you are not stricken; nay, but what needeth a rod? For it cannot awake you,-all the fruit of it would be, not to purge away sin, but to increase it. General judgments will prove general temptations, and will alienate you more from me, and make you curse G.o.d and the covenant. And indeed, the truth is, we know not what outward dispensation can fall on that can affect this generation, we know not what the Lord can have behind that can work on us. Judgment hath had as much terror, mercies as much sweetness, and as much of G.o.d in the one and the other, as readily hath been since the beginning of the world. Only this we know, all things are possible to him which are impossible to us, and if the Spirit work to sanctify the rod, a more gentle rod shall work more effectually; his word shall do as much as his rod.

The case we are now into is just this-"None calleth on thee." It is a terrible one, whether our condition be good or bad outwardly. Our peace hath put us asleep, and the word cannot put men to prayers. Now, the Lord hath begun to threaten, as you have been still in fear of new troubles, and a revolution of affairs again, yet I challenge your own consciences, and appeal to them,-whom hath the word prevailed with to put to prayer?

Whom hath the rumour of approaching trouble put to their prayers? Whose spirit hath been affected with G.o.d's frowning on the land? And this yet more aggravateth your laziness, in the time that G.o.d doth show terrible things to his people in Ireland, giveth them a cup of wormwood, and to drink the wine of astonishment, are not you yet at ease? When your brethren and fellow-saints are scattered amongst you as strangers,(319) yet your hearts bleed not.

Well, behold the end of it,-your case is a sad prognostic of the Lord's hiding his face and consuming us; nay, it is a sure token that his face is hid already. When Job's friends would aggravate his misery, they sum it up in this, "thou restrainest prayer from G.o.d." It is more wrath to be kept from much praying, not to be scattered, from your own houses. Therefore, if you would have the cloud of G.o.d's anger, that covereth the land with blackness, go over you, and pour out itself on others; if you would prevent the rod, hearken to the word, and stir up yourselves to much prayer, that you may be called his remembrancers. O how long shall prayer be banished this kingdom! The Lord's controversy must be great with us, for since the days of our first love there has been great decay of the spirit of prayer. The children of G.o.d should be so much in it, as they might be one with it. David was so much in prayer, as he in a manner defined himself by it, Psal. cix. 4, "I give myself unto prayer." In the original, there is no more but "I prayer." I was all prayer. It was my work, my element, my affection, my action. Nay, to speak the truth, it is the decay of prayer that hath made all this defection in the land. Would you know the original of many a public man's apostacy and backsliding in the cause of G.o.d, what maketh them so soon forget their solemn engagements, and grow particular, seeking their own things, untender in seeking the things of G.o.d?-would you trace back the desertion up to the fountain-head? Then come and see. Look upon such a man's walking with G.o.d in private, such a man's praying, and you shall find matters have been first wrong there. Alienation and estrangement from G.o.d himself, in immediate duties and secret approaches, hath made men's affections cool to his interest in public duties. And believe it, the reason why so few great men or none are so cordial, constant, and thorough in G.o.d's matters is this,-they pray not in secret; they come to parliament or council where public matters concerning the honour of G.o.d are to be debated, as any statesmen of Venice would come to the senate. They have no dependence on G.o.d to be guided in these matters; they are much in public duties, but little in secret with G.o.d. Believe it, any man's private walking with G.o.d shall be read upon his public carriage, whether he be minister or ruler.

There is yet another thing we would have you consider, to endear this duty unto you, and bind upon your consciences an absolute necessity of being much in it, and it is this. Prayer and calling on his name is often put for all immediate wors.h.i.+p of G.o.d, especially the more substantial and moral part of service. This people was much in ceremonials, and they made these their righteousness; nay, but there was little secret conversing with G.o.d, walking humbly with him, loving him, believing in him. Well, then, prayer is, as it were, a compend and sum of all duties; it contains in it, faith, love, repentance; all these should breathe out in prayer. In a word, if we say to you, be much in prayer, we have said all, and it is more than all the rest, because it is a more near and immediate approach to G.o.d, having more solid religion in it. If you be lively in this, you are thriving Christians; and if you wither here, all must decay, for prayer sappeth and watereth all other duties with the influence of heaven.

"That stirreth up himself to take hold on thee." This expresseth more of their condition under the rod, and while G.o.d was threatening to depart and leave them. None took so much notice of it, as to awake out of his dream, to take a fast hold of G.o.d. It was but like the grip a man taketh in his slumbering, that he soon quitteth in his sleep; none awaketh himself, as a bird stirreth up itself with its wings to flight; none do so spread out their sails to meet the wind. This importeth a great security and negligence, a careless stupidity. To take hold, to grip strongly and violently, importeth both faith acted on G.o.d, and communion with G.o.d; so that the sense is, n.o.body careth whither thou go,-there is none that stirreth up himself to take violent hold of thee. Men lying loose in their interest, and indifferent in the one thing necessary, do not strongly grip to it. n.o.body keepeth thee by prayer and intercession; so that there is no diligence added to diligence, there is no stirring up of ourselves in security.

_First_, When the Lord seemeth to withdraw, and when he is angry, it is our duty to take hold the more on him; and not only to act faith, and call on him by prayer, but to add to ordinary diligence,-it should be extraordinary.

I. Then, I say, when the Lord is withdrawing and seemeth angry, we ought not to withdraw from him by unbelief, but to draw near, and take hold on him. And the Lord giveth a reason of this himself, Isa. xxvii. 4, 5, "because fury is not in me." It is but a moment's anger, it is not hatred of your persons but sins, it is not fury that hath no discretion in it, no difference between a friend and an enemy; it is but at least a father's anger, that is not for destruction but correction. The Lord is not implacable. Come to him and win him,-"Let him take hold of me, and let him make peace with me, if he will make peace." He is a G.o.d whose compa.s.sions fail not; and so he is never so angry, but there is room left for manifestation of mercy on those that come to him. G.o.d's anger is not an humour and pa.s.sion as ours is, he can take the poor child in his arms, admit it into his bosom, when outward dispensations frown. Men's anger is like the sons of Belial, briers and thorns, that none may come near to, lest they be hurt; but G.o.d angry, is accessible, because his anger is still tempered and mixed with clemency and mercy; and that mixture of mercy is so great and so predominant in all his dispensations here, that they being rightly understood, might rather invite to come, than scare from it. There is more mercy to welcome, than anger to drive away. Look upon the very end and purpose of G.o.d's hiding himself, and withdrawing,-it is this; that we may come and seek him early, Hosea v. 15. When G.o.d is angry, mercy and compa.s.sion principleth it, for anger is sent out to bring in wanderers. His anger is not humour, but resolute and deliberate, walketh upon good grounds, because David in his prosperity missed not G.o.d.

When all things went according to his mind, then he let G.o.d of where he will; therefore, the Lord in mercy must hide his own heart with a frowning countenance, and cover himself with a cloud, that David may be troubled, and so take hold on G.o.d, Psalm x.x.x. 7, 8. Since, then, this is G.o.d's purpose, that you may come nearer to him, and since he goeth away that you may pursue; certainly he will never so run away as you may not find him out, nor will he run farther nor he strengtheneth thee to pursue him; thus, Psalm lxiii. 8, G.o.d was flying and David pursuing; nay, but the flyer giveth legs to the pursuer, he upholdeth him, as it were against himself: so did the angel strengthen Jacob to overcome himself. Now, shall it not be pleasant to G.o.d, that you lay hold on him as your own, even when he seemeth to be clothed with vengeance, seeing he changeth his outward countenance for this very end? He seemeth to go, that you may hold; because when you think he stayeth, you hold not; as the child, while the nurse is near, will look about it, and take hold of any thing; but when she withdraweth, the child cleaveth the faster to her.

But, II. We ought to stir up ourselves more now than any other time: times of G.o.d's withdrawing calleth for extraordinary and doubled approaches. So Hos. v. 15, "They will seek me early." And therefore the Lord's children in Scripture have made great advantage of such dispensations. The truth is, as long as we are well dealt with, security creepeth on, and religion is but in a decaying condition. Duties are done through our sleep; we are not as men awaking and knowing what we do, and whither we go. But when the Lord beginneth to trouble us, and hides his face, then it is time to awake out of sleep, before all be gone: and there ought to be, 1. More diligence in duties and approaching to G.o.d, because your case furnisheth more matter of supplication; and as matter of supplication groweth, prayer should grow. If necessity grow, and the cry be not according to necessity, it is ominous. And therefore David useth to make his cry go up according to his trouble. In a prosperous condition, though every thing might call a tender-hearted loving Christian to some nearness to G.o.d; yet ordinarily, if necessity press not, prayer languisheth and groweth formal. Sense of need putteth an edge on supplication, whereas prosperity blunteth it. The heart missing nothing, cannot go above sublunary things; but let it not have its will here, and the need of heaven will be the greater. Now I say, if you sit so many calls, both from a command, and from your own necessities, you do so much the more sin. Affliction will make even a hypocrite seek him, and pour out a prayer and visit him, Psalm lxxviii.

and Isa. xxvi. And if you do not take advantage of all these pressures, you must be so much the more guilty; and therefore G.o.d, as it were, wondereth at their obstinacy, "They return not to him that smiteth them!"

All this is come upon us, yet have we not prayed. And, 2. It is sent for that end, that you may be more serious; and therefore you ought so much the more to awake, to lay hold on him. This is the way the Lord useth with his secure and wandering children, Psalm cxix. 67. For the Lord findeth us often gripping too strongly to a present world, and taking it in our arms, as if we were never to part with it. Men's souls cleave to outward accommodations; therefore the Lord useth to part us and our idol, that we may take hold of him the faster. It is union with himself that is our felicity, and it is that which G.o.d most endeavoureth. When he removeth beloved jewels, it is because they were a stumbling-block, and divorced the soul from G.o.d: when he seemeth to withdraw himself his going proclaimeth so much, oh! follow, or perish.

III. It is a very dangerous thing when he withdraweth and you follow not, when he is angry and you care not, do not fly in to make peace with him.

Certainly his anger must wax hotter, and desertion will become a spiritual plague; rods must be tempered with much bitterness. What mixture of mercy can be in such a dispensation, where the fruit of it is to harden? But if the Lord's hardest dealing wrought you to more nearness and communion with himself; then certainly you have a fair advantage against the present trouble, and you have your cup mixed. You shall at length bless G.o.d for such dispensations; they may be reckoned for good to you.

Next, there ought to be more exercise of faith, and laying hold of the grounds of consolation in G.o.d in such a time. 1. For as difficulties grow, faith should fortify itself against them so much the more. The greater the storm be, it should fly the more into the chambers. Faith in the time of a calm day getteth no trial; faith bulketh much(320) because it hath not much to do. But except there be some fresh and new supplies, it cannot hold out in a temptation. But it is a singular proof of a n.o.ble and divine faith,-that it can lay hold on him and keep him when he would go,-that can challenge kindness on a miskenning Jesus,(321) -that can stand on the ground of the promises when there is not a foot-breadth of a dispensation to build on. While all things go with you ye have no difficulty to maintain your faith; nay, but when the Lord seemeth to look angry, then awake and gather strength, and take hold on his strength. Look what is in your condition or his dispensation, what is good or ominous, then take hold on the other hand on him, and look what is in him to answer it, and swallow it up. Ye ought to be well acquainted with the grounds of consolation that are in G.o.d, in the worst case, and then ye might lay hold on him though he seemed a consuming fire. It is then a time that calleth most for securing your interest in him, a time when there is no external advantage to beguile you, a time when the only happiness is to be one with G.o.d. Therefore the man who, in such calamities and judgments, is not awakened to put his eternal estate out of question, he is in a dangerous case. For, do not most part drive over their days, and have no a.s.surance of salvation, they dare not say either _pro_ or _contra_. It may be, and it may not be. And this is the length that the most part come,-a negative peace; no positive confidence; no clear concluding, on sure grounds, an interest. Always ye are most called to this, when G.o.d afflicteth the land or you: if ye do not then make peace it is most dangerous. 2. The Lord loveth faith in a difficulty best,-it is the singlest and the cleanliest, it is that which most honoureth him, and glorifieth his truth and faithfulness, and sufficiency and mercy; for then it is most purely elevated above creatures, and pitcheth most on G.o.d; and therefore bringeth men to this, "No help for my soul, but thou art my portion." And this commendeth G.o.d most when he is set alone. Prosperity bringeth him down among creatures, and secure faith maketh little distinction; but awakening faith grippeth strongly and singly, putteth G.o.d alone.

_Secondly_, Oftentimes, when G.o.d is departing, none stirreth up himself to lay hold on him. Although there may be praying and doing of many duties, yet there is nothing beyond ordinary. The varieties and accessions of new grounds of supplications doth neither make greater frequency nor more fervency. This our experience may clear unto us both in duties and faith.

I. There is very little diligence in seeking of G.o.d in the way and means appointed, even when G.o.d seemeth to bid farewell to the land, and go away.

n.o.body cometh in as an intercessor. Men keep on their old way of praying, and never add to it, come what like. Who is it that riseth above his ordinary, as the tide of G.o.d's dispensation is? There ought to be such an impression made by the changes of G.o.d's countenance as might be read on the duties of his people. There should be such a distance between your ordinary and such times as between a sleeping man and a waking man, that whatever your attainment of access to G.o.d be, ye might stir up and go beyond it according as matters call. Will G.o.d count your public fasts a performance of this duty? Alas, we fast sleeping, and none stirreth up himself to these things! Is there any difference betwixt your solemn humiliation and another Sabbath? And is there any difference between a Sabbath and a week-day, save the external duty? Is not this palpably our case? Is there any wakening among us? No, security is both the universal disease and complaint; and it is become an incurable disease since it became a complaint. Doth any of you pray more in private than he used? Or what edge is on your prayers? Alas! the Lord will get good leave to go from us; it feareth me that we would give Christ a testimonial to go over seas. Hold him, hold him! Nay, the mult.i.tude would be gladly quit of him,-they cannot abide his yoke, his work is a burden, his word is a torment, his discipline is bands and cords; and what heart can ye then have to keep Christ? What violence can ye offer to him to hold him still?

All your entreaties may be fair compliments, but they would never rend his garment.

II. There is no up-stirring to faith among us, and laying hold on Jesus Christ, albeit all his dispensations warn us that it is now high time.

There are not many who are about this point, effectually to stir up their faith or to secure their interest. Think ye that conjectures will carry you through difficulties? The mult.i.tude think they believe much, but any temptation proveth their mistake. The most part of Scotland would deny G.o.d and his Son Jesus Christ, if they were put to it. Always it is a time ye would not lie out from your stronghold,-faith only uniteth you to Christ, and if ye would be kept in any trial, stir up faith.

_Thirdly_, Prayer and faith, diligence and laying hold on G.o.d, must go together and help one another. Not calling on his name, and not laying hold on him go together, and have influence one upon another.

I. Faith hath influence on prayer. Laying hold on G.o.d in Christ will make right calling on his name, it learneth men how to call G.o.d, to call him Abba, Father. Faith useth to vent itself in prayer. I say, much consideration of G.o.d, and claiming into him, and to the grounds of confidence in him, must both make prayer acceptable, and carry the stamp and impression of G.o.d's name, or Christ's name, on it, and also make much prayer: for when a soul hath pitched on G.o.d as its only felicity, and thus made choice of him, it findeth in him all sufficiency, all things for all things. There is no necessity, but it findeth a supply in his fulness for it; and therefore it applieth a man to the fountain, to draw out of the wells of salvation. There is nothing can be so sweet and refres.h.i.+ng as for such a soul to pour out itself every day in him, to talk with him face to face. Faith engageth the heart to come to G.o.d with all things; whereas many difficulties would have been, and the secure or unsettled heart would have gone as many different ways to help them. Faith layeth hold on G.o.d, knoweth but one, and bringeth all here; and therefore access to G.o.d is a fruit of it, access unto the grace wherein we stand by faith. And again, how can prayer be acceptable as long as faith doth not principle it? It is but like a beast's groaning under a burden. Laying hold on G.o.d himself makes a man's duties acceptable, because he speaks and asks; believing that he shall receive, he trusteth G.o.d and doth not tempt him. Where lively faith is not entertained there cannot be much affection which is the oil of the wheels. There may be in some bitterness of spirit much vehemency; but that is not a pure flame of divine love that burneth upward to him; and it is soon extinguished, and lasteth no longer nor present sense, and then the soul groweth harder, as iron that had been in the fire.

II. When there is not much prayer and calling, faith cannot lie strong and violent; for prayer is even the exercise of faith, if you wear out of that, faith rusteth. There may be much quietness with little prayer, but there cannot be much, and strong and lively faith, for where it getteth not continual employment it f.a.gs. And indeed prayer is a special point of holding G.o.d fast, and keeping him, therefore join these, if ye would thrive in anyone of them. Your unbelieving complaints are not prayers and calling on his name, because they are not mixed with faith. As the apostle said of the word, so may it be said of prayer,-your prayers are not profitable, are not heard, because not mixed with faith. Ye use to doubt, that ye may be fervent, to question your interest, that ye may stir up your spirits to prayer. But alas! what a simple gross mistake is that?

Poor soul, though thou get more liberty, shall it be counted access to G.o.d? Though you have more grief, and your bitterness doth indite more eloquence, shall G.o.d be moved with it? Know ye not that you should ask without wavering, and lift up pure hands without wrath and doubting? And yet both are there.

_Fourthly_, The duty we are called to in such a time when G.o.d is angry, is to lay hold on him. We would speak a word more of it. We ought to hold a departing Lord, by wrestling with him in supplication, not to let him depart till he bless, Hos. xii. 3, 4. The application of Jacob's victory over the angel is thus, "Turn ye to the Lord, and wait on him," &c. How had Jacob power over the angel? By supplication and weeping, so that prayer is a victory over G.o.d, even the Lord G.o.d of hosts. We ought, as it were, to strive against outward dispensation, when it saith, He is gone, when our condition saith, He is gone, or going, we ought to wrestle with it. No submission to such a departing, I mean, no submission that sitteth down with it, and is not careful how it be. Now this time calleth you to such an exercise. The Lord seemeth to be angry with us. There is a strong cloud over the land, and like to pour down upon us-the Lord is drawing a sword again, and beginning now to lay on. Many threatenings would not put us to supplication. Now, what will the laying on of the rod do? If the former days be returning wherein ye saw much sorrow, is it not then high time for the Lord's remembrancers, and for the Lord's children to wrestle with G.o.d? As Esau was coming on Jacob, so hath G.o.d armed men, and such desperate men, as he hath made a rod to us before. If we be twice beaten with it, it is very just, for before we did not seek in to him who smote us.(322) You would know this, that the Lord is but seeking employment, and if ye would deal with him, ye may make advantage of the present and future calamities. And look to this laying hold on him, this is the chief thing ye should now heed. It is G.o.d himself that should be your princ.i.p.al object. Praying should be a laying hold on G.o.d, it should meet with himself. For the most part in the time of prosperity, we cannot meet with G.o.d singly, we have so much to do with creatures, we keep trysts so punctually with them, so that we cannot keep with G.o.d. We have so many things in our affections and thoughts, that G.o.d cannot get place, he cannot get us at leisure for the throng of our business, we lose G.o.d by catching at shadows. Well then, we are called in such a time of difficulty to come in to G.o.d himself, to draw by the vail of ordinances, that we may have communion with G.o.d himself. And this is right praying, when the soul getteth such immediate access to G.o.d, as it were, to handle him, and see him, and taste him, to exercise its senses on him. Ordinances have been of a long time a covering of his face, and he useth not now to unvail himself in the sanctuary, and let us see his glory G.o.d is departed from preaching and praying, and the solemn meeting, so that we meet not with G.o.d,-we lay hold on a shadow of an outward ordinance, but not on G.o.d himself.

Therefore, Christians, make advantage of this time. You may be brought to want ordinances, then lay hold on himself who is the substance and marrow of them. You may be denuded of outward comforts and accommodation here, then lay hold on himself in much prayer. If affliction would blow away the cloud on his face, or would scatter our idols from us, and make us single alone with G.o.d, as Jacob was, it were well sent.

II. Your exercise should be to take hold on G.o.d by faith. 1. Ye would make peace with G.o.d, be much in direct acts of apprehending G.o.d himself in Jesus Christ. And this is according as ye take up yourselves with your own misery and necessity. Do but travel continually between your own misery and something answerable in G.o.d.

The first thing we would have you do, now when G.o.d frowns upon us, is to find out your own lost condition, and how great strangers you have been to him, even when ye have approached in many ordinances, and find a necessity of making peace with G.o.d and atonement. Now from this day hold on Christ, as the hope set before you. Look upon that in him which will answer all your necessities, and be suitable to them. It is not matters of outward lot that should go nearest your heart. Let the world go where it will, that which concerneth you most in such a time, is the securing of your soul, for if you lose it, what gain you? what keep you? Your houses, and lands, and lives may be in hazard, nay, but one thing is more worth than all these, and in more hazard. Begin at spiritual things, and ask how matters stand between G.o.d and thee.

2. Not only would ye be much in immediate application unto Jesus Christ, but ye would so take hold of him, as ye may be sure ye have him. Make peace, and know that ye have made it, and then shall ye be kept in perfect peace. You would never rest until you can on solid grounds answer the question. And this duty is called for from you at such a time, for "the just shall live by faith," in a troublesome time, Hab. ii. 4. And as ye ought to keep and hold fast confidence and not cast it away in such a time, so should ye all seek after it. Do not only rest in this,-I know not but I may belong to Christ, I dare not say against it. O no, Christians, you should have positive clear grounds of a.s.surance "I am his, and he is mine," "I know that my Redeemer liveth," "G.o.d is my portion." And if ye conclude this solidly, I defy all the world to shake and trouble your peace this is perfect peace, "peace, peace," double peace. How can ye choose but be shaken at every blast of temptation, when you are not thus solidly grounded, when you hold not at your anchor?

And, 3. Having thus laid hold on Christ as your own, lay hold on all in him as yours, and for your use. Whatever difficulty the present time or your own condition afford, search but as much in G.o.d as may counterbalance it. Answer all objections, from his mercy, goodness, power, wisdom, unchangeableness, and this shall be more nor the trouble. G.o.d himself laid hold upon, and made ours, is more nor removing a temporal calamity. It is an eternal weight, to weigh down all crosses and disappointments. For what can present things be? Is there not in the favour of his countenance that which may drown them in oblivion? Are ye like to sink here? Is not G.o.d a sure anchor to hold by? And if ye do not this, your trouble is nothing in respect of the danger of your soul. Secure and loose lying out of G.o.d, not putting this matter to a full point, is worse nor all your outward fading.

Therefore, we exhort you in the Lord's name, to fly into this name of the Lord, as a strong tower to run to and be safe. When the Lord seemeth now to be angry with us, run not away from him, though he should yet clothe himself with vengeance as a garment.

But, _first_, O ye poor people, who have never asked this question, whether have I any interest in Jesus? ask it now, and resolve it in time.

If trouble come on, if scattering and desolation come on, and our land fade as a leaf, certainly the Lord's anger will drive you away, What will ye do in the time of his indignation? All of you, put this to the trial,-how matters stand between G.o.d and you.

And, _secondly_, If ye find all wrong, do not sink in discouragement, all may be amended, while it is seen wrong in time. Nay, G.o.d taketh away outward accommodation, to make you more serious in this. And it is the very voice of rods,-every one fly into your hold, every one make peace with me. You may take hold, and do it f.e.c.kfully.(323)

_Thirdly_, You who have fled to Jesus, take more hold of him, you are called also to renew your faith, and begin again. Make peace with G.o.d, let your confidence be kept fast, and thus shall ye be immoveable, because he changeth not. G.o.d will not go from you if ye believe-hold him by faith.

Christ could not do great things in Galilee because of their unbelief, and so he departed from them. As unbelief maketh an evil heart to depart from the G.o.d of all life and consolation, so doth it make G.o.d depart from us.

But faith casteth a knot upon him (to speak with reverence), it fasteneth him by his own word and promise, and he cannot go by it. It is a violent hand laid on G.o.d. "I will not let thee go till thou bless me."

_Fourthly_, Faith and prayer, or holding of G.o.d, by believing in him, and much employing him needeth much stirring up unto, and awaking. "That stirreth up himself to take hold on thee." Security is the moth of both these, and eateth out the life of faith and supplication; it maketh prayer so coldrife that it cannot prevail, and faith so weak that it cannot use violence.

I. Security apprehendeth no evil, no need. A secure condition is a dream that one is eating and yet his soul is empty. Look how the people of Laish were quiet and secure, apprehending no evil; destruction cometh then on as an armed man. Always it is much necessity that administers fuel to a man's faith and supplication. David says, (Psal. x.x.x. 7,) "I said in my prosperity, I shall not be moved." Nay, but many say in adversity, and cry Peace, peace, where no peace is. Security pleadeth innocency, and then believeth immunity. "I am innocent, therefore shall his anger turn away,"

Jer. ii. 31. Security applieth not sin, and so refuseth the curse of sin and wages of it. And thus is a man in his own eyes a lord, and then he will come no more to G.o.d, Jer. ii. 31. It is almost impossible to awake men, by general judgments, to apprehend personal danger, and men never stir out of their nest till it be on fire. We can behold, or hear of our neighbours, spoiling and violence done to them, but till the voice of a cry be heard in our own streets and fields, n.o.body will take the judgment to themselves. It is well said, that which is spoken to all, is spoken to none, so what is done to all in general, is done to none. The voice of a general rod speaketh not particularly, and maketh not men apprehensive of sad things, and thus men are not pressed unto prayer-are not put out of themselves, it is only necessity that saps the roots of it, and makes it green.

II. Security is lazy and not active, putteth not forth its hand to work, and so dieth a beggar, for only the hand of the diligent maketh rich.

Laying hold on G.o.d is a duty that requireth much spirit in it; men do not grip things well in their slumbering. There is no duty that needeth so spiritual and lively principles. If a man do not put on such a piece of resolution and edge upon him, he cannot come to the wrestling of prayer and violence of faith. Although the exercise and acting of grace dependeth more upon the Spirit of G.o.d's present influence, than upon the soul of man, yet this is the way the Lord communicateth his influence, by stirring up and exciting the creature to its duty, as if it could do it alone.

Grace is one thing, and the stirring up of it is another thing. For when we lie by and sleep over our time, and go not about the matter so seriously as it were life and death, it is but a weak hold we can take of G.o.d. According to the measure of a man's apprehending necessity, and according to the measure of his seriousness in these things, so will the hand of faith grip, and lay hold with more or less violence. As a man drowning will be put from sleeping, and when one is in extreme hazard all his strength will unite together in one to do that which at any ordinary time it could not do, so ought it to be here. A Christian a.s.saulted with many temptations should unite his strength, and try the yondmost.(324) O but your whole spirits would run together, to the saving of yourselves, if ye were very apprehensive of necessity! The exercise of faith is a dead grip, that cannot part with what it grippeth. Therefore, 1. We must say to you, it is not so easy a thing as you believe, to lay hold on G.o.d,-there must be stirring up to it. And when the Lord speaketh of our stirring ourselves, certainly he meaneth this likewise, that he must stir us, ere we stir ourselves. 2. Above all, be afraid of a secure condition: it is the enemy of communion with G.o.d and spiritual life. Therefore, look about you, and apprehend more your necessity, and then give no rest and quietness to yourself, till you have employed and engaged him, be as men flying to lay hold on the refuge set before you. 3. It must be a time of little access to G.o.d, and little faith, when we are all secure, and n.o.body goeth about religion as their work and business. We allow ourselves in it, therefore, we do exhort yon, _first_, To purpose this as your end to aim at, and purpose by G.o.d's grace to take more hold of G.o.d. There is little minding of duty, and that maketh little doing of it. Once engage your hearts to a love and desire of more of this, come to a point of resolution, I must know him more, and trust more in him, be more acquaint with him. And, _secondly_, Put yourselves in the way of duty. It is G.o.d that only can stir you up, or apply your hearts to the using of violence to G.o.d, but ye would be found in the outward means much, and in these ways G.o.d will meet with you, if you wait on him in them.

"For thou hast hid thy face from us." Here is the greatest plague, a spiritual plague. The last verse was but the beginning of sorrows, "We all do fade," &c. But lo, here the accomplishment of misery, G.o.d hiding his face, and consuming them in the hand of their sins.

_First_, The Lord's hiding of his face, and giving up a people to melt away in their sins, punis.h.i.+ng with judicial blindness and security, is the worst judgment, it filleth the cup full. This complaint goeth on still worse, and certainly it is worse nor their fading as a leaf and exile out of their land. It is not without reason, that great troubles and afflictions are so expressed, "Thou didst hide thy face," as David said, "Thou didst hide thy face, and I was troubled," importing as much, as it is not trouble that doth trouble, but G.o.d's hiding of his face that maketh trouble. It is in so far trouble, as it is a sign of his displeasure, and as the frowns of his countenance are upon it, therefore, the saints, aggravating their affliction, say, "Thou hidest thy face." You know the face is the place wherein either kindness or unkindness appeareth. The Lord's countenance, on face, is a refreshful sweet manifestation of himself to a soul, it is the Lord using familiarity with a spirit, and this made David more glad than corn and wine. Now, the hiding of the face, the withdrawing of his countenance, is, when the Lord in his dispensation and dealing doth withhold the manifestation of himself, either in life or consolation, when he covereth himself with clouds round about, that neither can a soul see into the backside of it-into his own warm heart, nor can the sun beams s.h.i.+ne through to quicken and refresh the soul. The Lord draweth over his face a vail of a crossing dispensation, or such like.

There is a desertion of the soul in the point of life and spiritual action, and there is a desertion in regard of consolation. The varieties of the Lord's desertions run upon these two. As a Christian's life is action or consolation, and the Lord's influence is either quickening or comforting, so his withdrawing is either a prejudice to the one or the other. Sometimes he goeth "mourning all the day," nay, but he is "sick of love," sometimes he is a bottle dried in the smoke, and his moisture dried up. The Christian's consolation may be subtracted, and his life abide, but he cannot have spiritual consolation, if he be not lively. This life is more substantial,-comfort is more refreshful,-life is more solid,-comfort sweet, that is true growing solid meat, this but sauce to eat it with.

The hiding here meant is certainly a spiritual punishment. The Lord denying unto this people grace to understand the voice of the rod,-he appearing as a party against them,-leaving them to their own carnal and lazy temper, and thus they lay still under G.o.d's displeasure. Now, there is nothing like this.

I. Because it is a spiritual punishment, and estates are not to be valued and laid in the balance with the soul. Albeit men are become so brutish as to abase their souls, and prost.i.tute them to any thing, yet all a man hath is not considerable to it.

II. It is a more excellent thing that is removed by it,-"In his favour is life,"-all felicity and happiness is in G.o.d's countenance. If a man have not this, what hath he else? Losses are according as the thing is. Nay, but here is more,-"My Lord is taken from me, my G.o.d hath forgotten me."

And indeed, if man's true happiness be in communion with G.o.d, certainly, any interruption coming in must be sad, and make a man more miserable than the world knoweth. There is a greater emphasis in that word, "Thou hast hid thy face," than if he had said, all the world hideth their face and maketh a scorn of us.

Therefore, _first_, Know what is the worst thing of the times. Many of you think sword and pestilence, and the burdens of the time, the worst things, and if you were now to complain, the saddest complaint would be,-affliction is laid on our loins. But know this, if your cities were desolate, if your land were made a wilderness, and we captives in another land, there is yet a worse thing than all these, and think you not this strange? Nay, I say, there is something worse already in us, that we know not of, and it is this-"Make the hearts of this people hard." A spirit of slumber and deadness from the Lord upon the land, there are mult.i.tudes he will never show his face unto, it is still vailed from them, and they know him not. Ye that think all were well if ye had peace and prosperity, and know no hiding of G.o.d's countenance-no anger but when he striketh; certainly you know not what his countenance is by all these things men neither know love nor hatred. 2. Whatever calamity come upon you outwardly, deprecate most spiritual plagues and G.o.d's deserting. If you have G.o.d's countenance, it may make you glad in much sadness. You would be most careful lest any part.i.tion-wall came in lest his countenance change on you, if you grieve his Spirit and break his heart. Seek to have his face to s.h.i.+ne, and this shall be a sun with healing under his wings. O but Christ's countenance is comely, when it is seen without clouds! but often it is overclouded with much provocation.

_Secondly_, The Lord's hiding of his face hath influence on the temper of spirits and disposition in duties. The truth is in general, "In him we live, and move, and have our being," and more especially, in many things that are spiritual, we are of our selves able to do nothing. The creature's holiness, and especially our life, is but as the rays that the Sun of righteousness sendeth forth round about him, and if any thing come between it evanisheth. As the marygold that openeth its leaves when the sun riseth, and closeth when it goeth down again, so exactly doth our spiritual const.i.tution follow the motions of his countenance, and depend wholly on them. "Thou hidest thy face, and they are troubled," Psal. x.x.x 7. The Lord needeth no more but discountenance us, and we are gone.

Always, I. Be more dependent creatures. We use to act as from habits within, without any subordination to the Lord's grace without us, but we find that our sufficiency is not of ourself. How often doth your spiritual condition change on you in an hour? You cannot command one thought of G.o.d, or act from any habit of grace, even then when you can bring forth other gifts in exercise. Ye find that grace findeth more difficulties, more interruptions,-therefore learn to attend the changes and motions of his countenance.

II. When you find your heart dead, and you concluded under an impossibility of taking hold of G.o.d in a lively manner, then, I pray you, look unto the Lord's suspending of his influence, and let your whole endeavours be at the throne of grace to help it. It will not be your own provoking of yourself to your duty, but you must put yourself upon G.o.d, that he may cause his face to s.h.i.+ne.

III. Though the Lord's hiding his face be often a cause of our deadness, and his desertion maketh all to wither, yet we have often a culpable hand in it, and he hides his face being provoked so to do. One thing we may mention, grieving of the Holy Ghost whereby we are sealed, quenching the motions of the Spirit, maketh the Spirit cover his face with a vail and hide it. There is here ordinarily a reciprocal or mutual influence. Our grieving him makes him withdraw his countenance, and his withdrawing his countenance maketh us to wither and grow barren.