Front matter (continued, part 41)
Objection 2. Secondly, Others may object and say, Hereafter we will look after this portion; for the present we are for living in the world, We are for a portion in hand, we are for laying up portions for ourselves, and providing portions for our posterity. We are first for laying up of earthly treasures, and when we have done that work to purpose, then we will do what we can to obtain this excellent and glorious portion that you have been so long a-discoursing on, etc. Now, to this objection I shall thus answer,
[1.] First, Thus to act is to run counter-cross to Christ's express commands. Matt 6:33, "But seek first the kingdom of God, and his righteousness; and all these things shall be added unto you." And so Matt 6:19-20, "Lay not up for yourselves treasures upon earth, where moth and rust does corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust does corrupt, and where thieves do not break through nor steal." And so in that John 6:27, "Labor not for the food which perishes—but for the food which endures for everlasting life." O sirs! to act or run cross to God's express commands, though under pretense of revelation from God, will cost you your life—as you may see in that sad story, 1 Kings 13:24.
O sirs! it is a dangerous thing to neglect one of his commands, who by another command is able to command your bodies into the grave, and your souls into hell at his pleasure. Shall the wife make conscience of obeying the commands of her husband? and shall a child make conscience of obeying the commands of his father? and shall the servant make conscience of obeying the commands of his master? and shall the soldier make conscience of obeying the commands of his general? and shall the subject make conscience of obeying the commands of his
prince? And will not you make conscience of obeying his commands that is the prince of the kings of the earth? Rev 1:5. But,
[2.] Secondly, Who but children, madmen, and fools—will pitch upon a less good, when a greater good is offered to them? What madness and folly is it for men to pitch upon bags of pennies—when bags of gold are laid before them! or for men to choose a pittance—when rich inheritances and great lordships are freely offered to be made over to them forever? What were this but, Esau-like, to prefer a mess of pottage before the birthright? and yet this is the present case of these objectors. God is that rich, that great, that glorious, and that matchless portion that is held out, and freely offered and tendered in the gospel to poor sinners; and they neglect, slight, and reject this blessed offer—and fix their choice, their love, their hearts, their affections, upon the perishing vanities of this world. Oh the folly of such, that at a feast feed upon a crust, and never taste of those substantial dishes that are for nourishment! Oh the madness of such that prefer the fleshpots of Egypt before the dainties of Canaan! Would not such a merchant, such a tradesman be pointed at, as he goes along the streets, for a fool or a madman—who should neglect such a season, such an opportunity, such an advantage, wherein he may be made rich forever—and all because he is resolved first to secure such a bargain of rags, or such a bargain of old shoes, which will turn out but little to his advantage when he has bought them? Surely yes!
Now this is the very case of the objectors, for they neglect the present seasons, the present opportunities of grace and mercy, and of being made happy forever, by enjoying of God for their portion; and all because they are resolved first to secure the treasures, the rags of this world. Certainly, in the great day of account, those will be found the greatest fools that have fooled away such golden opportunities, that were more worth than all the world, and all to secure the rags of the world. But,
[3.] Thirdly and lastly, How many thousands are now in, hell! How many thousands have now their part and their portion in that burning lake, which burns with fire and brimstone forever and ever! Who thought when they were on earth, that after they had laid up goods for many years, like the fool in the Gospel, that then they would look after heavenly treasures, and secure God for their portion; but before they could find
time or hearts to set about so noble a work, divine vengeance has overtaken them, and justice has cut the thread of their lives, and given them their portion among hypocrites, Matt 7:22,26-27; Rev 21:8. Ah! how many are there who have died in the time of their earthly projects and designs, before ever they have set about that great work of securing God for their portion, Luke 12:15,22; and how many thousands be there, that God in his just judgment has given up to insatiable desires of earthly things, Phil 3:18-19, and to a cursed endless covetousness all their days!
Some write of the crocodile, that it always grows, that it has never done growing; and just so it is with the desires of worldly men, they always grow, they have never done growing. Now they are for one thousand, then for ten, then for twenty, then for forty, then for a hundred thousand; now they are for this lordship, and then they are for that; now they are for this good bargain, and then they are for that; their hearts grow every day fuller and fuller with new desires of further and greater measures of earthly things. They please themselves with golden dreams, until they awake with everlasting flames about their ears, and then they fall acursing themselves that they have made gold their confidence, and that they have neglected those golden seasons and opportunities wherein they might have secured God for their portion. But,
Objection 3. Thirdly, Others may object and say, We would gladly have God for our portion, and we would willingly apply ourselves to all those ways and means whereby we might obtain the Lord to be our portion; but we are poor unworthy wretches. Surely the Lord will never bestow himself as a portion upon such miserable unworthy ones as we are! We are worthy of death, we are worthy of wrath, we are worthy of hell, we are worthy of damnation—but we are in no way worthy of having God for our portion. Did ever the Lord cast an eye of love upon such unlovely and such unworthy sinners, lepers as we are? etc.
Now to this objection I shall return these answers:
[1.] First, Though you have no merits—yet God is rich and abundant in mercy. [2 Cor 4:15; 1 Tim 1:14; 1 Pet 1:3] Your sins, your unworthiness can but reach as high as heaven—but the mercies of God reach above the heavens. Psalm 103:11, "For as the heavens are high above the earth, so
great is his mercy toward those who fear him." Psalm 108:4, "For your mercy is great above the heavens, and your truth reaches unto the clouds." The highest comparisons which the world will afford, are not sufficient to express the greatness of God's mercy to poor sinners. Though the heavens are exceeding high above the earth—yet the mercies of God to his poor people are above the heavens. But,
[2.] Secondly, I answer, that the Lord has never bestowed himself as a portion upon any yet but unworthy ones. David was as unworthy as Saul, and Job as Joab, and Peter as Judas, and Paul as Simon Magus; and the publicans and harlots who entered into the kingdom of heaven, were as unworthy as the publicans and harlots who were shut out of the kingdom of heaven, Matt 21:31-32; and the thief who went to paradise, was as unworthy as the thief who went to hell. All the saints in heaven, and all the saints on earth, are ready with one joint consent to declare that they were as unworthy as the most unworthiest, when God first bestowed himself as a portion upon them. This objection, 'I am unworthy,' is a very unworthy objection, and therefore away with it. But,
[3.] Thirdly, I answer, That God has nowhere in all the Scripture required any personal worthiness to be in the creature, before he will bestow himself upon the creature. O sirs! it never came into the thoughts of God, it never entered into the heart of God, to require of men that they should be first worthy of his love before they should enjoy his love; and that they should be first worthy of his mercy before they should taste of his mercy; and that they should be first worthy of his goodness before they should be partakers of his goodness; and that they should be first worthy of himself, before he would bestow himself as a portion upon them. If we should never enjoy God for our portion until we are worthy to enjoy him for our portion—we would never enjoy him. If a man had as many eyes as Argus to search into the Scripture, and as many hands as Briareus to turn over the leaves of Scripture—yet he would never be able to find out one text, one line, yes, one word, wherein God requires a personal worthiness in the creature before be gives away himself to the creature. Should God stand upon a personal worthiness to be in the creature before he would look upon the creature, or before he would let out his love to the creature, or before he would extend mercy or pity to the creature, or before he
would, in a covenant of free grace, give himself to the creature—no sinner could ever be saved; man would be forever undone, and it would have been good for him that he had never been born. But,
[4.] Fourthly, I answer, it is not men's unworthiness—but men's unwillingness, which hinders them from having God to be their portion. Though most men pretend their unworthiness—yet there is in them a secret unwillingness to have God for their God. When they look upon God as a gracious God, then they are willing to have him to be their God; but when they look upon God as a holy God, then their hearts fly back. When they look upon God as a merciful God, and as a bountiful God, oh then they wish that he were their God; but when they look upon God as a commanding God, and as a ruling and an overruling God, oh then their hearts do secretly rise against God. There is a real unwillingness in the hearts of sinners in all respects to close with God, and to have God to be their God. "Who has believed our report? and to whom is the arm of the Lord revealed?" Isaiah 53:1. "I spread out My hands all day long to a rebellious people who walk in the wrong path, following their own thoughts. These people continually provoke Me to My face." Isaiah 65:23. "How long will you simple ones love your simple ways? How long will mockers delight in mockery and fools hate knowledge? If you had responded to my rebuke, I would have poured out my heart to you and made my thoughts known to you. But since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke, I in turn will laugh at your disaster; I will mock when calamity overtakes you—when calamity overtakes you like a storm, when disaster sweeps over you like a whirlwind, when distress and trouble overwhelm you." Proverbs 1:22-27
"This is what the Sovereign Lord, the Holy One of Israel, says: "In repentance and rest is your salvation, in quietness and trust is your strength, but you would have none of it." Isaiah 30:15. O sirs! men shall be damned at last, not for cannots—but for will nots! "O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing." Matt 23:37. No man shall be damned because he could not do better—but because he would
not do better, Luke 13:34. If there were no will, there would be no hell. At last sinners will find this to be their greatest hell—that they have wilfully destroyed themselves. This is that which will damn with a witness, and this will be that never-dying worm—I might have had Christ and grace— but I would not; I might have been sanctified and saved—but I would not; I might have been holy and happy—but I would not; life and death has been often set before me, and I have chosen death rather than life, Deut 30:15,19; heaven and hell has been often set before me, and I have chosen hell rather than heaven; glory and misery has been often set before me, and I have chosen misery rather than glory. Therefore it is but just that I should be miserable to all eternity.
No man, no devil, can undo you, O sinner, without yourself; no man can be undone in both worlds but by himself; no man shall be damned for his unworthiness—but for his unwillingness. Therefore never more plead this objection.
But, [5.] Fifthly and lastly, I answer, that if you will not seek after the Lord to be your portion until you are worthy to enjoy him as your portion —then you will never seek after him, then you will never enjoy him for your God and portion. Personal worthiness is no flower that grows in nature's garden. No man is born with a worthiness in his heart, as he is born with a tongue in his mouth. It is not the full—but the empty; it is not the rich—but the poor in spirit; it is not the righteous— but the sinner; it is not the worthy—but the unworthy soul—who is the proper object of God's mercy and pity. The poor publican that cried out, "Lord, be merciful to me a sinner," Luke 18:10-15, went home justified; when the self-righteous pharisee returned as proud as he came. The centurion, when he came to Christ, fared well, notwithstanding his personal unworthiness, Matt 8:5-13. And the prodigal son fared well when he returned to his father, notwithstanding his personal unworthiness; for he was readily accepted, greatly pitied, sweetly embraced, courteously received, and very joyfully and nobly entertained. Witness the best robe which was put upon his back, and the gold ring which was put on his finger, and the shoes which were put on his feet, and the fatted calf which was killed to make the company merry, Luke 15:11-32.
O sirs! if in the face of all your unworthiness you will go to God, and tell him that you are sinners, that you are vile sinners, that you are wretched sinners, that you are very great sinners, yes, that you are the greatest of sinners, and that you have deserved a thousand deaths, a thousand hells, a thousand destructions, and a thousand damnations, and earnestly beseech him to look upon you, and to bestow himself upon you, though not for your worthiness's sake—yet for his name's sake, for his mercy's sake, for his promise's sake, for his covenant's sake, for his oath's sake, and for his Son's sake. Certainly if you shall thus plead with God, all the angels in heaven, and all the men on earth, cannot tell to the contrary— but that you may speed as well as ever the centurion or the prodigal did. I have taken the more pains to answer this objection, that so it may never more have a resurrection in any of your hearts, into whose hands this treatise may fall.
I know other objections might be raised—but because I have spoken largely so much in my former writings, I shall pass on to the last thing proposed, and that is, to lay down some PRINCIPLES which may, by the blessing of God, be of singular use to the Christian reader.
CONCLUDING PRINCIPLES
I shall pass on to the last thing proposed, and that is, to lay down some PRINCIPLES that may, by the blessing of God, be of singular use to the Christian reader.
First principle. As, first, That it is one thing for a man to have God for his portion, and it is another thing for a man to have an assurance in his own soul that God is his portion. There are many who have God for their portion, who yet are full of fears and doubts whether God is their portion. Thus it was with Asaph in Psalm 77, and thus it was with Heman in Psalm 88, and thus it is with very many Christians in these days. Sometimes
God exercises his children with such changeable and such terrible dispensations, as raises many fears and doubts in them about their interest and property in God. And sometimes their secret indulging of some bosom idol, their entertainment of some predominant lust, raises strange fears and jealousies in their souls about their interest in God. And sometimes their not closing with the Lord so closely, so fully, so faithfully, so universally, and so sincerely as they should, without any secret reservation, raises many doubts and questions in them whether God is their portion or not.
The graces of many Christians are so weak, and their corruptions are so strong; and Satan is so busy with them; and their duties and performances are so weak, so flat, so dull, so sapless, so lifeless, so fruitless, and so inconstant—that they are ready at every turn to say, "If God is our God, why is it thus with us? If God is our portion, why are our hearts in no better a frame? Why have our duties no more spirit, life, and fire in them?" Look! as the sun may shine, and yet I not see it; and as the husband may be in the house, and yet the wife not know it; and as the child may have a very great portion, a very fair estate settled upon him, and yet he not understand it; so a Christian may have God for his portion, and yet for the present he may not see it, nor know it, nor understand it.
1 John 5:13, "These things have I written unto you who believe on the name of the Son of God, that you may know that you have eternal life, and that you may believe on the name of the Son of God." These precious souls had God and Christ for their portion, and they did believe, and they had eternal life in the seeds and beginnings of it, and in the promise, and in Christ their head, who, as a public person, had taken possession of it in their steads—and yet they had not the assurance of these things in their own souls, Eph 2:6. Look! as the babe that has passed the pangs of the first birth does not presently cry out, 'My father, my father,' so the babe of grace, the newborn Christian, does not presently cry out, 'My God, my God.'
It is one mercy for God to be my God, and it is another mercy for God to tell me that he is my God; it is one act of grace for God to be my portion, and it is another act of grace for God to tell me that he is my portion. Look! as fire may be hidden under ashes for a time, and as bits of gold
may be hidden in an heap of dust for a time, and as stars may be hidden in a dark night for a time, and as a pearl may be hidden in a puddle for a time—so God may be a man's portion, and yet this may be hidden from him for a time.
Second principle. The second principle is this, That it is one thing for a man to have God for his portion, and another thing for a man clearly and convincingly to make it out to himself or others, that God is his portion. Doubtless there are many thousands who have God for their portion, who yet, if you would give them a thousand worlds—are not able to make it out to their own or others' satisfaction, that God is their portion.
Most Christians attain to but small measures of grace. Now small things, little things are hardly discerned, they are hardly made out. A little faith is next to no faith, and a little love is next to no love, and a little repentance is next to no repentance, and a little zeal is next to no zeal, and a little hope is next to no hope, and a little holiness is next to no holiness, and a little communion with God is next to no communion with God, and a little conformity to God is next to no conformity to God. Now where there is but a little grace, there it is very difficult for a man to make out the truth of his grace, and so by consequence to make out the truth of his interest and property in the God of grace. It is not grace in truth—but grace in strength, which will enable a man to make it out to himself, and to make it out to others, that God is his portion. It is not grace in its sincerity—but grace in its thriving—in its high and eminent actings— which will enable a man to make it out to himself and others, that God is indeed his God.
Besides, many precious hearts have such weak heads, and such bad logic, and such shallow natural parts, that they are not able rationally nor divinely to argue the case with their own souls, nor to make an improvement of those rules, helps, ways, and means, whereby they might be enabled to make it out to themselves and others, that God is their portion. Look! as many people have often a good title to such and such lands, and to such and such estates and inheritances, though they are not able for the present to clear up their title either to themselves or others; so many of the dear children of God have a good title to God, and a real interest and property in God, and yet for the present they are not able to
clear up their title to God, nor to clear up their interest and property in God, either to themselves or others. And this is so great a truth, that all the faithful ministers of Jesus Christ who deal with poor souls, and who are conversant about souls—are ready from their daily experience to affirm it before all the world. He who shall say, that such have not God for their portion, will certainly condemn the generation of the just.
Third principle. The third principle is this, That where there is a hearty willingness in any man to accept of God to be his God, to own God for his God, and to close with God as his God—there God is certainly that man's God, Isaiah 55:1-2; John 7:37-38. If there is a cordial willingness in you to take God to be your God, then without all question, God is your God. A sincere willingness to accept of God to be your God is accepted of God, and is sufficient to enter into a gracious covenant with God. O sirs! a sincere willingness to accept of God to be your God, flows from nothing below the good will and pleasure of God. No power below that glorious power which made the world, and which raised Christ from the grave—is able to raise a sincere, an hearty willingness in man to accept of God to be his God, and to take God for his God. Psalm 110:3, "Your people shall be willing, in the day of your power, in the beauties of holiness." There is no power below the power of the Lord Almighty, which can raise up a willingness in the hearts of sinners. It is not in the power of all the angels in heaven, nor of all the men on earth, to beget a sincere willingness in the heart of man to accept of God to be his God. This is work that can only be effected by an omnipotent hand.
Though an emperor may force a woman who is his slave, to marry him because she is his purchase—yet he cannot by all his power force her will; he may force her body to the action—but he cannot force her will to the action. The will is always free, and cannot be forced. But God is that great emperor that has not only a power to marry the soul, which he has redeemed from being Satan's bondslave—but also a power to make the soul that is unready ready, and that is unwilling willing—to marry him, and to bestow itself freely upon him. If there be in you, O man, O woman, a sincere willingness to take God upon his own terms to be your God, that is, to take him as a holy God, and as a ruling God, and as a commanding God, in one thing as well as another; then he is certainly your God. Rev
22:17, "And the Spirit and the bride say, Come; and let him who hears say, Come; and let him who is athirst, come; and whoever will, let him take the water of life freely."
Fourth principle. The fourth principle is this, That it may so happen, that such a Christian who has God for his portion, who has a saving interest and a property in God—may lose the sight, the sense, the feeling and the evidence of his interest and property in God; and this is evident by comparing these scriptures. [Psalm 30:6-7; Psalm 51:13; Job 16:9; Job 19:10; and 2 Chron 30:20; Psalm 77:6; Psalm 88:6; Isaiah 8:17; Lam 3:18] Doubtless it is very rare to find a Christian who has had the knowledge, and experience, and evidence of his interest and property in God—but that Christian also has experienced what it is to have his interest and property in God clouded and darkened. Such Christians that have experienced what the warm beams of the Sun of righteousness means, have likewise experienced what it is to have their sun set in a cloud; and this truth I might make good, by producing of a cloud of witnesses, both from among the martyrs and from among the saints of all ages. But what do I talk of a cloud of witnesses, when the tears which daily drop from many of your eyes, and the sad complaints, and sighs, and groans of many of your souls, do sufficiently evidence this sad truth.
Therefore let no man conclude that God is not his God, because he has lost the sight and sense of his interest and property in God; let no man say, that God is not his portion, because he has lost those evidences, at the present, by which he has formerly proved God to be his portion. Though a man should lose his documents and evidences that he has to show for such or such an estate—yet his documents and evidences being enrolled in a court of record—his estate remains good, and his title is still good in law. Therefore there is no reason why such a man should sit down, and wring his hands, and cry out, 'I am undone, I am undone!' Though a Christian should lose his documents, his evidences that once he had to show, that once he had to prove God to be his God and portion, and that he had a real interest and property in God—yet his documents, his evidences being enrolled in the court of heaven—his title to God, his interest in God remains good. Therefore there is no reason why such a person should sit down dejected, and wring his hands, and cry out, 'Oh I
am undone, I am forever undone!'
Fifth principle. The fifth principle is this, That such who have not, for the present, God for their portion, ought not decidedly to conclude that they shall never have God for their portion. Such a person who cannot yet truly say that the Lord is his portion, ought not to despair of ever having of God for his portion. The time of a man's life is but a day, and God may bestow himself as a portion upon man in whatever hour of that day he pleases. In the parable, he bestowed himself as a portion upon some at the first hour, upon others at the third hour, upon others at the sixth hour, upon others at the ninth hour, and upon others at the eleventh hour, Matt 20:1-17. God is a free agent, and may bestow himself upon whom he pleases, and as he pleases, and when he pleases. There is no sinner, no, not the greatest sinner living under the gospel, who can infallibly determine that God will never be his God. No sinner can conclude that God has decidedly and absolutely excluded him from mercy, and shut him out among those who he is resolved never to bestow himself upon. For,
1. God never took any sinner one of his secret council.
2. In the gospel of grace, God has revealed no such thing.
3. Secret things belong only to the Lord, Deut 29:29.
4. God has bestowed himself as a portion upon as great sinners as any of those, who yet do not have God for their portion.
5. All the angels in heaven, and all the men on earth, cannot tell to the contrary—but that God may have thoughts of mercy towards you, and that your lot may fall within the purpose of his grace, and that he may bestow himself as a portion upon you before you are cut off from the land of the living. Although a sinner may certainly know at the present that God is not his God, that God is not his portion—yet he does not certainly know that God will never be his God, that God will never be his portion. Therefore no sinner may decidedly conclude that God will never be his God, because for the present he cannot, he dares not say he is his God.
God gave himself as a portion to Abraham when he was old, when he was a white-headed sinner, Gen 12:4. And Manasseh was old when he was converted and changed, and when God bestowed himself upon him, 2 Chron 33:1,12-14. And Zaccheus and Nicodemus were called and converted in their old age. When there were but a few steps between them and the grave, between them and eternity, between them and everlasting burnings—then the Lord graciously revealed himself, and bestowed himself as a portion upon them.
Dionysius tells us that Mary Magdalene, who was so loose and dissolute in her youth, being converted in her old age, she sequestered herself from all worldly pleasures, and lived a most solitary life in the mountains of Gallia, where she spent full thirty years in meditation, fasting, and prayer. And old godly Similes said that he had been in the world sixty years—but had lived but seven, counting his life, not from his first birth—but from his new birth. And Augustine repented that he had begun to seek, serve, and love God no sooner. By all these instances it is most evident that God may bestow himself as a portion upon sinners, upon very great sinners, yes, upon the greatest of sinners, and that at very last—when they are stricken in years, and when they are even ready to go out of this world. Therefore let no man despair of having of God for his portion, even though for the present his soul cannot say, 'The Lord is my portion.'
O sirs! despair is a sin, a very heinous sin, yes, it is that sin that damns with a witness. Despairing Judas perished and was damned, whereas the very murderers of Christ, believing on Christ, were saved. Acts 2. Despair thrusts God from his mercy-seat; it throws disgrace upon the throne of grace; it gives the lie to all the precious promises; it casts reproach upon the nature of God; it tramples under feet the blood of the covenant; it cuts the throat of faith, hope, and repentance; it renders all the means of grace useless and fruitless; it embitters all a man's comforts; it gives a sting to all a man's troubles; it proclaims Satan a conqueror; it raises a hell in the conscience; it makes a man a terror to himself and an astonishment to others.
In Daniel 7 there is mention made of four beasts—the first a lion, the second a bear, the third a leopard—but the fourth, without distinction either of kind, or gender, or name, is said to be very fearful, and terrible,
and strong; and such a thing as this fourth beast was, is desperation, as all have found that ever have been under it. Desperation is a complicated sin; it is a mother sin; it is a breeding sin; it is the combination of all sins. Therefore above all take heed of this sin. O sirs! as you love your souls, and as you would be happy to all eternity, do not despair, nor do not be peremptory in your conclusions, that God will never be your portion, because for the present he is not your portion. Remember the gracious invitations of God, and remember the glorious riches of mercy, and remember the overflowings of infinite grace—and then despond and despair if you can.
Sixth principle. The sixth and last principle is this, That such is the love, care, goodness, and kindness of God to his people, that few or none of them die without some assurance that God is their portion, and that they have a saving interest and property in him. That here and there a particular Christian, in cases not ordinary, may die doubting, and ascend to heaven in a cloud, as Christ did, Acts 1:9, will, I suppose, be readily granted. And that the generality of Christians shall, first or last, more or less, mediately or immediately, have some comfortable assurance, that God is their God, and that he is their portion, and that they have a real interest and property in him, may I suppose be thus evinced.
[1.] First, Several precious promises that are scattered up and down the Scripture seems to speak out such a thing as this is. Take these for a taste. Psalm 9:18, "For the needy shall not always be forgotten—the expectation of the poor shall not perish forever." Psalm 22:26, "The humble will eat and be satisfied; those who seek the Lord will praise Him." Psalm 84:11, "For the Lord God is a sun and a shield; the Lord will give grace and glory. No good thing will he withhold from those who walk uprightly." Hos 2:23, "And I will have mercy upon her that has not obtained mercy; and I will say to them who were not my people, You are my people; and they shall say, You are my God." Psalm 5:12, "For you, Lord, will bless the righteous; with favor will you compass him as with a shield." John 14:21,23, "He who has my commandments, and keeps them, he it is that loves me; and he who loves me shall be loved of my Father, and I will love him, and will manifest myself to him. If any man loves me, he will keep my words, and my Father will love him, and we will come unto him, and
make our abode with him."
[2.] Secondly, The common experiences of the saints, both in the Old and New Testaments, does evidence as much. Solomon's Song 2:16, "My beloved is mine, and I am his." Song 6:3, "I am my beloved's, and my beloved is mine." Song 7:10, "I am my beloved's, and his desire is towards me." Isaiah 63:16, "But you are our Father, though Abraham does not know us or Israel acknowledge us; you, O Lord, are our Father, our Redeemer from of old is your name." Isaiah 64:8-9, "But now, O Lord, you are our Father—behold, see, we beseech you, we are all your people." Jer 3:22-23, "Behold, we come unto you—for you are the Lord our God. Truly in the Lord our God is the salvation of Israel." Isaiah 25:9, "And it shall be said in that day, Lo, this is our God; we have waited for him, and be will save us." I might produce a cloud of witnesses from among the patriarchs and prophets, further to evince this truth; but thus much is as good as a feast.
And as the church of God in the Old Testament, so the church of God in the New Testament attained to the same assurance. The believers in Corinth were sealed, and had the pledge of the Spirit in their hearts. 2 Cor 1:22, "Who has also sealed us, and given the pledge of the Spirit in our hearts." And 2 Cor 5:1,5, "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. Now it is God who has made us for this very purpose and has given us the Spirit as a deposit, guaranteeing what is to come." And so the believing Ephesians had the like. Eph 1:13-14, "And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession—to the praise of his glory." And so Eph 4:30, "And grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption." And the believing Thessalonians had the same. 1 Thess 1:4-5, "Knowing, brethren beloved, your election of God. For our gospel came not unto you in word only—but also in power, and in the Holy Spirit, and in much assurance." I might give you many particular instances out of the New Testament to confirm this truth—but these general instances are more convincing and
satisfying.
[3.] Thirdly, If God should not, first or last, sooner or later, mediately or immediately, give his people some comfortable assurance that he is their portion, and that they have a real interest and property in him, the spirits, the souls of his people would certainly faint and fail. But this God will never allow, this God by promise has engaged himself to prevent, as you may see in that Isaiah 57:16,18-19, "I will not accuse forever, nor will I always be angry, for then the spirit of man would grow faint before me-- the breath of man that I have created. I have seen his ways, but I will heal him; I will guide him and restore comfort to him, creating praise on the lips of the mourners in Israel. Peace, peace, to those far and near," says the Lord. "And I will heal them."
Now, seeing that God has so graciously undertaken for his people, that their spirits shall not faint nor fail, there is no doubt but that, sooner or later, more or less, God will assure his people that he is their portion, and that they have a real interest and property in him.
[4.] Fourthly, The Lord's supper is a sealing ordinance, and was ordained, instituted, and appointed for that very purpose and to that very end, namely, to seal up the believer's property in God, and to assure him of his interest in God, in Christ, in the everlasting covenant, and in all the benefits of Christ's death, namely—the favor of God, reconciliation, redemption, and the remission of sins. [Matt 26:26-28; 1 Cor 11:23-24; Rom 4:11] Now, how can it possibly be imagined, that so glorious an ordinance should be instituted to so great and so glorious an end as to assure believers of their interest and property in God, and yet this end should never be effected in them all their days, for whose sake the ordinance was instituted and appointed? Certainly God never appointed any ordinance to accomplish any end—but sooner or later, that ordinance did accomplish that end for which it was appointed and instituted, Isaiah 55:10-11, and Isaiah 45:23.
Cyprian shows how the martyrs in the primitive church, when they were to appear before the cruel persecuting tyrants, were accustomed to receive the Lord's supper, and thereby they were so assured of their interest and property in God, and so fired with zeal and fervor, and filled
with faith and fortitude, etc., that they made nothing of the greatest torments that those bloody tyrants could inflict upon them. And says Chrysostom, by the sacrament of the Lord's supper we are so armed against Satan's temptations, that he flees from us—as if we were so many lions that spat fire.
The Jews in the celebration of the Passover did sing Psalm 113, with the five following Psalms, which they called the great Hallelujah, and it was always after that cup of wine, which they called the cup of praise; and thus it should be with the saints. At all times, upon all occasions, in all places, they should sing Hallelujahs to God. Oh, but when they are at the Lord's supper, then they should sing the great Hallelujah; but how they will be ever able to sing this great Hallelujah, except sooner or later, more or less, God gives them some assurance of their interest and property in himself, I cannot for my life discern. But,
[5.] Fifthly, There is in all believers the choice and precious springs of assurance, as
(1.) Union and communion with the Father and Son. 1 John 1:3, "That which we have seen and heard declare we unto you, that you also may have fellowship with us—and truly our fellowship is with the Father, and with his Son Jesus Christ." Now, that union which is between the foundation and the building, the head and the members, the husband and the wife, the father and the child, the subject and the prince, the body and the soul—are not so close a union as that which is between a believer and God. Besides, that union that a Christian has with God is an honorable union, and it is an inseparable union, it is an invincible union, and it is an everlasting union, 1 Cor 6:16-17. Now, how is it possible for a man to have such a near and such a glorious union and fellowship with God from the day of his conversion to the day of his death—and yet never come to any assurance of his interest and property in God—is a thing not easily imaginable.
(2.) Precious faith is another spring of assurance. 1 Pet 1:8, "Whom having not seen, you love; in whom, though now you see him not—yet believing, you rejoice with joy unspeakable, and full of glory." Now, this spring is in all the saints, 2 Pet 1:1. The faith of expectance will in time
rise up into a faith of reliance, and the faith of reliance will in time advance itself into a faith of assurance.
(3.) Hope is another spring of assurance. Col 1:27, "Christ in you, the hope of glory;" Heb 6:19, "We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain."
(4.) A good conscience is another spring of assurance, 2 Cor 1:12.
(5.) Real love to the saints is another spring of assurance, 1 John 3:14.
(6.) And lastly, the Spirit of God is another spring of assurance, Rom 8. Now, that a Christian should have all these choice springs of assurance in his soul, from his new birth to the day of his death, and yet in all that time never come to assurance of his interest and property in God, is a thing, I had almost said, beyond all belief. But,
[6.] Sixthly, There is nothing in all the world that the hearts of the saints are more frequently, more fervently, and more abundantly desire, in all their prayers and supplications, than this—that God would tell them that he is their portion, and that he would clear up their interest and property in himself, Psalm 4:6-7. The constant language of their souls is this —'Lord, do but tell us that you are our portion, and then bestow earthly portions upon whom you please; do but clear up our interest and property in yourself; and then we shall say—Our lot is fallen in a pleasant place, and verily we have a goodly heritage.' Psalm 16:5-6. Believers who know that God is their portion, and that they have a saving interest and property in him—will be eased them of all their sinful cares, fears, terrors, horrors, jealousies, suspicions, and sad apprehensions, which makes living a very hell. They know that assurance of their interest and property in God will make ever bitter sweet, and every sweet more sweet; it will turn a wilderness into a paradise, an Egypt into a Canaan. They know that assurance that God is theirs, will raise the truest comforts, the purest comforts, the greatest comforts, the surest comforts, the strongest comforts, the rarest comforts, the sweetest comforts, and the most lasting comforts in their souls, Isaiah 40:1-2. They know that assurance of their interest in God will fit them for the highest duties in Christianity, and for the hardest duties in Christianity, and for the costliest duties in
Christianity, and for the most neglected, scorned, and despised duties in Christianity. They know that assurance of their property in God will most quicken their graces, and act their graces, and raise their graces, and strengthen their graces, and brighten their graces, and put a luster and a beauty upon their graces. They know that assurance of their interest in God will wonderfully weaken sin, and effectually crucify their hearts to the world, and sweetly moderate their affections to their nearest and dearest relations, and powerfully arm them both against the world's oppositions and Satan's temptations.
To conclude—they know that assurance of their property in God will make death more desirable than terrible, yes, it will make the thoughts of death sweet, and the approaches of death easy, and all the warnings of death pleasant to their souls; and therefore they follow God hard day and night, with strong cries, prayers, tears, sighs, and groans, that he would make it evident to them that he is their portion, and that he would clear up their interest and property in him. Now, how can any man who is in his wits imagine that God should always turn a deaf ear to the prayers of his people in this thing especially, considering that their prayers, cries, tears, sighs, and groans are but the products of his own Spirit in them, Rom 8:26-27; and considering likewise the several promises, whereby he has engaged himself to answer to the prayers of his people?
I might tire both you and myself in turning to those particular promises— but that I am resolved against, and therefore take that for all. John 16:2324, "Verily, verily, I say unto you, Whatever you shall ask the Father in my name, he will give you. Ask, and you shall receive, that your joy may be full." This double asseveration, "Verily, verily," is never used but in matters of greatest weight and importance; and this "Verily, verily," is a vehement confirmation of the truth of what Christ speaks. Now, from this gracious promise I may safely and clearly infer, that if God the Father will give to believers whatever they ask in the name of Christ, then certainly, at first or last, sooner or later—he will give them assurance that he is their portion, and that they have an undoubted interest and property in him; for this is one of the great requests that they are still a-putting up in the name of Christ, and upon the grant of this request depends the fullness of a Christian's joy. But,
[7.] Seventhly and lastly, If God should not sooner or later, more or less, assure his people that he is their portion, and that they have a saving interest and a property in him; then he would be a very great loser, if I may so speak. He would lose many praises, and many thanksgivings; he would lose much of that love, of that honor, and of that delight, and of that admiration, which otherwise he might have from among his children. And it is very observable, that of all the duties of piety, there are none that are pressed so closely, so frequently, and so strongly upon Christians, as those of praising of God, and rejoicing in God, etc., as all know, who know anything of the Scriptures. Now, how it will stand with the holiness of God, and with the wisdom of God, and with the care of God, to be so great a loser in the very things which he has so roundly and earnestly pressed upon his people; whereas by one sweet word of his mouth he might so easily and so happily prevent it, I cannot easily discern.
All believers know that there is no such ready, no such effectual way under heaven to draw out their love, their joy, their delight, their praises, and their thanksgiving to God—as God's assuring of them that he is their portion, and that they have an unquestionable interest and property in him. Certainly that God who loves the praises of his people, and who delights in the rejoicings of his people, and who is so infinitely pleased with the thanksgivings of his people—that God will not always hide himself from his people, that God will sooner or later so manifest himself to his people, that they shall be able to see their interest and property in God, and rejoicing to say, "The Lord is our portion!"
Now, oh you who are the people of the Lord, and that to this very day lie under many fears and doubts about your interest and property in God— be not discouraged, do not hang down the head, do not despond, do not despair—for certainly sooner or later God will assure you that he is your portion, and that you have a saving interest and a property in him.
THE PRIVY KEY OF HEAVEN
by Thomas Brooks
(A Discourse of Closet Prayer)
by Thomas Brooks, published during the awful plague of London in 1665.
"But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you." Matthew 6:6
Epistle Dedicatory
In What Respects Afflictions are like a Rod
God's Purpose and End of Taking up the Rod
Twenty Special Lessons to Learn by the Rod
Twenty Arguments to Persuade you to Closet Prayer
To Those Who are Strangers to Closet Prayer
Six Objections Stated and Answered
Eleven Advices and Counsels
Means, Rules, and Directions
EPISTLE DEDICATORY
Beloved in Our Dear Lord Jesus, The Lord at several times, and in several ways, has exercised you all in the furnace of affliction. This book may reach you all, and speak to you all —when I can not, or when I may not, or which is more, when I am not.
Dear friends, many and great have been the breaches that the Lord has made upon your persons, upon your near and dear relations, and upon your sweetest comforts and contentments. There is not one of you but may truly say with Job, "He breaks me with breach upon breach," Job 16:14. God has chastised you all round with various rods; and oh that the Lord would help you all to "hear the rod, and him who has appointed it," Micah 6:9.
Now that you may give me leave a little to open and apply to your particulars, that
"The Lord's voice cries unto the city, and the man of wisdom shall hear your name: hear the rod, and him who has appointed it." Micah 6:9
The matter that I shall offer to your consideration from this scripture, will be not only of special concernment to yourselves, but also of high concernment to all sorts and ranks of men and women, in this sad day, when the sword devours on the one hand, and the pestilence rages on the other hand.
"The Lord's voice cries unto the city." Tremellius turns it thus, "The voice of the Lord does preach unto this city, for what the matter is, you see: hear you the rod," etc. This city, namely, Jerusalem, and so consequently to all the Israelites; for in this city all offices and duties of godliness and humanity were more religiously performed, or to be performed, than in any other place, because of the presence and majesty of God that was among them. "But your Majesty sees what wickedness is practiced among them," as is evident in the verses following.
"Cries." The word is from kara, which signifies,
First, "To cry aloud," or "to make a noise," Isa 58:1; "cry aloud" there is
kara. The word signifies, to cry so loud as that all may hear that have ears to hear.
Secondly, The word signifies, "openly to proclaim, preach, or publish a thing." Exod 33:19, "I will proclaim the name of the Lord before you." Here is the word kara.
Thirdly, The word signifies, "to cry out." Gen 39:15, "I lifted up my voice and cried." Here is kara.
"And the man of wisdom shall see your name." Vethushiia properly signifies essence; and, therefore, according to the Hebrew, the words should be read thus, "And the man of essence shall see your name," etc., that is, he who is a man indeed, he who is not a sot, a stock, a stone. Most men are men of folly, and so not worthy of the name of men; but as for such as are truly wise, they "shall see your name." There is a great measure of spiritual art, of holy and heavenly wisdom required, both to enable a man to hear the voice of the rod and to understand the language of the rod. This wisdom is too high for a fool, Prov 24:7.
"Shall see your name." Now the Hebrew word here used, signifies to fear; and so the words will run smoothly thus, "The man of wisdom, or of essence, shall fear your name," considering that, it is majesty itself that cries, and that he is immediately to deal with God himself, and not with a poor, weak, mortal worm.
"Hear the rod." The word hear signifies,
First, "To mark, observe, and attend to what is said." Gen 29:33, "The Lord has heard that I was hated;" that is, "he has marked it, he has observed it." So here, Oh mark the rod! Oh observe the rod! Oh attend to what is spoken by the rod!
Secondly, The word signifies, "to understand what is spoken;" so Gen 42:23, "They knew not that Joseph understood them." In the Hebrew it is, "that Joseph heard them." Now to hear the rod, is to understand what is spoken to us by the rod.
Thirdly, The word signifies, "to believe a thing reported to be true;" so Exod 6:9, "They hearkened not unto Moses," that is, "they did not believe the report that Moses made." "Hear the rod," that is, "believe the report the rod makes." The rod reports, that of all evils sin is the greatest evil; and that of all bitters, sin is the greatest bitter. Oh believe the report of the rod! The rod reports, that God is angry, that God is displeased. Oh believe its report! The rod reports the creatures to be mere vanity and vexation of spirit. Oh believe its report! The rod reports our nearest and dearest comforts, contentments, and enjoyments to be mixed, mutable, and momentary. Oh believe its report! The rod reports sin to be vile, and the world to be vain, and heaven to be glorious, and Christ to be most precious. Oh believe its report!
"The rod." The Hebrew word matte, that is here rendered rod, has three significations:
First, It denotes "power and strength:" Psalm 2:9, "a rod of iron."
Secondly, It denotes "rigid and harsh government:" Isa 14:5, "The Lord has broken the staff," or rod, "of the wicked;" that is, "their rigorous and cruel government." Nebuchadnezzar had sorely afflicted the children of Judah; he was a rod, that broke them in pieces, and ruled over them with much rigor in Babylon.
Thirdly, It denotes "sore afflictions and heavy judgments:" Psalm 89:32, "I will visit your transgressions with a rod." And thus you are to understand the word rod in the text.
"And him who has appointed it." It is God who appoints the rod, and ordains it for the revenge of the quarrel of his covenant. The Hebrew word signifies properly "to appoint" or "constitute." It is God who appoints the rod, and who constitutes it to do what service he pleases. It is God who has not only a permissive—but also an active, hand, in all the afflictions that come upon his people.
And let thus much suffice for the opening of the words.
Now, though this choice garden affords many sweet flowers—yet I shall
only present you with one, which is this, namely,
That all the afflictions, troubles, and trials which God lays upon His people, are his rod. It is their highest and greatest concernment to hear the voice of the rod, and to learn those lessons that God would have them learn by the rod.
For the opening and clearing up of this important point, I shall endeavor these two things:
First, To show you in what respects afflictions are like unto a rod.
Secondly, To show you what those special lessons are, that you are to learn by the rod.
Dear friends, The following discourse on closet prayer I heartily recommend to your serious perusal. I have many reasons to hope, that when you have once read it over, you will be more in love with closet prayer than ever, and that you will set a higher price upon closet prayer than ever, and that you will make a better and fuller improvement of closet prayer than ever yet you have done. Consider what I say in my epistle to the reader, and labor so to manage this little treatise, which now I put into your hands, that God may be glorified, your own souls edified, comforted, and encouraged in the ways of the Lord, and that you may be "my crown and joy, in the great day of our Lord Jesus," 1 Thes. 2:19-20.
Christian Reader—The epistle dedicatory being so large, I shall do little more than give you the grounds and reasons of sending forth this little piece into the world, especially in such a day as this is. Now, my reasons are these:
1. First, Because God by his present dispensations calls more loudly for closet prayer now, than he has done in those last twenty years that are now passed over our heads. See more of this in the 16th argument for closet prayer.
2. Secondly, Because I have several reasons to fear that many Christians
do not clearly nor fully understand the necessity, excellency, and usefulness of this subject, and that many, oh that I could not say any, live in too great a neglect of this indispensable duty; and that more than a few, for lack of light, err in the very practice of it.
3. Thirdly, For the refreshing, support, and encouragement of all those churches of Christ that walk in the fear of the Lord, and in the comforts of the Holy Spirit, etc., especially that particular church to whom I stand related.
4. Fourthly, To preserve and keep up the power of religion and godliness both in men's houses, hearts, and lives. The power of religion and godliness lives, thrives, or dies, as closet prayer lives, thrives, or dies. Godliness never rises to a higher pitch than when men keep closest to their closets, etc.
5. Fifthly, Because closet prayer is a most sovereign remedy, a most precious antidote of God's own prescribing, against the plague that now rages in the midst of us, 1 Kings 8:37-39, etc.
6. Sixthly, Because every man is that really which he is secretly. Never tell me, how handsomely, how neatly, how bravely, this or that man acts his part before others; but tell me, if you can, how he acts his part before God in his closet; for the man is that certainly, which he is secretly. There are many who sweat upon the stage that are cold in their closets.
7. Seventhly, Though many worthies have done worthily upon all other parts of prayer—yet there are none either of a former or later date, that have fallen under my eye, who have written any treatise on this subject. I have not a little wondered that so many eminent writers should pass over this great and princely duty of closet-prayer, either with a few brief touches, or else in a very great silence. If several Bodies of Divinity are consulted, you will find that all they say clearly and distinctly as to closetprayer, may be brought into a very narrow compass, if not into a nutshell. I have also inquired of several old disciples, whether among all the thousand sermons that they have heard in their days, that ever they have heard one sermon on closet-prayer? and they have answered, No. I have
also inquired of them, whether ever they had read any treatise on that subject? and they have answered, No. And truly this has been no small encouragement to me, to make an offer of my mite; and if this small attempt of mine shall be so blessed, as to provoke others who have better heads, and hearts, and hands, than any I have, to do Christ and his people more service, in the handling of this choice point in a more copious way than what I have been able to reach unto, I shall therein rejoice.
8. Eighthly, and lastly, That favor, that good acceptance and fair quarter that my other poor labors have found, not only in this nation—but in other countries also, has put me upon putting pen to paper once more; and I hope that the good will of him who "dwelt in the bush," will rest upon this, as it has to the glory of free grace rested upon my former endeavors. I could add other reasons—but let these suffice.
Good reader, when you are in your closet, pray hard for a poor, weak, worthless worm, that I may be found faithful and fruitful to the death, that so at last I may receive a crown of life. So wishing you all happiness both in this lower and in that upper world, I rest, Yours in our dear Lord Jesus, Thomas Brooks.
In what respects are afflictions like a rod?
"The Lord's voice cries unto the city, and the man of wisdom shall hear your name: hear the rod, and him who has appointed it." Micah 6:9
I answer, In these seven respects afflictions are like unto a rod.
(1.) First, The rod is never made use of—but when no other means will prevail with the child. It is so here; God never takes up the rod, he never afflicts his people, until he has tried all fair ways and means to humble them and reform them, 2 Chron 36:15, seq., Matt
23:37-38. And when none of the offers of grace, the tenders of mercy, the wooings of Christ, the strivings of the Spirit, nor the smart debates of conscience, will awaken them, nor work upon them, then God takes up the rod, and sometimes whips them until the blood comes. But,
(2.) Secondly, Parents choose whatever rods they please, to correct their children with. The child shall not choose what rod he pleases to be corrected with. Oh, no! It is the prerogative of the father to choose the rod. The father may choose and use either a great rod or a little rod, a long rod or a short rod, a rod made of rosemary branches or a rod made up of a green birch. It is so here; God chooses what rod— whatever affliction he pleases, to exercise his people with, Lev 26; Deut 28; Lam 3:9-18. You read in the Scriptures of very many rods—but they are all of God's choosing: Amos 3:6, "Is there any evil in the city, and has not the Lord done it?" Though there be many rods to be found in the city —yet there is not one of them but is of God's choosing. Ruth 1:13, "It grieves me much for your sakes that the hand of the Lord is gone out against me." Ruth 1:21, "I went out full, and the Lord has brought me home again empty; why then call you me Naomi, seeing the Lord has testified against me, and the Almighty has afflicted me?" Isa 45:7, "I form the light, and create darkness: I make peace, and create evil: I, the Lord, do all these things." Mic 1:12, "For the inhabitants of Maroth waited carefully for good—but evil came down from the Lord unto the gates of Jerusalem." David was whipped with many rods—but they were all of God's own choosing, Psalm 39:9; and Job was whipped with many rods— but they were all of God's own choosing, Job 1. But,
(3.) Thirdly, Parents take no pleasure, they take no delight, to use the rod. Every lash the father gives the child, fetches blood from his own heart. The father corrects the child, and sighs over the child; he whips the child, and at the same time weeps over the child. Nothing goes more against the parents' heart, than the bringing of their children under the rod of correction. It is so here, Lam 3:33, "For he does not afflict willingly," or, as the Hebrew runs, "he does not afflict from his heart, nor grieve the children of men." You often read that God delights in mercy, Mic 7:15; but where do you once read that God delights in severity, or in dealing roughly with his people? God very rarely takes up the rod but
when our sins have put a force upon him, 2 Chron 36:16; Jer 5:19. It is grievous to God to be a-grieving his people; it is a pain unto him to be apunishing of them: Hos 11:8, "How can I give you up, Ephraim? How can I hand you over, Israel? How can I treat you like Admah? How can I make you like Zeboiim? My heart is changed within me; all my compassion is aroused."
My justice, says God, calls upon me to rain hell out of heaven upon you, as once I did upon Sodom and Gomorrah; but then mercy interposes her four several hows: how? how? how? how? how shall I give you up? God puts these four piteous interrogations to himself, because none else in heaven or earth could answer them. The prophet brings in God speaking after the manner of men, who, being provoked a thousand thousand ways by the vanities and follies of their children, think to give them up to take their own courses, and to look no more after them; but then their affections begin to work, and their hearts begin to melt, and they begin to interrogate themselves thus: "How shall we give up these children? for though they be disobedient children—yet they are our children; how can we turn them out of doors? how can we disown them? how can we disinherit them? for though they are rebellious children—yet they are our children, etc.
Afflictions are called God's work, yes, his "strange work;" his act, yes, "his strange act;" as if God were out of his element when he is afflicting or chastising his people, Isa 28:21. But,
(4.) Fourthly, The rod is smarting, grievous, and troublesome; and so are afflictions to our natures. Heb 12:11, "Now, no chastening for the present seems to be joyous—but grievous." Flesh and blood startles and is troubled at the least trouble. Affliction is a sort of remedy which makes most sick. Some write that tigers will grow mad, and tear their own flesh, and rend themselves in pieces, if they do but hear drums sound about them. Were not Job and Jeremiah such tigers, who, in the day of their afflictions, did more than curse the day of their birth? Job 3; Jer 20. Oh what a bitter cup, what a heavy burden was affliction to them! Job 10:1, "My soul is weary of my life." Job 7:15, "My soul chooses strangling and death rather than life." Psalm 6:6, "I am weary with my groaning." Psalm 69:1-3, "Save me, O God, for the waters
have come up to my neck. I sink in the miry depths, where there is no foothold. I have come into the deep waters; the floods engulf me. I am worn out calling for help; my throat is parched. My eyes fail, looking for my God." Doubtless many good men have sat under Elijah his juniper, 1 Kings 19:4, wishing themselves out of the world, if it might stand with divine pleasure, that they might rest from their sins and sorrows, and be rid of their many burdens and bondages, looking upon life as little better than a hell, were it not for the hopes of a heaven hereafter. But,
(5.) Fifthly, When parents take up the rod into their hands, they will not lay it down until they have subdued the spirits of their children, and brought them to submit and to kiss the rod, and to sit still and quiet before them. It is so here: when God takes up the rod, he will not lay it down until he has brought us to lie quietly at his feet: Lev 26:40-42, "But if they will confess their sins and the sins of their fathers--their treachery against me and their hostility toward me, which made me hostile toward them so that I sent them into the land of their enemies--then when their uncircumcised hearts are humbled and they pay for their sin, I will remember my covenant with Jacob and my covenant with Isaac and my covenant with Abraham, and I will remember the land." When God takes up the rod, his children must either bow or break; they must say, the Lord is righteous; they must kiss the rod of correction—or else destruction will come like a whirlwind upon them, Isa 5:3,6.
It is reported of the lion, that he spares those creatures that fall down before him, and submit unto him; but as for those that endeavor to run from him, or to contend with him, those he tears in pieces. It is just so with the Lion of the tribe of Judah, as you may see in Hos 5:14-15. "For I will be like a lion to Ephraim, like a great lion to Judah. I will tear them to pieces and go away; I will carry them off, with no one to rescue them. Then I will go back to my place until they admit their guilt. And they will seek my face; in their misery they will earnestly seek me."