Chapter 3 (continued, part 3)
(3) The third ground, Christ sometimes at first conversion grants to his people the sweetest manifestations of his love, that they may be the more active, fervent, abundant, and constant in ways of grace and holiness. He knows that divine manifestations of love will most awaken, quicken, and engage the soul to ways of piety and sanctity.
Look! What wings are to the bird, oil to the wheels, weights to the clock, a reward to the coward, and the loadstone to the needle—that are the smiles and discoveries of God to a poor soul at his conversion. The manifestations of divine love puts heat and life into the soul, it makes the soul very serious and studious how to act for God, and live to God, and walk with God. "Ah!" says a soul under the beams of divine love, "it is my food and drink, it is my joy and crown to do all I can, for that God who has done so much for me—as to know me in darkness, and to speak love to me when I was most unlovely; to turn my mourning into rejoicing, and my hell into a heaven."
(4.) The fourth ground. Christ sometimes at first conversion gives his people the sweetest manifestations of his love, to fence and fortify them against Satan's fiery temptations. Before Christ shall be led into the wilderness to be tempted by the devil, the Spirit of the Lord shall descend upon him like a dove, and he shall hear a voice from heaven, saying, "This is my beloved Son, in whom I am well pleased," Matt 3:1617. Beloved is an emphatical word here, and signifies that infinite affection, delight, and content that God the Father did take in Christ— that so he may be strong in resisting, and glorious in triumphing over all the assaults and temptations of Satan, Eph 6:16. So many times at first conversion, the Lord makes out sweet manifestations of his love to the soul—that so the soul may stand fast, and not give ground, and in the sense of divine love may so handle the shield of faith, as to quench all the fiery darts of the devil.
The Lord knows that when he sets upon the delivering of a poor soul from the kingdom of darkness, and translating it into the kingdom of his dear Son—that Satan will roar and rage, rend and tear, as he did him, Mark 9:25-26, "When Jesus saw that a crowd was running to the scene, he rebuked the evil spirit. 'You deaf and mute spirit,' he said, 'I command you, come out of him and never enter him again.' The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said—He's dead." No sooner did Jesus Christ look with an eye of love, pity, and compassion upon the boy—but the devil in his rage and wrath falls a-renting and tearing of him, as mad dogs do things they fasten upon. This poor child had never so sore a fit, as now he was nearest the cure.
When rich mercy and glorious power is nearest the soul, then Satan most storms and rages against the soul, Col 1:13. Pharaoh in his furious and violent pursuing after Israel, when he saw that God would bring them from under his power, was a type of Satan. The more the affections of Christ do work towards a sinner, the more furious will Satan assault that sinner. Therefore divine wisdom and goodness does the more eminently shine in giving the poor soul some sight of Canaan, and some bunches and clusters of of that land, upon its first coming out of the wilderness of sin and sorrow.
But that no soul may mistake this last proposition, give me leave to premise these TWO CAUTIONS.
[1.] The first caution. That God manifests his love only to some at their first conversion, not to all. Though he dearly loves every penitent soul, yet he does not manifest his love at first conversion to every penitent soul. God is a free agent, to work where he will, and when he will, and to reveal his love how he will, and when he will, and to whom he will. It is one thing for God to work a work of grace upon the soul, and another thing for God to show the soul that work. A man may enjoy the warmth and heat of the sun, when he cannot see the sun. Just so, a man may have grace when he cannot see that he has grace.
God oftentimes works grace in a silent and secret way, and takes
sometimes five, sometimes ten, sometimes fifteen, sometimes twenty years; yes, sometimes more, before he will make a clear and satisfying report of his own work upon the soul. Though our graces be our best jewels, yet they are sometimes, at first conversion, so weak and imperfect, that we are not able to see their luster. The existence of grace makes our estates safe and sure, the seeing of grace makes our lives sweet and comfortable.
[2.] The second caution. A man may at first conversion have such a clear glorious manifestation of God's love to him, and of his interest in God, and his right to glory, that he may not have the like all his days after. I have conversed with several precious souls who have found this true by experience, and upon this very ground have questioned all, and strongly doubted, whether that they have not taken Satan's delusions for divine manifestations.
The fattened calf is not slain every day, the robe of kings is not every day put on every day. Every day must not be a festival day, a marriage day; the wife is not every day in the bosom, the child is not every day in the arms, the friend is not every day at the table—nor the soul every day under the manifestations of divine love.
Jacob did not every day see the angels ascending and descending; Stephen did not every day see the heavens open, and Christ standing on the right hand of God; Paul was not every day caught up to heaven, nor was John every day enrapt up in the Spirit. No saint can every day cry out, I have my Christ, I have my comfort, I have my assurance. Job had his harp turned into mourning, and his organ into the voice of those who weep, Job 30:31. The best of saints are sometimes put to hang their harps upon the willows, and cry out, "Has God forgotten to be gracious, and will he be favorable no more?" Psalm 137:2; Psalm 77:7-9.
II. There is a second special season or time wherein the Lord is pleased to give to his children a sweet assurance of his favor and love, and that is, when he intends to put them upon some high and hard, some difficult and dangerous service. Oh then he gives them some sweet taste of heaven beforehand; now he smiles, now he kisses, now he embraces the soul, now he takes a saint by the hand, now he causes his
goodness and glory to pass before the soul, now he opens his bosom to the soul, now the soul shall be of his court and counsel, now the clouds shall be scattered, now it shall be no longer night with the soul, now the soul shall sit no longer mourning in the valley of darkness, now Christ will carry the soul up into the mount, and there reveal his glory to it, that it may act high and brave, noble and glorious in the face of difficulties and discouragements. Divine love has a compulsive faculty, it is very powerful to put the soul upon acting in the highest and hardest services for Christ.
Christ did intend to put Peter, James, and John upon hard and difficult service, and therefore brings them up into a high mountain, and there gives them a vision of his beauty and glory; there they see him transfigured, metamorphosed, or transformed; there they see his face shining as the sun, and his raiment glistering, Matt 17:1-6. In the mount he shows them such beams of his deity, such sparkling glory, as did even amaze them, transport them, and astonish them; and all this grace and glory, this goodness and sweetness Christ shows them, to hearten and encourage them to own him and his truth, to stand by him and truth, to make him and his truth known to the world, though hatred, bonds, and contempt did attend them in so doing.
Thus God dealt with Paul before he put him upon that hard and dangerous service that he had cut out for him, Acts 9:1-23. He takes him up into heaven, and sheds abroad his love into his heart, and tells him that he is a chosen vessel; he appears to him in the way, and fills him with the Holy Spirit, that is, with the gifts, graces, and comforts of the Holy Spirit, and straightway he falls upon preaching of Christ, upon exalting of Christ, to the amazing and astonishing of all who heard him. And as he had more clear, full, and glorious manifestations of God's love and favor than others, so he was more frequent, more abundant, and more constant in the work and service of Christ than others, 2 Cor 11:21-33.
And this has been the constant dealing of God with the patriarchs, as with Abraham, Isaac, and Jacob, etc., and with the prophets, as with Moses, Isaiah, Jeremiah, Ezekiel, etc. It is sufficient to point at these instances, they are so notoriously known to all who know anything of the scripture in power. As he in Plutarch said of the Scythians, that although they had
no music nor vines among them, yet, as better things, they had gods. So the saints, though they may lack this and that outward encouragement in the service of God, yet they shall enjoy his presence, that is better than all other things in the world.
When he has put them upon weighty services—he has shed abroad his love into their hearts, he has set his seal upon their spirits, and made them to know that he has set them as a seal upon his hand. He has assured them of his countenance, and of his presence, and of his assistance. He has told them, though others should desert them, yet he will stand by them, and strengthen them, and support them, and uphold them with the right hand of his righteousness. He has told them that his power should be theirs to defend them, and his wisdom should be theirs to direct them, and his goodness should be theirs to supply them, and his grace should be theirs to heal them, and his mercy should be theirs to pardon them, and his joy should be theirs to strengthen them, and his promise should be theirs to cheer them, and his Spirit should be theirs to lead them. And this has made them as hold as lions, this has made them steadfast, and stand close to the work of God in the face of all dangers and difficulties; this has made them, with stout Nehemiah, scorn to desist or fly from the work of the Lord; this has made their bows to abide in strength, though the archers have shot sore at them. Now there are considerable reasons why God is pleased to give his children some sweet tastes of his love, some assurance of his favor, when he puts them upon some hard and difficult service, and they are these that follow.
(1.) The first reason, That they may not faint nor falter in his service—but go through it resolutely and bravely, in the face of all difficulties and oppositions. When God put Joshua upon that hard service of leading and governing his people Israel, he assures him of his love and of his presence: "I will never leave you nor forsake you. Be strong and courageous." Joshua 1:5-6 And this makes him hold on and hold out in the service of the Lord bravely and resolutely, in the face of all discouragements: "Choose whom you will serve, whether your fathers' gods or the gods of the Amorites; but as for me, and my house, we will serve the Lord," Josh 24:15. So when the Lord put Paul upon such service that occasioned bonds and afflictions to wait for him in every city, Acts
20:23, he gives him a taste of heaven beforehand, and lifts up the light of his countenance upon him, and this makes him resolute and bold in the work of the Lord. Now Paul will not consult with flesh and blood, Gal 1:15-17; now it is not reproaches, nor stripes, nor prisons, nor whips, nor perils, nor deaths, that can make him look back, having put his hand to the Lord's plough. Oh! the beamings forth of divine love upon his soul filled him with that courage and resolution that, with Shammah, one of David's worthies, he stands and defends the field, when others fall, and fly, and flee the field, 2 Tim 4:16-17.
(2.) The second reason: God gives his people some tastes of his love, some sense of his favor, when he puts them upon hard and difficult services, because otherwise he would not only act below himself, as he is a wise God, a faithful God, a powerful God, a merciful God, a righteous God, etc.—but also act below his poor weak creatures. And to imagine that ever the great God will act below the wisdom of those who are foolish, is the greatest madness and blasphemy in the world. For what husband will put his wife, what father will put his child, what master will put his servant, what captain will put his soldier, what prince will put ambassadors, upon hard and difficult services—but they will smile upon them, and speak kindly to them, and make large promises to honor their persons, and kindly to accept, and nobly to reward their services, etc. Surely none. And will God? Will God, who will not give his glory to those who have the most glorious beings, allow his glory to be clouded and eclipsed by the prudent actings of weak worms? Surely not! Isa 42:8, and Isa 48:11.
(3.) The third reason: God lifts up the light of his countenance upon his people when he puts them upon hard and difficult services, that they may never repent of listing themselves in his service. Ah! did not the Lord warm the hearts of his people with the glorious beams of his love, when he puts them upon hard work—they would be ready, when they meet with oppositions and hazards, to give up all, and to sit down lamenting and repenting that ever they were engaged in his service. They would be as peevish and froward as Jonah, and with him venture drowning, to throw off God's service. Ah! but now the Lord, by letting his goodness drop upon their hearts, and by putting a pledge-penny into
their hands—he causes them to go cheerfully on in his work, without sighing or repenting. The kisses and embraces of God do put such life, such spirit, such mettle into their souls, as makes them bid defiance to the greatest dangers, and as crowns them conquerors of the greatest difficulties. Ah! says a soul that has walked some turns in paradise, What is dross to gold! what is darkness to light! what is hell to heaven! No more are all difficulties and oppositions to me, who has found the sweetness of divine grace, and have had the happiness to lie in the bosom of God!
Diocletian, the worst and last persecutor in all the ten persecutions, observed, "that the more he sought to blot out the name of Christ, the more it became legible; and the more he sought to block up the way of Christ, the more it became passable; and whatever of Christ he thought to root out, it rooted the deeper, and rose the higher in the hearts and lives of the saints, among whom he had scattered the beams of his love and the rich pearls of his grace." Such souls as have once been in the arms of God, in the midst of all oppositions, they are as men made all of fire walking in stubble; they consume and overcome all oppositions; all difficulties are but as whetstones to their fortitude. The moon will run her course, though the dogs bark at it. Just so, will all those choice souls who have found warmth under Christ's wings, run their Christian race in spite of all difficulties and dangers. The horse neighs at the trumpet, the leviathan laughs at the spear. Just so, does a saint, under the power of assurance, laugh at all hazards and dangers which he meets with in the Lord's service. The sense of God's love and goodness makes him to triumph over the greatest difficulties.
(4.) The fourth reason, and lastly: God gives his people some tastes of his love when he puts them upon hard and difficult services, that the mouths of the wicked may be stopped. Should God lay heavy burdens upon his people's shoulders, and not put under his fingers to give some ease; should God double their quota of brick, and yet deny them straw; should God engage them against a potent enemy, and then desert them; should God send them upon some weighty embassage, and not give proportionable encouragements to them—what would the world say? Exod 32:12; Num 14:12-16. Would they not say that he is a hard master, and that his ways are not equal? Would they not say, Verily they
are liars who say he is glorious in power, and wonderful in counsel, and infinite in mercy, and admirable in goodness, and rich in grace, and unsearchable in his understanding? For surely were he, he could not, he would not, put his children upon such hard and dangerous services— but he would own them, and stand by them; he would assist them, and smile upon them; he would be as careful to bring them bravely off, as he has been ready to bring them freely on. Oh! he could not see them in garments rolled in blood—but his affections would yearn towards them, and he would arise, and have mercy on them.
III. Then, thirdly, WAITING times are times wherein God is pleased to give his people some secret tastes of his love, and to lift up the light of his countenance upon them: "I waited patiently for the Lord," says David, "and he inclined unto me, and heard my cry. He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And he has put a new song in my mouth, even praise unto our God," Psalm 40:1-3. After God had exercised David's patience in waiting, he sweetly breaks in upon him, and knocks off his bolts, and opens the prison doors, and takes him by the hand, and leads him out of the horrible pit of confusion, in which he was, and causes his love and goodness so to beam forth upon him as causes his heart to rejoice, and his tongue to sing.
So after devout Simeon had waited for the consolation of Israel, that is, for Christ's coming, the Holy Spirit falls upon him, and leads him to a sight of Christ in the temple, and this makes the good old man sing, 'Now, let your servant depart in peace,' Luke 2:23-33. Ah! says Simeon, I have lived long enough! now I have got Christ in my heart, and Christ in my arms, who is my light, my life, my love, my joy, my crown; let me depart, according to your word.
Ah! saints, I appeal to you, have not many of you found by experience the sweet breathings of Christ upon you, even while you have been waiting at the door of mercy? while you have been weeping and waiting, has not the Lord Jesus come in and said, "Peace be to you! Waiting souls, be of good cheer, it is I! Be of good cheer, your sins are pardoned!" Surely you have.
Has not God made that word good unto you, "Wait on the Lord, be of
good courage, and he shall strengthen your heart: wait, I say, on the Lord." Psalm 27:14. Yes! And has he not made that good to you, "They shall not be ashamed, who wait for me." Isa 49:23; These words, "shall not be ashamed," in the Hebrew dialect, do not simply import that such shall not be brought to shame, or shall not perish—but that he shall be advanced to great dignity and glory, to everlasting happiness and blessedness; that is, they shall not be deceived, or disappointed of their hopes and expectations, that wait for me. Yes! And have you not found that word made sweet to your souls, "Therefore will the Lord wait, that he may be gracious: blessed are all they that wait for him"? Yes!
And has not the Lord made that word good to you, "The Lord is good unto those who wait for him, to the soul who seeks him." Lam 3:25. Yes! Waiting souls, remember this assurance is yours—but the time of giving it is the Lord's; the jewel is yours—but the season in which he will give it is in his own hand; the gold chain is yours—but he only knows the hour wherein he will put it about your necks. Well! wait patiently and quietly, wait expectingly, wait believingly, wait affectionately, and wait diligently, and you shall find that scripture made good in power upon your souls, "Yet a little while, and he who shall come will come, and will not tarry," Heb 10:37. He will certainly come, he will seasonably come, he will suddenly come. Well! I will say but this—if assurance of God's love be not a jewel worth a waiting for, it is worth nothing.
IV. Fourthly, SUFFERING times are times wherein the Lord is pleased to give his people some sense of his favor. "Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven!" Matthew 5:11-12. When they are in sufferings for righteousness' sake, for the gospel's sake—then usually God causes his face to shine upon them. Now they shall hear best news from heaven— when they bear worst from earth. God loves to smile most upon his people when the world frowns most. When the world puts their iron chains upon their legs, then God puts his golden chains about their necks. When the world puts a bitter cup into their hands, then God drops some of his honey, some of his goodness and sweetness into it. When the world is ready to stone them, then God gives them the white stone. When the
world is a-tearing their good names, then he gives them a new name, that none knows but he who has it, a name that is better than that of sons and daughters. When the world cries out, "Crucify them, crucify them," then they hear that sweet voice from heaven, "These are my beloved ones, in whom I am well pleased." When the world clothes them with rags, then the Lord puts on his royal robes, and makes a secret proclamation to their spirits, "Thus shall it be done to the men whom the King is pleased to honor." When the world gives into one hand a cup of water, God gives into the other a cup of nectar, a cup of ambrosia. When the world gnashes upon them, and presents all tortures before them, then the Lord opens paradise to them, as he did to Stephen.
When Paul and Silas were in prison for the gospel's sake, then God fills them with such unspeakable joy, that they cannot but be singing when others were sleeping, Acts 16:23-24. God turns their prison into a palace, a paradise, and they turn his mercies into praises. Paul and Silas found more pleasure than pain, more joy than sorrow, more sweet than bitter, more day than night—in the prison. God will make some beams of his goodness and glory to break through stone walls, to warm and glad the hearts of his suffering ones.
'Methinks,' said one, 'I tread upon pearls,' when he trod upon hot burning coals: and 'I feel no more pain than if I lay in a bed of down;' and yet he lay in flames of fire.
When John was banished into the isle of Patmos, "for the word of God and the testimony of Jesus," Rev 1:9-10, then he is filled with the Spirit, and has the choicest manifestations, and the most glorious revelations that ever he had all his days. Now God makes him one of his court and counsel, and tells him what glorious and mighty things shall be in the latter days. Now he is in a spiritual rapture and ecstasy, and carried above himself, and above all outward things, to attend those glorious visions that God would make known to him.
It was God's lifting up the light of his countenance, which made the martyrs to sing in the fire, to clap their hands in the flames, and to tread upon hot burning coals as upon beds of roses. This made one say, when he felt the flame come to his beard, "What a small pain is this, to be
compared to the glory to come? What is a drop of vinegar put into an ocean of wine? What is it for one to have a rainy day, that is going to take possession of a kingdom?" The smiles of God made another to sing under dreadful sufferings, "I am a Christian!" In Tertullian's time, the persecuted Christians sang, "Your cruelty is our glory!"
This made a French martyr to say, when the rope was about his fellow's neck, "Give me that golden chain, and dub me a knight of that noble order!" This made another to desire, when he was to die, the favor of having his chains buried with him, as the ensigns of his honor.
This made Basil say, "Fire, sword, prison, famine—are all a pleasure, a delight unto me." This made Paul to rattle his iron chains, and to glory in it, more than worldly men glory in all their outward glory.
This made Theodoret to complain, that his persecutors did him wrong, when they took him off the rack, and ceased tormenting of him; for, said he, "All the while I was on the rack, methought there was a young man in white, an angel stood by me, who wiped off the sweat; and I found a great deal of sweetness in it, which now I have lost."
Sufferings are the ensigns of heavenly nobility. No wonder then that the saints are so joyful under them.
To conclude, the smiles of God upon the prisoners of hope, is that which makes them more cheerful and delightful in their sufferings, than Jesus Christ was in his.
When Faninus, an Italian martyr, was asked by one, why he was so merry at his death, since Christ himself was so sorrowful: "Christ," said he, "sustained in his soul all the sorrows and conflicts with hell and death, due to us, by whose sufferings we are delivered from sorrow, and fear of them all; and therefore we have cause of rejoicing in the greatest sufferings."
Now there are these special reasons to be given, why the Lord is pleased in suffering times to visit his people with his loving-kindness, and to lift up the light of his countenance upon them.
(1.) The first reason. That their patience and constancy under suffering may be invincible. God knows right well, that if his left hand in suffering times be not under his people, and his right hand over them, if he does not give them some sips of sweetness, some relishes of goodness, they would quickly grow impatient and inconstant. Oh, but now the smiles of God, the gracious discoveries of God—makes their patience and constancy invincible, as it did Vincentius, who by his patience and constancy angered his tormentors; therefore they stripped him stark naked, whipped his body all over to a bloody gore, sprinkled salt and vinegar over all his wounds, set his feet on burning coals, then cast him naked into a loathsome dungeon, the pavement whereof was sharp shells, and his bed to lie on a bundle of thorns. All which this blessed martyr received, without so much as a groan, breathing out his spirit in these words, "Vincentius is my name, and by the grace of God I will be still Vincentius, in spite of all your torments." Persecution brings death in one hand and life in the other; for while it kills the body it crowns the soul.
The most cruel martyrdom is but a detour to escape death, to pass from life to life, from the prison to paradise, from the cross to the crown.
We may see, by an eye of faith, the blessed souls of suffering saints fly to heaven, like Elijah in his fiery chariot.
John Huss, martyr, had such choice discoveries of God, and such sweet influences of the Spirit, as made his patience and constancy invincible. When he was brought forth to be burned, they put on his head a crown of paper, painted over with ugly devils; but when he saw it, he said, "My Lord Jesus Christ, for my sake, did wear a crown of thorns; why should not I then for his sake wear this light crown, be it never so ignominious? Truly I will do it, and that willingly." And as they tied his neck with a chain to the stake, smiling, he said, "That he would willingly receive the same chain for Jesus Christ's sake, who he knew was bound with a far worse chain for his sake." Well! remember this, their names who by a patient suffering are written in red letters of blood in the church's calendar—are written in golden letters in Christ's register, in the book of life.
(2.) The second reason. A second reason why the Lord lifts up the light of his countenance upon his people in suffering times, and that is, for the confirmation of some, for the conversion of others, and for the greater conviction and confusion of their adversaries, who wonder, and are like men amazed, when they see the comfort and the courage of the saints in suffering times. Paul's choice conduct in his bonds, was the confirmation of many. "Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly," Phil 1:14. And as the sufferings of the saints do contribute to the confirmation of some, so by the blessing of God they contribute to the conversion of others. "I beseech you," says Paul, "for my son Onesimus, whom I have begotten in my bonds," Philem 10. It was a notable saying of Luther, "The church converts the whole world by blood and prayer." They knew it could be but a short journey between the cross and paradise, between that short storm and an eternal calm.
Basil affirms, "that the primitive saints showed so much heroic zeal and constancy, that many of the heathen turned Christians." Just so, that choice spirit which the saints have showed in their sufferings, when Christ has overshadowed them with his love, and "stayed them with flagons, and comforted them with apples," Song 2:5, has maddened, grieved, vexed, and extremely tormented their tormentors. It would be too tedious to give you an account of all particular persecutors in this case, whom the courage, faith, and patience of the saints have tired out and made weary of their lives, and also bred wonder and astonishment in beholders and readers.
Lactantius boasts of the braveness of the martyrs in his time: "Our children and women, not to speak of men, do in silence overcome their tormentors, and the fire cannot so much as fetch a sigh from them."
Hegesippus reports an observation of Antoninus the emperor, namely, "That the Christians were most courageous and confident always in earthquakes, while his own heathen soldiers were at such times most fearful and dispirited." Certainly no earthquakes can make any heartquakes among the suffering saints—so long as the countenance of God shines upon their face, and his love lies warm upon their hearts. The
suffering saint may be assaulted—but not vanquished; he may be troubled—but can never be conquered; he may lose his head—but he cannot lose his crown, which the righteous Lord has prepared and laid up for him, 2 Tim 4:7-8.
The suffering saint shall still be master of the day; though they kill him, they cannot hurt him; he may suffer death—but never conquest. "They overcame him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death," Rev 12:11. They love not their lives—who love Christ and his truth more than their lives; they slight, despise, and despise their lives, when they stand in competition with Christ. In these words you see that the saints by dying do overcome: "They may kill me," said Socrates of his enemies, "but they cannot hurt me." A saint may say this and more. The herb heliotropium does turn about and open itself according to the motion of the sun. Just so, do the saints in their sufferings, according to the internal motions of the Sun of righteousness upon them. 'O Lord Jesus,' said one, 'I love you more than all goods, more than all my friends, yes, more than my very life.'
(3.) The third reason, A third reason why the Lord causes his goodness to pass before his people, and his face to shine upon his people in suffering times, and that is, for the praise of his own grace, and for the glory of his own name. God would lose much of his own glory, if he did not stand by his people, and comfort them and strengthen them, in the day of their sorrows. Ah, the dirt, the scorn, the contempt, that vain men would cast upon God, Exod 32:12; Num 14:13. Look! as our greatest good comes through the sufferings of Christ—so God's greatest glory that he has from his saints comes through their sufferings!
"If you are ridiculed for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you," 1 Pet 4:14. It makes much for the glory of God, that his people are cheered and comforted, quickened and raised, spiritualised and elevated—in the day of their sufferings. Oh the sight of so noble a spirit in the saints, causes others to admire God, to lift up God, to fall in love with God, and to glorify God; for owning his people, and for being a light to them in darkness, a joy to them in sorrow, and a
palace to them in prison. [Dan 3:28-30; Dan 6:25-27]
God is very sensible of the many praises and prayers that he would lose, did he not cause his love and his glory to rest upon his people in suffering times. There is nothing that God is so tender of—as he is of his glory; and that his heart is so much set upon—as his glory; and therefore he will visit them in a prison, and feast them in a dungeon, and walk with them in a fiery furnace, and show kindness to them in a lion's den, that everyone may shout and cry, Grace, grace! [Isa 48:11; Gen 39:20; Dan 6:10; Zech 4:7] God loves to act in such ways of grace towards his suffering ones, as may stop the mouths of their enemies, and cause the hearts of his friends to rejoice.
IV. BELIEVING times are times wherein the Lord is graciously pleased to lift up the light of his countenance upon his people. When his children are in the exercise of faith, then the Lord is pleased to make known his goodness, and to seal up to them everlasting happiness and blessedness: Eph 1:13, "In Him you also, when you heard the word of truth, the gospel of your salvation—in Him when you believed—were sealed with the promised Holy Spirit;" or in whom believing you were sealed, that is, as you were in the very exercise and actings of faith upon the Lord Jesus Christ, the Spirit of the Lord made sure, and sealed up to you your adoption, your reconciliation, your pardon, and everlasting inheritance.
He who honors Christ by believing, by fresh and frequent acts of faith upon Christ, him will Christ certainly honor and secure by setting his seal and mark upon him, and by assuring of him of an unshakable kingdom, incorruptible riches, and an unfading crown of glory. Ah Christians! you wrong two at once, Christ and your own souls, while you thus reason: "Lord, give me first assurance, and then I will believe in you and rest upon you;" whereas your great work is to believe, and to hold on believing and acting of faith on the Lord Jesus, until you come to be assured and sealed up to the day of redemption. This is the surest and shortest way to assurance.
That is a remarkable passage of the apostle in Rom 15:13, "Now the God of hope fill you with all joy and peace in believing, that you may abound
in hope, through the power of the Holy Spirit." "The God of hope," says the apostle, "shall fill you with all joy and peace in believing." That is, while you are in the exercise and actings of faith, the God of hope shall fill you with that joy that is "unspeakable and full of glory," and with that "peace that passes understanding." It signifies to be filled with joy and peace, as the sails of a ship are filled with wind.
Faith is the key which unlocks paradise, and lets in a flood of joy into the soul. Faith is an appropriating grace, it appropriates all to itself; it looks upon God, and says with the psalmist, "This God is my God forever and ever," Psalm 63:1, and Psalm 48:14. It looks upon Christ and says, "My beloved is mine, and his desires are towards me," Song 7:10. It looks upon the precious promises and says, These "precious promises" are mine, 2 Pet 1:4. It looks upon heaven and says, "Henceforth is laid up for me a crown of righteousness," 2 Tim 4:8; and this fills the soul with joy and peace. Faith has an influence upon other graces, it is like a silver thread that runs through a chain of pearl, it puts strength and vivacity into all other virtues. It made Abraham to rejoice; and it made Noah sit still and quiet in the midst of a deluge.
Faith is the first pin which moves the soul; it is the spring in the watch which sets all the golden wheels of love, joy, comfort, and peace a-going. Faith is a root-grace, from whence springs all the sweet flowers of joy and peace. Faith is like the bee, it will suck sweetness out of every flower; it will extract light out of darkness, comforts out of distresses, mercies out of miseries, wine out of water, honey out of the rock, and meat out of the eater, Judg 14:14. 1 Pet 1:8, "Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy." Upon the exercise of faith, their hearts are filled with joy, with unspeakable joy, with glorious joy. Faith sees in Christ, a fullness of abundance; and this fills the heart with glorious joy.
Ah, Christians! believing, believing is the ready way, the safest way, the sweetest way, the shortest way, the only way to a well grounded assurance, and to that unspeakable joy and peace which flows from it, as the effect from the cause, the fruit from the root, the stream from the fountain. There is such assurance, and such joy that springs from the
fresh and frequent actings of faith, that cannot be expressed, that cannot be painted. No man can paint the sweetness of the honeycomb, the sweetness of a cluster of Canaan, the sweetness of paradise, the fragrancy of the rose of Sharon. As the being of things cannot be painted, and as the sweetness of things cannot be painted—no more can that assurance and joy which flows from believing be painted or expressed; it is too great and too glorious for weak man to paint or set forth. There is in Christ not only the fullness of a vessel—but the fullness of a fountain; and this makes the heart of a saint leap, when he sees it by an eye of faith.
When Abraham believed in hope against hope, Rom 4:18, and when in the face of all dangers and difficulties, he put forth such noble and glorious acts of faith, as to conclude that "the Lord himself would provide a lamb for a burnt-offering," Gen 22:8, and that "in the mount he would be seen," Gen 22:14; God is so taken with the actings of his faith and the effects of it, that he swears by himself, that "in blessing he would bless him;" that is, I will certainly bless him, and will bless his blessing to him; "and in multiplying, he would multiply his seed as the stars of heaven, and as the sand which is upon the sea shore," Gen 22:17. Now the angel of the Lord, namely, the Lord Jesus, as his own words show, Gen 22:12,1516, calls unto Abraham, out of heaven, not once but twice; and now he shows his admirable love in providing a ram, even to a miracle, for a burnt offering. "The Lord will provide," should be every saint's motto in straits and troubles.
And thus you see that believing times are times wherein the Lord is graciously pleased to reveal his love, and make known his favor to his people, and to look from heaven upon them, and to speak again and again in love and sweetness to them.
V. Hearing and receiving times, are times wherein the Lord is graciously pleased to cause his face to shine upon his people. When they are a-hearing the word of life and a-breaking the bread of life, then God comes in upon them, and declares to them that love that is better than life: Acts 10:44, "While Peter yet spoke these words, the Holy Spirit fell on all those who heard the word." As Peter was speaking, the Holy Spirit, that is, the graces of the Holy Spirit, namely, the joy, the comfort, the love, the peace, etc., of the Holy Spirit, fell upon them. So in
Gal 3:2, "This only would I learn of you, received you the Spirit by the works of the law, or by the hearing of faith?" By the Spirit here, Calvin and Bullinger and other expositors, do understand the joy, the peace, the assurance that is wrought in the heart by the hearing of faith, that is, by the doctrine of the gospel; for in these words of the apostle, hearing is put for the thing heard, and faith for the doctrine of the gospel, because the gospel is the ordinary means of working faith. "Faith comes by hearing," says the apostle, Rom 10:17.
So 1 Thess 1:5-6, "For our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction. You know how we lived among you for your sake. You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit." In these words you have a divine power attending Paul's ministry, a power convincing, enlightening, humbling, raising, delighting, reforming, renewing, and transforming of those who heard him. Also you have the sweet and blessed testimony of the Spirit attending his ministry, and assuring them of their effectual calling and election, upon whom the word came in power, and raising up their spirits to joy in the midst of sorrow.
Ah! you precious sons and daughters of Zion, who have sat waiting and trembling at Wisdom's door, tell me, tell me—has not God rained down manna upon your souls while you have been hearing the word? Yes! Has not God come in with power upon you, and by his Spirit sealed up to you your election, the remission of your sins, the justification of your persons, and the salvation of your souls? Yes, without controversy, many saints have found Christ's lips, in this ordinance, to drop honey and sweetness, marrow and fatness.
And as Christ in hearing times, when his people are a-hearing the word of life, does lift up the light of his countenance upon them. Just so, when they are a-receiving the bread of life, he makes known his love to them, and their interest in him. In this feast of fat things, the master of the feast, the Lord Jesus, comes in the midst of his guests, saying, "Peace be here."
This ordinance is a cabinet of jewels; in it are abundance of spiritual
springs, and rich mines, heavenly treasures. Here the beams of his glory do so shine, as that they cause the hearts of believers to burn within them, and as scatters all that thick darkness and cloud that are gathered about them. When saints are in this wine-cellar, Christ's banner over them is love; when they are in this Canaan, then he feeds them with milk and honey; when they are in this paradise, then they shall taste of angels' food; when they are at this gate of heaven, then they shall see Christ at the right of the Father; when they are before his mercy-seat, then they shall see the affections of mercy rolling towards them. In this ordinance they see that, and taste that, and feel that of Christ—which they are not able to declare and manifest to others. In this ordinance saints shall see the truth of their graces, and feel the increase of their graces, and rejoice in the clearness of their evidences. In this ordinance Christ will seal up the promises, and seal up the covenant, and seal up his love, and seal up their pardon sensibly to their souls.
There are many precious souls who have found Christ in this ordinance, when they could not find him in other ordinances, though they have sought him sorrowingly. Every gracious soul may say, 'I believe life eternal—but I receive, I eat life eternal.' Many a cold soul has been warmed in this ordinance, and many a hungry soul has been fed with manna in this ordinance, and many a thirsty soul has been refreshed with wine upon the lees in this ordinance, and many a dull soul has been quickened in this ordinance. In this ordinance, weak hands and feeble knees have been strengthened, and fainting hearts have been comforted, and questioning souls have been resolved, and staggering souls have been settled, and falling souls have been supported.
I do not say that ever a dead soul has been enlivened in this ordinance, this being an ordinance appointed by Christ, not to beget spiritual life where there was none—but to increase it where the Spirit has formerly begun it. Every wicked soul who takes the cup may say, 'the cup of life is made my death,' 1 Cor 11:27.
Ah, Christians! if you will but stand up and speak out, you must say, that in this ordinance, there has been between Christ and you such mutual kisses, such mutual embraces, such mutual opening and closing of hearts, as has made such a heaven in your hearts as cannot be expressed, as
cannot be declared. Christ in this ordinance opens such boxes of precious ointment, as fill the saints with a spiritual savor; he gives them a cluster of the grapes of Canaan, which makes them earnestly look and long to be in Canaan. The Christians in the primitive times, upon their receiving the sacrament, were accustomed to be filled with that zeal and fervor, with that joy and comfort, with that faith, fortitude, and assurance—which made them to appear before the tyrants with transcendent boldness and cheerfulness. Now there are these reasons why God is pleased to lift up the light of his countenance upon his people, when they are a-hearing the word of life, and a-breaking the bread of life.
(1.) The first reason. That they may highly prize the ordinances. The choice discoveries which God makes to their souls in them, works them to set a very high price upon them. Oh! says our souls, we cannot but prize them—for what of God we have enjoyed in them, Psalm 84:1011.
Many there are that are like old Barzillai, who had lost his taste and hearing, and so cared not for David's feasts and music, 2 Sam 19:32, seq. So many there are that can see nothing of God, nor taste nothing of God in ordinances: they care not for ordinances, they slight ordinances. This age is full of careless Gallios, Acts 17, who care nothing for these things.
Oh! but souls who have seen, and heard, and tasted of the goodness of the Lord in ordinances—they dearly love them, and highly prize them! "I have esteemed your word," says Job, "above my necessary food," Job 23:12. And David sings it out: "The law of your mouth is better unto me than thousands of gold and silver" [Psalm 119:72]. Luther prized the word at such a high rate that he says he would not live in paradise, if he might, without the word—but with the word he could live in hell itself, Psalm 27:4.
(2.) The second reason. God lifts up the light of his countenance upon his people in ordinances, that he may keep them close to ordinances and constant in ordinances. The soul shall hear good news from heaven when it is waiting at wisdom's door, Prov 8:34-35. God will acquaint the soul with spiritual mysteries, and feed it with the droppings of the honeycomb—that the soul may cleave to them as Ruth did to
Naomi, and say of them as she said of her: "Where these go, I will go; where these lodge, I will lodge," Ruth 1:15-17; and nothing but death shall make a separation between ordinances and my soul.
After Joshua had a choice presence of God with his spirit in the service he was put upon, he makes a proclamation, "Choose this day whom you will serve. As for me and my family, we will worship the Lord." Josh 24:15. Let the outcome be what it will, I will cleave to the service of my God; I will set my soul under God's care, I will wait for him in his temple, Mal 3:1; I will look for him in the midst of the seven golden candlesticks, Rev 2:1; I have found him a good master; I will live and die in his service; I have found his work to be better than wages; I have found a reward, not only for keeping—but also "in keeping his commandments," as the psalmist speaks, Psalm 19:11. The sweet views and visits, the choice hints, the heavenly fellowship which has been between the Lord Jesus and my soul, in his service—has put such great and glorious engagements upon my soul that I cannot but say with the servant in the law, "I love my master, and I will not leave his service, because it is well with me; my ear is bored, and I will be his servant forever," Exod 21:5; Deut 15:16-17.
(3.) The third reason why the Lord causes the beams of his love, and the brightness of his glory to shine forth upon his people in ordinances is, To fence and strengthen their souls against all those temptations that they may meet with from Satan and his instruments, that lie in wait to deceive, and by their cunning craftiness endeavor with all their might to work men first to have low thoughts of ordinances, and then to neglect them, and then to despise them.
Now the Lord by the sweet discoveries of himself, by the kisses and lovetokens that he gives to his people in ordinances, does so endear and engage their hearts to them, that they are able not only to withstand temptations—but also to triumph over temptations, through him who has loved them, and in ordinances manifested his presence, and the riches of his grace and goodness, to them. The sweet converse, the blessed turns and walks, which the saints have with God in ordinances, makes them strong in resisting, and happy in conquering of those temptations that tend to lead them from the ordinances; which are Christ's banquetinghouse, where he sets before his people all the dainties and sweets of
heaven, and bids them eat and drink abundantly, there being no danger of surfeiting in eating or drinking of Christ's delicates. Truly, many a soul has surfeited of the world's dainties, and died forever; but there is not a soul that has had the honor and happiness to be brought into Christ's banqueting-house, and to eat and drink of his dainties—but they have lived forever. Chrysostom says, that 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 which spit fire.
(4.) The fourth reason why the Lord is pleased to give his people some sense of his love, and some taste of heaven in ordinances, is, That he may fit and ripen them for heaven, and make them look and long more after a perfect, complete, and full enjoyment of God. Souls at first conversion are but rough-cast—but God, by visiting of them, and manifesting of himself to them in his ways, does more and more fit those vessels of mercy for glory, Isa 64:5. Ah! Christians, tell me, do not those holy influences, those spiritual breathings, those divine incomes— which you meet with in ordinances, make your souls cry out with David, "As the deer pants after the water brooks, so pants my soul after you, O God. My soul thirsts for God, even for the living God! When shall I come and appear before the presence of God?" Psalm 42:1-2.
So in Psalm 63:1-2, "O God, you are my God, early will I seek you; my soul thirsts for you, my flesh longs for you in a dry and thirsty land, where there is no water: to see your power and your glory, so as I have seen you in the sanctuary." (The Greeks derive their word for desire from a root that signifies to burn. Now, if one should heap ever so much fuel upon a fire, it would not quench it—but kindle it the more. So nothing can satisfy the desires of a saint but a full celestial enjoyment of God.) In these words you have David's strong, earnest, and vehement desires; here you have desire upon desire; here you have the very flower and vigor of his spirit, the strength and sinews of his soul, the prime and top of his inflamed affections—all strongly working after a fuller enjoyment of God.
Look! as the espoused maid longs for the marriage day; the apprentice for his freedom; the captive for his ransom; the condemned man for his pardon; the traveler for his inn; and the mariner for his haven. Just so, does a soul, who has met with God in his ordinances, long to meet with
God in heaven. It is not a drop, it is not a lap and away, a sip and away— which will suffice such a soul. It is not drops—but swimming in the ocean, which will satisfy a soul that has looked into paradise. That soul will never be quiet, until it sees God face to face, until it is quiet in the bosom of God. The more a saint tastes of God in an ordinance, the more are his desires raised and whetted, and the more are his teeth set on edge for more and more of God.
Plutarch says, that when "once the Gauls had tasted of the sweet wine which was made of the grapes of Italy, nothing would satisfy them but Italy, Italy." So a soul that has tasted of the sweetness and goodness of God in ordinances, nothing will satisfy it—but more of that goodness and sweetness. A full enjoyment of God is the most sparkling diamond in the ring of glory. A little mercy may save the soul—but it must be a great deal of mercy which must satisfy the soul. The least glimpse of God's countenance may be a staff to support the soul, and an ark to secure the soul, and a cloud by day and a pillar of fire by night to guide the soul; but it must be much, very much of God, which must be enough to satisfy the soul.
(5.) The fifth reason. The fifth and last reason why the Lord is graciously pleased to give his people some sense of his love, and some assurance of his favor in ordinances, is, That they may have wherewithal to silence and stop the mouths of wicked and ungodly men, whose words are stout against the Lord; who say, it is in vain to serve God, and what profit is there in keeping his statutes and ordinances, and in walking mournfully before the Lord Almighty? Mal 3:13-14. Now the Lord causes his face to shine upon his people in ordinances, that they may stand up, and bear him witness before the wicked world, that he is no hard master, that he reaps not where he sows not. The saints, by the gracious experiences that they have of the sweet breathings of God upon them in ordinances, are able to confute, muzzle, halt, or button up the mouths of vain and wicked men, who say unto the Lord, "Depart from us; for we desire not the knowledge of your ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?" Job 21:14-15.
In ordinances he kisses them, and there he gives them his love, and
makes known his goodness and glory—that his children may, from their own experiences, be able to confute all the lies and clamors of wicked men against God and his ways. And blessed be God, who has not left himself without witness—but has many thousands who can stand up before all the world and declare, that they have seen "the beauty and glory of God in his sanctuary," that they have met with those joys and comforts in the ways of God, that do as far surpass all other joys and comforts, as light does darkness, as heaven does hell, that they have met with such heart-meltings, such heart-humblings, such heart-revivings, such heartcheerings—as they have never met with before, in all their days.
Ah! say these souls, "One day in his courts, is better than a thousand" years elsewhere, Psalm 84:10. Oh we had rather with Moses lose all, and be whipped and stripped of all—than lose the sweet enjoyments of God in ordinances. Oh in them, God has been light and life, a joy and a crown to our souls. God is tender of his own glory, and of his children's comfort; and therefore he gives them such choice aspects, and such sweet visits in ordinances, that they may have arguments at hand to stop the mouths of sinners, and to declare from their own experience, that all the ways of God are ways of pleasantness, and that all his paths drop fatness, Prov 3:17; Psalm 65:11.
And thus much for the reasons, why God lifts up the light of his countenance upon his people in ordinances. Before I pass to the next particular, it will be necessary that I lay down these CAUTIONS, to prevent weak saints from stumbling and doubting, who have not yet found the Lord giving out his favors, and making known his grace and love, in such a sensible way to their souls, in breaking the bread of life, as others have found.
(1.) The first caution. Now, the first caution I shall lay down is this, That even believers may sometimes come and go from this ordinance, without that comfort, that assurance, that joy, that refreshment that others have, and may meet with. And this may arise, partly from their unpreparedness and unfitness to meet with God in the ordinance, 2 Chron 30:19-20; 1 Cor 11:20-34; and partly from their playing and dallying with some bosom sin; or else it may arise from their not stirring up themselves to lay hold on God, as the prophet Isaiah
complains, "No one calls on your name or strives to lay hold of you; for you have hidden your face from us and made us waste away because of our sins." Isa 64:7.
Or else it may arise from the Spirit's standing at a distance from the soul. It may be, O soul, that you have set the Comforter, the Spirit a-mourning; and therefore it is, that he refuses to comfort you, and to be a sealing and witnessing Spirit unto you. You have grieved him with your sins, and he will now vex you by his silence; you have thrown the cordials away; you have trampled his manna under your feet; and therefore it is that he has veiled his face, and changed his countenance and demeanor towards you. You have been unkind to the Spirit; and therefore he behaves towards you as an enemy, and not as a friend, Psalm 77:2; Gen 31:5.
(2.) The second caution is this, That though God does in this ordinance withhold comfort and assurance from you, yet you must hold on in the duty, you must wait at hope's hospital. At this heavenly pool, you must lie—until the angel of the covenant, the Lord Jesus, comes and breathes upon you; at these waters of the sanctuary you must lie—until the Spirit moves upon your soul. You must not neglect your work—though God delays your comfort. You must be as obedient in the lack of assurance, as you are thankful under the enjoyment of assurance. The longer mercy is a-coming, the greater, the sweeter, and the better usually it is when it comes. Many a child has got a Benjamin's portion, a Hannah's portion, a double portion—by waiting. Just so, has many a saint got a worthy portion, a double portion of comfort and assurance—by waiting. Accordingly, wait patiently, and work heartily.
Laban often changed Jacob's wages, yet Jacob never changed nor neglected his work. Though God should change your wages, your comforts into discomforts, your spring into an autumn, etc., yet you must never change nor neglect your work, which is obeying, believing, and waiting—until God, in his ordinances, shall lift up the light of his countenance upon you, and turn your night into day, and your mourning into rejoicing. God is the same, and the commands of the gospel are the same; and therefore your work is the same, whether it be night or day with your soul, whether you are under frowns or smiles, in the arms or at the feet of God.
(3.) The third caution is this, Many of the precious sons and daughters of Zion have had and may have so much comfort and sweetness, so much life and heat, so much reviving and quickening, so much marrow and fatness in this ordinance—as may clearly evidence the special presence of God with their spirits. And yet, they would give a world, were it in their power, for those strong comforts and full assurance, that others enjoy in this ordinance. In this ordinance, Christ looks upon one and kisses another; he gives a nod to one, and his hand to another. Some in this ordinance shall have but sips of mercy, others shall have large draughts of mercy; some in this ordinance shall see but the backparts of Christ, others shall see him face to face, Lam 1:16; to one he gives silver, to another he gives gold; to one he gives but a glass of consolation, to another he gives flagons of consolation, Song 2:5; some shall have but drops, others shall swim in the ocean; some shall have a large harvest, others shall have but a few gleanings, and yet they, if rightly valued, are more worth than a world.
The Sun of righteousness is a free agent, and he will work and shine forth as he pleases, and on whom he pleases. Who are you who dare say to Christ, "What are you doing?"
Remember—the least star gives light, the least drop moistens, the least pearl sparkles, and the least particle of special grace saves.
Ah! Christians, you may not, you must not say, We have not met with Christ in the sacrament, because we have not met with joy and assurance in the sacrament; for you may enjoy very much of Christ in that ordinance, and yet not so much as may boil up to full assurance, and make you go away singing, "My beloved is mine, and I am his," Song 2:16. We may enjoy the warmth and heat of the sun, when we cannot see the sun. Just so, souls may enjoy much of Christ, by holy influences, in the sacrament, when they cannot see Christ in the sacrament.
VI. Sixthly, Times of personal AFFLICTIONS are times wherein the Lord is graciously pleased to vouchsafe to his people sweet manifestations of his love and favor. When his hand is heavy on them, then he lifts up the light of his countenance upon them: Psalm
71:20-21, "Though you have made me see troubles, many and bitter, you will restore my life again; from the depths of the earth you will again bring me up. You will increase my honor and comfort me once again." So Psalm 94:19, "When anxiety was great within me, your consolation brought joy to my soul."
Ah, Christians! has not God by all afflictions lifted up your souls nearer heaven, as Noah's ark was lifted up nearer and nearer heaven by the rising of the waters higher and higher? The ball in the emblem says 'the harder you beat me down in afflictions, the higher I shall bound in affection towards heaven and heavenly things.' Just so, afflictions do but elevate and raise a saint's affections to heaven and heavenly things.
When Munster lay sick, and his friends asked him how he did and how he felt himself, he pointed to his sores and ulcers, whereof he was full, and said, "These are God's gems and jewels, wherewith he decks his best friends; and to me they are more precious than all the gold and silver in the world."
Afflictions are blessings. God's corrections are our instructions, his lashes our lessons, his scourges our schoolmasters, his chastisements our corrections. And to note this, the Hebrews and Greeks both express chastening and teaching by one and the same word, because the latter is the true end of the former. The proverb is, 'Pain gives wisdom; and vexation gives understanding.' I bless God I know several precious souls of whom this world is not worthy, who have found more of God in afflictions than in any other gracious dispensation. Manasseh got more by his iron chain than ever he got by his golden crown.
Ah, you afflicted sons and daughters of Zion, have you not had such sweet discoveries of God, such sensible demonstrations of his love, such affections working in him towards you? Have you not had such gracious visits, and such glorious visions—which you would not exchange for all the world? Yes! Have you not had the precious presence of God with you, quieting and stilling your souls, supporting and upholding your souls, cheering and refreshing your souls? Yes! And have you not had the Lord applying precious promises, and suitable remedies, to all your maladies?
Have you not found God a-bringing in unexpected mercy in the day of your adversity, suitable to that promise, Hos 2:14, "I will allure her, and bring her into the wilderness, and speak comfortably to her" (or, I will speak earnestly to her heart, as the Hebrew reads it)? Yes!
Have you not found that God has so sweetened and sanctified afflictions to you, as to make them a means to discover many sins which lay hidden, and to purge you from many sins that cleaved close unto you, and to prevent you from falling into many sins which would have been the breaking of your bones, and the loss of your comfort? Yes! Have you not found that you have been like the walnut tree, the better for beating; and like the vine, the better for bleeding; and like the naughty child, the better for whipping? Yes! Musk, says one, when it has lost its sweetness, if it be put into the sink among filth, it recovers it. So do afflictions recover and revive decayed graces.
Have you not found afflictions to revive, quicken, and recover your decayed graces? Have they not inflamed that love that has been cold, and put life into that faith that has been dying, and quickened those hopes which have been withering, and put spirit into those joys and comforts which have been languishing? Yes! Oh, then, stand up and declare to all the world that times of affliction have been the times wherein you have seen the face of God, and heard the voice of God, and sucked sweetness from the breasts of God, and fed upon the delicates of God, and drunk deep of the consolations of God, and have been most satisfied and delighted with the presence and incomes of God.
When Hezekiah in his greatest affliction lamentingly said, Isa 38:9-20, "I shall go mourning to my grave, I shall not see the Lord in the land of the living. He will cut me off with pining sickness, he will break all my bones. Like a crane, or a swallow, so did I chatter; I did mourn as a dove; my eyes fail with looking upward. O Lord, I am oppressed, undertake for me." So now God comes in a way of mercy to him, and prints his love upon his heart: Isa 38:17, "You have in love to my soul delivered it from the pit of corruption;" or rather, as the Hebrew reads it, "You have loved my soul from the grave, for you have cast all my sins behind your back." Ah, says Hezekiah, I have now found that in my afflictions, your affections have been most strongly carried towards me, as towards one
whom you are exceedingly taken with. Oh, now you have warmed me with your love, and visited me with your grace; you have made my darkness to be light, and turned my sighing into singing, and my mourning into rejoicing.