Preface
If thou art either a lover, a favourer, a follower, or a seeker, of our dear Lord Jesus Christ, let me counsel thee to attend to the three following things. The
First is, to "cleanse thy way by taking heed thereto according to God's word," which cannot be done but by looking well to thy conscience, and by seeking and praying for a saving application of the atonement, according to God's new covenant promise: "I will be merciful to their unrighteousnesses, and will remember their sins no more," for nothing short of the blood of Christ can make the sinner clean touching his conscience. And if, after pardon obtained, thou shouldest, through weakness, or violent temptation, fall into sin, then do as David did, immediately seek pardon and forgiveness, lest thou be hardened through the deceitfulness of sin, and so go from bad to worse, till "the backslider in heart be filled with his own ways."
Errors and heresies defile the mind, confuse the judgment, and corrupt the affections, so as to damp our love to the Saviour, and draw it from the truth, and from the simplicity of it, as it is in Christ; therefore be earnest with God to teach thee by his Spirit, for nothing but that which is applied by God with power to thy soul will ever keep thee from the path of the destroyer, support thee in the fiery trial, or stay thy heart in a dying hour.
2dly. "Make straight paths for thy feet." This work will require much prayer, diligence, and watchfulness; but when it is well done, "thou shalt have rejoicing in thyself alone, and not in another; yea, thou shalt walk safely, and when thou runnest thou shalt not stumble."
The Arminian grasps at the conditional promises, which are peculiar to the law; and at those texts which his unenlightened mind construes to be in favour of, and to exalt, the free will of man; and stumbles and takes offence at the sovereign and good-will of God in Christ Jesus, and the freeness of his grace in him; and also at the covenant of promise, which is yea and amen; and at every glorious doctrine that is calculated to debase the sinner and exclude boasting. Thus "he makes flesh his arm, and in his heart departeth from God, who will leave him like the dreary desert and barren heath, and he shall not know when good cometh."
The Arian catches at every text which speaks of the human nature of Christ, and of his state of humiliation, and of the inferiority of his manhood to that of his infinite divinity; and so concludes him to be no more than a creature; and, having made this lie his refuge, he takes offence, and stumbles at a thousand passages of holy writ that are expressive of his ETERNAL POWER and GODHEAD, which is stumbling at Zion's foundation; by which they fall, and in that way are broken, snared, and taken in their own craftiness, until "the stone at which they stumble falls upon them, and grinds them to powder."
Some hold God the Father to be the only person in the GOD-HEAD, and deny the divinity and personality of Christ, and personality of the HOLY GHOST. Others hold that Christ is the only person, and deny both the Father and the Spirit. These take shelter under every text that speaks of the unity of God, and stumble and take offence at, and wrest, every passage of scripture that is expressive of a trinity of persons in the UNITY OF GOD. They agree with John that there is ONE, but not that there are THREE IN ONE, and that those THREE are ONE. A trinity in unity, or three distinct persons in one nature, or one in nature, they cannot make out nor allow. And yet some of them have been so driven into corners by words of the plural form,, such as "Holy Ones," Dan. iv. 17, 24; "Let us make man," Gen. i. 26; "Let us go down," Gen. xi. 7; that they have been obliged to divide Christ, making him two Persons, human and divine; which human nature never had personal existence, or it never did exist alone; for it is called a thing, a new thing, and a holy thing; and thus these wise men, by denying a trinity, have in fact made a quarternity; for it appears plain that John, by his assertion of a trinity of Persons in unity of nature, neither brings in a human person, nor mentions a human nature; but confines and applies it entirely to the three divine persons in unity of essence, or in unity of essential divinity; as it is written, "There are three that bear record in heaven, the FATHER, and the WORD, and the HOLY GHOST; and these three are ONE. In this passage the humanity of Christ is not mentioned: nor is it implied in the phrase WORD; for the WORD was a divine person before the human nature existed, and without it; for John had in a preceding passage declared that the WORD was with GOD, and that the WORD was God, and that all things were made by HIM, and without HIM was not any thing made that was made; which is an absolute assertion of the distinct personality and essential divinity of the WORD; and he confirms it by ascribing the whole work of creation to him, and all this antecedent to his incarnation, as follows; "And the WORD was made flesh, and dwelt among us."
This is the mystery which real faith not only assents to, but soundly credits, cordially receives, humbly acknowledges, and submits to, as it is written, "That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge. And this I say, lest any man should beguile you with enticing words," Col. ii. 2, 3, 4. This mystery the wise and prudent of this world resist, and therefore God resists these proud ones. They oppose the revelation that He hath made of himself, who (one would think) must be the best judge of the mode of his own existence; at least, a better judge than those who cannot account for their own. These wanton ones sport and trifle with the most profound mystery in all the Bible; and by their preaching and writing they harden and embolden numbers of poor, unenlightened, unrenewed, unhumbled, uninformed young men, to "laugh at and open a wide mouth against a MYSTERY that is higher than heaven, deeper than hell, longer than the earth, and broader than the sea," Job, xi. 7, 8, 9.
Whatever appears to thee, Reader, in the scriptures of truth to be contradictions, or whatever appears there in thy view of things to clash, seek wisdom from above to reconcile and make plain those things. "Commit thy way unto the Lord, and thy thoughts shall be established." If any text in God's book opposes any notion thou hast imbibed from the preaching or writings of men, stumble not, take no offence at the word, lest God leave thee to "err from the way of understanding, and stumble upon the dark mountains." Be open to conviction, neither hate the light, nor fly from it. Be not too proud to seek wisdom and direction from above, which is contempt of the divine prophet; neither rest or build on the judgment, parts, or abilities of any man. "Let God be true, but every man a liar." We have many, yea, multitudes, who, though they neither believe in Christ Jesus, or in the scriptures of truth, yet have faith in Socinus, Sabellius, Arius, and Elliot, who never knew either Christ or themselves, neither the wisdom that is from above, nor their own ignorance.
To "make straight paths for thy feet," is to be enlightened to see a sweet consistency in the word of God; to see that nothing essential to salvation is "lacking in thy faith;" to have harmonious views of faith in the covenant of grace, and to feel tranquillity in thy soul.
3dly. Cultivate communion and friendship with those who have been the most tried, and who are the most humble, steady, selfbased, and experimental; for such are the best able "to cast up the highway, and to take up the stumbling blocks" that man be laid before thee by crafty, designing, erroneous and deceitful men. "He that walketh with wise men shall be wise, but the companion of fools shall be destroyed."
A false church is like a whore who keeps pimps. She hath not only "some seated at her door, to call passengers who go right on their way," but she hath spies also to attend the assemblies of Zion, who are said "to lie in wait to deceive;" these look after, find out, and catch, those who are simple and unwary, "to destroy the way of their paths, lie in wait for him that reproves in the gate, and pervert the right ways of the Lord." These, by throwing themselves in the way of such weak souls, "lead them straight to her house, who has cast down many wounded, and whose guests are in the depths of hell."
Grievous hath been the struggles and conflicts of my soul formerly, occasioned by the false glosses of these ministers of Satan, whose notions have been imbibed by their deluded followers, and thrown in my way by them; by which the devil always worked powerfully to make me stumble at the word, and take an offence at what I could not comprehend; and all his devices were intended to lead me into idolatry. What he aimed at was to fix the Most High in the image or similitude of a man, of a man, on the area of my imagination; which was nothing less than "a high thing, which exalteth itself against the knowledge of God:" yea, it is an idol in embryo, conceived in the imagination. Sometimes this old crafty enemy of souls would attempt to puzzle me by bringing up three idols of this sort to represent the glorious Trinity, and then puzzle me about which to address. Against this I fought with all my might, well knowing that "no man had heard the Father's voice or seen his shape," John, v. 37. That "Israel saw no manner of similitude, lest ye corrupt yourselves and make an image," Deut. iv. 15. And that Christ, considered as man, is not an object of divine worship, though God incarnate is. "For though we have known Christ after the flesh, yet henceforth know we him so no more." Those who saw him as man only were not to call him good, for no one is good but God; nor yet to trust in him, or pray to him, considered as man. "Trust not in man, nor in the son of man, in whom there is no help. Thou shalt worship the Lord thy God, and him only shalt thou serve." Now the word that was with God, and that was God, and was made flesh, and who is Immanuel, God with us, or God incarnate, is to be worshipped. This I read in scripture. But the devil, as I have just hinted, was working on my imagination, to confuse and confound my mind, and to lead me to heart-idolatry; for I knew that God had compared himself to "a fountain of living water," and to "a consuming fire;" and that the Holy Ghost was compared to wind; to either of which no human likeness can be framed or formed. I also knew that omnipresence could never be circumscribed in the limits of an imaginary doll, as was represented to me by Satan on the threshold of fancy. I likewise knew that eternal light, life, and love, could never be moulded into the likeness or similitude of a poor earth-worm. If I had thought thus, I should have thought God to be just such an one as myself.
All idolatry begins first in the heart, "by men who become vain in their imaginations, till their foolish hearts be darkened; professing themselves to be wise, they become fools, and change the glory of the uncorruptible God into an image made like to corruptible man, birds, beasts, and creeping things," Rom. i. 21, 22, 23. "To what then will ye liken God, or what likeness will ye compare unto him?" Isaiah, xl. 18. I further knew that a trinity in unity was far enough above the rules of arithmetic; that immensity was too vast for a vain imagination either to explore or contract. "And, as Christ ascended that he might fill all things," Eph. iv. 10, no gross image is to be made of him who is the image of the invisible God. Hence the three-one Jehovah, the eternal and invisible God, is out of the reach of the poor short-sighted light of nature, and can never be known but in his own glorious rays, as it is written, "In thy light we see light."
Under these workings of Satan, concerning the Trinity, I lay confused and confounded for a considerable time; but confession and prayer, reading and meditation, were kept up day and night; and, after having been thus exercised for three years, the ever blessed God appeared, and sweetly delivered me from all my idols, and from all my filthiness he cleansed me; since which sore conflict neither the devil, the Arian, Socinian, or Sabellian, have ever been able to move me; for Butler, the worst of all snares to me, who is mentioned in several of my books, was led to set up these three dolls in his brains, in imitation of the Trinity; and, as he could not make one to be three, and three one, he denied the personality both of the Father and of the Holy Ghost; and, being wonderfully established in this lie, he held it fast, and refused to let it go. Resisting the apostles, who had so strenuously asserted a plurality of persons, he held fast only the scriptures that expressed the unity, and construed the others to be the effects of the apostles' ignorance and blindness. And he affirmed that the future glorious light which is expected would deliver the saints from the ignorance that lay under their veil. In this he was fixed, and in this he exulted and triumphed, for, I believe, near or quite ten years; yea, and this he circulated privately to all that he could, and then began to preach it openly, which cost me many sighs, groans, and tears. But soon after I had disputed with him, and written to him, on the subject, the fiery trial seized him, when the little imaginary god in human shape that he had exalted in his vain imagination, and which he called his God and Saviour, stood him in no stead; for in that perilous hour, down he sunk into the dark regions of black despair, where he has lain these ten years, and from whence it is to be feared he will never come out; nor is it likely he should, seeing he held fast what God calls a damnable heresy.
Reader, many are the passages of holy writ that have puzzled and perplexed me in the course of my pilgrimage, most of which my most gracious God and Father hath, at different times, opened and explained to me, some few whereof are handled in this work, and perhaps the rest may come after. That God may bless the attempt of his servant to the good of thy soul is the prayer and desire of,
Dear Reader,
The chiefest of sinners,
W. HUNTINGTON
Church-street, Paddington,
March 1, 1796.
Chapter 1
THE prophet in this chapter describes a people upon whom the Lord waits to be gracious, that is, he observes their conduct, considers their straits and troubles, and suffers their cases to get desperate, with respect to human aid, that he may display the riches of his grace when there is no eye to pity nor hand to help, and that his strength may be perfected in their weakness; by which means he convinces them of their sins and of their insufficiency, and so stops the mouth of boasting, and secures the glory of their salvation to himself, verse 18.
He further intimates that God's gracious deliverance of them shall be obtained in answer to weeping, crying, and praying, ver. 19. And that for a while adversity and oppression shall be their sorrowful meat and drink; yet that it shall terminate in such an unctuous and experimental knowledge of the truth, as shall greatly fortify them against the seduction of blind watchmen and dumb dogs. "Thy teachers shall not be removed into a corner any more, but thine eyes shall see thy teachers," verse 20.
A minister of the letter stands in his chains, and in the bondage of his corruption; and he savours of sin and wrath, and nothing else; and the shew of his countenance proclaims it, and testifies against him.
The presumptuous sinner, that runs into the ministry unsent of God, stands in pride, arrogance, and false confidence, and hardens and emboldens the wicked.
The heretic, who holds damnable heresies, is a minister of Satan, and stands in the father of lies, actuated and influenced by him.
The Arminian stands in the flesh, trusts in his own heart, leans to his own understanding, and makes flesh his arm. He is not emptied from vessel to vessel; he is settled on his lees; his scent is not changed; "he savours not the things that be of God, but those that be of men."
But the minister of Christ stands fast in the Lord; he stands in the Lord's strength, in his grace and favour, in his righteousness, in his truth, in the peace that he has made, and in the liberty that he has proclaimed He stands as his ambassador and his mouth to the people, shining in his light, and burning with his love, seeking his honour and glory, and the welfare of all his seed. For such "to live is Christ, and to die is gain."
Now for God to be gracious to such souls, to hear their cry, and to answer them, and then to enlighten them to see eye to eye with their own teachers, and that themselves are built upon the same foundation that the apostles and prophets were built on, and that the most profound minister of Christ cannot get into a corner or to be hid from them in the mysteries of the kingdom, is a blessing indeed. But if, at any time, they should be seduced, or led astray, then a word behind them shall set them right again.
"Thine ears shall hear a word behind thee."
But then what is this word behind us? The law is called a voice of words; and every believer should endeavour to keep this voice of words behind him, and not suffer himself to be bewitched like the foolish Galatians, in being led back to it again. This voice of words blinds us when it is before us, and kills us when it is within us; and therefore, having fled from the wrath to come, and from the mount that burns with fire, from blackness and darkness, we should beware of the leaven of the Pharisees, lest it bring us back to the law again; for he that hath got his face Zion-ward should keep Sinai at his back, and the voice of words always behind him, as a spur to his diligence, and as a caution not to look back, "remembering his former affliction, and his misery, the wormwood, and the gall."
However, this is not the word behind us, because it gives not life nor doth it shew the way to it, as this word does, which says, "This is the way, walk ye in it." For not the law, but the gospel; not Moses, but Christ; not the letter, but the spirit; shew the way of life, and the way to life.
Again, the word of life in the mouth of Christ is a word before us. "When he putteth forth his own sheep he goeth before them, and the sheep hear his voice and follow them: but a stranger will they not follow, but will flee from him, for they know not the voice of strangers." This is a word before, and not behind us.
But further, the word of truth in the mouth of gospel ministers should be a word before us. It is a sad thing when one who is called a leader goes behind. He ought to be before the flock in knowledge, experience, judgment, and gifts; and to say with Paul, "Be ye followers of me, and mark them that walk so;" and again, "Follow me, as I follow Christ." But to have a pastor over a people who is nothing but a novice, or an old woman, is one of Zion's worst calamities. "As for my people, children are their oppressors, and women rule over them," Isaiah, iii. 12. From which rulers and oppressors the good Lord deliver us all.
But, notwithstanding all that has been said, the child of God often needs a word behind him; and God says he shall have it, and his ears shall hear it too. For this word is to speak, and to be heard, "when the believer is turning to the right hand or to the left."
But does not God promise to lead his people in a straight way wherein, they shall not stumble? Yes; and he says, "Let thine eyes look right on, and let thine eye-lids look straight before thee; ponder the path of thy feet, turn not to the right-hand nor to the left," Prov. iv. 25, 26, 27. But, if God leads his people in a straight path wherein they are to go, and commands them not to decline either to the right or left, from whence come these turnings mentioned in this text? For the word behind is to speak, "when they turn to the right hand, and when they turn to the left."
The occasion of these turnings is the voice of strangers, or the uncertain sounds given by the trumpet of blind watchmen, called by the Master of assemblies, "Lo here and lo there. But (saith he) go not after them, nor follow them." And, though it is true that the sheep will not follow them, for they know not the voice of strangers, yet they have at certain times gained their attention, filled them with wonder and amazement, made them halt between two opinions, gained upon their passions, zealously affected them, got into their good graces, and have been received into their houses; and have been often swayed both to the right and to the left. At these times "they shall hear a word behind them saying, This is the way, walk ye in it."
Then what is this word that speaks behind us? I would ask thee, Christian, how the word came to thee at first. You will answer, "It came not as the word of man, but, as it is in truth, the word of God, it came with power in the Holy Ghost and much assurance." If it came with power, then it was the gospel indeed, "which is the power of God to salvation;" and, if it came in the Holy Ghost, the gospel was to see the ministry of the Spirit, "which giveth life;" and, if it came with much assurance, then it was the "word of faith which we preach," for faith came to thee by hearing, and hearing by the word of God. The Father spoke love to thee, the Son spoke life, mercy, and peace, and the Spirit spoke "Abba, Father" in thee, and bore his witness to thy sonship.
This word had a sweet voice then, and it has the same voice now; and this word of past experience, which quickened thee and raised thee to hope at first, is a word behind thee; and the voice of God in it is this, "Let that abide in you which ye have heard from the beginning; if that which ye heard from the beginning shall abide in you, ye shall continue in the Son and in the Father," I John, ii. 24. "Remember (saith the Lord) how thou hast received and heard, and hold fast. Hold fast that which thou hast, let no man take thy crown. Because thou hast kept the word of my patience, I will keep thee from the hour of temptation." Now the voice of this word behind us should be attended to before we turn to the right hand or to the left.
The Galatians got into the right way and ran well; but they were turned out of the way to the left hand, which leads to Horeb; then the Spirit by Paul spoke in the word behind them. "Received ye the Spirit by the works of the law? He that ministereth the Spirit and worketh miracles among you, doth he it by the works of the law or by the hearing of faith?" Did ye begin in the Spirit? Then walk in the Spirit, and ye shall not fulfil the lusts of the flesh. This was the word behind them.
So, likewise, when the deluded Arian cries lo to the right hand, debasing and dishonouring the Lord of glory, and setting his wisdom and knowledge above him, taking the right hand of him, styling him a creature, and pointing us to an unincarnate God, and to seeking for him, not "as shining in the face of Jesus Christ," but as smoking in the fury of his jealousy in a broken law — then the word has a voice behind thee. How didst thou receive Christ at first? As a man, as a creature, as an empty name, as a delegated God, or a God by office, or as a covenant character without a divine person to fill and support it? Or didst thou receive him as Thomas did, and say, "My Lord and my God?" or as other saints have done, "Lo, this is our God, we have waited for him, and he will save us; this is the Lord, we will be glad and rejoice in his salvation?" Isaiah, xxv. 9. The voice of God in the word behind thee is this; "As you received Christ Jesus the Lord, so walk ye in him." You received him as God over all; as able to save to the uttermost; as a willing, suitable and all-sufficient Saviour; as the proper object of every branch of divine worship; as the object of all your love, faith, hope, and trust. "With him was there any thing mixed? Then what wouldest thou mix with him now?" You knew then whom you had believed, and you was persuaded that he was able to keep that which you had committed to him against that day. But now you have cast away your confidence, which hath so great a recompense of reward, and your affections are alienated from him; your love is waxed cold, and your thoughts of Christ are mean and low, and you stagger at every thing, and are at a point in nothing. "An enemy hath done this. You must return again to your first husband, for it was better with you then than it is now." This persuasion came not from him that called you. It is the voice of a stranger; it is an uncertain sound; it is an unwarranted lo here and lo there; go not after them, nor follow them. Attend to the voice of Christ in the word behind thee. The Spirit then testified of Jesus to thy heart, and glorified Christ in thee, and his witness was borne to thy sonship by the faith of him. "By receiving Christ you received power to become a son of God; and that anointing is true, and is no lie, therefore abide in him." They that have seduced thee have not taught thee as that anointing has taught thee, therefore thou needest no such teachers nor teaching, because they have not taught thee the same lessons which that anointing has taught thee, but contrary to it. "Ye have an unction from the Holy One, and ye know all things: and, even as it hath taught you, ye shall abide in him," I John, ii. 27. "Set thine heart once more to the highway, even to the way which thou wentest. Turn again, O virgin of Israel, turn again to these thy cities. How long wilt thou go about, O thou backsliding daughter? for the Lord hath created a new thing in the earth, a woman shall compass a man." And from that new thing, from that Immanuel God with us, let no man seduce thee, let no man beguile thee; for the believer is complete in him; and he that abideth in him brings forth much fruit: but there is nothing but deficiency, barrenness, and misery, out of him. Now to the saving counsel and instruction that is given us in this word behind us.
It is this, "This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left." But then, what way is this? I answer, It is a way "that no fowl knoweth," no bird of prey. "A way that the lion's whelps have never trod," not the roaring lion of the bottomless pit, nor any whelp of his, have ever been on it, Job, xxviii. 7, 8. "It is hid from the eyes of all living." The natural man discerneth not the things of the Spirit of God, or can he know them, because they are spiritually discerned. He knows nothing but what he knows naturally, and in these things he corrupts himself. He would fain be wise, though he be born like a wild ass's colt. But this way is above him; it is far above out of his sight and out of his reach. "The way of life is above to the wise, that he may depart from hell beneath." But this is God's way; and God's ways are not man's ways. As high as heaven is above the earth, so high are God's ways above man's ways, and God's thoughts above man's thoughts.
Christ "is the way, the truth, and the life," He is "God's way upon earth, and his saving health among all nations." Wherever he is revealed, he is revealed as the only way to the Father. He is the way, by the sacrifice that he offered, and by the satisfaction that he made, by the path that he trod as our forerunner, by the door of hope that he opened, by the way of life that he cast up and consecrated through the veil of his flesh, by the doctrine that he taught, by the faith that he hath finished, by the example that he hath set, and by the promise of life and gift of peace that he hath left as invaluable legacies behind him.
"This is the way, walk ye in it."
The saint's path is the way of truth, the way of life, of peace, of wisdom, of understanding, of holiness, and of charity; and Christ is all these. I am the truth, I am the life. He is our peace. I am wisdom, I am understanding. "I am the Lord your Holy One, the creator of Israel, your king," Isaiah, xliii. 15. "This is the true God, and eternal life," 1 John, v. 20. And to walk by faith in him, and in the faith of interest in the favour of him, is to walk in all these. "This is the way, walk ye in it."
Top Of This Page Chapter 2
THIS text, as well as many more, has had the misfortune to fall into the hands of thieves; thieves and robbers, who have stripped it of its meaning, and left it half dead to its owners. I mean such thieves and robbers as are aiming at heaven; not by the door of mercy, opened by the blood and righteousness of Christ; but who are climbing up another way, a way not cast up, a way that is right in their own eyes, but in the judgment of God it is the way of death: this thievery is robbing Christ of his honour, as the only way to the Father; and God of his glory, who, in his pity and compassion to ruined man, contrived this way. But will a man rob God? Yes he will. No wonder then that he says by the law of retaliation, "Behold, I come as a thief."
This text is applied, by the blind leaders of the blind, to all that make a fair shew in the flesh, to, such as appear in a voluntary humility, and to those who in a blind zeal compass sea and land to make proselytes to themselves, yea, and to all such who appear outwardly righteous before men. But, if these be the heirs of this text, then the papists, especially the nuns among them; yea, and the Jewish scribes and pharisees, and our British advocates for free will, with every other branch of the bond family, may claim it, for these all work; but does God work in them? The poor and simple among the Jews assigned the kingdom of heaven to the scribes and pharisees before all others; but then these poor things judged according to appearance, and not righteous judgment; for Christ assigned the scribes and pharisees to the greatest damnation, and adopted publicans and harlots in the their room and said, "These shall enter into the kingdom of God before them."
James, this great apostle, will tell us himself what he means by the word. "Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures." This word is the word of life, sent home to the heart by God, and applied by the Holy Spirit. Here is the sovereign and good will of God set forth to his people, which implies that this begetting is not of him that willeth, nor of him that runneth. The begetting of us is wholly owing to God's own free will and good pleasure, and so is our new birth also. It is "not of the will of the flesh, nor of the will of man, nor of blood, but of God." And he begets us from a death in sin, from a death in law, and from a death to all the real service of God; and to a life of faith, a life in the Spirit, and to a lively hope, by the resurrection of Christ from the dead. "He that is our God is the God of salvation; and unto God the Lord belong the issues from death."
Those that God begets are called "the first fruits of his creatures." But was all the harvest, all the crops of the holy land, carried into God's sanctuary? No; only thefirst fruits. Was all that the fig tree or the pomegranate tree bore offered to God? No; only the fruit that was first ripe. And does God beget all his creatures to life by the word of truth? No; only the first fruits of his creatures. These fruits are gathered from among the rest, which are called creatures, which bear untimely fruits, wild grapes, &c. and are called corrupt trees, with corrupt fruit; and are distinguished from God's fruit by being called the vintage and harvest of the wicked. But do those legal workers submit to the sovereign and good will of God? No; they blaspheme the counsel of his will. Are they begotten from death? No; they are under the ministration of it, and stick to it, and contend for their own dead works. Do they receive the word of truth, with which we are begotten, in an honest and good heart? No; their doctrines, writings, sermons, and confessions, are not the word of truth, but confusion and falsehood. The first fruits of his creatures here spoken of were first ripe in the council of God, first ripe under the sun of righteousness; they first trusted in Christ, and are the first that shall rise from the dead; "Christ the first fruits" of all, and these "the first fruits of God's creatures" in him.
But alas! these labourers, who labour for that which is not bread, and who spend money for that which satisfieth not, are sad enemies to these first fruits, redeemed from among men; they contend for the creatures, and cleave to them; they contend for the world, for universal redemption; they despise the free woman, and love the bond; they hate Zion, and cleave to Sinai; they lampoon the first fruits, and affect the corrupt fruits. And surely such works can never be called "doing the word;" for he that labours aright must first be a partaker of the fruits of the Spirit, and be taken himself out of the world, out of the flesh, and out of legal bondage, and bondage to sin, before he can be called a first fruit of God's creatures.
Those who deny the fall of man, those who have a will and power of their own,who have a talent and a stock of inherent grace to improve, can never be James's "doers of the word of truth;" for he that does the word receives both the word and the power to do from God. "Do not err, my beloved brethren; every good and every perfect gift is from above, and cometh down from the Father of lights." So that he is a debtor to grace for all that is good, for all that is perfect, and for all that he does; and he is said to receive these as gifts from God: and, if all that is good and perfect comes down from above, then it cannot be inherent in man. And sure I am that fleshly perfection is not to be found among all the gifts that come down from the Father of lights.
Moreover, these are called God's gifts, and therefore not man's stock. Besides, the receiver of those gifts is led to view God as the immutable Jehovah, "with whom is no variableness nor shadow of turning." But this article is no part of their creed who make God to change in his love, in his mind and will, and in his gifts of life and grace, by asserting that these first fruits may fall from adoption, from grace, and from the gift of eternal life, and perish.
Furthermore, "this door of the word" is one unto whom God hath granted repentance unto life; he is not one that "hates the light," or rebels against the word of sovereign grace; but one of an humble and a contrite heart, that trembles at God's word. For James intimates that "this doer receives with meekness the ingrafted word, which is able to save his soul." But then the repentance that produces such meekness is not to be found in the elder son, the son by creation, the son that never at any time transgressed the commandment; for, when the "father said to him, Go work to day in my vineyard, he said, I go, sir, but went not." It is the prodigal, the younger son, who has been manifested to be a son since the creation, and that by adopting grace, who, when his father said to him, Go work to day in my vineyard, replied, I will not, but afterwards repented and went renouncing his own will, and repenting of the rebellion of it and upon repentance "went and did the will of his father," denying self and self-will too.
Now this son is said to "receive with meekness the ingrafted word, which is able to save his soul." But why is it called the grafted word? In opposition to all such as receive it in the head, in the theory, in word only, in thorny ground, way side, or stony ground. And, in opposition to all that receive it as the word of man, "it is received in an honest and a good heart," as the word of God, which is quick, and gives life; sharper than a word, and cuts its way; comes in Power, and makes all high things that exalt themselves fall before it; it comes in much assurance, and raises the soul to God in faith; in the Holy Ghost, regeneration follows upon it; it is received in love, and abides there; and it is "the ingrafted word," and shall never be separated from the good tree that is made good by it, "so lightly grows the word of God and prevails."
This is God's covenant with Christ, and with us in him; "The word that I have put into thy mouth, and the Spirit that is upon thee, shall never depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever."
Hence it is called "the incorruptible seed, the word of God that liveth and abideth for ever." And who is to take this ingrafted word out of us? None can but the divine husbandman, and he will not, for his faithfulness shall not fail, his covenant shall not be broken, his word shall not return void, his truth shall not pass away unaccomplished; nay, he purgeth every fruitful branch in the vine, that it may bring forth more fruit; he never takes any away but concubines, who are not in wedlock, bastards who have no chastisement, and barren branches which have no union, never being made one spirit with the living vine; but these ingrafted branches, who have the ingrafted word in them, their leaf shall not wither, nor shall they cease from yielding fruit; nay, they shall bring forth fruit in old age; to shew that God is upright.
This "doer of the word" is further described by his light, his constancy, his state of freedom, and the blessing that he works under.
"But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed."
James here intimates that it is not enough for a man to see, but to feel; not only to look into this law, but to get into it, and to continue therein, as all will who get into this law aright; for if they do "err from it, they shall come to understanding again."
The blessing is on those, and only those, who are in this law, for the curse is on all who are out of it.
But then what is this law? The law of release, the law of faith; but why is it called the law of liberty? Because the obedience of Christ to the precepts of the moral law justifies us and frees us from the yoke, "Do and live." The death of Christ frees us from the curse of the law; the blood of Christ frees us from the guilt of sin; the love of Christ frees us from wrath, torment, and the fear of it; and the Spirit of Christ frees us from the sordid disposition and base principles of slaves; and the reigning grace of Christ frees us from the reign of sin, and from the apostacy of hypocrites.
This man is not "a forgetful hearer," he never forgets the hill Mizar; nor can he get from his part and lot in this law; and such an one "is a doer of the word and work too." But what work? Not the works of the flesh, for these are sin; nor the works of Herod, who did many things, but nothing right; nor dead works, for the blood of Christ purges the conscience from them; nor the works of the law, for such are cursed in their deeds, instead of being blessed; much less the works of darkness, which are errors and heresy: and there are also deceitful workers, who walk in craftiness, and handle the word of God deceitfully, in order to make the heart of the righteous sad, and to strengthen the hands of evil doers; but which of all these sorts of workers "are blessed in their deeds?" I answer, None of them; for they that are of the works of the law are under the curse, and so are they who are of the works of darkness; and "cursed be he that doeth the work of the Lord deceitfully," Jer. xlviii. 10.
There are various branches of doing in scripture; but the doers themselves are ranged in two classes, and the one is opposed or set in opposition to the other by God himself. "O love the Lord, all ye his saints: for the Lord preserveth the faithful, and plentifully rewardeth the proud doer," Psalm xxxi. 25.
The one here is called a saint, one separated to God's service, to grace here, and to glory hereafter, in the purpose of God; and they are called to be saints, and are sanctified, being washed in Christ's blood, and renewed by the Spirit: these are called the faithful, whom God preserves; and the other is the proud doer, who works to be seen of men, and boasts of his performances, whom God plentifully rewardeth for all his pride, and for all his doings, as he did the Jewish Pharisees; and this we have often seen with our eyes, when their doings have lifted them up in pride till they have fallen into the condemnation of the devil, and have appeared vagabonds in this world, with the evident tokens of perdition upon them.
This doer of the word of truth, who is blessed in his deed, must be a believer; for, as before observed, they that are of the works of the law are under the curse, and there is no blessing, here there is no faith; as many as are of faith, are blessed with faithful Abraham. But then there are many persuasions in the world that are called faith; this is true, "but then these persuasions come not from him that called us." Abraham's faith we know was of God, and it was not the faith of universal redemption, nor of universal grace; for though Lot came out of Haran with him, yet there was not one called out of the land of the Chaldeans but Abraham, as God says, "look unto Abraham your father, and to Sarah that bare you, for I called him alone, and blessed him, and increased him." Therefore Abraham's faith was the faith of God's elect, which is the only faith in this world that is of God, and that has God's blessing annexed to it; and sure I am that the "doer of the word" in my text is a worker in faith, or a faithful worker; for "whatsoever is not of faith is sin." Besides this man is blessed in his deed, not for it; and as many as are of faith, are blessed with faithful Abraham, for all Abraham's children are sure to copy after their father. "If ye were the children of Abraham, ye would do the works of Abraham."
But what was Abraham's work? Why the obedience of faith; "he obeyed God and went out," at God's call. But had he light, or a talent, or a stock of grace, or of power, to come to Christ of himself? No, the Lord called him. Had he a stock of wisdom or knowledge to direct his way? No, "he obeyed, and went out, not knowing whither he went." Abraham walked by faith, not by sight. Did he bring any of his free will, or human performances, to God for acceptance? No, he came to receive, not to give; "he came into a country that he should afterwards receive for an inheritance." In his way to Canaan he depended on the wisdom of God to direct him; and when he came there, he waited on God for further orders: and God appeared, and told him that it was he that called him out of Ur of the Chaldees, to give him the land, and he bids him walk through it, and he did so; and then in faith, and out of gratitude, he builds an altar, and calls upon the name of the Lord, the everlasting God, in prayer, praise, and thanksgiving. God then promises him a seed, in which he and all the nations of the earth should be blessed; he believes it, and God reckons that seed to him for righteousness.
God bids him to walk before him, and to be upright. "I am thy shield, and thy exceeding great reward." In the type of Canaan, he receives heaven in faith and hope; in the seed promised he sees Christ at a distance, and is persuaded of his coming, and embraces him in love; and in Christ God becomes his shield of defence, and through Christ he is his God, his portion, and his exceeding great reward.
Abraham lives by faith till Isaac comes, and in him he sees the nigher approach of his great Redeemer. He is bid to offer him up; he does it in faith that God was able to raise him from the dead. God receives him in a figure, and Abraham receives him back again in reality, and sees the day of Christ in the type. "Your father Abraham rejoiced to see my day, and he saw it, and was glad."
He is ordered to circumcise his family, a seal in his flesh that the righteousness of Christ was on him, and that the love of God, a better seal, was in him. He charges his household to observe his own conduct, and to depend on God, and not to take Isaac, nor to go themselves into the old country again, or into the world, from whence they came out. He dies in faith, and obtains this good report, that "he obeyed God's voice, kept his charge, his statutes, his commandments, and his laws." God's voice to him was to quit the Chaldeans. His charge was to abide in Canaan, to circumcise his family, to offer up Isaac, and to walk before God. His statutes were eternal life by the faith that he had, "and that to all generations for evermore." God's commandment to him was, "to turn out the bond-woman, and her son," and to call the seed that was to come in Isaac, not in Ishmael; and God's law to him was the law of faith, that excludes boasting, and brings an imputed righteousness to the heart, and the humbled sinner to the foot of the Lamb, as the greatest of all debtors to sovereign grace. These were the works of Abraham, and all his children do the same.
They are called of God, and come out of the world; they walk by faith, and not by sight; they receive in faith and hope the heavenly country, and call upon God in prayer, praise, and thankfulness, for what they have in heart and hope; they abide in the covenant, as he did in Canaan, and have no desire to go back from whence they came; they offer up their all, rather than part with Christ; their hearts are circumcised to love God, which is a seal to them that are justified by faith, which always works by love; they bring up their family in the nurture and admonition of God, and separate themselves from the children of the flesh that persecute the heirs of promise, and suffer not the bond-woman to domineer over the free in the household of faith, nor a bastard to claim the inheritance of grace and glory, but send them into the wilderness of this world, to which they belong: these are the works of Abraham, and this is "the doer of the word."
This doer in James's account is begotten from death by the sovereign good will of God; he receives the ingrafted word of life as able to save his soul; he receives every good and perfect gift from the Father of lights, and views God as an immutable and unchangeable God; he looks into the perfect law of liberty in the light of the Spirit, and gets into it by a sense of love, and abides in it by the power of God; and performs real works, good works, such as the works of faith, labours of love, and the patience of hope, in our Lord Jesus Christ: but without faith none can please God, without charity a man is nothing, and to be without hope, is to be without Christ in the world; and this is the believer who is blessed in his deed, though not for it.
But what has all this to do with them who are in the flesh, in the world, and never called out of it, who are enemies to the imputed righteousness which God reckoned to the father of the faithful, and enemies to the personal, particular, sovereign, and discriminating call of Abraham? Nothing at all. Can those be blessed in their deed who hate the heir of promise, contend for Ishmael, and are themselves the children of Hagar, in bondage to sin, and the father of lies, with the old veil upon their heart, bound with chains, not in liberty, and in a dry land, nor in a walled city, wild men, unhumbled and untamed by grace; archers, shooting in secret at the truth, and the heirs of it? Can such souls be blessed in those evil deeds? No. They talk indeed of a second blessing, and so did Esau; "hast thou but one blessing, O my father?" and he gets one, such an one as it was; but the blessing of eternal life is one, and all others are included in it; and this he never got, though he sought it, and though in his hunting for venison he ran for it; yet it is not of him that willeth, nor of him that runneth, but of God, who sheweth mercy, and who had entailed it upon the heirs of promise before they were born, or had done either good or evil, that the purpose of God as concerning election might stand, not on the footing of men's works, but on the sovereign will of him that calleth; who has an undoubted right to have his own name called in whom he pleaseth, and it was his own revealed will that "he" would be called the God of Abraham (not Terah); and the God of Isaac (not Ishmael); and the God of Jacob (not Esau): "this is my name for ever, and this is my memorial," or this is the covenant name that I will be called and remembered by (by mine elect), "to all generations."
A real doer of the word, is one that hears the word and receives it, and in love receives it, and holds it fast; he is called to the fellowship of Christ, and abides in him, and brings forth fruit; he loves the truth, and the truth makes him free; the word of life in the hand of the Spirit quickens him, and he walks in the spirit, and serves God in the newness of the spirit, and not in the oldness of the letter; he renounces all self-righteousness, and calls it dung and dross; he renounces all confidence in the flesh, and rejoices in Jesus; he seeks not himself, nor self-applause, but denies self daily, takes up his cross, and follows his Lord; he receives grace daily from him, and gives all glory to him; he has no fellowship with the workers of darkness nor will he herd with the dissemblers, or with the congregation of hypocrites: and he that in these things serveth Christ is accepted of God, and approved of men. The tree is made good by the Spirit, grace, and word of God; it is purified by faith, and is a tree of righteousness, the planting of the Lord, that he may be glorified; and a good tree bringeth forth good fruit.
The man therefore who, by legal works, dead works, works of darkness, works of the law, or deceitful works, thinks to get the blessing, "he deceiveth himself;" all his works are done to be seen of men: these praise him indeed, and verily he hath his reward, for that outward shew of godliness that is highly esteemed among men is an abomination in the sight of God. James, this great apostle, himself describes this self deceiver in my text, and opposes the doer of truth to him. He compares the word of God to a glass, wherein a man may see not only his face, but his heart, and all his actions; which sight is terrible to the wretched deformed sinner.
However, the real doer of the word must keep looking till he knows the worst of himself, for God will hold him to it; but free-willer, as soon as he has but a glimpse of himself in this glass, hates the light, nor will he come to it; into free-will, dead works, and into self-righteousness, he goes until the old veil blinds him again, and the wound is healed by a cry of Peace, peace, where God has never spoken peace. "For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself and goeth his way, and straightway forgetteth what manner of man he was." I know that fallen man in the glass of God's word is a leper from head to foot, an enemy to God, a criminal in chains before him, and like the beasts that perish; but some people have so far forgot what manner of men they appeared to be in this glass, that they have boasted of power, contended for their own perfection, relied on their own righteousness, and ordered others to stand by, "for I am holier than thou." But the doer of the word of truth is opposed to this self deceiver in the very next verse. "But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer (like the other), but a doer of the work, this man shall be blessed in his deed," James, i. 23, 24, 25.
This part of the spoil our King David hath taken from the Amalekites, and I have no doubt but in his own time he will recover all, and send the whole of it into the land of Judah, among the people that he hath formed for himself to shew forth his praise, and as a present to all his friends, in all places where he and his men are wont to haunt.
This great apostle was a sworn enemy to all self exalters: he ascribes his salvation to the sovereign will of God; he admires the discriminating choice of his Maker; "hath not God chosen the poor of this world rich in faith?" He has an honest and good heart, and confesses human depravity, and his own imperfections; "in many things we offend all." And so far is he from sinless perfection, that he declares, "the spirit in man lusteth to envy, and that the tongue is a fire, a world of iniquity:" and, instead of having power to keep the whole law, and to bring himself into perfect subjection to that, he defies the world to rule one member of the body; "the tongue is an unruly member, the tongue can no man tame." He is no advocate for the world, nor for the universal redemption of it, but declares that "whosoever is a friend of the world, is the enemy of God." He will not allow the voice of free will, even in the common course of business: "I will go into such a city, and continue there a year, and buy, and sell, and get gain: ye ought to say, If the Lord will, we shall live and do this, or that." He detests walking in craftiness, and the work of dissemblers; "a double minded man is unstable in all his ways, let not that man think that he shall receive any thing of the Lord."
Top Of This Page Chapter 3
"IN the Lord put I my trust: how say ye to my soul, Flee as a bird to your mountain?" Verse 1st. The psalmist was brought off from all reliance on his own arm, from all trust in his own heart, and from all expectations of either hope or help from the law of God, and from all confidence in his obedience thereto. He knew that the Lord had made with him an everlasting covenant, "well ordered in all things and sure;" this was all his salvation, this was all his desire. And he knew that this covenant was made with the promised Messiah as the covenant head, and with David in him; and that it was to be a covenant ratified and confirmed by a human sacrifice in union with the Word that was God, and that the human nature, which was to be assumed by the WORD, was to be of the fruit of David's body, on which account Christ calls himself "the root and offspring of David."
To build upon this rock David was led, upon this foundation his heart was fixed, and in this Almighty Saviour David put his trust for protection and defence, for all supplies in a way of providence, for grace, and for glory. He knew that "all things were put under his feet," that he was heir of all things, that he was anointed with the oil of gladness above all that ever had or will have fellowship with him; that all grace was poured into his lips, and that he was King of Zion, yea King of Glory, the Lord of Hosts mighty in battle; and therefore he asks his advisers why they bid him fly from his enemies "like a bird to the mountain," when his trust was in the omnipotent, omniscient, and omnipresent Saviour. "Where shall I go from his Spirit, or whither shall I flee from his presence? If I ascend up into heaven thou art there, if I make my bed in hell thou art there also; if I take the wings of the morning, and remain in the uttermost parts of the earth, there art thou in all these places." So that there is no cause to flee, when I have a present help, a God at hand.
"For lo the wicked bend their bow, they make ready their arrows upon the string," &c. By the wicked man's bow, I understand his tongue; "they bend their tongues like bows." The arrows are doctrinal lies, lies of slander, or bitter words: the one is intended to injure the judgment and distress the soul; the other to wound the reputation. The string of the bow appears to me to be the cord of sin, or the bond of iniquity, which keeps Satan in his possession of the heart, and the sinner fast bound to Satan's service; and it is the devil's work to keep this string tight, and to aid this archer with his assistance; hence the Saviour says, this is your hour and the power of darkness; "are of your father the devil, and his works ye will do."
These bowmen are said to shoot privily, or in darkness. They hate the light: hence it is that they generally circulate their heresies, first in a secret, or private way, till they get a majority, or a number on their side, and then the whore's forehead appears abroad; and if they intend to slander the righteous, it is never done to the face, but in secret, therefore such are justly called backbiters.
The upright in heart are the targets at which such archers shoot, in order to remove them from the foundation, or the foundations from them; "but if the foundations be destroyed, what can the righteous do?" One foundation is the secret purpose and good will of God toward us, which is his prescience or foreknowledge of us; and is a knowledge of approbation, of love, of choice, and of a gracious acceptance of us in his beloved Son. In this his decree he has given us a sure and firm standing in his sovereign love to us in Christ Jesus: as it is written, "Nevertheless the foundation of God standeth sure; having this seal, the Lord knoweth them that are his."
Christ Jesus is the foundation which God in his decree appointed, and in the death of him he laid this foundation in Zion; and he is the foundation that is laid by all the wise master builders that ever God employed in his building, whether prophets, apostles, evangelists, or teachers. He has borne the weight of all our sins, and of all the wrath and all the curses due to us on account of sin; and has approved himself "a tried stone." To this foundation the Father draws us; here we cast our burdens and cares too; here the weary soul rests; here hope anchors, and faith fixes: into sweet captivity every thought goes, and love sweetly unites us to him whose strength is put forth in our weakness, and from whom life is communicated to every living stone that rests upon him: here we are sensibly borne up above despondency, above a spirit of heaviness, above the meditations of terror, and above the dark regions of the shadow of death. Upon this foundation "the sure mercies of David (in the salvation of sinners) are built up for ever;" and in our glorification "truth will be settled in heaven."
In laying this foundation, or in the founding of Zion, "judgment was laid to the line, and righteousness to the plummet," Isaiah, xxviii. 16, 17. The undertakings of the Saviour, and the judgment that executed upon him, answered all the demands of "precept upon precept, line upon line;" and the everlasting righteousness that he wrought out and brought in was divine, perfect, complete, and in every sense adequate to the plummet, and answered to the uttermost all the rigorous exactions of vindictive justice. So that this building of mercy upon this foundation, goes up "with the seven eyes of the Lord upon it," Zech. iii. 9, iv. 10; and is a building complete; there is no breach, shake, or settlement in it, occasioned by any dishonour to the law, nor any part that overhangs to the injury of justice; for both line and plummet have been stretched and laid to this great work, and to every living stone in it, who have all died and suffered in their Surety, and have been justified in him at his resurrection. The divine founder and fabricator has inspected very minutely every part of his building; he chose the corner stone himself, and engraved it with "grace, grace unto it;" and he likewise gave the building its name, "the temple of the living God;" and the city in which it stands, is, JEHOVAH SHAMMA: which names continue to this day and ever will. And sure I am that this foundation will ever sink, and that this building will never be laid in a ruinous heap.
Foundation signifies also the beginning of the work of grace and truth in the sinner's soul, which is the doctrinal and experimental basis in the believing heart; such as repentance from dead works, and faith towards God, &c.; which are the beginnings of Christ's work and word in us; because there is no salvation without repentance, faith, &c. which is a clearing away (in some sort) the rubbish that lies between us and the foundation; and because faith, repentance, &c. under the Spirit's operation, square, fit, and polish, the rude, rough, impenitent, and stony hearted sinner, and make him more fit to join and cleave to the foundation, and when once he is cemented to it by a feeling sense of divine love, he becomes settled, firm, and ornamental in the building. Such an humbled sinner ranges and lines with the rest of the building, and appears to be one of God's chosen materials, whom God has chosen in the foundation and called to union with it, to rest on it, and to cleave with the whole heart to him, that bears him up as a foundation, and that holds him fast as the head stone in the corner.
"Abraham looked for a city which hath foundations, whose maker and builder is God." If that city be the heavenly Jerusalem, the bride, the Lamb's wife, the triumphant church; then the glorious perfections of the Almighty, agreeing, and harmonizing in Christ, are doubtless the twelve foundations of that holy city, which God founded, and which will be in the end perfect in one; that is, complete in God, Father, Son, and Spirit, and be filled with all the fulness of God, when he will be all in all, all to it, and all in every part of it.
Now if these foundations be destroyed, what can the righteous do? Satan has got a number of labourers working to undermine these foundations. The children of spiritual pride, who are self-willed, self-righteous, and self-seeking, labour against God's eternal decree of election, which has this seal upon it, "The Lord knoweth them that are his." The Arian is working to overthrow the foundation that God has laid in Zion, and warning us from all trust in Christ, because he is no more than man; and cursed is he that trusteth in man: but Christ is God, and "blessed are all they that put their trust in him."
The Deist works at the doctrinal foundations, and ridicules the scriptures, though these can never be broken; while the Atheist and the Sadducee declare that there is no hereafter, nor world to come; but, "if in this life only we have hope in Christ, we are of all men most miserable."
"Now if these foundations be destroyed, what can the righteous do?" It is true the self-righteous, and self-sufficient can do well enough, being so wise in building as to set at naught this head stone of the corner. Others build upon Peter; some build without a foundation, and others build upon the sand; and some, like the Babel-builders, begin to build without counting the cost, and therefore must expect not only to leave the building unfinished, but that, when the Judge of all the earth shall appear to confound their language, "the ruin of it will be great, and many will mock, saying, These began to build, but had not wherewith to finish."
Of this stamp were the children of Edom in the days of old, whose soul loathed Zion, the people of God, and the place where God dwelt, where his people met to pay their homage to him, and to bring their tributes. Whenever any evil happened here, whenever any enemy besieged this holy spot, then these enemies triumphed. "Remember, O Lord, the children of Edom in the day of Jerusalem, who said, Raze it, raze it, even to the foundation thereof," Psalm cxxxvii. 7. This is the "wicked man's triumph, and the just man's lamentation."
But can these foundations be destroyed? No, not in themselves: but seducers who lead us astray are said "to destroy the way of our paths;" and those who blind our eyes, seduce us from Christ and from the purpose of God, are said to destroy the foundations, because they pervert the word of God, and obscure the foundations he has laid, by explaining away the sense of truth, and throwing false glosses upon it, in order to blind the understanding and mislead the judgment of the simple. In this way the path of the just is blocked up with stumbling blocks, the ways of Zion are unoccupied, and people go in by-paths, and the poor sensible sinner gropes for the wall like the blind at noonday. In such perilous times as these God raises up some of his own workmen, and fits, and qualifies them by his Spirit, as he did John, to raise up these foundations again, as you read, "And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shall be like a watered garden, and like a spring of water whose waters fail not; and they that shall be of thee shall build the old waste places; thou shall raise up the foundations of many generations, and thou shalt be called the repairer of the breach, the restorer of paths to dwell in," Isaiah, lviii. 11, 12. Here is an account of new workmen raised up of God to put these foundations in their course again. He calls them by his grace, he guides them continually, and satisfies their souls in these times of drought, when the drink of the thirsty fails; he makes fat their bones, "the joy of the Lord being their strength;" he makes their souls like a watered garden, and his Spirit within them is a living spring whose waters fail not. By such workmen the waste places of Zion are comforted again, which have been wasted by the infernal artillery of these archers, who scattered some, seduced others, threw down many, wounded more, and blinded all. These raise up the foundations again, and bring them forth to light; and root out the heresies, superstition, and formality, that has been cast over them; and these foundations remain again in view to many generations.
Such workmen are called the repairers of the breach, because they are instrumental in removing the lies and falsehood, the self-righteousness, the blindness and ignorance, the pride and superstition, which separate between God and the soul. They are said to restore the paths to dwell in, because Christ, who is the only way to the Father, the way of life and path of Peace (in which the saints should walk, and in which they should dwell in faith), being obscured by the blindness and wickedness of these works and workers of darkness, are now brought to light again by the preaching of the glorious gospel of Christ; and by these means these paths are restored which were refused, rejected, and set at nought by these sensual men, who know nothing but what they know naturally, and in these things they corrupt themselves; but when God shines upon them again in the word they are restored: for the elect of God shall not be finally deceived, nor the counsel of God frustrated, "for he hath laid the foundations of the earth" in the death of his dear Son, "and he will plant the heavens" with all those that trust in him, Isaiah, li. 16.
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Chapter
4
In this mountain — the mountain is Zion, or the gospel church consisting of elected persons — "God hath chosen Zion." Zion is the mother church under the New Testament, and her offspring are often called the daughters of Zion, and both are redeemed by the blood of Christ. "Zion shall be redeemed with judgment, and her converts with righteousness." To these the Saviour was sent. "Say ye to the daughters of Zion, Behold, thy king cometh unto thee: he is just and having salvation, lowly, and riding upon an ass, and a colt the foal of an ass." From this chosen race the Saviour (according to the flesh) sprung. Mary was a chosen vessel; and of Zion it shall be said that he was born in her, and here "God made the horn of David to bud."
On mount Calvary Christ was offered, and in the hearts of God's people Christ crucified is revealed. "Behold, I lay for a foundation in Zion a stone, a precious stone, a sure foundation, and he that believes shall not make haste:" he shall never hasten for another foundation, nor shall he ever be confounded or put to flight before his enemies who trust in this. "I have set my King upon my holy hill of Zion." This hill is the heart and affections of God's people. "The kingdom of God is within you," saith Christ; and so is the King also. "Believe (saith the Lord) that I am in you, and you in me." He dwells in the heart by faith.
But who sets him here? "I (saith God) have set my King upon my holy hill. God revealed his Son in me," saith Paul; he opens the door of faith to us, and opens our hearts to receive our King, and circumcises them to love him; and he that loveth abideth in God, and God in him: such kiss the Son, acknowledge the heir apparent, embrace him as their rightful sovereign, complain of other lords having had dominion over them, and promise loyalty and fidelity to him.
"As well the singers as the players on instruments shall be there." Local Zion had in her worship much instrumental music; the organ, pipe, harp, and viol, were in their feasts. But the melody of gospel Zion is to be vocal, which succeeded the instrumental; "as well the singers as the players on instruments shall be there." These singers are to sing his praises with understanding, making melody with grace in the heart to the Lord. Isaiah, in the spirit of prophecy, heard these songs among the Gentiles in his day, and bewailed the starving condition of the Jewish nation at their rejection of Christ, and at his departure from them. "From the uttermost part of the earth have we heard songs, even glory to the righteous; but I said, My leanness, my leanness, woe unto me," Isaiah, xxiv. 16. This is Zion, and all God's springs are in her.
In this mountain the Lord of Hosts, the God of armies, will make unto all people (to the Gentiles as well to the Jews), the middle wall of partition being broken down, and the gospel of Christ being preached to the Gentiles — "the least is to be made to all people; and it is to be a feast of fat things." The allusion is to the sacrifices which were offered under the law, which were many, and all of which were types of Christ. We read of "burnt offering," which pointed out Jesus Christ enduring the flames of divine wrath for us; and of "sin offerings," shewing that he should make his soul an offering for sin; of "free-will offering," which pointed out his willingness to suffer; "I lay down my life of myself, and I take it again;" and of "peace offerings;" he made peace for us by the blood of his cross. These sacrifices were to be of young, tender, fat, and good cattle, "not corrupt things," which pointed out the youth, the spotless holiness, and perfect purity, of the Saviour, who was a lamb without blemish, and without spot.
In allusion to these sacrifices, wisdom is represented as killing her beasts, mingling her wine, furnishing her table, and sending out her maidens to invite the guests. Wisdom is a name of Christ; the beasts are the fatted calf and the lamb of God; the table, ministers' hearts furnished with Christ; the maidens, preachers who are espoused, and presented as chaste virgins to Christ, inviting and bringing in the poor, the halt, the lame, and the blind, that the house may be filled with guests.
"The Lord of Hosts makes this feast. A certain man (says Christ), made a great feast, and bid many. It is a feast of fat things. Go (says the Saviour), and tell them my oxen and my fatlings are killed, and all things are ready, come ye to the marriage." And blessed are all they that are called to the marriage supper of the Lamb.
But it is a feast of fat things. Fat things? Yes. These are what no priest under the law was allowed to eat; no, not even the high priest himself. The priests under the law had the hide or skin, and of some offerings they had the heave-shoulder and wave-breast, and of other offerings more; but neither high priest, nor inferior priests, no, nor the person that offered, nor any of the guests that were invited, were ever to have or eat the fat, the fat was the Lord's portion: "all the fat is the Lord's, but ye shall eat neither fat nor blood," Lev. iii. 16, 17. "Whosoever eateth of the fat of the beasts, of which men offer an offering made by fire unto the Lord, even that soul that eateth it shall be cut off from his people," Lev. vii. 25. Hence the charge, "Let them not fail to burn the fat," 1 Sam. ii. 16. The fat was the Lord's, it was the most delicate and rich, and was to burn upon the altar as a sweet smelling savour; "and as a sweet smelling savour Christ offered himself for us." It is in allusion to the fat of these sacrifices, that the least in my text is called a feast of fat things.
Various were the distributions observed about, the sacrifices under the law; some priests had the head and skin; others had the shoulder and breast; others all the flesh that the fork or flesh-hook brought up out of the pot or cauldron. The priest's wife and children might eat of the holy things; the person that offered, and the guests that he invited, ate of other parts. So to Hannah, and to Peninnah, Elkanah gave a worthy portion of the yearly sacrifices, but the Lord of Hosts had the fat of them all; hence we may see that under that dispensation none kindled a fire, or shut God's doors for nought. And as it was with the type, so it is with the antitype: Some got the head of christianity, I mean head notions; some the skin, I mean the wolf that puts on the sheep's clothing; thousands and tens of thousands have got a good living by calling themselves his ministers, as the blind watchmen did in Isaiah's days, though they knew not Christ, nor cared at all for him. All kings get their thrones, and princes get principalities, from him; judges also get their courts from him, for all these come by Jesus Christ. "By me kings reign, and princes decree justice; by me princes rule, and nobles, even all the judges of the earth." The whole government stands upon his shoulders, and he sets these up under him. Many get from his left hand riches and honour; some get an office in his church, and a gift, as Judas did; many thousands take the name of Christ, though they are not partakers of his spirit, and are called christians. All flesh get food and raiment from him, for we lost all in Adam; but Christ is now "heir of all things," and the God of the whole earth shall he be called.
But who gets the fat? The fat falls to the share of poor, sensible, perishing sinners, whether kings or beggars; for all who believe on his name shall be saved; "for thus saith the Lord, In that day the great trumpet shall be blown, and they shall come that were ready to perish, and they that be of heavy hearts; let them drink and forget their poverty, and remember their misery no more." And so it is, for to save our souls after having been at this banquet of wine, we cannot bring all our former guilt, fear, shame, wrath, and confusion of face, back upon us again; the gates of hell are shut, and the door of hope is open; the dark regions of the shadow of death are vanished, and life and immortality is brought to light; wrath is fled, and love is come; his anger in the law is turned away, and in Christ he comforts us. The night is spent, and day is come; "his anger endured but a moment; in his favour is life; weeping may endure for a night, but joy came in the morning."
But these wines are "wines on the lees." The blood of Christ is called wine. "He blessed the cup and said, Take this cup of the New Testament in my blood, which is shed for you and for many." "Oil and wine were poured into the wounds of the poor man who fell among the thieves." Oil was intended to mollify his wounds and heal them, and wine to revive his spirits; and these are wines on the lees, which do not lose their strength. The love of God, says the spouse is better than wine, it makes the lips of those asleep to speak. The love of the Father, Son, and Spirit, will ever rest in God to his people; "he will rest in his love." The blood of Christ will never lose its healing, cleansing, and purifying efficacy to the world's end.
And these are "wines well refined," pure of all dissimulation, unfaithfulness, inconstancy, and fickleness; they are free, generous, unchangeable, and everlasting; and they appear well refined, as they are conveyed through the instrumentality of God's ministers to the people; not savouring of self, self seeking; nor tainted with pride, arrogance, fleshly wisdom, feigned humility, mock modesty, affected words and gestures; much less with art, guile, and cunning craftiness.
This feast is to consist of marrow as well as fatness. Marrow is the life of the bone, and the bone is the strength of the body; and the oil of the marrow supplies all the joints with moisture, and keeps them supple and active. The dear Redeemer not only gives us his flesh to eat, and his blood to drink, but he feeds us with spiritual might in the inward man, and makes his strength perfect in our weakness; "as thy days so shall thy strength be." But by the power of inbred corruptions, Satan's temptations, and our own foolishness, we often find our spiritual might impaired; we diminish in our prevalency with God in prayer, and our boldness and fortitude against our enemies, and appear weak before them, like Samson when he made sport for those in his weakness, who had formerly trembled at his power: then we cry "Heal the bones that thou hast broken;" and in waiting upon the Lord our strength is renewed, fresh life and health appear in the bones, and fresh oil in the joints, "which knit the body together in love, having nourishment ministered, which nourishment is that which every joint supplieth, and so increases itself with the increase of God."
But who is the "perishing sinner" that shall come to this feast of fat things? I reply, he that feels his guilt, and thirsts for pardon; he that feels the curse, and longs for the blessing; he that labours under wrath, and thirsts for love; he that feels the sting of death, and hungers after the bread of life; he that is condemned in his soul, and longs for righteousness; he that is sick of Satan's tyranny, and thirsts for the living God; he that is miserable, and waits for comfort; and he that is in the dread and horrors of damnation, and longs for salvation by grace. "They shall come, saith the Lord, that were ready to perish." Where to? To Zion, and to the feast of fat things, to a feast of wines on the lees, of fat things full of marrow, and of wines on the lees well refined: and who so proper for such a feast, as those who are ready to perish? seeing all is free, and none but the hungry are invited.
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Chapter 5
THIS verse contains a noble account of the foundation which God the Father hath laid in Zion, which foundation is Christ Jesus. God chose this foundation, and he chose all the materials in him which are called his chosen, and chosen ones; and as he laid the foundation, so he brings all the materials to it. "No man can come to me except the Father which hath sent me draw him;" and as the foundation and the superstructure must be united together, so the Father "calls us to the fellowship of his Son."
It is the folly of the simple one to believe every word, but the character of the prudent is, "that he looks well to his way." This simple one, in the New Testament language, is one that hears the word, and anon with joy receives it; and this frothy joy, mingling with his legal self-righteous spirit, inflames him with an immoderate heat; he catches the lamp, and off he goes. This sort the Saviour calls "the first; but there are first that shall be last." The prudent man, who looks well to his way, has much work within to attend to, and he is obliged to order his steps in God's word, and to take heed thereunto according to that, so that he is in the general thought to be behindhand, or, as the Saviour says, "he is the last, and yet there are last that shall be first." Saul and David were lively figures of these two sorts of professors. Saul was always too hasty: he was to stay seven days at Gilgal, but Samuel comes not soon enough for him, then he forces himself into the priest's office. At the defeat of the Philistines he curses any man that should eat food till night; Jonathan transgresses the oath ignorantly. Saul inquires of God, and obtains no answer; he puts the matter to lot, to know where the fault lay. Saul and Jonathan are taken, and the people escape. It is cast again between Saul and his son, and Jonathan is taken; and Saul swears by God that he shall die, but lets him live.
He is sent "to the Amalekites, to slay both man and woman, infant and suckling, ox and sheep, camel and ass." Saul spares Agag, and flies upon the spoil, contrary to God's command; and in his last trouble and extremity, because he got not an immediate answer from God, he goes "to the witch of Endor."
When he is wounded in his last battle, he wants his armour-bearer to thrust him through, which he refusing, he falls upon his own sword, and dies by suicide. "The counsel of the froward carries him headlong." Hastiness, distrust, infidelity, legality, self-righteousness, human applause, and carnal fear, influenced him through all his conduct. He consulted carnal reason, and conferred with flesh and blood in almost every thing he did; and this self-dependance and self-contrivance pushed him on from bad to worse; and hence we see that "by human strength shall no man prevail."
But David's faith waited for God's warrant. He attacks the champion of the Philistines in the name of the living God. When he was solicited to go against the Philistines he inquires of God, and God said, "Go and smite the Philistines, and save Keilah." Will Saul come to Keilah, saith David? "He will come, saith the Lord. But will the men of Keilah deliver me up? They will deliver thee up, saith the Lord." O what a safe way is this! In all thy ways acknowledge him.
In David's behaviour before Achish, king of Garb, in his conclusion of falling one day by the hand of Saul, and in his determined destruction of Nabel's house, unbelief besets him; self was consulted, and the old man was put on. But this was not the habitual bent of his mind nor the constant course of his conduct, for that was quite the reverse of this. David's faith was long tried before he came to the throne; and, when he did, he reigned seven years in Hebron before all the tribes of Israel came under his government; yet his faith was the confidence of things hoped for, and the evidence of things not seen; and so faith claims them: "Gilead is mine, Manasseh is mine, Ephraim also is the strength of mine head, Judah is my lawgiver, Moab is my wash pot, over Edom will I cast out my shoe; through God we shall do valiantly, for he it is that shall tread down our enemies." Thus faith goes before, giving glory to God, and calls things that are not done as though they were already done; and God comes after and puts an honour upon faith, that he that believes may not be ashamed or confounded.
He that believes shall not make haste. The work of faith is God's work; "this is the work of God, that ye believe on him whom he hath sent;" and the Almighty will not be hurried in his work; we are not to say, "Let him make speed and hasten his work, that we may see it," Isaiah, v. 19. "The Lord will hasten it in his time," Isaiah, lx. 22. The first work of faith is to bring distant things near: Moses sees the threatened judgment of God coming upon Egypt, and casts off his adoption; "by faith he refused to be called the son of Pharaoh's daughter." Noah was warned of the deluge not seen as yet; moved with fear, and influenced by faith, he builds an ark and saves his house; "by the which he condemned the world, and became heir of the righteousness which is by faith."
The fear of the Lord is the beginning of wisdom; and this wise man, who is brought to fear, is one that "foresees the evil and hides himself." The evil that he foresees is the day of judgment, the great day of the wrath of God; and under these fears he seeks the Saviour and flies to him, which in the New Testament is called "fleeing from the wrath to come," for refuge, to lay hold upon the hope set before us. The work of unbelief is to "put far away the evil day, and to cause the seat of violence to come near;" but the work of faith is to bring the sinner "to consider his latter end;" and when faith comes he cannot put the evil day from him, it will be uppermost in his mind, and always before him, in spite of all that he can do. To these God holds him, and for a while at the "bar of equity" he reasons with him. "Come let us reason together, saith the Lord." The sinner sees his folly and rues it, and begins to amend and reform, to be attentive, and to ponder matters over a little, and hopes that a change hath taken place; but, alas! self-righteousness is all in all with him still; to strip him of which, God brings in bill upon bill, and terror upon terror, and appears against him: "And I will come near to you to judgment, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that defraud the hireling in his wages, the widow and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of Hosts; for I am the Lord, and change not, therefore ye sons of Jacob are not consumed," Mal. iii. 5, 6. Under this trial severe inquisitions are made, and matters discovered to the bottom, sifted up, and canvassed over, till the mouth of boasting is entirely stopped, and the sinner "becomes guilty before God."
The Saviour is presented now and then at a distance, and the need of him is sorely felt; but the whole work is God's; we can neither forward it, nor let it. From Horeb the face is turned, and the face is Zionward; the eye of the sinner is to his Maker, and he has respect to the Holy One of Israel; and with supplication and bitter weeping God leads him, and he comes after him in chains. When God shines, then faith sees, not else, for it is in his light that we see light: this ray often withdraws, and we appear again as dark and as far off as ever. Not one sure step do we take, unless God draws us; not one act of faith is put forth, unless the wind blow, and cause the spices to flow out. Under every such pleasing sensation we struggle hard. "The captive exile hastens that he may be loosed, that he may not die in the pit, nor that his bread may fail." But this hastiness adds nothing to the work, "for ye shall not go out with haste, nor go by flight, for the Lord shall go before you," Isaiah, lii. 12.
After a little of this eager struggling of ours, the work seems at a stand again; at which we fret, repine, murmur, are self willed, stubborn, and perverse, till fear and terror alarm us again, and then we relent, take shame and confusion of face to ourselves, confess our madness, and implore forgiveness; and, when resigned and submissive, meek, and quiet, "come life, or come, death, here I am, let him do with me what seemeth him good," the Lord revives his work, makes known the matter more clearly, and in wrath remembers mercy. Under these self-abasing sensations of humility, meekness, contrition, compunction, and godly sorrow, the faith of the coming sinner takes all the steps that he takes.
When self is denied, abased, and mortified, then faith moves "from this lowest room it is that the Lord bids us go up higher;" before every step that leads us to the honour of adoption is this humility. In this manner we see that self can never contribute any thing to faith, nor can faith and self work in conjunction together; for the flesh lusteth against the spirit, and the spirit against the flesh; the law of sin in the members wars against the law of faith in the mind, and these two are contrary the one to the other: but, if the flesh be mortified through the Spirit, we shall live by faith. Distant views, and budding hopes, at times soften and sweeten the soul, becalm and compose it, insomuch that terrors and torments begin to lose their force, and their violence to abate; the dreadful day looks farther off, and the alarming sight of it is more dim, and our meditations of terror do not recoil with that keenness and sharpness as heretofore; while a daily cross becomes more familiar, and sits easier upon the shoulder, and the chastisements of God yield more peaceable fruits: and when patience has had her perfect work in this business, and submission to the will of God takes place; human strength being exhausted, and the mercy of God in Christ implored; the sweetest savour of Jesus, and the odours of his ointments perfume the poor soul afresh, he appears more in view, and shews himself through the lattice of this chequer work; the sinner's hopes fly to him, and his mouth begins to confess him, "Thou art Christ the Son of the living God. Blessed art thou, Simon! for flesh and blood hath not revealed this unto thee, but my Father which is in heaven." The fears and terrors of the law subside, an angry God disappears, love operates, and God shines upon the poor soul in the countenance of his dear Son, and gives him the light of the knowledge of the glory of God in the face of Jesus Christ. Now the will chooses him, faith flies out to him, and exercises all her power on him, love works by it, and joy and peace flow in; while Jesus takes possession of his own, and is crowned King of Zion, the poor sinner ascribing all glory, might, majesty, dominion, and power to him for ever and ever.
The most puzzling thing to the believer under all this work is, that when he does the most good, as he thinks, he is the least regarded; and when he draws the worst conclusions of himself and his state, he is the most cordially received; that when he detests himself, he meets with the most pleasing approbation of God; and that when nothing but damnation is expected, that then salvation is the most near to them that fear him: yea, and when he would entreat God to let loose his hand and cut him off, as Job did, being desperate against himself and his sin, that even then he finds the sweetest and most heart-melting seasons with God. But alas! we forget that salvation is of grace, and not of works; that God justifies the ungodly who work not, but believe; that his strength is made perfect in our weakness; and that God entertains them who are ready to perish; that he fills the hungry with good things, but sends the rich empty away. A bribe in our hand to obtain Christ, is the only thing that keeps us from him; and a foolish notion of rubbing off some of the debt, is the cause of the debt book lying open so long against us; "for when we have nothing to pay he frankly forgives us." But this state of insolvency is terribly mortifying and degrading to human pride. However, there we must come, or lie in prison till the utmost mite be paid; for the Surety will discharge all or none; he will be all in all to us, or nothing.
The Father of the faithful obtained the promise of a son, and waits for the fulfilment of it till nature itself militates against him; to remedy which Hagar is substituted into the place of Sarah. Ishmael comes into the world, and the end is obtained, and here he rests. "The steward of my house is this Eleazar of Damascus, and lo one born in my house is mine heir." All this human contrivance helps nothing forward; "O that Ishmael might live before thee!" No, reason and all her pleas must give way to faith, and faith must have nothing to look to, or depend on, but the power of God. Against all hope founded in nature, and supported by reason, he must believe in hope, founded on the power, truth, and faithfulness of God. "Abraham must believe that what God had promised he was able to perform, and Sarah must by faith receive strength from above to conceive seed, by judging him faithful that hath promised." And we must look to Abraham our father, and to Sarah that bare us, if ever our souls are quickened to serve the living God. For their faith and ours must centre, and meet in unity, in the same object; and all our fruitfulness, as well as theirs, must come from his promise; yea, it must come from the same seed, Christ, who is the living vine, and tree of life, from whom all grace and life comes: and he is a tree of life in us as well as in them. "In me is thy fruit found."
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Chapter 6
JOB had been much indulged with the presence of God, and he had obtained a good report through faith, God testifying of him that he was a perfect and an upright man, one that feared God and eschewed evil. He acknowledges the felicity that he had enjoyed, the condescension of God to him, and the holy familiarity the Almighty had favoured him with. He had seen the blessing of God upon the work of his hands, insomuch that his substance was so increased as that he became the greatest man for wealth in all the east; and his liberal heart kept pace in some measure with the bountiful hand of his Maker: he was truly blessed in his flock, in the fold, in the store, in the basket, in the city, and in the field.
He was blessed with the fruit of the womb also: he had a flourishing family of ten children, which assembled together often with God's people, and feasted in each other's houses, and who were permitted to assemble, and did assemble, among the sons of God; and were so called on the account of their religious parent, and their adherence to his religion and counsel, who taught them the good old way, and who rose up early and sent and sanctified hem daily; yea, and offered a sacrifice every morning according to the number of them all: "lest, saith he, they have been seduced, and sinned, and have been overcome by Satan to curse God in their heart." Thus did Job continually, and thus will every believing parent do, who knows the grace of God in truth; his family will follow his soul into his closet both morning and evening; yea, and at all other times by day or by night.
Furthermore, his retinue was very great, he had a very great household, which he endeavoured to keep in good order; he never despised the cause of his man-servant, or of his maidservant; for some of them were brought up with him, and the same God that formed Job in the womb formed them also.
Add to this, as a ruler or magistrate Job shone with peculiar lustre; "his judgment was as a robe and a diadem." When he went out through the city, when he prepared his seat in the street, the young men saw him and hid themselves, the aged arose and stood up, all waited for his counsel; and after his judgment and sentence of the case they spake not again, but abode by his decision. The cause that he knew not he searched out, he plucked the spoil out of the teeth of the oppressor, and made the widow's heart to sing for joy. In these things he kept a good conscience, declaring, "My heart shall not reproach me so long as I live." But the glory of all this ought to have been given to God, who works in us both to will and to do.
Moreover, the grace of God was abundant upon him; hence his confession and complaint. "O! that it was with me as in months past, as in the days of my youth; when the Almighty was with me, when my children were about me, when the secret of God was upon my tabernacle, when the glory of God was fresh in me, when his visitations preserved my spirit, when the candle of God shined upon my head, and the dew lay all night upon my branch."
But now he saw not his signs; his substance was all cut off; God gave, and God took it away. His flourishing family all assembled in their elder brother's house; all on a sudden the house is smitten at all the four corners, and they are all buried in its ruins, and sent to the house appointed for all living. The servants in the field all fall by the sword, or go into captivity; none is left but one of each band to bring the heavy tidings of the others' destruction. His health leaves him, and a loathsome disease seizes him, till his flesh corrupts; he is poured out as milk, and curdled like cheese; and the corruption of his flesh sticks to the colour of his coat; his breath is strange to his wife, and she turns atheist; the youths push away his feet; his religious friends deal as deceitfully as a brook that fails in summer; the devil fills him with oaths and curses against God; and they that had reaped the benefits of his administrations asked contemptuously, "Where is the house of the Prince?" But the worst of all, the greatest of all losses, the heaviest of all calamities, is, his God and Saviour is gone; and this loss can never be repaired by the finding of another. "O that I knew where I might find him! I go backward, but he is not there, and forward, but I cannot behold him; on the right hand, where he doth work, and on the left hand, but I cannot perceive him." The Messiah is his all in all; and to lose him is to lose all that is worth keeping, and all that is good or worth getting, and all that can be lost both to soul and all. But this pearl of great price cannot be finally lost when once he is found, and all is parted with for the sake of him.
Thus this good man had seen the leadings of God's providence, and observed these things, and had understood the loving kindness of the Lord, as all that watch his hand and handy-works shall do; he had enjoyed the presence of God, and the leadings of his Spirit, and of his grace and counsel; and by faith in him, and watchfulness on him, by feeling for his presence and walking in the light of his countenance, he had cleaved to him, enjoyed union and communion with him; and, like Enoch and Noah, he had walked humbly and tenderly with his God. But now he is gone; he is gone in a path that Job knew not, and he was leading Job in paths that he had not known: God's paths now were in the mighty waters, and his footsteps were out of sight. This was to Job not the old beaten track, but an unfrequented path. Job looks to every footstep of the old way, but he was not there: barrenness was in the field, death in his offspring, sickness in his body, sin and wrath in his soul, destruction triumphing in his servants, deism in his wife, ingratitude in his friends, triumph in his enemies, and all the artillery of hell invading his mind. Which way his God is gone he knows not, but he submits to infinite wisdom, and confesses his own ignorance; "where he is, or which way he is gone, I know not."
"But he knoweth the way that I take" (or the way that is with me). Now in such desperate cases as these, or when at a loss in such perilous paths, in which no ray of light shines, no voice of wisdom or mercy is heard, no footstep of God to be traced, nor any known line to be drawn; when there is none to cast up the way, gather out the stones, lift up the standard, or take up the stumbling blocks out of the way, or to read the handwriting against us; not one interpreter among a thousand to shew unto man the uprightness of God, and what that uprightness is that God requires in a man; when the sun goes down over the prophets, and the shadows of the evening are stretched out; when there is no more among us any prophet that knoweth how long; when we see not our signs nor tokens for good; when the poor and needy seek water and there is none, and their tongue faileth for thirst; when those who utter error against the Lord make empty the soul of the hungry, and cause the drink of the thirsty to fail; when providence seems to run counter to the promise and to all the expectations of hope; when the smiles of heaven seem to favour the wicked, and the saint is chastened every morning and plagued every day; when Ziklag is burnt with fire, and the Amalekites rejoice in the spoil; when the man after God's own heart is going to be stoned, and those that were doomed to destruction are enriched with his all; when Samson grinds in the prison, and the Philistines are entertained with sport made by the Nazarite of God; I say, in such cases as these the saint of God should be at a point. God, according to our view of things, is gone, and we know not which course he has steered. But this we know, that, however a just God may seem to favour the council of the wicked, yet judgment must come, sooner or later, to vindicate the righteousness of the just, and to be passed in their behalf; "for judgment shall return unto righteousness, and all the upright in heart shall follow it." For no weapon formed against the just shall prosper; every mouth that shall rise against them in judgment they shall condemn; this is the heritage of the Lord's servants, and they shall never be deprived of it. In the worst of straits the saint of God is never left without a voice, nor without a watchword.
The blessed Spirit of all truth, the miserable soul's comforter, and the distressed soul's faithful and true witness, informed Job now to act in this critical juncture; and that was, to continue in a path in which he was sure to meet his God again. There is one way, to speak in the strictest sense of the word, in which God has promised to meet us, and but one; and that is, not in a way of our own devising, or in a way that seems right in our own eyes, for these are the ways of death; but it is this—
"Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways," Isaiah, lxiv. 5. Now, though this way is expressed in the plural number, yet that is only on the account of the many ways and means of God's grace, in which the Spirit directs us to the true and only way to the Father, "for God gives his people one heart and one way?" And what way is this in which God promises to meet those that remember him and work righteousness? I answer, Christ himself informs us that "the Father ran and met, and kissed, the prodigal at the sacrifice of the fatted calf," and in the first and best robe he embraced him. This is the way that we are to take in the darkest seasons. "Who is there among you that feareth he Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light, let him trust in the name of the Lord, and stay himself upon his God." Christ is God's servant whom he upholds, his servant that is to be extolled, and to be very high; and we are to obey his voice, to trust in the name of that King that the Father hath set upon his holy hill, for he is the Lord our God.
And this is the way that Job took. Did Job relinquish the hold that he had of his Redeemer? No. "I know (saith he) that my Redeemer liveth, and that he shall stand in the latter days upon the earth; and, though after my skin worms destroy this body, yet in my flesh shall I see God." Job knew that his Redeemer lived, and he knew that he was God, and that he should see him as he is, and be like him.
Did Job cast away his confidence, which hath a great recompence of reward? O no! He fought the good fight of that he might lay hold on eternal life. "Though he slay me, yet will I trust in him."
But Job was at the throne of judgment, and therefore complains, "Dost thou bring me into judgment with thee?" Yea, and the handwriting of the law was against him; "thou writest bitter things against me," &c. Yea, and the law discovereth his sins also; "thou makest me to possess the iniquities of my youth, thou hast sealed up my transgressions in a bag, I know that thou wilt not hold me innocent." But does all this drive the Messiah out of his heart? No, no; "put me in a surety with thee." When Job felt the curse and wrath of God, he looks to his Redeemer; when God shewed him the debt-book, he calls for the surety; and when he found himself at the throne of judgment, he looks for the throne of grace; "O that I knew where I might find him, that I might come even to his seat, I would order my cause before him, and fill my mouth with arguments; there the righteous might dispute with him; so should I be delivered for ever from my judge. Will he plead against me with his great power? No, but he would put strength into me;" for it is in Christ that we have both righteousness and strength; nor will our only advocate plead against us, but for us. And what is this looking to the mercy seat? but the same employ as ours; and what the New Testament calls "looking to Jesus, the author and finisher of our faith."
Did Job give up the truth, or the way of truth? did he give up the doctrines of Christ, the word of life and love that he received from him? No, by no means: truth was his shield and buckler, and he held it fast. "My foot hath held his steps, his way have I kept, and not declined. Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food," Job, xxiii. 11, 12. This is walking in the way of truth, and walking in the faith of the Messiah, who was then to come, and whom Job held fast as his redeemer, surety, and mercy-seat, or throne of grace.
But charity is the more excellent way. Did Job walk in love? Yes, he did; he was rooted and grounded in love; and he would resist on it that his circumstances, joys, prosperity, and happiness, were not withered away for lack of moisture, "for the dew laid all night upon his branch;" nor yet for the want of a root in himself, for he declared "that the root of the matter was found in him."
He held fast his confidence in his Surety, and knew that all his calamities came not in vindictive wrath so as to terminate in his eternal damnation, but that he was judged and chastened, that he might not be condemned with the world. "He also shall be my salvation, for an hypocrite shall not come before him; behold now I have ordered my cause, I know that I shall be justified; who is he that will plead with me?" Job, xiii. 16, 17, 18. Thus Job confesses his faith in the Messiah, and calls him his salvation, his Surety, his Redeemer, and his throne of grace, or mercy-seat: he held fast the words of his mouth as his great prophet, and suffered not his steps to decline from his ways: he held fast his integrity; he abode by the testimony that God gave him; he kept a good conscience, "and suffered not his heart to reproach him:" he walked in faith and in love, and desired the presence of his God above every thing else. "My desire is to reason with God; O that I knew where I might find him!" This is walking in the steps of the faith of our father Abraham, which he had in uncircumcision; this was the way that Job took, and he commits his way to the Lord, that his thoughts might be established. "He knoweth the way that I take, and when he hath tried me I shall come forth as gold."
And now let us see how he succeeds; whether his predictions are fulfilled; whether God honours his Faith, and confirms his words; whether his decrees are established and his sayings come to pass; that we may do him honour. And upon trial we find him a true prophet: God honours his faith, and the Spirit's testimony in him; and the whole of his assertions came to pass. "He is tried, and comes forth as gold." First Elihu is sent to him in the office and character of the great mediator and divine interpreter, who is to be, according to Job's wish, "in God's stead." He reasons with him, shews him wherein he erred, and wherein he has been deficient; shews God's end in chastisements and afflictions, but yet vindicates Job's character as a saint of God. "I am according to thy wish in God's stead; my terror shall not make thee afraid, nor shall my hand be heavy upon thee. I desire to justify thee. I will fetch my knowledge from afar, and will ascribe righteousness to my Maker; truly my words shall not be false; he that is perfect in knowledge is with thee; my words shall be of the uprightness of my heart, and my lips shall utter knowledge clearly." Thus did this pious and faithful youth personate the great Interpreter, whom we call "The wonderful Counsellor, the mighty God, the Father of the eternal age, and the Prince of peace."
And now the King himself succeeds his ambassador, seconds all his motions, confirms the word of his servant, and performs the counsel of his messenger; he speaks to Job out of the whirlwind, reproves what is amiss, and reprehends him for it; but still vindicates him and his conduct above and before all his friends, who had widened the breach instead of standing in the gap, and helped forward the calamity instead of assuaging the grief of the distressed. These are all bid to take their sacrifices to Job, who is to pray for them, lest God deal with them after their folly, who had not spoken the things that were right of God, as his servant Job had; and no wonder, for not one of all the three ever pointed him to the Messiah; and hence it is that they are all now ordered to bring their sacrifices to Job, to let them know that there can be no access to God, nor acceptance with him, without a sacrifice, which is Christ; nor without an intercessor, which at this time was Job. Take your sacrifices to my servant Job, and he shall pray for you, for him will I accept, lest I deal with you according to your folly. Job prays, and God turned the captivity of Job when he prayed for his friends. God also accepted Job; and now, according to his own faith, "he hath been tried, and he comes forth as gold."
God had tried his temperance and liberality with an uncommon store of plenty; and, upon trial, gold was not his confidence, nor the love of money his root. He had tried his parental affections by the loss of his children, but they were not inordinate; he confesses that the Lord gave, and the Lord hath taken away: and in all this Job sinned not, nor attributed folly to God. He had tried his conjugal affections, and found them not inordinate neither; for, when his wife advised him to relinquish his integrity and to curse God and die, he did not act like Adam in hearkening to the voice of his wife, but calls her speech that of a foolish woman, and asks, "Shall we receive good at the hand of God, and shall we not receive evil?" The Lord had tried his faith with the withdrawment of his own countenance, with grievous bodily afflictions, and with the fiery darts and sore buffetings of Satan; yet Job holds fast by the hand of faith, he abounds in hope, he expects a glorious deliverance, and predicts it in the strongest terms: "When he hath tried me I shall come forth as gold."
God tried Job's love to him very sharply by letting an army of terrors into his soul, which filled him with tossings to and fro all night long. He was scared with dreams and terrified through visions; yea, the arrows of the Almighty were within him, and the poison thereof drank up his spirits; yet he discovers the face of God's elect, and sticks to the love of God's heart, even when he was pierced through with the arrows of his quiver. "Also now behold my witness is in heaven, and my record is on high; my friends scorn me, but mine eye poureth out tears unto God. Thou shalt call, and I will answer thee; thou wilt have a desire to the works of thine hands."
The fiery trial answers many good purposes; it purges the chaff from the wheat. The way-side hearers, stony ground hearers, the thorny ground too, sat off for heaven, as well as the real hearers of the word of the kingdom, yea, and outran them; only the first in setting out were the last that arrived there; for, when the sun of persecution and temptation waxed hot, all blind zeal, the joys that sprung from natural affections, with all their natural faith withered away, and they fell back, and fell away; only faith that worketh by love went through, neither of which can fail. "Charity never faileth;" and "I have prayed for thee, that thy faith fail not." Here the real saint sees the difference, and the good hand of God that makes him to differ. At the river Jordan Gideon's army was tried, and a discovery was made to him who were hearty in the Lord's cause and who were not. Abraham's order to kill his son Isaac tried his love to God; not that God might know it, but that Abraham might, and that God might have an opportunity of applauding it; and in this affair Abraham had an opportunity of trying God, and that in this respect, in offering up his all, to prove what be should get in exchange. And here it was that he saw his Saviour's day, and found him not only a tried stone, but a sure foundation; he gets his Isaac back, sees his Saviour in the type, obtains another promise, another blessing, and both confirmed by oath.
And so Job had in this trial an opportunity of trying the faithfulness, affection, and sympathy, of all his friends; and upon proof he found them forgers of lies, miserable comforters, and physicians of no value. It served to try also the affections of his spouse; and it appeared upon proof that she did not care if the devil had him, so as he was but dead: "Dost thou still retain thine integrity? Curse God, and die." He made trial also of those who had formerly honoured him and caressed him as a magistrate; and it appeared now that Job was their by word, who beforetime was as a tabret. God tried Job's faith, hope, love, and patience; and Job tried God's faithfulness, to see if he would honour his former testimony of him, and the Spirit's work in him; whether one whose name was recorded in heaven could be cast away; whether the root of the matter could be lost; whether faith could fail; whether all things were possible to be done for those that believe, and whether according to his faith it would be done unto him. And he found his God and Saviour faithful and true: his faith was honoured, and all his predictions of future enlargement were fulfilled, and he comes forth as gold: rich in faith, rich in promises, rich toward God, and in the full assurance of a treasure in the heavens, where no moth corrupts nor thief approaches. He sees his Lord in open vision, and comes forth into the glorious liberty of God's children. Job must be the high priest to offer the sacrifices of his friends, and to pray for them; and they present to Job their free-will offerings, and God's blessing falls upon them. He receives once more ten children, double the number of cattle he ever had before, and lives to a good old age; his hoary head is a crown of glory, because it is found in the way of righteousness. "When he hath tried me, I shall come forth as gold."
I have often thought that Moses, who left Egypt in faith, and was by divine Providence directed to Midian, where he continued twenty years, was the instrument under God of spreading the savour of his knowledge in those countries. Elihu, Job, Eliphaz, Bildad, Zophar, and Jethro, were in mine opinion the spiritual children of Moses; and I am inclined to think that Moses was the writer of this book, and perhaps an eye and an ear-witness of the wonders of God in it; but this is only conjecture.
Top Of This Page Chapter 7
THE apostle is here cutting at such professors as talk of their faith, while their souls were dead to God, without any love to him, motion towards him, or exercise upon him.
Now such a confidence as this, which is without the proper works that attend genuine faith, "what doth it profit, my brethren?" It is of no avail. It doth not apply the atonement, nor put on an imputed righteousness; it is not attended with peace, it doth not work by love, nor doth it prevail with God in prayer, nor hath it been attended with the seal of the Spirit, nor with the witness of him; and therefore the talker of this faith is as dead and as barren to God as ever he was; and then what "doth it profit? Can faith save him?" No, faith is no saviour; there is salvation in no other name under heaven but in Christ: and such a faith as this, which performs not the works of faith, can never bring Christ into the soul, to dwell in the heart; nor lead us out of self, that we may dwell in Christ by faith. He that believes shall be saved; but this is not that faith that accompanies salvation. Faith which comes from God, and which is God's gift to us, and God's work in us, is given us to live by: "The just man shall live by his faith." But this faith brings nothing in, and therefore must starve the soul.
"If a brother or sister be naked, and destitute of daily food; and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?" This brother and sister sets forth the state and case of the miserable sinner, who is poor and wretched, blind and naked, and destitute of all food but husks and the bread of deceit; but then, does the faith of God's elect send the poor creature away in such a miserable condition as this, saying, Be ye warmed and filled, but at the same time does nothing for him? I trow not.
Faith is a hand to clothe the naked. "The righteousness of Christ is revealed from faith to faith; and is to and upon all that believe." It not only puts on clothing, but it warms us also; for "it works by love," and love "makes the heart burn within us;" it brings daily food to the soul. "We live by the faith of the Son of God," who is the bread of life; and "whose flesh is meat indeed, and whose blood is drink indeed;" and they that believe have everlasting life, and shall never die.
Now, as such a poor broker or sister, being sent empty away, with a Be ye warmed and filled, without any relief given, profiteth nothing; "even so faith, if it hath not works, is dead, being alone."
But true faith is never alone, for where true faith is there is Christ; "for he dwells in the heart by faith. I live by the faith of the Son of God; yet not I, but Christ liveth in me." The Holy Ghost also always accompanies true faith. "The day you believed, you were sealed with the Holy Spirit of promise." Beside, faith has two sisters, that are sure to abide with her, and ever will. "And now abideth faith, hope, and charity, these three." And, as faith always works by love, and cannot work without it, it is plain that this faith cannot be the faith of God's elect, because "it is dead, being alone." But can faith, which is a fruit of the Spirit of life "be dead?" or can faith that works by love "be alone?"
"Yea, a man may say, Thou hast faith, and I have works." James still pursues this prating fool. Before this man is represented as saying, "I have faith;" and this report, conveyed by sounding his own trumpet, goes abroad, and another circulates it, and says, "Thou hast faith;" then says James, "I have works." But "shew me thy faith without thy works:" which is what no man can do; for faith is as a grain of mustard seed in the heart, which is hid from all but God, and the possessors of it. "I will shew thee my faith by my works," says James. Faith overcomes the world, and separates us from it, insomuch that our old companions can see it, "and wonder that we run not with them to the same excess of riot, speaking evil of us." Faith centres in Christ. "We all meet in the unity of the faith," that is, in our covenant Head; and the believer abides in him, and abides by him, both in faith and affection, while others despise him. Faith obtains promises, and mixes itself with the word, which may be known by sound doctrine, sound words, sound speech that cannot be condemned, and by the wholesome words of our Lord Jesus Christ, spoken in faith and love. Faith is attended with the light of life, "for he that believeth in Christ shall not abide in darkness, but shall have the light of life;" and this light is to shine before men, and is attended with good works, such as holding the mystery of faith in a pure conscience