William Guthrie - Sermon 8
"We have been with child, we have been in pain, we
have, as it were, brought forth wind, we have not wrought any deliverance in
the earth, neither have the inhabitants of the world fallen. Thy dead men shall
live, together with my dead body shall they arise. Awake, and sing, ye that
dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out
the dead."Isaiah xxvi. 18, 19.
As this people had before heard of many judgments, and
likewise of many good days to come; so, in the first and second verses of this
chapter, Zion begins this song, "In that day shall this song be sung in the
land of Judah, Open ye the gates, that the righteous nation which keepeth the
truth may enter in." And well she sings, and desires to have possession of that
of which she sings. That shows what was in her heart, for she sings with the
tear in her eye. She sings a song of that which is coming on; she invites all
to come and take a trial of the Lord, for "Thou wilt keep him in perfect peace
whose mind is stayed on thee." And then, "Trust ye in the Lord for ever." And
then she begins to look what way she will do it: "For he bringeth down them
that dwell on high; the lofty city, he layeth it low; he layeth it low, even to
the ground; he layeth it low, even to the dust." And then she and her daughter
come to say, "Yea, in the way of thy judgments, 0 Lord, have we waited upon
thee: the desire of our soul is to thy name, and to the remembrance of thee."
And at length she takes the promise boldly: "Lord, thou wilt ordain peace for
us; for thou also hast wrought all our works in us."
In the words we have
read, she shuts up her song, as if she had said, "I can sing no more, except it
be in complaints; we have been with child." We may take this to have been
spoken when she was in captivity. She says, "We have been in pain; we expected
a deliverance; but when we thought to have brought forth a man child, then we
only brought forth wind. We have not wrought any deliverance in the earth." But
Christ answers her thus, "Although thou be dead, and lying in the dust, yet
sing, Thy dead men shall live, together with my dead body shall they
arise. " Or the prophet says it, in Christ's name, "I am fully persuaded that
ye shall be well, and I would engage to sink and swim with you. I shall," says
he, "desire to be no better * than ye shall be."
He bids them all believe it; and then they begin to apply the promise unto
themselves, and they all confess to that which the prophet had said. Hence the
Church says her dead body shall arise, so that all her members begin and, apply
it unto themselves. The Lord begins to bear in the application of the point
unto them; then they all consent to sing, and they encourage one another,
saying, "Our dew shall be as the dew of herbs; and the earth shall cast out the
dead."
Now ye have heard of the close of the song. And now in this, and the
preceding verses ye have -
(l) A complaint,
(2) a promise, and
(3)
an application of the promise.
As to the complaint, it consists in three
things :-
(I.) "We have been with child." This is their condition.
(2.)
They are pained.
(3.) The continuance of the pain. "We thought to have been
delivered, but our thoughts and expectations are frustrated, and we bring forth
wind, instead of a child."
DOCT. I. When ye find such a woful
condition, and yet a song appended to it, observe that sometimes Zion and her
daughters sing with tears in their eyes. Now, for proof of this, there are many
mournful psalms of David that bear this title or inscription, "A Song or Psalm
of David." The Church of God is represented in a sad and woful condition in
this place, and yet the prophet calls this representation a "song." The reasons
are threefold:
1. The first reason why she must sing with the tear in her
eye, is because it is a commanded duty. Though she can give no reason of a
song, either internal or external, yet she must sing. If it should be to run
over some precipice, and dash herself to pieces, if she hath a command, she
must obey the charge. Whatsoever stands in her way, she must go through it; and
then He allows Zion to sing. She must sing a song. This teaches a reproof unto
the natural man, for he knows not what it is to obey a command out of regard to
God's authority. He cannot do it in remembrance of Him; but the spiritual man
must essay it, and he dares not say anything to the contrary. Says Job, "Yet in
my flesh shall I see God ;" that is, "My dust shall yet praise God." Thus the
children of Zion must go on in obedience to a command. And,
2. She must
sing. And why? That she may engage others in this work; "For although I never
thrive," says the child of God, "yet I wish all Zion s daughters to thrive and
prosper." So that, Christians, you should not suffer any of your jealousies to
frighten others from coming to God in Christ. Zion's daughters will smile when
they hear the word preached, although it should sting them to the heart.
3.
The third reason why she sings is, she knows that if there be any means under
heaven to engage God to work for her and to recover her out of her bad
condition, it is this exercise. Says David, "I will call upon the Lord, who is
worthy to be praised: so shall I be saved from mine enemies." She knows that to
call upon God and to praise Him would be the way to be saved by Him. The soul
knows that it never got God's approbation for disbelieving. "Many times," says
the soul, "hath He frowned upon me for it; and therefore I would strive against
unbelief." Now when the soul can plead this way from experience, then it is
encouraged to sing. But again, as Zion sings, she sings with the tear in her
eye. The reasons for this are
(1.) Because, although she sees she is bound
to sing, yet she sees a debt in her bosom that she will never be able to pay.
This makes her weep because she hath wronged Christ; and when she sees how far
she is fallen from God, and from that sweet and desirable condition she was in,
as the Psalmist expresses it, "When I remember these things, I pour out my soul
within me: for I had gone with the multitude, I went with them to the house of
God, with the voice of joy and praise, with a multitude that kept holy-day."
Thus he begins to sing, and then the tears start into his eyes, and he thinks,
"Oh, that it had been with me as formerly, then I might have sung cheerfully."
(2.) The second reason why they sing with the tear in their eye is, because
their enemies thrust sore at them. When they begin to sing, the devil perhaps
starts up and says, "0 thou blasphemer of God, how canst thou sing I for thou
but dishonourest Him with thy song." Then the tears start in their eyes. "Thou
hast thrust sore at me, that I might fall; but the Lord helped me." And then
she sees that she bath reason both of singing and complaining. At last she
finds out a way to unite them, and sings with the tear in her eye.
(3.) The
third reason is, because ye know singing is a token of hope. When she begins to
think how many vain hopes she has had, she is troubled, and that makes the tear
to start into her eye. Now, we think there are some people this day that would
sing, and they must sing, and yet the tear appears in their eye when they think
how many vain thoughts and vain expectations they have had, to be loosed from
their bonds. Now, we would wish the Lord's people would not plead their duty of
praise out of doors. For be your condition what it will, sing; for the, worst
condition ye can be in gives you no liberty to thrust out a command. If ye will
give this place, we defy unbelief to prevail with you. But you may say, "Ye
know not what condition we are in, and yet you bid us sing." Indeed, I know not
your different conditions; but they can be no worse than the condition the
Scripture here speaks of. "We have been in pain; we have brought forth wind; we
have not wrought any deliverance in the earth." Now the Lord out of His
absolute power and sovereignty will lay the plague of pestilence on some of His
people, that the world may see that they can believe, hope, and rejoice in such
a condition, and pay the due thereof unto God. The world cannot do it, and
therefore you of Zion shall get them laid upon you. "We have been in pain; we
have been with child." The trouble is as that of a woman with child; that is
great trouble in itself; but the thoughts of being a mother to a child
mitigates the pain unto her. Hence,
DOCT. 111That outward trouble is
grievous in itself. Therefore it reprove. these who may be saying, "Oh that I
had some cross, I would wait better upon my duty." But fools, I say, that
trouble is altogether grievous in itself; it is as a woman with child in pain
to be delivered. It is true, the man is blessed that gets the right and
satisfied use of it. "Blessed is the man whom thou chastenest, 0 Lord, and
teachest out of thy law." But without teaching of His law, trouble is an
impediment, and hindrance unto many. I say, a cross laid on you, if ye get not
the sanctified use of it, will bring one trouble after another daily, as so
many strangers that will hold you so busy, that ye shall not have time or
leisure for prayer to God. Therefore let none of the people of the Lord, now
approach unto His table, with these thoughts in their hearts. For crosses of
themselves are an enemy to godliness. For instance, some men will have a bad
wife, and some women a bad husband; some bad children, and these troubles
occasion new ones, so that they are in pain to be delivered, and yet oftimes
bring forth nothing but wind. And troubles are grievous,
I. Because the
Lord hath hidden, as is were, His face; and that makes it troublesome. For it
is impossible for one to be much subdued with any affliction, if he have the
Lord 's countenances. But when He hides His face, then trouble becomes more
grievous. "Thou hidest thy face, and I was troubled." Now we would wish, that
those who have trouble, and from whom the Lord hath hid His face, would pray
unto God, that He would, as it were, draw the curtain, and that would make
every trouble sweet and comfortable unto them.
2. A second reason why
trouble becomes grievous is, because ye have not a clear conscience, but have
challenges along with the cross; and then the least cross hath the sting in it.
For if I am not consumed with guilt lying upon my conscience, then I can plead
with God more cheerfully.
3. The third reason why your troubles become
grievous to you is, that when ye see these things come to pass that ye proposed
unto yourselves, yet have not got that in them which ye expected. This brings
forth wind, and makes your trouble grievous unto you. For example, a man that,
perhaps, hath a bad wife takes comfort in this: he thinks, "I shall have good
children, and I shall have honour of them;" but God make. the children crosses,
to him him well as the wife; and thus what he laid down as his ground of
comfort, brings forth wind. I will tell you what makes it grievous to you; it
is because you limit the way of getting your cross loosed. But, I say, resolve
to wait; and depend upon God until He deliver you, although it should be till
your last breath.
4. The fourth reason that makes your cross grievous unto
you, is because ye will not bear one day's cross alone; as if the cross ye have
were not enough, ye cut and carve out crosses unto yourselves. Ye think, "What
if this and that shall be, then I must be still worse and worse." Thus the man
is vexed with his own vain thoughts. "This and that will come," says he, "and
then I shall be ashamed; then I and my house will be ruined." "But is not every
day sufficient for the evil thereof," says Christ. And can He not send as much
strength with the cross, as shall make you bear it. These sad thoughts of the
cross make it become exceeding heavy.
Use. - Now for the use. Anyone who is
thinking it shall be thus and thus, and whose time is taken up with these
vexing thoughts of crosses, ye should live in a constant dependence upon God,
and on bills of exchange. One cross shall furnish you with as much as will
carry you on to another; and thus ye shall be carried still from one to
another, if ye live by a constant dependence on God. This kind of life will
keep His name great in your estimation. "God is our refuge and strength, and a
very present help in trouble." I wish that the Lard s people, before they now
go to His table, would resolve upon this, to live henceforth, as it were, on
bills of exchange, and trust all unto God. Oh! that all God's afflicted people
would do this!
5. The fifth reason is, Ye will not yield to the cross, when
it lays hold of you. Ye know when a beast frets and takes ill with the yoke,
then the yoke becomes more grievous and irksome to it than it would be if it
took well with it. So when He says you shall bear it, you say ye will not bear
it. But you should say "I see Thou art designed to cross me such and such ways;
and now from henceforth I desire that I may receive strength to bear them." He
allows you all means to hold off the cross; but when it comes ye should resolve
to bear it. For if ye say, that "at such a time crosses shall not come in my
way ;" then they shall undoubtedly come in your way. As when the Lord sent a
message to the Moabites, saying, "Let my people go through your land, and they
shall take nothing from you." Say they, "They shall not get leave to pass
through." "But," says the Lord, "they shall go through it, and to your cost
too. Let my rod pass by you," says God; but ye say, ye will not have it come
your way; and when it comes, ye lay the blame on this person, and that person.
But from henceforth never own the creature for thy party, but take God for thy
party, and say it is good reason that it should be so and so. Welcome the
cross. "We have been with child; we have been in pain; we have, as it were,
brought forth wind; we have not wrought any deliverance in the earth; neither
have the inhabitants of the world fallen." There is a term, when their pain
comes to a height, and they expect to be delivered; but their hopes are
frustrated.
DOCT. III .That sometimes the troubles of the people and
children of God come to a height; and then they presently aspect an out gate,
and they bring forth nothing but, as it were, wind. Now in this, it is Satan's
way to make them hope on wrong grounds; for then he knows, that when they are
thus beguiled, it is a hundred to one if they be not made to question all the
work of God within them. Now we shall show you some of these false grounds,
whereupon he makes you hope. And,
1. When ye see a sin which ye saw not
before, oh ye think "Surely this has been the sin for which He hath contended
with me. Now since He has let me see it, He will forthwith deliver me." And
dost thou think He will deliver thee for that! Hath He not enough of reasons
besides for contending with thee, although thou beholdest them not.
2. The
second ground whereupon ye hope is, That He shall deliver you, because you have
taken on a new duty, or engagement to duty.
3. The creature hopes for an
outgate, when it seems to have attained to any measure of submission under the
cross. But do not hope upon that ground; for that is but a weak ground or
evidence for you to hope upon.
4. The fourth false ground is, that He makes
them hope when they seem to have a promise of deliverance. But I say, take heed
how ye understand the promise, for, I say, ye are not bound to believe any
promise, but that which is necessary for salvation. But ye may believe in
general, "that all his paths are mercy and truth unto you." Indeed, I grant
that we may believe a promise for such a particular thing, if the Spirit of God
so bear it in upon us, that we are engaged to believe it.
5. The fifth
ground whereupon your hopes are wrong, is, that when ye come to such a height
of distress, ye think, surely He will now either destroy or deliver you. But ye
are mistaken; for He may bring you to the door, when ye think your troubles are
at a height, and, as it were, let you get the air; and even put you back into
your prison, and shut the door upon you again. Therefore, I say, limit not the
grounds of your deliverance; for if ye lay down a ground, and hope upon that
ground, and when it is frustrated, it is a thousand to one if ye do not
question all your salvation to-morrow. Therefore lay down no such grounds; for
He that knows all things, can He not take a time to work when it shall be most
conducive to His own glory and your good!
Now all that entertain these
false hopes shall be disappointed. We wish ye would not lay down any ground
whereupon ye should hope for present deliverance. But let every one of you say,
"Thy dead men shall live; together with my dead body shall they arise. Awake,
and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the
earth shall cast out the dead." And let all who are under trouble, apply unto
themselves the two last verses of the chapter where my text lies; "Come, my
people, enter thou into. thy chambers, and shut thy doors about thee; hide
thyself, as it were, for a little moment, until the indignation be overpast.
For behold, the Lord cometh out of his place to punish the inhabitants of the
earth for their iniquity: the earth also shall disclose her blood, and shall no
more cover her slain." But the words may be taken in another sense here. There
is another conception that the daughters of Zion may have, and that is a
conception of faith. And here,
I. We shall show you how there is such a
conception.
II. How this conception comes to a height. And,
I. Of a
false conception. Ye that have this false conception, we ask you these
questions
1. The first is, how and when did ye conceive? Ye may say, that
ye know the time; aud yet by your conversation, I know ye have not conceived.
2. Thou sayest, thou hast conceived, and yet the evils of thy nature are
still breaking out. Now when I see a man that says he hath conceived, and yet
his evil nature is allowed in breaking out daily, I say, there is not so much
as even a false conception in that person.
3. The third question we think
pertinent to ask is, What fellowship or discourses have ye about the new birth?
If thou hast no discourse about them that are regenerate, and the marks of
regeneration; and if thou desirest not to be amongst those that are born again,
it is but a false conception that thou hast, and not a true and genuine one.
4. The fourth question is, Hast thou any longing desires after this and
that spiritual good? All that have conceived graciously, do still long for some
new things; and they long "for the sincere milk of the word, that they may grow
thereby."
5. Thou that sayest thou hast conceived, if thy conception have
not stirrings, thou hast but a false conception. I think nothing of a man's
having a stirring sometimes at a preaching. It is not a scriptural conception
that hath not these marks. When there is a rich reward to he given to religion;
as when there were gifts to be given to the Jews, many called themselves so
that were not Jews. There was a stirring among them. So there is a stirring
when Christ hath a great day in His sanctuary; when He is, as it were, dropping
myrrh amongst His people. Again, there is a stirring in this man, and that,
when the Lord is dealing about great strokes. "When he slew them, then they
sought him; and they returned and enquired early after God." And then there is
a stirring, when there are great out-breakings. Then the man's conscience flies
in his face, and he hath a great stir within him. Yet, I say, the man that hath
but these, hath but a false conception, and shall bring forth wind. If thou
trust to such a conception, thou wilt break thy neck by approaching unto these
holy things in the sacramental ordinance, however thou prayest, think that thou
bringest forth something.
11.-We come to the true conception; and we shall
show you how it comes to a height, and thinks to be delivered, and yet brings
forth the wind. Now
1st, The first and great doubt thou hast is, that it
was not a proper means that first set thee on foot. Thou sayest, "It was not
the sight of my sin and transgression, and therefore I bring forth but wind."
What was it then? "Why, it was a cross or affliction," say ye, "that first set
me on work ; therefore I bring forth but vanity." But that is bad reasoning. As
if a man going about a base errand should find a purse of gold by the way; but
he says, "I will not take the gold, because I came not to seek gold; but when I
come to seek gold, then I will take it." Everyone sees the folly of such
reasoning. Now that we speak of that which first set you on work, ye say it was
a cross; we say, it is not the unsounder for that circumstance. With regard to
most of those who came unto Christ in the days of His flesh, it was some
outward trouble that made them come. Some came, as it were, to buy a needle.
"But stay," said He, "I will tell you that there is not a whole shirt on your
back." In this way He made many a bargain with poor fools. Some came there that
did not so much as know that He was -the true Messiah; and yet they were
brought to say, "Rabbi, where dwellest thou I" And He says, "Come and see." And
says He, "Ye shall bear testimony of me before the world. I shall give you
enough." What is that to youl What set you on work, if ye be Satan work? You
believe the Master is speaking to you, and take it as from God, and hide your
faces when ye hear this told you; but you need not do so; for it is a true
conception, although ye have these doubts about it.
2ndly, A second
question, or doubt, that ye may have about the soundness of your conception is,
"I had no such pain as I conceive some have had in their conception; and
therefore I think mine is not a true one." As for that that ye say, that ye
have not been so duped with the works of the law as others, ye must know that
the Lord is an absolute sovereign, and He works as He will. it is true that
some that have the work of God within them can tell the very hour of
conversion; but it is also true that there are others that cannot tell it, and
yet have the work of God in them. For which cause we shall give some rules
whereby ye may know whether ye have the work of God within you.
1. Whether
or not didst thou see so much villainy and uncleanness, even in thy holy
things, as made thee flee unto the Mediator and refuge set before thee. Then
the Lord allows strong consolation to all those who flee unto the refuge set
before them, or have fled for refuge to lay hold upon the hope set before them.
2. Whether or not didst thou see so much of the covenant of free grace as
to make thee wonder at it, and say, "I see as much in free grace as can pardon
the greatest sinner that ever was." Unto the new man all things are pure. Look
if thou hast got such a view of justification as makes thee fear Him-" Blessed
is the man that feareth the Lord." And thou art afraid to offend Him in
anything. We use to say, "Burnt children dread the fire." Now this in all ye
have to object against your conception. Ye say, "Seeing it is trite, why then
am I not established and delivered I" I say, for this reason, that ye walk upon
false grounds. And,
(I.) The first false ground whereon ye walk is, That ye
will not believe as long as ye see an outbreaking in yourselves, or as long as
ye see an infirmity. So that if ye were once healed, ye would believe and come
to Christ. But, I say, whether ye be healed or not, ye are bound to believe;
and ye shall never get these evils mortified until you come to Christ.
(2.)
A second false ground wherein ye walk is, that ye say "Such are some of the
marks of the child of God; but I cannot believe that these are stirring in me,
because I cannot get all the marks of the child of God. Therefore I am not of
that number." "But shall the ear say, Because I am not the eye, therefore I am
not of the body?" When thou dost get nineteen promises that thou mayest lay
hold upon, yet thou wilt not believe because thou canst not lay hold upon the
twentieth; that is to give God the lie nineteen times.
(3.) The third false
ground is, "Because," say ye, "I have not the condition of that promise,
Come unto me, all ye that labour and are heavy laden, and I will give you
rest, therefore I will not come." But, if none should come but those who have
the condition of that promise, of what use are all the promises in the Bible?
For if none should come but those who have the condition of such a promise,
there needed be no more promises in all the Bible. But because some have got
the condition of one promise, and some that of another-" Whosoever will, let
him come and the Lord has been graciously pleased to favour us with an
absolutely free grant of Christ, and of eternal life in Him, so He has
condescended to exhibit this grant in a wonderful variety of promises suitable
to the variety of our canes. "And this is the record, that God hatb given us
eternal life; take of the water of life freely"-they are free. If you get a
grip of any promise, take it under the pain of condemnation. Now these are some
of the reasons why ye are not established. Now would ye know when the
conception comes to a height
1 When a great stroke is coming on, and it
sees hell as it were beside it, then it stirs to be at the Mediator. At other
times it will be silent. Sometimes, when it conies to a height, there is much
of the power of God seen. When the person is walking through the sanctuary,
then it begins to stir like John the Baptist, who as soon as he heard Mary's
voice leaped in his mother's womb; so the true conception begins to stir when
there is a day of Christ's presence in the sanctuary. Another time is when it
receives a hurt - when there is some sin committed, then it strikes with hands
and feet, and says, "Either take Christ now, or never." When threatenings come
forth, then it resolves that it must set about believing. Another time is just
before it be delivered. Now we may assign these three reasons as the causes
that make persons bring forth the wind, and hinder them from being established
in believing:
1. There is somewhat in God's part, as an act of
justice, that "because ye delighted not to believe, and to retain the knowledge
of God in your hearts, therefore he hath given you up to strong delusions to
believe a lie."
2. A second way in which it comes from God is, as it is an
act of His wisdom. And
3. As it is an act of His absolute sovereignty. He
would have the creature give up all claims to Him. As long as it will not
believe, it shall never be established; otherwise, it comes from Satan's false
way of reasoning with them. He reasons from wrong expounded Scriptures. But
take no expositions but what agree with the analogy of faith and the grounds of
religion.
2ndly, He reasons from sundry ways of providence. But I am not
bound to these, for "no man knows love or hatred by all that is before him."
3rdly, He reasons from a part to the whole. "Thou canat not deny," says he,
"that thou best hypocrisy, then thou art altogether a hypocrite." But, Satan,
thin is groundless and foolish logic.
4thly, He reasons from one time to
all times. Says he, "Ye dare not say that ever ye had love to God or to His
people, therefore ye shall never have it." And then he reasons from breach of
and this life is in his Son. Whereby are given unto us exceeding great and
precious promises; that by these you might be partakers of the divine nature,
having escaped the corruption that is in the world through lust." Hence these
words, "Some have got the condition of one promise, some that of another," must
be understood agreeably to the nature of the gospel promise, an if it had been
said, "The Lord has given us not one but many great and precious promises, so
that though a person does not see one of them to be suitable to his case, he
may see another to be so." . Says he, "Thou hast promised to Him many a time,
and hast still broken thy promises. If thou shouldst do so to any like thyself,
would he ever believe thee again." That is bad reasoning, for it is to bring
God unto the level of the creature. "But as far as the heavens are above the
earth, so far are my thoughts above your thoughts, uith the Lord." And then he
reasons from one saint to another-" Thou canst not find another saint in thy
case." As Job's friend said unto him, "Unto which of the saints wilt thou turn?
" But I am not bound to find another in my condition, if my condition be like a
scriptural one. Then he will propose an objection, and because ye cannot answer
it, therefore he says it is unanswerable. But he lies in this too. And then he
reasons from what is done to what is to do. "Because," says he, "ye have not
done such and such things, therefore ye shall never do it." I say this too is
false reasoning. But, upon the whole, take his reasons and throw them back upon
himself. Go to Christ and desire Him to teach you how to answer them.
But
we add no more.
* This sermon was preached
immediately before the celebration of the Sacrament of the Lord's Supper at
Fenwick.
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