« ПретходнаНастави »
therefore he hates it alike as if it were public. This is the constant enemy of all sin, this law within him. Psal. cxix. 11. I have hid Thy law in my heart, says David, that I might not sin against Thee. It makes a man abate nothing of his course of obedience and holiness because unseen, but like the sun that keeps on its motion when it is clouded from our eyes, as well as when we see it.
In a word, this writing of the Law in the heart, makes obedience a natural motion, I mean, by a new nature: it springs not from outward constraints and respects, but from an inward principle, and therefore, not only is it universal and constant, but cheerful and easy. The Law, only written in tables of stone, is hard and grievous; but make once the heart the table of it, and then there is nothing more pleasing. This Law of God makes service delightful, even the painfullest of it. Psal. xl. 8. I delight to do Thy will, O my God; yea, Thy law is within my heart. The sun, which moves with such wonderful swiftness, that to the ignorant it would seem incredible to hear how many thousands of miles it goes each hour, yet, because it is naturally fitted for that course, it comes, as the Psalmist speaks, like a bridegroom forth of his chamber, and rejoices, as a strong man, to run a race. Psal. xix. 5. If the natural man be convinced of the goodness and equity of the Law of God, yet, because it is not written within, but only commands without, it is a violent motion to him to obey it, and therefore he finds it a painful yoke. But hear David, in whose heart it was, speak of it: how often doth he call it his delight and his joy!
If any profane persons object to a godly man his exact life, that it is too precise, as if he wrote each action before he did it, he may answer, as Demosthenes did to him that objected he wrote his orations before he spake them, That he was not at all ashamed of that, although they were not only written, but engraven before-hand. Certainly, the godly man lives by this Law which is written and engraven on his heart, and he needs not be ashamed of it.
It is true, the renewed man, even he that hath this Law deepest written in his heart, yet, while he lives here, is still molested with that inbred Antinomian, that law of sin that yet dwells in his flesh: though the force and power of it is broken, and its law repealed in his conversion, and this new pure Law placed in its stead, yet, because that part which is flesh in him, still entertains and harbours it there, it creates and breeds a Christian daily vexation. Because sin hath lost dominion, it is still practising rebellion against that spiritual kingdom and law that is established in the regenerate mind: as a man that hath once been in possession of rule, though usurped, yet, being subdued, he is still working in that kingdom to turbulent practices. But though by this, (as the Apostle was, Rom. vii. 4.) every godly man is often driven to sad perplexities and complaints, yet, in this is his comfort; that law. of his God written there, hath his heart and affection. Sin is dethroned and thrust out of his heart, and hath only an usurped abode within him against his will. He sides with the Law of God, and fights with all his power for it against the other. That holy Law is his delight, and this law of sin his greatest grief.
3. The Writer: I will write. The Lord promises Himself to do this, and it is indeed His prerogative. He wrote it at first on tables of stone, and this spiritual engraving of it on the heart, is much more peculiarly His. Other men might afterwards engrave it on stone, but no man can at all write it on the heart, not upon his own, much less upon another's. Upon his own he cannot, for it is naturally taken up and possessed with that contrary law of sin, (as we said before,) and is willingly subject to it, loves that law, and therefore, in that posture, it neither can nor will work this change upon itself to dispossess that law which it loves, and bring in that which it hates. No man can write this law on the heart of another, for it is inaccessible: his hand cannot reach it, he cannot come at it; how then shall he write any thing on it? Men, in the ministry of the word, can but stand and call without: they
cannot speak to within, far less, write any thing within. Though they speak never so excellently and spiritually, and express nothing but what is written on their own hearts, (and certainly, that is the most powerful way of speaking, and the likeliest for making an impression on the heart of another,) yet, unless the hand of God's own Spirit carry it into the hearer's heart, and set on the stamp of it there, it will perish as a sound in the air, and effect nothing*. Let this ever be acknowledged to His glory. The voice of men may beat the ear, but only He who made the heart, can work upon it, and change and mould it as it pleaseth Him. This is His own promise, and He alone makes it good. He writes His Law on the hearts of His children, and by this work of His grace prepares them for glory. They who have this Law written in their hearts, their names are certainly written in the Book of Life.
HOSEA V. 15.
go and return to my place till they acknowledge their offence, and seek my face in their affliction they will seek me early.
THERE is nothing we more hardly learn, and whereof we have more need to be taught, than to judge aright concerning our own dealing with God, and God's dealing with us; to know and acknowledge the perverseness and folly of our own ways, and the wisdom and goodness of His ways. Therefore, the sermons of the prophets insist much on this, to convince the people of God, to whom they were sent, of both these; and
*Sonus verborum nostrorum aures percutit, magister intus. Nolite putare quenquam hominem aliquid discere ab alio homine: admonere possumus per strepitum vocis nostræ, si non est intus qui doceat, inanis strepitus est noster. [AUGUSTINE.]
by this, to persuade them to repentance. This is evidently here the Prophet's aim. The whole chapter, with the following, contains a pathetic remonstrance of God's just quarrel with His people, aggravated by much long-suffering and lenity, and many warnings, verbal and real, on His part, and much stubbornness, impenitence, and multiplied provocation on theirs; He using all means to reclaim and save them, and they using all means to despise Him and ruin themselves. The plea is against both the kingdoms of Israel and Judah.
In these words we have the Lord, after much reasoning and trial of milder ways, which prevailed not with them, concluding upon a severe course, as being found necessary, and such as would be more effectual for their conversion. The words contain these three things: I. The procuring cause of God's afflicting His people. II. His way of afflicting them. III The end of it.
I. The procuring cause is made up of these two, sin and impenitence. I will go till they acknowledge their offences. So that, if they had not committed those provoking sins, or, having committed them, had humbly acknowledged or repented of them, this labour of afflicting them had been saved; but these sins once committed and often repeated, and their being not so much as once acknowledged, and all this by God's own peculiar people, cannot but draw on heavy afflictions.
1st. We may see how unwilling God is to afflict. His people. Judgments are termed His strange work, but mercy is His darling attribute. When God exercises punitive acts against His people, the Scripture represents, as it were, a kind of reluctance and struggling in His bowels. Hos. xi. 8. How shall I smite thee, O Ephraim? and how shall I give thee up O Manasseh? My repentings are begun already. He delights in their prosperity, and hath given them a rule, by which if they walk, peace shall be upon them. He hath made them laws, the observance of which will bring heaps of blessings upon them; as we find what a multitude of favours
attended it, Levit. xxvi. 4-12. I will give you rain in due season; and a little after, I will give you peace in the land, and ye shall lie down, and none shall make you afraid. I will walk among you, I will be your God, and ye shall be My people. So, also Deut. xxvii. 1-12. But, those laws not being observed, then, it is said, ver. 24., &c., The Lord shall make the rain of thy land powder and dust; the Lord shall cause thee to be smitten before thine enemies, &c. But what is all that when opposed to the affliction here threatened, of God's withdrawing Himself? I will go and return to my place, till they acknowledge their offence. He will not leave them, unless they drive Him away; yea, and He is even then loath to leave them, and grieved that they are such enemies to themselves, and will not be persuaded to be better advised.
When they are run
2dly. We see where the true blame of the many sufferings and miseries of the Church is to be found. The abounding of sin, and the want of repentance, these make her troubles to abound. If God's own people would take His counsel, it would be well for them; either His first counsel of obedience, or His after counsel of repentance. ning from Him, He calls after them, Return, return, O backsliding Israel, Why will ye die? Thou hast destroyed thyself, says the Lord by the same prophet, but in Me is thy help to be found. Hos. xiii. 9. His counsel and ways would be peace, but their afflictions and sharp punishments are the fruit of their own ways; bitter fruit and wormwood, a root of bitterness. Prov. v. 4.; Jer. ii. 19. Doth not the preaching of the word, and particularly the doctrine of repentance, sufficiently witness for God, and against His people, when their rebellion brings calamities upon them? The often repeated warnings and entreaties, even to those who have often slighted and despised them, shew how unwillingly He afflicts us, He does not surprise them, without warnings multiplied one upon another. Before He would proceed to treat them as enemies, to hew and slay them with the sword, He