One Hundred Select Sermons, Old Testament · Sermon 43
SERMON XLIII.
JER. 4.19.
My bowels, my bowels, I am pained at my very heart; my heart maketh a noiſe in me, I cannot hold my peace; becauſe thou haſt heard, O my Soul, the ſound of the Trumpet, the alarm of War.
This Text, in the first reading or hearing of it, one would be ready almoſt to think to be the ſpeech of ſome travelling woman, which were now in pain to be delivered, and bringing forth a child into the world, or which had miſcarried through ſome fright or evil accident which had hapned unto her; for it carries with it ſuch expreſſions as are ſuitable to ſuch conditions, of bowels working, and heart panting, and ſpirit fainting, and tongue crying aloud. But yet if we look into the Context, the Connexion and Coherence of it, we ſhall find no ſuch matter; which makes it to be a buſineſs of ſo much the more wonderment and admiration: ſo that we may juſtly, upon occaſion of it, take up that inquiry of this very Prophet Jeremy himſelf, in another place of his Prophecy, and uſe the ſame words with him there, in chap 30.6 Ask now and ſee whether a man doth travel with child? wherefore do I ſee a man with his hands upon his loins, like a woman in travel, and his face turn'd into paleneſs? And if we ſhall ſo ask, we ſhall eaſily have an anſwer given us, That ſo it is indeed, and has cauſe to be ſo. Here's the Prophet himſelf travelling with the miſeries and calamities of his people, which now, like ſo many pangs and throws, came upon him, and drew forth this bemoaning from him; which he does expreſs ſo much the rather, that ſo he might draw on them to the ſame affections and diſpoſitions with him, who were now wholly ſwollen up with ſecurity, and preſumption, and carnal confidence in their preſent condition; not conſidering the ſad and grievous eſtate which now they were in.
It is a Scripture which follows very pertinently upon that which we lately handled the last Sabbath day in this place, and this time of the day; for which cauſe I have faſtned upon it; that ſo though we change our Texts (for the more variety and edification) yet we might still hold our argument, and keep to the main buſineſs it ſelf, which we drive at in this performance, of awakening you, and preparing you for God's judgments which hang over your heads, and are threaten'd againſt you, if we have eyes and hearts to ſee it, and to be affected with it.
IN the Text it ſelf we have two General Parts conſiderable of us. Firſt, the Prophets Complaint or Lamentation it ſelf. Secondly, the ground or occaſion of this his Lamentation. His Complaint or Lamentation, that we have laid down in thoſe words, My bowels, my bowels, &c. The Ground or Occaſion of it in thoſe, Becauſe thou haſt heard, O my Soul. &c.
We begin with the firſt, viz. his Complaint it ſelf; wherein again we have theſe particulars further obſervable. Firſt, the parts affected. Secondly, the grief of thoſe parts. Thirdly, the paſſage or vent of that grief.
The parts affected are deſcribed or expreſt two manner of ways. Firſt, in their ſimple propoſition. Secondly, in their additional reduplication. Their ſimple Propoſition, My bowels, my heart. Their additional Reduplication, My bowels, my bowels; my heart, my heart. The grief of theſe parts is amplified from a double conſideration. Firſt, from the quality of it, my heart is pained. Secondly, from the effect of it, my heart makes a noiſe. The paſſage or vent of this grief is again two ways conſiderable. Firſt, as a matter of choice, in that which is implied, I will ſpeak. Secondly, as a matter of neceſſity, in that which is expreſt, I cannot hold my peace.
Firſt, to ſpeak of the former, to wit, the parts affected, both ſimply propounded, as alſo doubled and repeated, My bowels, my heart! Theſe, though if we take them corporally, and according to a Bodily Diſſection or Anatomy of them, they are parts diſtinct, yet here in this Spiritual notion and conſideration of them, they are one and the ſame, and do ſignifie no more than the Soul and inward man, yet as working likewiſe upon the body and outward. Thus have ſome of the antient Expoſitors and Interpreters of Scripture underſtood i…; as Gregory Nyſſen upon that place of the Canticles, Cant. 5.4. My bowels were moved in me; he has this Gloſs upon it, 'H foreign; The belly or bowels here meant, is the Intellectual and Diſcurſive Faculty of the Soul. So in like manner Gregory Nazianzen, in his 17 Oration, ſpeaking of this place of the Prophet, foreign; meaning by his bowels his mind.. And St. Ambroſe to the like purpoſe, De Spirituali non corporeo ventre dixit propheta: The Prophet did not ſpeak of a corporal, but of a ſpiritual belly. This ſpiritual belly, it is the Mind and Soul of Man.
There are three ſpecial Reaſons (among others) which may be given by us for this expreſſion of the Mind and Soul by the Belly or Bowels. Firſt, The ſecrecy of it, as that which is moſt inward and retired. foreign, (as he before, Greg. Naz.) The Mind and Soul, it is hidden and inviſible, as the belly and bowels within the body. Thus, Prov. 20.27. The ſpirit of a man is the candle of the Lord, ſearching all the inward parts of the belly. So Pſal. 103.1. Praiſe the Lord, O my Soul, and all that is within me, praiſe his holy name. Within me, i. e. in my bowels, in viſcerebus, as ſome tranſlate it. And more expreſly, Pſal. …1.6. Behold, thou deſireſt truth in the inward parts, and in the hidden part thou ſhalt make me to know wiſdom. The bowels do well expreſs the Soul in regard of their ſecreſie. That's the firſt.
Secondly, Becauſe the Mind it does receive and digeſt the Thoughts, as the Belly does the Meats. Mens coquit curas ut venter aeſcas, Greg. (past. 3. part. admonit. l. 3.) The mind it does digeſt and boil out cares, as the ſtomach does the food which is put into it; and thoſe Notions which at the firſt are but raw, yet through meditation and often turning of them in the mind, they come to be concocted.
Thirdly, The Mind it is the Mother of Thoughts, it is the fruitful Belly, which doth ſend forth ſo many conceptions as the proper fruit and iſſue of it. Ʋt proles in utero concepitur ſic cogitatio in mente generatur, ſays the ſame Author, (Greg. Mor. l. 12. c. 27.) As the Child is conceived in the Womb, ſo is the Thought generated in the Mind. Thus in regard of this threefold Analogy and Correſpondency is the Mind expreſt by the Bowels or Belly: ſo that, My bowels, my bowels; and, My heart, my heart; that is as much as, My Soul, my Soul, my Spirit, and my inward man.
There are two words here in the Text put together for the greater emphaſis, Bowels and Heart both, the one as the explication of the other: My Bowels, my Heart; that is, My Bowel which is my Heart: and indeed there is ſo great a nearneſs and affinity of theſe two to one another, as that they are frequently put the one for the other, and ſignifie the one by the other. Thus, Pſal. 22.14. My heart is like wax, it is melted in the midst of my bowels; not as if his Heart were in his Belly, but in regard of the vicinity of theſe parts, the one to the other, it is thus expreſt. And becauſe of this coincidency, ſometimes the Bowels is put for the Heart, ſometimes the Heart is put for the Bowels. The Bowels for the Heart, Jer. 31.33. I will put my law in their inward parts, and write it in their hearts. In their inward parts, that is, in their Bowels; but the meaning of it is, in their Hearts, as the latter word explains it to us. Again, the the Heart is alſo put for the Bowels, as in Jer. 48.36. compared with Iſa. 16.11. In Jer. 48.36. we find it thus, My heart ſhall ſound for Moab like pipes. In Iſa. 16.11. we find it thus, My bowels ſhall ſound like an Harp for Moab, and mine inward parts for Kir-hajeſh. There, mine heart; here, my bowels and inward parts. From both together we are to underſtand in one word the affections, which while they are deſcribed by the Bowels, it does ſhew, 1. The retiredneſs of them; they were ſuch as every one did not ſee, within the walls of the Heart; Kiroth libbi, as it is expreſt in the Text. 2. The fixedneſs of them, deeply rooted, as low as the Bowels. 3. The truth and ſincerity of them, without hypocriſie or diſſimulation, &c.
The ſecond Particular in the firſt General, is the grief of theſe parts, both in the kinds of it, My heart is pain'd; and in the effect of it, My heart makes a noiſe within me. From both together we may obſerve thus much, what work and diſturbance paſſions and affections make in the Soul, if they be not the better reſtrain'd; they put all out of order and frame, and cauſe great commotions of ſpirit in thoſe perſons which are exerciſed with them. Indeed this of the Prophet, it was not an inordinate, but a regular ſtirring in him, both becauſe, as we ſhall hear afterwards, it was upon a juſt occaſion, as likewiſe that he was carried by the Spirit of God in it. But yet we may occaſionally from it take notice alſo of the tumults which do ariſe in the Soul, from the diſtemper and miſcarriage it ſelf. And ſo I ſay thus much, How that Paſſion, it puts all out of frame, it puts the Soul out of joynt, and takes off the wheels of it; it is the ground of very great trouble, and anguiſh, and diſquiet unto it; this it is in all the kinds and ſpecifications of it, whether, anger, or, ſorrow, or fear, or what ever it is. The exceſs of it is very outrageous, and and ſuch as there is no abiding or enduring of it; not onelyonly in others, but in men themſelves. If we look into Scripture, we ſhall find what work it has there made even in the beſt men in the world; for example, The Prophet David, do but ſee it in him, Pſal. 31.9. Mine eye is conſumed with grief, yea my ſoul and my belly. Pſal. 32.3. My moisture is turned into the drought of ſummer. Pſal. 38.3. No ſoundneſs in my fleſh, &c. This extravagancy of affection, it is not onelyonly an affliction to the ſpirit, but has alſo an influence upon the outward man.
Now there is very good uſe which we may make of this obſervation, that we may not think it needleſs or ſuperfluous.
Firſt, We may ſee here, how God need not go far for the puniſhment of wicked men, for he can do it from within themſelves, out of their own heart, and belly, and bowels, when he pleaſes; they carry the matter of their judgment about them, and in their own breaſts, that ſo they may ſo much the more tremble and ſtand in awe of him, and take heed of provoking him. Who would not fear this great God, and beware of doing any thing which might offend him, who is able to do thus with them? who can ſend the plague into their bowels, not onelyonly in a bodily ſenſe, as it has been of late here in this Land and City; but in a ſpiritual, which is far worſe; who can puniſh a man with his own affections, and with the very thoughts which do ariſe and proceed out of his own mind, though there were nothing elſe beſides.
Secondly, We ſee here alſo what good cauſe we have to order and regulate our affections, and to keep them within their proper bounds; to take heed of Extravagancy and Extremity in any particular, foraſmuch as we know not what at laſt it may come to; we know not where we ſhall ſtop and ſtay, if we look not to our ſelves, nor what inconveniences may follow upon it. Paſſionate and violent perſons, they are the greateſt enemies and adverſaries to themſelves, if they rightly conſider it, neither do they need any others to torment than their own bowels. Therefore let us here watch over our ſelves, and deſire of God himſelf to watch over us, and to take care of us, to quiet, and pacifie, and compoſe us, and keep us in frame, that ſo we may have a perpetual Sabbath and tranquillity in our ſpirits, and have nothing at all exceedingly to diſquiet us, or put us out of that temper in which we ſhould be. So much alſo of the ſecond Particular, which is the grief of theſe parts thus affected, both in the kinds and effects of it.
The third is the Paſſage or Vent, I cannot hold my peace. Paſſion, where ever it is, it will make way and force it ſelf forth; and ſo it did here in the Prophet Jeremy, in ſpeech and outward expreſſion; he ſpake, and he could do no otherwiſe, he was not able to be ſilent in the condition in which he now was. This was true of him according to a double explication; either, firſt of all, of the ſpeech of diſcovery, I cannot hold my peace; that is, I cannot chuſe but publiſh it: Or elſe, ſecondly, of the ſpeech of lamentation, I cannot hold my peace; that is, I cannot chuſe but bemoan it, and bewail it, and make complaint of it: Each of theſe is in it.
Firſt, the ſpeech of deſcovery, I cannot hold my peace; that is, I cannot chuſe but I muſt publiſh it, and declare it, and ſignifie it abroad: I find theſe workings in my own ſpirit, and I cannot but I muſt acquaint you with them, I muſt reveal them, and make them known unto you. And thus the Prophet Jeremy ſpeaks as a Miniſter of the Lord, and as one that was intruſted with Gods people committed unto him. Thoſe which are the Servants of God in the Miniſtery, they find ſometimes a neceſſity in themſelves for the diſcovery of their own thoughts to their people, and that now and then even almoſt whether they will or no; this we find once to have been the caſe of this very Prophet here now before us, in another place; he had in a manner reſolv'd in himſelf, that he would trouble himſelf no more with them, that he would keep his own thoughts to himſelf, in his own mind and breaſt: Well, but ſee what came on't, Jer. 20.8; 9. Becauſe the word of the Lord was made a reproach unto me, and a deriſion daily. Then I ſaid, I will not make mention of him, nor ſpeak any more in his name. But his word was in mine heart as a burning fire ſhut up in my bones, I was weary with forbearing, and I could not ſtay. Thus it proves likewiſe to be the caſe of many other of Gods Servants beſides, they are neceſſitated in this particular, and that upon ſundry conſiderations. Firſt, from the ſtrength of that conviction, and the evidence of the things themſelves to their minds whereof they are to ſpeak. Thus it was with Peter and the reſt of the Apoſtles, Acts 4.20. when the Prieſts and Elders there forbad them to preach any more in the name of Chriſt, they made this return unto them, We cannot but ſpeak the things which we have ſeen and heard; that is, we have ſuch manifeſt convictions of them, and ſuch impreſſions upon our ſpirits to declare them, as that we cannot refrain and hold our peace, we ſhould herein be injurious to our ſelves if we ſhould offer to do it: And ſo Elihu in Job, there is ſuch an expreſſion as this is from him, Job 32.7, 8. I ſaid, Days ſhould ſpeak, and the multitude of years ſhould teach wiſdom. But there is a ſpirit in man, and and the inſpiration of the Almighty giveth underſtanding. And again more fully in verſ. 17, &c. of the ſame chapter, I ſaid, I will anſwer alſo my part, I will ſhew mine opinion. I am full of matter, the ſpirit within me conſtraineth me. Behold, my belly is as wine which hath no vent, it is ready to burſt like new bottles; I will ſpeak, that I may be refreſhed, &c.
Secondly, as they are neceſſitated to ſpeak, ſometimes from the ſtrength of their Conviction, ſo moreover from the ſtrength of their Affection; their love conſtrains them hereunto; and in particular, their love to the people whom they ſpeak unto, that ſo they may not hide or conceal from them what is fitting to be made known unto them. Thus St. Paul profeſſes of himſelf to the Church of Epheſus; that he had kept back nothing from them which was profitable to them, but he had ſhewed it, and taught it them. And again, that he had not ſhunn'd to declare unto them the whole counſel of God. And ſpeaking elſewhere to the Corinthians, he tells them, that there was a neceſſity upon him, and wo unto him if he preached not the Goſpel. So Ezekiel, God told him, that he ſhould ſpeak, and be no more dumb, and that he had made him a ſign unto the people; ſo that his weeping and mourning, it ſhould be as it were a fore-runner of theirs, c. 24.
Where we have alſo a third account of it, and that is, the conſideration of their Calling, and the Office which they ſuſtain; they are Watchmen, and Shepherds, and Guides, (as ye heard in the morning) and ſo not onelyonly to give warnings of ſin, but likewiſe of judgment; and not onelyonly of ſpiritual danger, but corporal; and they ſhould betray not only the ſouls, but the lives alſo of the people of God, if they ſhould be ſilent and dumb in this reſpect. Thus we ſee now how upon all theſe conſiderations, there's this neceſſity (which we now ſpeak of) of ſpeaking. And the Prophet Jeremy might ſay very well, he could not hold his peace; if we conſider him but as a Prophet and Miniſter, I cannot hold my peace, that is, I cannot but publiſh it, and declare it, and divulge it, and make it known.
Therefore we ſee here what little reaſon there is to be offended with the ſervants of God upon ſuch occaſions as theſe are: when thoſe which are Prophets and Miniſters do threaten and foretell Judgments to come, and give ſome hints and ſymptoms of it aforehand, we have no cauſe to be angry with them for it, or to blame them for ſo doing; for it is that which they many times cannot help nor hinder in themſelves; they are forced and put upon it, out of obedience to God, reſpect to themſelves and their own peace, affection to you, and for your preſervation. They ſhould deal very unworthily if they ſhould here now hold their peace. They ſpeak, and ſpeak they muſt; they are called and invited unto it, and forced and conſtrained unto it: There's both a Providence and a Spirit guiding and inclining them in this particular, which they cannot well decline.
It is a thing which is not of it ſelf very pleaſing unto them, no more than it was to the Prophet Jeremy, when it made his very heart ake, and his bowels to roar within him. The Miniſters of God they do not very much delight in ſuch meſſages as theſe are; they had rather a great deal come with other words in their mouths, with the words of comfort, and peace, and joy, and conſolation; but it is your occaſion, and the condition which you are in that do enforce them, and put them upon it whether they will or no.
Therefore (I ſay) let us be patient under ſuch hints and intimations as theſe are: Thoſe who are the Lords Watchmen, they cannot here hold their peace; and it becomes them to ſpeak in this matter indeed. I muſt alſo add this, that they are to do it with a great deal of modeſty and tenderneſs, and ingenuity; not too peremptorily taking upon them the determination of times and ſeaſons, or other circumſtances which are myſteries, which God has reſerved in his own breaſt; but for the general hints and motives themſelves, they may and muſt declare them according to the proportion of God's diſcovery and manifeſtation to themſelves: I cannot hold my peace, i. e. I cannot hold my declaration, as the Prophet here did. That's the firſt thing as it was a ſpeech of Diſcovery, or Publication.
The ſecond is, the Speech of Complaint; I cannot hold my peace; that is, I cannot chuſe but muſt bewail it; the grief which he had conceived inwardly, it did now outwardly vent forth it ſelf; as wind in the bowels of the Earth, if it be kept in it will cauſe Earthquakes and terreſtrial commotions; and thoſe ſiery exhalations that are drawn upward, and are above in the Air, if they be ſtraitned, they will cauſe Thunders and Tempeſts; ſo paſſions, and perplexive affections in the minds, if they be reſtrained, and curbed, and kept in, they will cauſe vexation and trouble of ſpirit within. Thoſe therefore in whom they are, they think it the beſt and ſafeſt way to eaſe themſelves of them by ſome outward expreſſion. And ſo did the Prophet here in the Text. There are divers vents which are uſed to this purpoſe, weeping, ſighing, complaining: The heart in any kind of grief or extremity which is upon it, does for the moſt part caſe it ſelf in one of theſe three particulars. But that which we have here now before us at this preſent time is, the laſt of theſe three which I have named, to wit, of ſpeaking; I cannot hold my peace. This Prophet Jeremy's Anguiſh was now ſo intolerable with him, as that it drew him forth into complaints and bemoanings both of his own paſſion, and alſo of the occaſion of it. Sometimes grief is ſo great, as that it makes men that they cannot ſpeak, Curae leves loquuntur ingentes ſtupent Sometimes again it is ſo great, as that it makes men that they cannot hold their peace and forbear ſpeaking: And this was Jeremy's caſe in this Scripture; I cannot hold my peace, meerly from the extremity of ſorrow which is in my heart.
It is the caſe of many more beſides (poor ſouls!) eſpecially in theſe times wherein we live, of want, and penury, and neceſſity; that though modeſty will hardly let them ſpeak as being aſhamed to diſcover their condition, yet extremity will hardly let them be ſilent, as being unable to conceal their condition through the grievouſneſs of it. Whereever we meet with ſuch perſons, we ſhould be tenderly affected towards them; and where they cannot but ſpeak, we ſhould not but hear them ſpeaking to us; where they have mouths, we ſhould have ears; yea hands for the relieving of them according as it pleaſes God to inable us hereunto. But that only by the way: That's the ſecond Explication of it. When the Prophet ſayes, he cannot but ſpeak, that is to ſay, by way of complaint, as Job 7.11. And ſo I have done with the Third Particular, the paſſage or vent, as likewiſe with the firſt General in the Text: The Prophet's Lamentation: My bowels, my bowels, I am pained at my very heart, my heart makes a noiſe within me, I cannot hold my peace.
Now there follows Secondly, The ground or occaſion of it, in the next words, Becauſe thou haſt heard, O my ſoul, the ſound of the Trumpet, and the Alarum of War. Great and grievous complaints they have ſome ground and foundation for them; eſpecially according to the perſons from whom they come: Wiſe and well tempered men they do not uſe to make moan without cauſe; eſpecially in that manner as is here expreſt. Now the ground and occaſion of the Prophet Jeremy's thus complaining, is here before us; Becauſe thou haſt heard, &c. In which paſſage, for methods ſake, and more diſtinct handling of it, we may take notice of three particulars: Firſt, The Tydings or Report it ſelf: Secondly, The conveyance of it to the Prophet: Thirdly, His Improvement which he makes of it. The Tydings or Report it ſelf, that ye have in theſe words, The ſound of the Trumpet, the Alarum of of War. The conveyance of theſe Tydings to the Prophet, Thou haſt heard, O my ſoul. The Improvement in the Connexion, Becauſe thou haſt heard, &c.
Firſt, For the Tydings or Report it ſelf; it is the ſound of the Trumpet, and Alarum of War. This was that which was preſented unto him; where it will be worth our time a little to inquire what we are to underſtand by theſe expreſſions. And here I muſt premiſe thus much; that this is not to be underſtood literally of the Trumpet, properly ſo called in a military Acceptation; the Trumpet of War, whereof as yet there was no ſound at this time in the Land, when the Prophet Jeremy thus expreſt himſelf. Indeed it was not (as we ſhall hear) far off from them; they were very near unto it; but for all that as yet had not heard it, nor Jeremy with them: He had not heard the ſound of the Trumpet, or Alarum of War, as now actually begun amongſt them. This he had not heard.
But yet there was ſomewhat which did tend and incline hereunto for all that; though it was not the Trumpet of War properly, yet it was the Trumpet of War myſtically; and ſuch as did relate to that Trumpet; as we ſhall ſee by and by in the more particular explication of it. We may reduce it to three heads eſpecially: Firſt, The Trumpet of Providence. Secondly, The Trumpet of the Word. Thirdly, The Trumpet of Viſion, or extraordinary and Prophetical Revelation: Each of theſe are a Trumpet of War before woes iſſue.
Firſt, The Trumpet of Providence; thoſe things which God does in the world, antecedently, and by way of preparation to ſuch a condition, is a Trumpet as it were proclaiming it, and foretelling it to us. God does things before he does them, in their cauſes, and preparatories, and connexions: And ſo as to the bringing of War upon any people, and proclaiming it againſt them; he does it in all theſe Providences which do tend and lead thereunto, though he does not as yet do it abſolutely and actually in the thing it ſelf. Thus he did it now to theſe people, whom the Prophet Jeremy had to deal withall: He did ſo order affairs towards them, as from whence they might conclude that War was not very far from them, but was at hand, and near upon them: And from whence the Prophet Jeremy himſelf did here conclude it. He was a man of a diſcerning ſpirit, that could quickly ſee and take notice of any thing; and withall was obſerving: He compared and laid things together, and conſidered them in their references to one another, and now accordingly did draw inferences and deductions from them: The ſumme whereof to this preſent people was, that now the calamities of War ſhould in an heavy manner fall upon them: Thou haſt, &c. This is that which is likewiſe obſervable in many others beſides. Wiſe and prudent Chriſtians (as I have had occaſion to ſhew more largely of late here in this place) they do underſtand ſuch things as theſe are; they do anticipate their ears with their minds; they do not ſtay till they hear the ſound of the Trumpet, and the alarum of War in good earneſt; no, but they hear it in all the preambles and preparations to it, which make a very great noiſe with them.
That which is their Practice, it is our Duty, and it is that which we are taught from it, which accordingly we ſhould be careful of; Swift to hear, even in this ſenſe: The Trumpet and alarum of Providence which God is pleaſed to ſend unto us; his Threatnings and Prognoſtications of Judgment, in the thingss which are done in the World. It is a great piece of deafneſs in us and ſottiſhneſs, when it is otherwiſe with us; when we do not diſcern and take notice of ſuch things as theſe are: We ſhould therefore have regard hereunto. Shall the Lion roar, and the Beaſts of the forreſt not tremble? Shall a Trumpet be blown in the City, and the people not be afraid? as the Prophet Amos expoſtulates; that is, ſhall God give us ſuch ſymptomes of deſtruction by all his Providences and Diſpenſations to us, and ſhall not we in the mean time attend them, or give heed unto them? Oh let us by all means beware of ſo much ſenſleſneſs and ſtupidity our ſelves. Well, that's the firſt Explication of his Trumpet and Alarum in the Text, viz. the Trumpet of Providential Adminiſtration.
The ſecond is, The Trumpet of the Word; The Alarum of Miniſterial Awakenings: My ſoul, thou haſt heard this alſo. The Preaching of the Word it is in its kind the ſounding of the Trumpet, and we find it ſometimes to be expreſt by ſuch a phraſe as this is. As for inſtance in Iſa. 58.1. Cry aloud and ſpare not, lift up thy voice like a Trumpet, and ſhew my people their Tranſgreſſions, and the houſe of Jacob their ſins. It is ſpoken of the Trumpet of the Miniſtry, Rev. 8.2. The ſeven Angels which were the Preachers and Miniſters, they have their ſeven Trumpets given them for the ſounding of their ſpiritual Alarums, and thereby provking to battel. Every faithful Miniſter he is in this ſenſe an Herald of Arms; every Threatning a Trumpet of War; every Sermon wherein ſuch Threatnings are publiſhed, a ſounding of the Trumpet, and the beating up of an Allarum if ſo be we are but capable of it.
And this is another thing now which we ſhould hear and give heed to, when God ſends his ſervants to us the Miniſters, with ſuch meſſages as theſe are, we ſhould not ſlight them, and make nothing of them, and ſtop our ears againſt them, but we ſhould mind them, and be apprehenſive of them, and affected with them. There is more many times in thoſe things than we are aware of, for which cauſe we ſhould not deſpiſe them, or be regardleſs of them.
And more particularly, we ſhould conſider what puniſhments are more eſpecially threatned againſt ſuch and ſuch ſinners, and make a right uſe and improvement of it. Thus did Jeremy hear the voice of the Trumpet here in this place; he conſidered how God had threatned war and deſolation againſt ſuch and ſuch courſes which now finding to abound in Iſrael, he did from hence properly conclude that War was now coming upon them. He ſaw the Judgment in the ſin; ſo may we do likewiſe; look into Scripture, and there ſee in what caſes God has threatned VVar to be the lot and portion of ſuch a people; and if we find our ſelves in the ſame circumſtances, hence conclude it to belong long to us, our ſelves may thus hear the Trumpet and alarm of War, before we hear it with our ears. And that's the ſecond application, the Trumpet of the Word and ordiary Miniſtery.
The third is the Trumpet of Viſion, or extraordinary Prophetical Revelation. And this may be again underſtood two manner of ways; either firſt of all, in an application to his ear and outward ſenſe; or elſe ſecondly, in an application to his mind and underſtanding. We may take it either way.
Firſt, in an application to his ear and outward ſenſe; and ſo the meaning will be this, As if the Lord did cauſe the Prophet to hear the ſound of a Trumpet in the air, as a ſign and token to him, to aſſure him of the Trumpet of the Enemy which ſhould ſhortly be ſounded in the Land. This may be a very probable interpretation, and ſuch as is very ſuitable to Gods dealing both with him and other Prophets beſides, upon the like occaſions, who was wont to confirm them in ſome remarkable matters to be accompliſhed, by viſible and audible repreſentations. Inſtances are familiar in Scripture, we ſhall not need to inſiſt much upon them; Jeremy had his Yoke, Ezekiel his Barbers Raſor, Amos his Plumb-line, Eſay was to walk bare foot, &c. and ſo here again, Jeremy had his Trumpet, which was extrordinarily ſounded in his ear, as a forerunner of Judgment.
But ſecondly (which I rather incline to) in an extraordinary application to his mind and underſtanding. God did now by the Spirit of Propheſie, which this holy man was endued withall, aſſure him of ſome grievous War which was now towards his People, which he was as verily perſwaded of, as if he had heard the very ſound of the Trumpet and alarm of War it ſelf. This was Gods manner of dealing with the Prophets, he did thus communicate and diſpenfe himſelf to them, ſo as to acquaint them aforehad with the things which he would bring to paſs in the world, of any ſpecial importance; as Amos 3.7. Surely the Lord will do nothing, but he reveals his ſecrets to his ſervants the Prophets; that is, nothing which is of any great concernment, as to the ſtate and condition of his People; nothing of that, but he will acquaint his Prophets with it. And ſo much of the firſt particular in this ſecond General, the Report it ſelf, the ſound of the Trumpet, the Alarm.
The ſecond is the conveyance of it to the Prophet, and that is, by his Soul, Thou haſt heard, O my Soul. How is his Soul ſaid to have heard it? As we may conceive it, briefly thus, according to theſe explications.
Firſt, Originally, as in forming the Organs of the body: When the Ear hears, it is the Soul hears, as conveying its faculty by that particular part and member. foreign; it is the mind ſees, and the mind hears, and all things elſe without that are blind and deaf; it was the ſaying of Epicharmus. So then, if (as I hinted before) we ſhall ſuppoſe Jeremy to have heard ſome ſound of a Trumpet in the air, and to have diſcern'd it by his bodily ear; yet his Soul might be ſaid to hear, as having the faculty of that ſenſe in it, whoſe outward organ or inſtrument is the body and outward man.
Secondly, The Soul immediately, as being that which had particular communion with God in theſe impartments. This was the ſingular priviledge of the Prophets, to partake of theſe immediate and extraordinary communications of God to them, which we in theſe days have now no warrant to expect for our ſelves. Indeed God does oftentimes very graciouſly reveal himſelf to his Servants in a way of ſpiritual communion with them, wherein he does likewiſe give them very ſtrange hints oftentimes of his Providential Diſpenſations; but theſe Prophetical inſpirations were more peculiar both to thoſe times and perſons, and ſo not to be expected now.
Thirdly, The Soul Emphatically. That's ſpoken indeed which is ſpoken to the Soul; and that is heard indeed which is heard with the Soul: Thus was it here in the Text, thus did God ſpeak, and Jeremy hear; it's well when theſe two go together both in ſpeaker and hearer: In theſe it did two things: 1. God's Excellency. 2. Man's Duty.
Firſt, I ſay, here's God's Excellency, he ſpeaks to this; as for us which are Miniſters, we can go no further than the ear, it is God that muſt ſpeak to the heart, that muſt work upon the mind, that muſt perſwade the Soul; and when he pleaſes ſo to do, he does it effectually.
Secondly, Here's Man's Duty; in Jeremy's practiſe, My ſoul hath heard, that it ſhould be with us, we ſhould hear with all our Souls, when we come to ſuch Diſpenſations as theſe are which we are now about: how is that, namely, attentively, cheerfully, intelligently, obedientially, and ſo as to practiſe what we hear. And ſo we have alſo the ſecond Particular, which is the Conveyance of all this to the Propher.
The third and laſt is the Improvement, the uſe which the Prophet Jeremy makes of this report heard by him; that is ſignified in the word [Becauſe] which we muſt look upon as knitting both parts of the Text together, and ſo carrying, as it were, back again to the former. There is ſomewhat which we may obſerve in general, and ſomewhat more immediately and in particular, from the words themſelves.
Firſt, obſerve in general thus much, That then it is with us as it ſhould be, when our meditations have an influence upon our affections; when what we hear with our ear, or think upon in our minds, it ſinks down into our bowels and hearts; when we are inwardly wrought upon by the good inſtructions which are adminiſtred to us. Thus it was here with the Prophet Jeremy in this Text, his ſoul Beard the ſound of the Trumpet, and his bowels were stirred and moved in him: he had ſpecial revelations, and he had hereupon anſwerable affections. This was the property and diſpoſition of a well-temper'd Soul indeed.
The Reaſon of it is this, Becauſe this is the end and aim which it tends unto; every Divine Truth in the Underſtanding it is ordained for ſome betterment of the Will and Affections which are to be wrought upon by it. We do not therefore reach the ſcope of it, till we find it to have this effect upon us.
From hence then we ſhould take account of our ſelves, and ſee how it is with us: VVe ſhould not at any time ſatisfie our ſelves in any meaſure of Divine Illumination, without ſome anſwerable and proportionable affection. VVhen we have heard, obſerve how we relliſh: And when our Judgments are inlightened, conſider how our bowels are moved, and ſtirred, and wrought upon in us: And ſo in Faſting, afflict our ſouls.
Again further, Here's alſo by the way an Item for Teachers, to endeavour to work their Doctrines upon their hearts; and thoſe diſcoveries which God makes to them in reference to the inſtruction of the people, to bring them down to their own ſpiritual improvement and advancement in the work of grace: As we have here greater Revelation; ſo from it we ſhould have better Affection.
But Secondly, To come more cloſe to the particular; Jeremy cries out of his bowels here; he had heard the ſound of the Trumpet, &c. Theſe bowels (I told you before) were in general his Affections; but I did not tell you which they were. VVe may take them in theſe ſpecifications.
Firſt, Anger, Jeremy, he was moved with this; he was diſpleaſed when he conſidered the refractorineſs and obſtinacy of this people whom he ſpoke to, that nothing would ſerve their turn but utter deſtruction; that they ſhould ſo caſt away themſelves as they did by their wilful provocations of God's Majeſty to bring ſuch ſweeping Judgments upon them as this was. There is nothing which is more apt to ſtir the zealand impatience of Teachers, than when they ſee that all their Teaching and Admoniſhing comes to no good; that people will ſtill be that which they will be, even to the utter undoing of themſelves both bodies and ſouls.
Secondly, Fear, That was another part of theſe bowel. The good Prohet had very ſtrong apprehenſions of this Judgment which was threatned, and he was much troubled in himſelf, as not knowing the full extent and latitude of it: He had an hint of the Judgment in general, but he yet knew not what it might come to as to the particular accompliſhment of it, and ſo as a man in ſome uncertainties, he was full of fears and ſtrange ſurmiſes; as Eli that ſate quaking, and trembling, and ſhivering for the Ark of God; when he heard that the Iſraelites had it amongſt them in their skirmiſh with the Philiſtims, not knowing what the iſſue of theſe things might be, he was overwhelmed with ſorrow.
Thirdly, Grief and Sorrow; as he feared for the future, ſo he grieved for that which was preſent. It was a ſad thing to him to conſider what a ſtate and condition was determined upon the people of God, and what havock their enemies would in time be ſure to make of them. This was that which troubled him.
But what a ſaint hearted perſon was this Jeremy, and how weak a thing was it (may ſome think) that he ſhould be thus troubled in himſelf. There were three Conſiderations which might ſeem to make much againſt it, and do ſignifie that this trouble in Jeremy was vain and ſupertluous.
Firſt, Becauſe as yet there was no ſuch thing as war amongſt them; it was not the alarum of war, it was but the rumour of war at the moſt, which he was now afflicted withall: It was not war in reality, but in reſemblance; not in act, but in the viſion and repreſentation of it. There was the ſound of the Trumpet, but that was all, not one blow or ſtroke which was given.
VVell, but for all this, the Prophets bowels were troubled in him, and had cauſe ſo to be; and that for two reaſons eſpecially: Firſt, The Grievouſneſs of the Calamity threatned: And ſecondly, The Certainty. The Grievouſneſs: Firſt, It was war, which is in effect all other miſeries beſides are involved in it. The ſound and noiſe of the Trumpet is the leaſt of all thoſe evils which follow upon ſuch a Judgment as this is. There is the cry and noiſe of many perſons giving up the Ghoſt; of Huſbands bewailing their VVives, VVives their Huſband, Children their Parents, and other friends deprived of one another, and ſuch things as theſe.
Secondly, The Certainty of it: This was that which affected the Prophet; that though it was not yet in act, yet he was as ſure of it, as if he had ſeen it. A gracious heart trembles at Judgment threatned and foreſeen, as well as felt, where it has Gods word pregnant for it, as the Prophet Jeremy now had to himſelf; it was all one with him as he had actually beheld it. Faith, as it rejoyces in the Promiſes, and ſalutes and imbraces them afar off; ſo likewiſe it trembles at the threatnings, and declines and ſhuns them afar off. So much for anſwer to that.
But Second'y, There is this alſo, which may may ſeem to make againſt Jeremy's trouble, that he was ſure himſelf to be ſafe for his own particular: God had made a promiſe of ſo much unto him, Jer. 15.11. Verily I will cauſe the enemy to intreat thee well in the time of evil, and in the time of affliction. And v. 21. of the ſame Chapter, I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremy was then likely to be well for his own particular, what needed he therefore to fear, or to grieve, or trouble himſelf, as he ſeems here to do.
Surely there was ſomewhat more in it than ſo. This holy Prophet was of a more publick ſpirit; he did not ſo much herein conſider his own condition, as the condition of Gods people, and ſo conſequently of Religion it ſelf. The deſtruction of the Temple and Ordinances, the deſolation of the City &c. A tender-hearted perſon ſympathizes with the afflictions of others, and does much bewail them, and lay them to heart. How can I endure (ſaies Eſther) to ſee the affliction of my kindred? and how can I endure to ſee the deſtruction of my people? Eſth. 8.6. If I forge thee, O Jeruſalem, let my right hand, &c. There are ſome, which if they may be well themſelves, they care not what becomes of others: Yea but Jeremy, he was not of this temper; he mourned for the calamities of Sion; he remembred the afflictions of Joſeph: He was diſtreſſed for the evils which were likely to happen to the Church, though himſelf might be ſafe in the midſt of them; as Nehemiah and other holy men in Scripture whereby he ſhews us in his own practice and example, what ſhould be anſwerably the diſpoſition of every one of us; namely, thus to be affected in our ſelves, as this holy man was.
Thirdly, There may be this further conſiderable as to take off the Prophet Jeremy's trouble and diſtreſs in this particular; and that is the condition of this people in reference to himſelf, being ſuch as were perfect Adverſaries and Enemies to him, could not give him a good word, but did all they could againſt him. One would think now that for ſuch as theſe he ſhould have had little cauſe to trouble himſelf, but rather ſhould have been glad of this opportunity of being avenged upon them for all their unworthy carriage and miſ-behaviour towards him. But ſuch thoughts as theſe are did not here prevail upon him: He weeps, and mourns, and laments, and takes on even for them which were ſo maliciouſly ſet againſt him. This is the ſweet and gracious diſpoſition of the Saints and ſervants of God, and their affection in ſuch caſes as theſe are. Thus we find it to be with Job; he rejoyced not at the deſtruction of him that hated him, nor lifted up himſelf when evil found him Job 31. v. 29. And ſo David, When they were ſick, my cloathing was ſackcloth, &c. Pſal. 35.13.
Well, for a cloſe, to ſhut up all; Upon the whole matter there are theſe things which do immediately iſſue and folow from this of Jeremy for our inſtruction. Firſt, We ſee here how thoſe which are Prohets and Miniſters ſhould be affected in themſelves, in the threatnings and denunciations of Judgment; namely, to do it with a great deal of reluctancy, and renitency, and tenderneſs in themſelves; though they be from the condition of their calling, and the neceſſity of the thing it ſelf, the Trumpets to proclaim wrath, yet they ſhould be very much troubled to think of it, and they ſhould be deeply affected with it, as Jeremy here was. We ſhould not publiſh Gods wrath, as rejoycing, and being well pleaſed with it, no otherwiſe than that God himſelf is hereby honoured in the ſatisfaction and manifeſtation of his Juſtice.
Secondly, We learn hence how we ſhould all in general be affected with ſuch paſſages as theſe are. If War be thus terrible but in the Apprehenſion, what will it be in the Infliction? And if it be ſo grievous when but threatned, what will it be when it ſhall be felt? VVe of this Land and Nation have ſad experiences of it already, from whence we may gheſs at it. Indeed we of this City for our particular have not as yet had it, which perhaps makes us for the moſt part ſomuch hardened againſt it; but it may be here's the more to come. Let us take heed of provoking God by our miſcarriages, and manifold abominations: Let us take heed of ſlighting the Trumpet of the Miniſtry, that ſo we may not hear the Trumpet of the Enemy ſounding amongſt us: Let us be awakened with theſe Alarums, that ſo we may not be affrighted with theſe VVars.
Yea, let us univerſally endeavour to meet God by ſpeedy and unfeigned repentance, which is the beſt improvement of ſuch puniſhments and troubles as theſe are. It is the uſe which the Lord himſelf puts us upon to make of it; as we may ſee in Amos 4.12. Therefore thus will I do unto thee, O Iſrael; and beecauſe I will do thus unto thee, prepare to meet thy God, O Iſrael. Yea let us ſo walk and behave our ſelves, as if we ſtill heard the ſound of the laſt Trump of all ſounding and alaruming in our ears. Thus if we do, ſuch Doctrines as theſe are will have their due and proper effect and work upon us. It is not for us only to hear of theſe things, and to whine and mourn for them in a deſperate and tumultuous manner; no, but to be reformed occaſionally from them, that our fear, and ſorrow, and ſad apprehenſions of evil to come, and threatned to us, may carry us ſo much the more ſpeedily to God for the prevention of it.
And further, we ſhould hence learn alſo from this Scripture, to be able to give an account to our ſelves of our ſelves; as the Prophet Jeremy here does before us: Therefore we may obſerve here how he enters into a ſolitary diſcourſe with himſelf: He does not put it in the Third perſon; Becauſe my ſoul hath heard, but in the Second, Becauſe thou haſt heard, O my ſoul; as hereby endeavouring to ſatisfie his own ſpirit in what he did; and how he ſtood affected for his preſent temper and diſpoſition in them. Thus now we have done likewiſe with the 2d. general part of the Text, which is the ground or occaſion of the Prophets Complaint, or Lamentation; and ſo with the whole Text it ſelf.