Gods Great Care of His Good People in Bad Times, Sermon 3
SERMON III.
Jeremiah Chap. 24. Verſe 5.
Thus ſaith the Lord, the God of Iſrael, Like theſe good Figs, ſo-will I acknowledge them that are carried away captive of Judah, whom I have ſent out of this place into the Land of the Caldeans for their good.
YOu may remember how far I proceeded in opening this Text, unto you in two Sermons the the laſt Lords day. I have done with the Explication of the Type, like theſe good Figs; being the firſt particular of the ſecond branch of the Text, namely the Meſſage it ſelf.
I come now unto the Application of this Type of the good Figs, unto theſe poor Captives, and the Application of it (if you look upon the Text) is wholly comfortable, and the comfort God reacheth out unto them under the Type of theſe good Figs, is three fold.
Firſt, He tels them he would acknowledge them, whom he had ſent away Captive of Judah.
Secondly, He tels them that it was he that had ſent them out of that place, into the Land of the Caldeans.
And thirdly, He tels them that it was for their Spiritual profit and advantage; it was for their good. Every one of theſe will afford, us a point of Doctrine, and I ſhall by Gods aſſiſtance give you them in this, and another Sermon in the afternoon.
We will begin with the Application of this Meſſage, in the firſt way of comfort, ſaies God, So will I acknowledge them that are carryed away Captive of Judah. So will I acknowledge them; that is I will own them, I will take ſpeciall notice of them; Mine eyes and my heart ſhall be toward them, although I have ſent them away Captive into Bahylon; yet notwithſtanding they ſhall know that I am their freind, and I am their father ſtill, and that I have not caſt them off. The point of Doctrine then that I would commend to you from hence is this,
That God doth graciouſly acknowledge, Doct. and own his ſervants in the day of their dangers and diſtreſſes. Pſal. 31.7. Thou haſt conſidered my trouble, thou haſt known my ſoul in adverſity. And that is a comfortable Scripture, Pſ 22.24. he hath not deſpiſed, nor abhorred the affliction of the afflicted, neither hath he hid his face from him, but when he cryed unto him he heard him. God doth not abhor, nor deſpiſe the affliction of his poor afflicted ſervants, he doth not hide away his face from them; he doth no look aſide as if he regarded them not in the day of their diſtreſſes. God owned his people Iſrael in Egypt, when they were among the Brickilns; when they were making their Pots, when they were poor Bondſlaves, Exod. 4.22. ſaies God there to Moſes Go to Pharaoh and ſay, Thus ſaith the Lord, Iſrael is my ſon even my firſt born, and therefore let him go. As if the Lord ſhould ſay, although Iſrael be amongſt the Pots, yet he is my ſon ſtill, and although he be under Bondage, yet he is my firſt born ſtill. How paſſionately and affectionately doth God ſpeak, Act. 7.34. I have ſeen, I have ſeen the affliction of my people which is in Egypt, the ingemination of the word ſhewes the earſtneſs of Gods affections, as I may call them, (not that God hath affections, but it is ſpoken after the manner of men becauſe he doth that which men doe, when their affections and bowels yearn toward thoſe that are in miſery) and his ſoul was grieved for the miſery of Iſrael.
But for the explication of the Point; It may be demanded.
Firſt, How doth God own and acknowledge his people in the day of their dangers and diſtreſſes.
And then ſecondly, why doth he own them?
Firſt, How doth God own them.
I anſwer, God owns them three waies.
Firſt, By being preſent with them.
Secondly, By ſupporting of them.
And thirdly, By delivering them.
Firſt, God owns his people, in the day of their diſtreſſes, by being preſent with them. Pſal. 91.15. He ſhall call upon me, and I will anſwer him, I will be with him in trouble. And Iſa. 43.2. When thou paſſeſts through the waters, I will be with thee, and through the Rivers they ſhall not overflow thee, when thou walkeſt through the fire, thou ſhalt not be burned, neither ſhall the flame kindle upon thee. So in Iſa. 63.9. In all their affliction he was afflicted, and the Angel of his preſence ſaved them. If Joſeph be in Priſon, God will be with him there. If Job be on the dunghil, God will be with him there. If Jeremiah be in the dungeon, God will be with him there. If Daniel be in the Lions-den, God will be with him there. Nay when his Children paſs through the valley of the ſhadow of death, when they paſs as it were by the gates of hell, yet notwithſtanding his rod and his ſtaff do then comfort them; as he once ſaid, thy preſence O Lord it can ſweeten Lawrence his Gridiron; the preſence of God, it can turn a Priſon into a Pallace, it can turn a very hell into a heaven; what makes heaven to be heaven but Gods preſence, and what makes hell to be hell but Gods abſence? Now for God to be preſent thus with his people, in their trouble, this is one way of his owning them.
Secondly, God doth own his people in their diſtreſſes, by ſupporting them, by upholding them with the right hand of his righteouſneſs, that their burthens ſhall not be too heavy for them, but either he will proportion their burthens to their ſhoulders, or their ſhoulders to their burthens, that they ſhall ſtand under them. Iſa. 41.10. Fear thou not for I am with thee, be not diſmayed for I am thy God, I will ſtrengthen thee, yea I will help thee, yea I will uphold thee with the right hand of my righteouſneſs. And this is that which David found in his own experience, Pſal. 94.17, 18, 19. Ʋnleſs the Lord had been my help, my ſoul had almoſt dwel… in ſilence; when I ſaid my foot ſlippeth, thy mercy O Lord held me up: In the multitude of my thoughts within me, thy comforts refreſh my ſoul. It is ſtoried of one Theodorus whom Julian the Apoſtate cauſed to be rackt ànd tortureed, and put to extream torments, that in the midſt of his torments there was an Angel (as Theodoret tels the ſtory) in the likeneſs of a young man that ſtood by him, and with a linnen cloath did wipe the ſweat from off him, and powred cool water upon his vexed and tortured limbs, and by that means did refreſh and comfort him: and our bleſſed Saviour (you know) in that agony when he ſweat drops of blood, had an Angel with him to comfort him; God knows how to comfort and ſupport his Children, and to ſtand by them in the greateſt of their diſtreſſes, and ſo he owns them.
And then thirdly, God owns his Children by delivering them out of all their diſtreſſes, Pſal. 34.19. Many are the afflictions of the righteous, but the Lord delivereth him out of them all. And that is a very remarkeable Scripture Jeremiah 50.33.34. Thus ſaith the Lord of hoſts, the Children of Iſrael, and the Children of Judah were oppreſſed together, and all that took them Captives held them jaſt, they refuſed to let them go, but their redemer is ſtrong, the Lord of hoſts is his Name he ſhall thorowly plead their cauſe, that he may give reſt unto the Land, and diſquiet the in habitants of Babylon. God will not alwaies let the rod of the wicked reſt upon the lot of the righteous. And thus you ſee that God owns his people in their diſtreſſes.
But then why doth he own them? The reaſon is this briefly, becauſe his children are very dear unto him, he looks upon them as his jewelt, Mal. 3.17. (a text you know I have heretofore opened unto you) he looks upon them as his precious ones, as the dearly beloved of his ſoul, he looks upon them as the apple of his own eye, and therefore no change of condition in his children can make God change his love and affections towards them, and though God may ſometimes caſt them into the furnace of affliction, it is onelyonly to purge away their droſs, and he loves them when in the fire as well as when they are out of it, and he is with them and ſtands by them all the while. The uſe of this point is,
Firſt, By way of Inſtruction. We ſhould take notice of the faithfulneſs of God, and admire it, and bleſs him for it. God is a faithful God, he is a never changing friend; alas we ſee amongſt men friends are falſe and fickle, and unfaithfull, they deal with us many times as Job complains his friends did. My brethren have dealt deceitfully as a brook. Job 6.15. a Brook that in the winter time hath rain enough, yet in the ſummer time, when the cattle ſtand in moſt need of water, then all the Brook is dried up; ſo ſaies he, my friends deal deceitfully with me, in the times of my diſtreſs and danger, and are then the furtheſt of all from me; and ſo David complains, Pſal. 38.11. My lovers and my friends ſtand a loof from my ſore, and my kinſmen ſtand afar off. But God is not ſuch a friend, God is never nearer to us, than when trouble is near; God never ſpeaks ſo kindly ſo comfortably, to the hearts of his children, as he doth when he brings them into a Wilderneſs, Hoſ. 2.14. Therefore behold I will allure her, and bring her into the Wilderneſs, and ſpeak comfortably unto her. When God brings us into the worſt condition, he is then the beſt God unto us; when we are in the ſaddeſt condition, we have many times the ſweeteſt communion with our God. Pſal. 73.26. ſaies David, My fleſh and my heart faileth, but God is the ſtrength of my heart and my partion for ever. And that is a very comfortable paſſage of the Pſalmiſt, Pſalm 142.3, 4, 5. When my Spirit was overwhelmed within me, then thou kneweſt my paths: When I was almoſt at my wits end ready to ſink down in ſorrow, then thou tookeſt notice of me: And I looked (ſaies he) on my right hand and beheld, but there was no man that would know me; refuge failed me, no man cared for my ſoul, then I cryed unto thee O Lord and ſaid, thou art my refuge and my portion in the Land of the living. A wonderfull comfortable paſſage, and O! why do not we break out into admiration and ſay? O! God who, is like unto thee? who ſo loving a God, who ſo faithfull a God, who ſo tender hearted and compaſſionate a Father as thou art, that ever owneſt thy children when they have moſt need of thee!
But then ſecondly, Uſe 2 Another Uſe I would make of this Point is this, Doth God own us in the day of our fears, and ſtreights, and in the day of our dangers and diſtreſſes; and doth God own us before our enemies, then it ſhould teach us to own God before his enemies, to acknow ledge him before the worſt of men, and in the worſt of times.
Firſt, We ſhould acknowledge God before the worſt of men, before Papiſts, or Atheifts, or Hereticks, or Seducers, or Hypocrites, or Apoſtates, or ſcorners of Religion; for theſe are the worſt of his enemies. To own God before his freinds, this is no great matter, there is no ttryall in that, becauſe there is no oppoſition; but ſee what our Saviour ſaies, Mar. 8.38. Whoſoever therefore ſhall be aſhamed of me, and of my words in this adulterous and ſinfull generaton, of him alſo ſhall the Son of man be aſhamed when he cometh in the glory of his Father with the holy Angels. Our Saviour doth not ſay, whoſoever ſhall be aſhamed of me before a gracious generation, for none will be aſhamed of Chriſt then; but whoſoever ſhall be aſh amed of me before an adulterous generation. Though the men with whom we converſe, and amongſt whom we live, be never ſo baſe, and vile, though they be never ſuch backſliding, provoking, ſcandalous, prophane wretches, and ſuch as are oppoſers of God, his truth and Goſpel; yet our Saviour looks we ſhould own him before theſe men, even before an adulterous generation, elſe he will not own us at the great and dreadfull day of his appearing. Thus you ſhall ſee Paul owned Jeſus Chriſt before Nero, that bloody Monſter of men, 2 Tim. 4.16. At my firſt anſwer no man ſtood with me. I hat is, when he appeared before Nero; yet notwithſtanding Paul ſtood for God then; and God ſtood by Paul. Thus Peter & John owned Jeſus Chriſt before Annas, and Caiphas, and before the Prieſt, and Rulers, and all thoſe that were the deſparate enimies, of the Goſpel, though they threatned, and impriſoned them. We cannot but ſpeak the things which we have ſeen and heard.Act. 4.20.
And then God looks that we ſhould own him, not onelyonly before the worſt of men, but in the worſt of times; to own God in good times it is no great matter; Hypocrites can own God in good times, but God looks we ſhould own him in times of apoſtacy, when Religion growes out of credit; when it is lookt upon as madneſs, as Moroſitie, as Hypocriſie, and I know not what. God owns us when others forſake us, and therefore God looks that we ſhould own him when others forſake him. Thus you ſhall ſee Elijah did, 1 Kin. 19.10. when there was ſuch a generall apoſtacy, that he thought there had not been a godly man left in Iſrael beſides himſelf; ſaies he, I onelyonly am left, yet notwithſtanding I have been very jealous for the Lord God of Hoſts. 1 Kin. 18.40.And very jealous indeed he was, for at one time he ſlew, and cauſed to be ſlain, no leſſe than four hundred of Jeſebels falſe Prophets. I confeſs that act of Elijahs was an extraordinary act, and much like that of Phinehas, one of the High Prieſts, that ſlew Zimry, and Cozby in his zeal for God, Numb. 25.8. Doubtleſs this act of Phinehas, was alſo an extraordinary act, and by Divine inſtinct, as judicious Calvin well obſerves; but though their actions be not to be imitated, yet their zeal is worthy imitation: for Elijah owned God when none ſtood by him.
And as we ſhould own God in times of apoſtacy, ſo in times of oppoſition. When there is a deſperate contention againſt the truth, we ſhould earneſtly contend, contend as in an agony, foreign.for the truth; as I once opened that Text to you, the Epiſtle of St Jude verſ. 3. The more violent men are againſt the truth, the more valiant we ſhould be for it; and the more outragious, others are in wayes of ſin, the more couragious ſhould we be in wayes of holineſs; the more others oppoſe Religion, and Reformation, and the power of godlineſs, the more ſhould we hold forth the word of truth; and hold faſt the word of life, by an undaunted reſolution. Thus the Prophet Jeremiah did, Jeremi. 6.10, 11. The word of the Lord is to them a reproach (ſaies he) They have no delight in it, therefore I am full of the fury of the Lord, I am weary with holding in, and Act. 17.16. St Pauls Spirit was ſtirred, it waxed hot within him, when he ſaw the Athenians, wholly given to Idolatry.
And God looks we ſhould own him and his cauſe, not onelyonly in times of apoſtacy, and in times of contention, and oppoſition againſt the truth, but in times of danger and perſecution, if he ſhould call us to ſuffer for it. Thus did the Martyrs, and O! that ſome of that holy fire, and zeal of love to God; that burnt in their breſts, were kindled in the hearts of every one of us. The godly Martyrs in the Primitive times, and in Queen Maries daies, carried the truth as it were in their armes, in the midſt of accuſations, perſecutions, ſlanders, reproaches; and in the defence of the truth, they were contented to paſſe through honour, and diſhonour, through evil report, and good report; Nay through bonds, and impriſonments, through racks and whips, through fire, and flames; and all the malice and miſchief that earth, and hell could invent, and all the power that the devil, and darkneſs could raiſe againſt them could not quench, but rather kindled their zeal, O! that we had (I ſay) ſome of thoſe ſparks that burnt in their breaſts. Many there are that ſe em to own God and Religion, and his cauſe, and truth in calme and quiet times, when their profeſſion coſts them nothing: but as thoſe Jews that one day cryed Hoſanna, bleſſed is he that comes in the name of the Lord, the next day cryed, Crucifie him, Crucifie him, away with him, away with him. So likwiſe the very ſame profeſſors, if they be not ſound in the faith, that cry up Religion in times of proſperity, will cry down Religion in times of adverſity. Many there are that will be contented to follow Chriſt to Mount Olivet; I but they will not follow him to Mount Calvariſt, to ſuffer any thing with him, or indure any thing for him; no, Chriſt ſhall ſuffer, and his cauſe, and truth ſhall ſuffer, and Religion, and reformation, and all ſhall ſuffer rather than they will ſuffer with him. As the King of Navarre, once ſaid to Beza; In matters of Religion, and Reformation, I will lanch no farther into the Sea, than I may be ſure to return ſafe back again to Land. O! this is the temper of many men, but let it not be ours, let us be rowing though it be againſt wind, and tide; let us reſolve with David, Pſal. 119.31. I will ſtick unto thy teſtimonies. I am glewed unto thy truth; ſo the Hebrew word ſignifies, ſo glewed that nothing ſhall draw me off,foreign or drive me from it, David was one that did indeed ſtick unto the word of God admirably; ſometimes he was derided, and ſcorned for the truth, Pſal. 119.51. The proud have had me greatly in deriſion, yet have I not declined from thy Law; and Pſal. 69.12. The drunkards made a ſong of him, yet did he not decline from the Law of God; ſometimes again he was plundered and ſpoiled, and loſt much of his eſtate for ſticking to the truth, Pſal. 119.61. The bands of the wicked have robbed me, yet have I not forgotten thy Law. And he was not onelyonly derided, and ſcorned, and plundered, but he was perſecuted too; ver. 161. Princes have perſecuted me without a cauſe, but my heart stands in awe of thy word: here was a man that ſtuck to God and his truth whatſoever he ſuffered. And O that the ſame reſolution were fixed in our hearts that was in the heart of holy Paul, 2 Cor. 13.8. We can do nothing againſt the truth but for the truth. As if he ſhould ſay, though all the world ſpeak againſt the truth; though they ſhould band and binde themſelves againſt it, yet we cannot ſpeak againſt the truth, but muſt ſpeak for it, and plead for it, and die for it, if we be called to it. This is to own God when he owns us; and if we can thus own God, and his cauſe and truth, certainly we ſhall never be loſers by him, though for the preſent we may be loſers for him, for we ſerve a Maſter that will make up all our loſſes. And this is the ſecond Uſe.
And thirdly, (to ſhut up this Point with a word of Conſolation) Doth God acknowledge and own his people in the day of their dangers and diſtreſſes? then here is a word of unſpeakable comfort to all that are true Iſraelites, true profeſſors, thoſe that ſtick to God, and his truth and teſtimonies; for if God do own and acknowledge us here on earth, then certainly he will much more own and acknowledge us at the great day of Chriſts appearing, when the wicked would give the whole world for one ſmile of his countenance,Luke 23.30. when they ſhall cry to the mountains to fall on them, and to the hils to cover them and hide them, from the wrath of the Lamb; when their hearts ſhall fail them for fear, and looking for thoſe dreadfull things that are falling on them, ſaies Chriſt, even at that time do you lift up your heads with joy, Luke 21.26.28.for the day of your redemption draws nigh. God the Father will own his people at that day, when he will put a difference between the righteous and the wicked, between them that fear him, and them that fear him not;Mal. 3.18. and will ſay as in Iſa. 65.13, 14. Behold my ſervants ſhall eat but ye ſhall be hungry, behold my ſervants ſhall drink but ye ſhall be thirsty, behold my ſervants ſhall rejoyce but ye ſhall be aſhamed, behold my ſervants ſhall ſing for joy of heart, but ye ſhall cry for ſorrow of heart, and howl for vexation of spirit.
And as God the Father will own them, ſo Jeſus Chriſt will own them at that great day. Matth. 10.32. Whoſoever therefore ſhall confeſs me before men, him will I confeſs alſo before my Father which is in heaven, and he that overcomes, Rev. 3.5.I will confeſs his name before my Father and before his holy Angels Jeſus Chriſt at that great day will viſibly own all his ſervants that have owned him, and owned his cauſe, and will ſay, Father, theſe are my ſervants, theſe are my friends, theſe are my Children, nay theſe are my Jewels;Mat. 25.35, 36. when I was hungry in my members, they fed me; when I was thirſty they gave me drink; when I was naked in my poor members on earth, they cloathed me; when I was ſick they viſited me; when I was in priſon they came and relieved me:Mat 25.35, 36. and Father here is a man that laid down his eſtate for me, and was content to be plundered and ſpoyled ſo he might but keep his integrity: and here is another loſt his credit for me, and was content to be reviled and reproached, and to be counted the off-ſcouring of all things for me: nay here is another laid down his very life for me; he loved not his life to the death, but was contented to part with his life rather than to part with the peace of a good conſcience. Father, all theſe have ſtuck to me, theſe are they that have borne me company, and have continued with me in the times of my temptations; they have ſtood to me in the hour of tryal, and have kept thy Word;Luke 21.28. John 17.6, 9, 10. they have kept their integrity and their garments clean, therefore Father theſe are thine: nay theſe are mine, for mine are thine, and thine are mine, and I am glorified in them: they have glorified me, and let them be glorified with me: Father I will that thoſe whom thou haſt given me may be with me where I am, that they may behold my glory. ver. 24.O what an unſpeakable comfort will this be to all you (I ſay) that are willing thus to own Jeſus Chriſt, and his cauſe and truth, though in a ſinfull generation, though it be in times of apoſtacy and oppoſition of the truth, or in times of trouble and perſecution for the truth; if you can own Chriſt he will own you. And ſo much for the firſt thing, by way of comfort, that was tendered to this people, I will acknowledge them (ſaies God) that are carried away captive of Judah.
The ſecond particular wherein God ſpeaks to them by way of comfort is this, namely that he had ſent them out of this place into the Land of the Caldeans; I have ſent them (ſaies God,) as if he ſhould ſay, true indeed Nebuchadnezzar carried them away captive, but he was but my inſtrument, I was the author of their captivity; Nebuchadnezzar was the rod wherewith I chaſtiſed them, I but it was my hand ruled the rod. Now the Doctrine I would commend to you from hence is this,
That whoever are the inſtruments of our miſeries and calamities, Doct. yet God is the author of them. Amos 3.6. Shall there be evil in a City and the Lord hath not done it? he ſpeaks not of the evil of ſinne (for certainly God is not the author of ſinne, that is a blaſphemous doctrine to make God the author of ſinne) but he ſpeaks of the evil of puniſhment; and this is the doctrine Eliphaz taught Job, Job 5.6. Affliction cometh not forth of the dust, neither doth trouble ſpring out of the ground: as if he ſhould ſay, Do not think O Job, that it is chance or Fortune that doth toſs or tumble things upſide down here below, as if God were an idle ſpectator in Heaven, and were doing nothing there; no, ſaies he, but God fits in Heaven, and he is at the ſterne and ſteers all the affairs of this world as it pleaſeth him: and all the afflictions that have ever befallen thee, come not by chance, but by the wiſe diſpoſing hand of God: Iſa. 47.7. ſaies God, I form the light and create darkneſs, I make peace and create evil, I the Lord do all theſe things. And this is the leſſon Job had learnt, Job 1.21. The Lord gave and the Lord hath taken away. The Lord hath taken away, may ſome ſay; why was it not the Sabeans, and the Caldeans that robd Job? they took away his Sheep and Oxen, and they ſlew his ſervants with the edg of the ſword. I but Job looks not at them, it is the Lord (ſaies he) that gave me all my riches, and 'tis he that hath taken them all away. And David he had learnt this leſſon;2 Sam. 16.7. Shimei railed againſt him with a black mouth, and ſaid, Come out, come out thou bloody man and thou man of Belial: Abiſhai would have been avenged of him preſently, and would have taken off the head of that dead dog (as he call'd him) no, no, ſaies David, The Lord hath ſent Shimei to curſe David: and if God hath once ſaid it, who ſhall ſay, wherefore haſt thou done ſo.
For the Reaſon of this Doctrine, (that I may briefly wrap it up becauſe I would not hold you long) it is this, becauſe God hath an abſolute, independent, and unlimited Soveraignty over all creatures in Heaven and earth. This is the leſſon God would teach Jeremiah, and he ſends him to the Potters houſe to learn it, Jer. 18.2, 3, 4. God ſaies God to the Potters houſe, and I will teach thee a leſſon; and Jeremiah goes, and he ſees the Potter making pots apace, and he no ſooner faſhions one pot upon the wheel, but he breaks it to pieces preſently; and what doth God teach them by this? O houſe of Iſrael (ſaies God) cannot I do with you as this Potter with the clay? cannot I make of a piece of clay, one veſſel of honour and another of diſhonour? cannot I ſave whom I will, and deſtroy whom I will? as the clay is in the hands of the Potter, ſo are ye in my hands O houſe of Iſrael, verſe the 6th? and therefore he tells them in the 7th 8th and 9th verſes, that it was in his power to do what he pleaſed: ſaies he, I can pull down Kingdoms, and I can plant Kingdoms; I can build up Kingdoms, and I can throw down Kingdoms and Nations even as I pleaſe, like as the Potter can do by the clay. Nebuchadnezzar a proud man would not learn this leſſon, to know he ruled by God, and that God was the abſolute Soveraign of all creatures here below; therefore God ſends him to ſchool, not to the Potters houſe as he did Jeremiah, but he ſends him to the beaſts, and he graſes amongſt the Oxen, till he came to know that God ruled amongſt the children of men, and after ſeaven years he had learnt this leſſon, and makes an admirable confeſſion, Daniel 4.35. Behold (ſaies he) this great God doth according to his own will in the army of Heaven, and amongſt the inhabitants of the earth, and none can ſtay his hand, or ſay unto him, what doſt thou?
Let me but briefly apply this Point, and then I will end: I have but three Uſes, and I will be very brief in every one of them.
Firſt, By way of Inſtruction and Admonition. If God be the Author of all the miſeries and calamities, that befall us here below: It ſhould then teach us this leſſon, to fear this great God that hath the rod in his hand, wherewith he can ſcourge whom he will, and where and how long he will, O! that you and I could learn to ſtand in awe of him, and be afraid to ſin againſt him, againſt him who can ſend the ſword, the famine and the Peſtilence, to conſume us from off the face of the earth, as it is in the laſt verſe of this 24. Chapter of Jeremiah, I will ſend the ſword, the famine, and the Peſtilence among them, till they be conſumed from off the Land that I gave unto them, and to their fathers. So Jer. 10.6, 7. There is none O Lord like unto thee, thou art great, and thy name is great in might, who would not fear thee O King of Nations. And Jer. 15.22. Fear ye not me ſaith the Lord? will you not tremble at my preſence, who have placed the Sand for a girdle to the Sea, by a perpetuall decree that it cannot paſs it? What do you not fear me that can chain up that great Monſter the Sea in fetters of ſand? do you not fear me that can toſs the earth more eaſily than you can toſs a tennis ball? nay fear ye not me that can caſt ſoul and body into hell fire?Mat. 10.28. When there is a mighty Prince or Potentate, that hath power in his hands, to ſtrip you of your liberties, of your eſtates, and lives, and he is incenſed againſt you, O! what terrour and trembbling takes hold of you, and how do you crouch, and cringe, and comply, and make friends, and ſtudy all the ways that ever you can, to get the favour of that Prince or Potentate, as you read Acts 12.20. When Herod was highly diſpleaſed with the men of Tyre and Sidon, they got Blastus the Kings Chamberlaine to be their friend, and beg tearms of peace for them. Now art thou afraid of a mortall man, whoſe breath is in his Noſtrils, and art not afraid of the great Creator of heaven and earth Iſa. 51 12.13. Who art thou that art afraid of a man that ſhalldy, and of the Son of man which ſhall be made as graſs, and forgeteſt the Lord thy maker, that hath ſtretched forth the heavens, and laid the foundations of the earth. Conſider this all you that are great ones, or men of great eſtates, and therefore think you may bolſter up your ſelves in your wickedneſs, no, no, know thus much, this great Jehovah againſt whom you ſin, he is the great Lord; he is greater than the greateſt; it is he that can viſit with his anger, and with his fury, and with his indignation poured forth.Nah. 1.5.6.7. The Mountains quake at him, and the hils melt, and the earth is burnt up at his preſence, yea the world and all that dwell therein: who can ſtand before his indignation, and who can abide in the fierceneſs of his anger? his fury is poured out like fire, and the rocks melt before him. Pſal. 149.8.It is he that can bind Kings in chains, and Nobles in fetters of iron. It is he that is the Lord of hoſts, that hath all creatures in heaven and earth, to avenge his quarel: It is this great God likewiſe, that can puniſh great and ſmall, without reſpect of perſons: and therefore they on whom God beſtows great mercies, if they abound in great ſins, they ſhall have great puniſhment inflicted upon them,Potentes potentèr punienter. as one ſaid, Mighty men ſhall be mightily tormented. O whence is it that we no more fear this great God before whom the rocks melt, nay the devils tremble! Are our hearts harder than rocks? Are we more fearleſs than devils? Stand in awe then, and ſin not; moſt men ſin and tremble not, but do you tremble and ſin not. Conſider we are all in the hands of this great God, as a little fly in the paw of a roaring lion; we are all before him as clay in the hands of the Potter; nay we are all before him as dry ſtubble before the conſuming fire. Do we provoke the Lord to jealouſie? Are we ſtronger than he?1 Cor. 10.22. Conſider what advantage he hath againſt us, and conſider alſo what dependance we have upon him, and then learn to ſear him, and to ſtand in awe of him. This is the firſt Uſe: it is the great God that hath the rod in his hand, and he is the Author of all the miſeries that come upon us, therefore let us tremble before him.
The ſecond Uſe is for inſtruction, and admonition; If God be the author of all the miſerie that befals us, then let us take off our eys from inſtruments, and ſecond cauſes; look not ſo much at man, at the inſtruments of our miſery, but look upon God who is the author of our miſery. O that every one of us could but ſay as that good woman Naomi, Ruth 1.13. ſaies ſhe, the hand of the Lord is gone out againſt me. Could we but look at God the author, more than at the inſtruments of our miſery, we ſhould have great advantage by it. You will ſay what advantage; there is a fourfold advantage we ſhall have by it.
Firſt, This will work the ſweet effect of contentment and quietation in our hearts; it will meeken, and quiet, and calme our ſpirits, that we ſhall not fret and fume at any diſpenſation of God, though it ſeem never ſo harſh and ſevere. Pſal. 39.9. I was dumb, and opened not my mouth becauſe thou didſt it. and 1 Sam. 3.18. ſaies Eli (when a heavy meſſage came to him) It is the Lord, let him do what ſeemeth him good.
Secondly, This will root out that ſpirit of revenge that uſually is in our hearts, when they are burning and boyling againſt thoſe that are the inſtruments of our miſery. We are many times like the Dog that ſnarles at the ſtone, and looks not at the hand that caſt it; ſo we ſnarl, and fret, and boyl in our ſpirits, againſt thoſe who are the inſtruments of our troubles; whereas did we but look at the hand that caſt the ſtone, it would take the ſpirit of revenge out of our hearts. Such a ſpirit was in David, as I ſhewed you even now, he looked not at Shimei curſing him, but at God that bid him curſe, and therefore would not be revenged on Shimei. Such a Spirit was in Joſeph Gen. 45.8. Saies he to his brethren, It was not you that ſent me hither, but God. Why, may ſome ſay, it was his brethren, for did not they ſell Joſeph to the Iſmaelites, and by that means was he not carried into Egypt? I but Joſeph looks not to the inſtruments, but to God; and therefore though his brethren had miſgiving thoughts, ſurely our brother will remember this,Gen. 50.15. and be avenged on us for all the wrong we did him, yet Joſeph anſwers them otherwiſe, 'tis true ſales he, you intended evil to me, but God turned it for good; therefore be not troubled, I have no revenge in my heart; and fear not, for I will nouriſh you, and your little ones. He lookt at God in all.
And Thirdly, this will provoke us to repentance, and to return to God that ſmites us. Hoſ. 6.1. Come and let us return unto the Lord, for he hath torn, and he will heal us, he hath ſmitten, and he will bind us up. As in the caſe of mercies, if we do not look upon God as the author of our mercies, we can never be thankfull and improve them to his Glory. So likewiſe in the caſe of afflictions, if we look not upon God, as the Author of our miſeries, we can never be penitent, and humble.
Fourthly, We ſhall have this advantage alſo; this will work our hearts to a patient and quiet waiting upon God, with faith and confidence for deliverance. 2 King. 6.33. you read of King Jehoram, a prophane King, yet he taught a true doctrine, ſaies he, this evil is of the Lord. A true Doctrine, but he made a falſe uſe and application of it, therefore why ſhould I wait upon him any longer. For the reaſon holds ſtrong on the contrary ſide; this evil is from the Lord, therefore I ſhould wait upon him for ever. This is a good concluſion; for that God that hath ſmitten us will heal us, if we wait upon him; though he hide his face for a little while, yet he will not always hide his face;Iſa. 57.16. and though he contend for a little while, yet he will not conend for ever, leſt the ſpirit which he hath made ſhould faile before him.
The third and laſt Uſe is for conſolation; Is God the Author of all the miſeries and calamities that befall us, then it ſerves for the comfort of the people of God in this, that God can order and overrule, and he can bridle and reſtrain wicked and ungodly men, in all their enterpriſes, in all their plots and projects, and in all their purpoſes and deſigns, that they have againſt his people, becauſe he is the Author whoever be the inſtruments; all wicked men are but the rod in his hand, O Aſſyrian the rod of mine anger, and the ſtaff in their hand is mine indignation, Iſa. 10.5. and if there were twenty rods in a room, and never a hand to uſe one of them, we would not be afraid of them, the rod can do nothing unleſs their be a hand to uſe it, inſtruments can do nothing if God do not make uſe of them, or if he do reſtrain them. God can ſtill the rageing of the ſea, the noiſe of their waves, and the tumult of the people, Pſal. 65.7. and theſe two are joyned together, the raging of the Sea, and the tumnlt of the people; implying thus much, that though people ſhould rage againſt Gods ſervants, as much as the waves of th Sea, yet God can reſtrain them; he that ſaies to the waves, thus far ſhall ye go and no further, here ſhall your proud waves be ſtayed, he can ſay to the rage and fury of the greateſt oppreſſours upon earth, thus far ſhall ye go and no further; that God that doth whatſoever pleaſeth him in heaven and earth, he will order things ſo that we may be fure though his Church be oppreſſed, yet it ſhall not be ſupreſſed, and if he can do whatſoever pleaſeth him,Pſa. 31.15. then the enemies of the Church cannot do whatſoever pleaſeth them. My times are in thy hands ſaies David: Pſ. 115.7.truly if the times of our troubles were in our own hands the rod would be taken away too ſoon, and if our times were in our enemies hands, our afflictions would be too long, but now becauſe our times are in Gods hands, therefore he will order and over-rule both for time and manner, and meaſure, ſo as may make moſt for the glory of his own Name, and for our comfort, that though he do humble us, and prow us, yet it is, that he may do us good in the latter end.
And this leads me to the third and laſt particular in the Text, The third comfort that is tendered to theſe poor Captives, ſaies God here, I have ſent them out of this place into the Land of the Caldeans, but it is for their good, for their ſpirituall benefit, and advantage. But of that God willing you ſhall hear in the after noon, ſo much ſhall ſerve for this time.