Gods Great Care of His Good People in Bad Times, Sermon 4
SERMON IV.
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.
I Have ſpoken to this Text (as you may remember) in three Sermons, I will by Gods aſſiſtance finiſh it at this time. I have done with the explication of the Type, like theſe good Figs, and am now upon the application if it; and the application is wholly comfortable, and that in three reſpects.
Firſt, God tels them that he would acknowledge them that were carried away (aptive of Judah.
And ſecondly, That he himſelf had ſent them into the Land of the Caldeans: and theſe two I have diſpatched.
I come now to the third and laſt particular, and that which is moſt remarkable in the Text, and that is, that God doth aſſure them here, that this their captivity ſhould be for their good, for their ſpirituall profit and advantage; I have ſent them out of this place into the Land of the Caldeans for their good. And the Point of Doctrine, I would commend to you from hence is this,
That God in the ſevereſt of his proviences, Doct. and the ſharpeſt afflictions that his people meet withall, doth yet intend their ſpirituall good. To be carried captive into Babylon, doubtleſs it was a very ſevere providence and a very ſharp affliction, if you conſider either the antecedents of it, or the conſequents of it; the antecedents of it, what went before; why blood and ſlaughter, and the loſs of many mens lives; or if you conſider alſo the conſequents of it, what followed their captivitie, why the enſlaving of their perſons, the loſs of their eſtates, the leaving of their Country, and the Land of their nativity; the ſcorns and reproaches, the exultations and triumphs of their adverſaries that would be ready to trample upon their miſery, whereas miſery ſhould be a loadſtone for mercy, and not a footſtool for pride to trample upon; but yet this they muſt look for, to be trampled upon and triumpht over by their inſulting adverſaries: as for example, the Edomites ſaid in the day of Jeruſalem (that is, in the day of Jeruſalems miſery,) Down with it, down with it even to the ground, Pſal. 137.7. Yea they rejoyced over the Children of Judah in the day of their deſtruction and they ſpake proudly in the day of their diſtreſs, as it is in the Propheſie of Obadiah, v. 12. So likwiſe the Amonites, you ſhall ſee how they inſulted over them, when they had carried them Captive, Ezek. 26.6. ſaies God, Thou haſt clapped thine hands, and ſtamped with the feet, and rejoyced in heart with all thy deſpite againſt the Land of Iſrael, Inſomuch that the people of God complain, Pſalm 44.13. O Lord thou makeſt us a reproach to our neighbours, a ſcorn and a deriſion to them that are round about us. Theſe were the wofull conſequences of that Captivitie, and yet, God ſaies notwithſtanding he did intend their ſpirituall good. This is that which God tels them. Jer. 32.41. Yea I will rejoyce over you to do you good, and I will plant you in this Land aſſuredly, with my whole heart, and with my wholeſoul. And how many teſtimonies might I produce to this purpoſe, that God in the ſevereſt of his diſpenſations, doth yet intend his Childrens good, Dut. 8.15, 16. When he led thee through that great and terrible Wilderneſs, wherein were fiery Serpents, and Scorpions, and drought, where there was no water &c. It was that he might humble thee and prove thee, that he might do thee good at thy latter end. And Rom. 8.28. 'tis a known Scripture, and as comfortable a Scripture as any in all the Book of God, We know that all things work togather for good to them that love God, to them who are the called according to his purpoſe. And Hebr. 12.10. He chaſtiſeth us for our profit that we might be partakers of his holineſs. And hear but David out of his own experience, Pſal. 119.71, 75, v. It is good for me that I have been afflicted, that I might learn thy ſtatutes, and I know O Lord that in very faithfullneſs thou haſt afflicted me.
But for the better confirmation, and explication of this truth (becauſe it is a truth that fleſh and blood will hardly believe, that God in his ſevereſt providences ſhould intend our good) There are theſe three queries that would be ſatiſſied.
Frſt, What good it is that God doth intend in his ſevereſt providences towards his Children?
And ſecondly, Who they are that ſhall experimently find this Doctrine verified of them?
And thirdly, How or with what limitation this Doctrine muſt be underſtood?
Friſt, What good it is that God doth intend his people? Briefly there is a fourfold good, that God intends unto his people in his corrections and chaſtiſements, and in the wayes of his ſeverity towards them. 1. In reference to their ſins. 2d In reference to their graces. 3d In reference to their preſent comforts, 4th In reference to their future hopes.
Firſt, In reference to their ſins, God intends a fourfold good; 1. To prevent ſin. 2d To diſcover ſin. 3d To imbitter ſin. And 4th To deſtory ſin.
Firſt, God in reference to the ſins of his people intends this good to them, namely to prevent ſin: If Saint Paul, ſuch a heavenly man, or an earthly Angel (as one cals him) had need of a thorne in his fleſh, to prevent that ſpirituall pride, and ſelf exaltation, that otherwiſe he might have fallen into? O How much more have we need of ſome affiction, to prevent thoſe ſins that otherwiſe we might run into? That as Phyſitians tell us, they have two ſorts of medecines, They have Preventing Phyſick,foreign as well as healing Phyſick; ſo God makes afflictions to be preventing Phyſick, as well as healing Phyſick, unto his own Children. And as Themiſtocles ſaid in the like caſe,Periiſſem niſt Periiſſem. If I had not been undone I had been undone; So may many a child of God ſay; if God had not hedged up my way with Thornes, I had run poſt to the pit of hell, and had ruſhed upon the rock of my own ruin long before this time. That is one good in reference to ſin to prevent it.
Secondly, Another good God intends his people by afflictions, in reference to their ſin, is to diſcover it; in ſtanding waters you cannot ſee the mud that lies at the bottom of the Pool; but when once the water is removed, then the mud is diſcovered. So here, while we are at peace, and caſe, in times of proſperity, and whiles we are not emptied from veſſel to veſſel, we are ſetled upon our lees, as 'tis ſaid of Moab, Jer. 48.11.and the dregs and mud of our corruptions are not diſcovered; but now when we are emptied from veſſel to veſſel, that is, emptied of our outward enjoyments, and of our outward comforts, and God begins to take the rod into his hand, then he makes us reflect upon our ſelves, and to ſay as Job did in the day of his diſtreſs, Job 13.23, 24. Make me to know my tranſgreſſion and my ſin. Remarkeable is that ſpeach of the Shunamitiſh woman unto Elijah 1 King. 17.18. Art thou come to call my ſin to remembrance and to ſlay my ſon? Pray marke, the death of her ſon made her reflect upon her ſin, ſhe would not have called her ſin to remembrance, but that her ſon was now ready to be taken away; affliction it is a ſharp tyrant, I but it is a juſt judge, it repreſents our condition truly to us, and lets us ſee the inſide of our ſelves, it doth diſcover ſelf to ſelf: a man never comes to know himſelf, and to know the plague of his own heart, ſo well as when the rod of God is upon his back; that is a ſecond good afflictions work in reference to ſin, to diſcover it.
And thirdly, God intends this good to his people in reference to ſin, to imbitter it, that in the bitterneſs of ſorrow, we may taſt the bitterneſs of ſin, that is the cauſe of ſorrow, that we may ſee and ſay as in Jerem. 2.19. 'Tis an evill and bitter thing, that we have forſaken the Lord our God, and that his fear hath not been in us. And brethren, ſin it is a very bitter thing, nay ſin is bitterneſs it ſelf; Hoſ. 12.14. Ephraim hath provoked him to anger moſt bitterly, in the Hebrew it is foreign, Ephraim hath provoked him with bitterneſſes: Sin it is that which cauſed the Lord Jeſus Chriſt to drink that bitter cup of trembling. It would have made all the men on earth, nay all the Angels in heaven to have ſunk under the burden of that wrath that he drunk of, ſo that ſin is I ſay a bitter thing; and therefore God afflicts us, to imbitter ſin to us, and that we ſhould be in bitterneſs for ſin as a man is in bitterneſs for the loſs of an onelyonly childe.Zech. 12.10.
And then fourthly, In refrence to ſin, God afflicts us to deſtroy ſin, to make a ſeparation between ſin and the ſoul. A ſucking child that loves the mothers breaſt, yet (you know) when Worm-wood is laid upon the breaſt, then the child loaths it, and is willing to leave it, and it becomes but a …a dead breaſt to him, though before he delighted in it. So likewiſe, when God is pleaſed to imbitter ſin, he doth as it were kill the ſin to us, and makes us willing to leave it, though before we did dearly love it; and indeed it is but fit and equall, that that ſin which hath been contracted with joy, ſhould be diſſolved with ſorrow: ſin is ſo rooted, and ſetled in the heart, that a ſeparation cannot be made without a great deal of ſorrow, but when once we feel the ſmart of ſin, then we can ſay with holy Job, Job 34.32.That which I know not, teach thou me; and if I have done iniquity, I will doe no more. And (ſaies he) Once have I ſpoken, but I will not anſwer; Job 40.5.yea twice, but I will proceed no farther. This then is the firſt Good God intends his Children in the ſevereſt of his providences, in reference to ſin, to prevent it, diſcover it, imbitter it, and deſtroy it.
But then ſecondly, God intends another good unto his people in the ſevereſt of his providences, in reference to their graces, both to try their graces, and likewiſe to exerciſe their graces.
Firſt, To try their graces; God he ſometimes proves and tries his Chidren, whether they be legitimate Children, or whether they be baſtards, yea or no, Pſal. 66.10. For thou O God haſt proved us, thou haſt tryed us, as ſilver is tryed. And Hebr. 12.8. If yea be without chaſtiſement, whereof all are partakers, than are ye baſtards, and not ſons. As they ſay of the Eagit, ſhee tries her young ones, by ſetting their eyes againſt the bright and ſcorching beames of the Sun and if they cannot endure thoſe ſcorching beames, ſhe rejects them as ſpurious and as a baſtardly brood. So God ſomtimes tries his Children, to ſee whether they will be conſtant, or no, and whether they be his own Children, or baſtards. And ſo he tries their gracess whether they be golden graces. Re v. 3.18. I counſell thee to buy of me gold, tryed in the fire. 'Tis a Text I once opened to you, and I ſhewed you by gold there, is ment the golden graces of the Spirit of God: and pray mark, our Saviour would have ſuch gold as is tryed in the fire; implying thus much, that our graces are not true graces, unleſs they be able to hold out in the day of tryall, and tribulation; gold (you know) will endure the fire: The Apoſtle ſpeaking of our faith, 1 Pet. 1.7. ſaies The very tryall of it is much more precious then gold that periſheth. And if the tryall of it be ſo precious, what will the victory, or conqueſt of it be? As one ſaies, Some vertues, and graces, they are like Stars that ſhine not in the day time of proſperity, but ſhine onelyonly in the night of adverſity. We had never known Jobs patience, had not we known Jobs ſufferings. As their is Honey you know in the comb, but it comes not out uſually till it be preſt: and as there is ſweet water in the Roſe leaf, but it comes not out till it be fired: and as the ſtrength of a Tower is not known till an aſſault, and battery be made againſt it; So there are many graces in a Chriſtian that will never be diſcovered till the day of affliction.
And as the Lord afflicts us for the tryall of our graces; ſo likewiſe for the exerciſe of our graces; faith would not be exerciſed, were it not for afflictions, We know not what to doe, but our eyes are toward thee, 2 Chron. 20.12. And patience would not be exerciſed were it not for afflictions,Rom. 5.3. and therefore the Apoſtle ſaith Tribulations worke patience. And obedience would not be exerciſed were it not for afflictions; it is ſaid of our Saviour,Hebr. 5.8. that He learnt obedience by the things which he ſuffered. A man trained up in the ſchool of affliction will gain more good by one Sermon than another will gain by ten, for in times of proſperity, we uſually have a deafe ear; ſome truths we underſtand not, others we believe not; we kick at ſome truths and fret at others; but affliction opens the ear for diſcipline.Job 36.10. And ſo ſervent prayer would not be exerciſed were it not for afflictions Iſa. 26.16. Lord in trouble have they viſited thee, they pouered out a prayer when thy chaſtening was upon them; They prayed to purpoſe then. A man may pray in times of proſperitie, but he ſeldome pouers out a prayer till affliction comes; as One ſaies, Prayer without afflictions is but like a bird without wings. 'Tis ſaid of our bleſſed Saviour, when he was in an agonie he prayed a great deal the more earneſtly; So that affliction adds much to the grace of prayer. And our ſimpathy likewiſe towards our bretheren, would not be exerciſed, like afflictions work like affections; neither would our fear of the great and holy name of God be exerciſed; ſo that affllictions are both for the tryall and for the exerciſes of our graces.
Thirdly, Another good God intends by afflictions, is in reference to our preſent comſorts and enjoyments, that we may not ſurfer upon the lucious contentments here below; therefore in the midſt of our comforts, God gives us ſome croſſes to diet us, as in the midſt of our croſſes he gives us ſome comforts to ſupport us; the Lord knows that we have weak heads, and are not able to bear a proſperous eſtate without ſome bitter ingredient. If any of you have a Child, that hath but a weak head, and he is drinking wine & one comes and mingles a little water with the wine, you thank him for it, becauſe your poor Child is not able to bear ſtrong drink, & therefore it is a great favour to have ſome water mingled with it. God I ſay ſees that we are not able to bear a proſperous eſtate, and therefore it is a great merciemercy that he mingles ſome affliction with it, and thereby by imbitters our comforts, and ſo ſeaſons our joys, that we may not ſurfet with them; and indeed one main end, that God aims at in all our afflictions, is to imbitter all outward things to us, that himſelf alone may be ſweet to our poor ſouls. God would not have us ſet our hearts upon things here below, he would not have theſe outward comforts to ſteal away our hearts, as Abſolom ſtole away the hearts of the people, nor would he have us ſay as Peter did, it is good being here, or to ſet up our ſtaff here, but to be willing to part with what we do enjoy, and to contemn it in compariſon of what we do expect. That is a third thing in reference to our preſent comforts.
Fourthly, Another good God intends likewiſe, is in reference to our future hopes, for theſe afflictions, theſe ſevere diſpenſations of his providence, they are both the way to Glory, and they work out our Glory; they are the way to Glory, Luke 24.26. Ought not Chriſt to have ſuffered theſe things. and ſo to enter into his Glory. What hath the head gone that way, and muſt not the member go the ſame way alſo. Nay they work out our Glory, 2 Cor 4.17. for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternall weight of Glory. Afflictions they are but the file wherewith God doth poliſh and ſquare us, that we may be fit ſtones in his ſpirituall building. Thus you ſee the firſt thing opened unto you, what Good God intends, in the ſevereſt of his diſpenſations.
But ſecondly, Who are they to whom God intends this good, certainly God doth not intend it unto all Figs, he never intended it to the wicked, but he intends it to thoſe that are good Figs as it is here in the text.
I but how ſhall we do to know we are good Figs? I gave you three Characters you may remember the laſt Lords day, let me very briefly give you but three more now, that ſo you may know whether you be thoſe good Figs to whom this promiſe belongs, that all the ſevere diſpenſations of God ſhall be for your good.
Firſt, If you be upright in heart Pſal. 125.4. Do good O Lord unto thoſe that be good, I but who are they, he tels you in the next words, to them that are upright in their hearts. If you be good not only in appearance but good in proof, if you be good in reality, for you know rotten Figs may make as fair a ſhew as the beſt Figs, they may be as big as the beſt, and poſſibly of as good a colour, I but yet they are rotten within. If you have not only an outward profeſſion, for that is an eaſie matter; but if with your outward profeſſion, and giving up of your names to Chriſt, you joyn an inward ſubmiſſion, and give up your hearts to Chriſt, that you obey from the heart, as it is Rom. 6.17. then are you theſe good Figs to whom God intends good in all your afflictions.
Secondly, If you have a filial fear of God, and can fear him for his goodneſs, mark that text Jer. 32.40, 41. Saies God, I will put my fear into their hearts, that they ſhall not depart from me; And then ſaies he, I will rejoyce over them to do them good, with my whole heart, and with my whole ſoul. If God have put this fear into your hearts, and this fear is a fountain of life, to cauſe you to depart from the ſnares of death, then are you theſe good Figs.
Thirdly, If you be of the number of thoſe that love God, and are called according to his purpoſe; For that is ſet dewn Rom. 8.28. And we know that all things worke together for good, to them that love God, and are called acording to his purpoſe. If you love his ordinances, and love his Saints and children, and love his preſence, if you love him for himſelf, and delight in him, and deſire him only, that you can ſay, none but thy ſelf O Lord, can give my ſoul ſatisfaction; and can ſay with Luther, Do not put me eff with theſe earthly comforts and contentments: It is not an houſefull of Gold and Silver, that I can take up with, but I muſt have thy ſelf, and the ſmiles of thy face, and the diſcoveries of thy love, and nothing elſe. And if you are called, according to his purpoſe, that is,Mat. 22.14. not only outwardly called by his word (for ſo many are called but few are choſen) but inwardly called by his Spirit, for you muſt know this promiſe doth not belong to every one that is outwardly called on; a man may be outwardly caled, but yet not effectually called; there is an outward ordinary generall invitation that a wicked man may have, when the Spirit of God knocks at his heart by his word, by his mercies, by afflictions, and by the examples of others, and he ſtifles all the motions of the Spirit, and rejects the offers and tenders of his Grace, now to have onelyonly this Generall invitation, it is not to be truly called, for ſo the Spirit knocks often at the doors of your hearts in many a Sermon, and in many a correction, and in many purpoſes of heart; I but now if you are called by the effectuall operation of the Spirit of God, that the Spirit of God not onelyonly knocks but unlocks the doors of your hearts, and makes you willing to accept the invitations of his grace, and to give entertainment unto Chriſt, and you can ſay come Lord Jeſus into my heart, and rule in me as thou pleaſeſt, when he ſo calls, that you hear his voyce, and when he ſaies Seek ye my face, thy heart anſwers, Lord thy face I will ſock, Come unto me (ſaies Chriſt) all yea that labour and are heavy laden, Math. 11.28. And the heart returns eccho, come, I would come to thee O bleſſed Saviour upon my hands and knees, I would come with all my ſoul: when the Spirit of God ſaies, this is the way, this is the way of holineſſe, this is the way of ſtrictneſſe, and purity, ſo much ſpoken againſt every where: Is this the way ſaies a poor ſoul: O! I would walk in it, that I might find reſt to my ſoul, and I would ſubmit to the Government of Jeſus Chriſt and be as willing to have him my Ruler as my Redeemer, if thou loveſt God, and haſt choſen him for thy portion, and art thus called, and returneſt an eccho to the voice of Chriſt, and ſubmits to his Government; this is a certain evidence thou art in the number of thoſe the Text here ſpeaks of, whom God intends good to in his ſevereſt dipenſations. That is the ſecond thing by way of explication.
Thirdly, With what limitations muſt this be underſtood, that God in his ſevereſt providences intends his peoples good? There are but theſe two limitations I will give you, and then I will apply all.
Firſt, When 'tis ſaid God intends his peoples good, you muſt underſtand it thus; That this good is not preſently, and all at once effected, but it is by degrees. It may be for the preſent, thou findeſt no benefit at all by thy afflictions, but thy heart in thy own apprehenſion is rather made barder, and thou ſits down in a diſconſolate deſpondency, and doſt not ſee how ſuch a paſſage of providence workes for thy good at all; I but mark what the end will be; look not onelyonly at the beginning of a work, (ſaies Solomon) but conſider the end of it; give God leave to do his own work,Ecl. 7.8. and give him leave to do it his own way, and give him leave to do it in his own time, ſaies the Apoſtle, Jam. 5.11. You have ſeen the end the Lord made with Job. And Pſal. 37.37. Mark the perfect man and behold the upright, for the end of that man is peace. And Deut. 8.16. He humbled thee, and proved thee, to do thee good at thy latter end. He doth not ſay it was to doe them good preſently; but to doe them good how ever in the latter end, with this limitation therefore it muſt be underſtood, though for the preſent, thou maiſt not find it ſo, yet in the concluſion thou ſhalt find it ſo.
Again ſecondly, Another limitation is this, when we ſay that all theſe providences of God ſhall worke for good; you muſt not underſtand them ſingly and apart, but taken joyntly and together, and ſo they will be for good:foreign. this is that which is expreſt Rom 8.28. All things work together for good; they work together: if thou ſhouldeſt take one providence alone, by it ſelfe, haply thou maiſt find it do thee no good at all, but now put providences together, and then thou wilt find them do thee good; as one drug in an Apothecaries Shop, cannot make a wholeſome medicine, but put many drugs together, and then it will do thee good: And one wheel in the Clock (you know) cannot make the Clock move, but put all the wheels together,Gen. 42.36. and then it will move. Jacob complains (ſaies he) Joſeph is not, and Simion is not, and ye will take Benjamen away, all theſe things are againſt me. True, take theſe providences ſingly by themſelves, and they were all againſt him; I but at laſt he had his Joſeph again, and his Simeon again, and his Benjamin again, and though for the preſent they were all againſt him, yet he loſt nothing in the latter end.
Now for the Uſe of this Point briefly: Ʋſe 1 If God in his ſevereſt diſpenſations intend his peoples good, we may learn then theſe, four leſſons by way of Inſtruction.
Firſt, Learn to admire the infinite wiſdome of God; that ſame various,foreign. curious wiſdome of God the Apoſtles ſpeak of, Ephe. 3.10. that can bring light out of darkneſs; peace out of trouble; good out of evil; grace out of ſin; hope out of fear; and heaven out of hell. O! the unſpeakable wiſdome of God; here is Samſons riddle now expounded, out of the eater God can bring forth meat, and out of the ſtrong God can bring forth ſweetneſs, out of afflictions, and the moſt bitter paſſages of providence, God can certainly bring ſome good to his poor Children; there is nothing ſo high but his providence is above it; there is nothing ſo low but his providence is beneath it; there is nothing of ſuch an extent, but his providence is able to bound it; and there is nothing ſo confuſed but his providence can order it for his own glory, and his peoples good. O! admire, fear, love, and truſt this great God, that can work all things for the good of his Children.
And ſecondly, By way of inſtruction, we may hence ſee the reaſon why God doth not prevent the afflictions of his people, and why he doth not remove them ſo ſuddenly as we would have him; it is not for want of love and affection to his people; but becauſe he knows how to bring good to them out of their afflictions. The patient when he hath a ſmarting Plaiſter applyed to him, cries to the Chyrurgion to take it off, but he doth not take it off as ſoon as the patient would have him, becauſe he knows it works for his good. Would God think you have ſuffered Joſeph to have been ſould into Egypt, to have been made a bondſlave, and to have been impriſoned there, but that he knew how by this abaſement to work his advancement. And do you think God would have ſuffered David, after he had annointed him King, to be yet purſued as a partridge upon the mountains, and to be driven from one place to another, and brought to ſuch great ſtreights, but that he knew how to work good to him out of all theſe troubles.
But thirdly, By way of inſtruction, this may let us ſee what a vaſt difference there is between the godly, and the wicked, between the condition of the one, and of the other; to the godly, all things, yea the worſt things, even Gods ſevereſt providences, work together for good; but to the wicked, all things, even the beſt things, work together for their hurt, Spirituall good things, and temporall good things, work for their hurt.
Firſt, All Spirituall good things work for their hurt; as for example, the mercy of God, which is one of the choiceſt Jewels he hath in his Cabanet, this works for the hurt of ungodly men, becauſe it is an occaſion of looſneſs, and libertiniſme to them; the grace of God another choice Jewel, works for their hurt, for it is an occaſion of wantoneſs, they turne the grace of God into liciviouſneſs; the patience of God, that is an occaſion of their preſumption; the ordinances they are but poyſon to them; their baptiſme will be but a witneſs of their perjury; the Lords Supper, will be but as a feal to their damnation; the word of God which to others is a ſavour of life unto life,Ro. 9.33. unto them it is a favour of death unto death; nay Jeſus Chriſt himſelf to a wicked man is but a ſtumbling ſtone and a rock of offence.
And as all ſpirituall good things, ſo all temporall good things likewiſe work for hurt to wicked men; as for example, all providences though they ſeem never ſo ſmiling, and ſucceſſull, do yet tend to the hurt of ungodly men, The proſperitie of fools ſhall deſtroy them, Pro. 1.32. ſo likwiſe their riches ſhall be their ruin, their flouriſhing ſhall be their periſhing; their power, their authority, their greatneſs, their attendance, their freinds, their full tables, all theſe ſhall be but as a curſe unto their ſouls;Mal. 2.2. God curſes his own bleſſings unto wicked men; As God can turn curſes into bleſſings, where his Children pleaſe him; ſo he can turn bleſſings into curſes to wicked and ungodly men. Had it not been better think you for Ahithophel, to have been a very fool rather than ſuch a great Politician as he was, for his wiſdome was his ruine? Had it not been better for Abſolom to have been a deformed creature, than ſo beautifull as he was, for his beauty was his ruine? Had it not been far better for him to have been a kitchin boy than a King, for his power and authoritie was his ruine? Had it not been better for Haman to have been the foot-ſtool, rather than ſuch a great favorite in Ahaſuerus his Court, for his favour was his ruine; God ſet him in a ſlipperie place to caſt him down to deſtruction. In a word, all temptations ſhall be for their hurt;2 Chron. 28.22. all afflictious ſhall be for their hurt. King Ahas in the time of his diſtreſſe did treſpaſs yet more againſt the Lord. And all examples, whether of the godly or wicked ſhall be for their hurt; the examples of the godly ſhall make them but fret and rage at them ſo much the more; the examples of other wicked men like themſelves, ſhall but infect and corrupt them ſo much the more; death it ſelf ſhall be for their hurt, death ſhall be as a trap-door, to let them down to the bottomleſs pit of hell, whence they ſhall never, never return. Oh! who would be in a ſtate of unregeneracy and unbelief, in an unreformed and impenitent flate, and ſleep in it one houre? Who would be in the ſtate of the wicked, when all things work for their hurt? That is the third inſtruction.
The fourth inſtruction by way of information is this; If God can make the ſevereſt of his providences to work for our good, then we have no cauſe to be much troubled at croſſes and afflictions, at tryalls and temptations; we have no cauſe to ſink under the burden of them, but rather to bear them patiently without fainting or fretting; for though at preſent we do not know how they ſhould be forour good, yet God knows how to order them for ourſpirituall advantage here, and for our eternall advantage here after, You will give a Watch-maker leave to take your watch in piecer, becauſe he knows how to put … together again. So you may give God leave to break you in your comſorts, and in your own ends and deſigns, becauſe God knows how to ſet you together again, Hoſea 6.1. He hath broken us, and he will heal us, he hath ſmitten and he will bind us up. When you come at the beginning of the year, and ſee a houſe a building, you ſee nothing but deformity, here a piece of timber, and there ſtones, and in another place rubbiſh; I but come at the end of the year and you ſhall ſee a beautifull fabr ick. We have no cauſe therefore either to fret, or be diſquieted at any paſſage of Gods Providence: In times of preſperity we ſhould not be lifted up; and in times of adverſity we ſhould not be too much caſt down; theſe are the four leſſons by way of inſtruction.
Secondly, Ʋſe 2 Another Uſe I would make of this Point is, for examination. O! let every one of us call himſelf to account, and ſee whether the providences of God in wayes of ſeverity have wrought for our good yea, or no; hath ſin been prevented, hath ſin been diſcovered, hath it been imbittered, hath it been weakned, if not quite deſtroyed; have our graces been tryed, have they been exerciſed, have we had more faith, more patience, more meekneſs, more humility; have our prayers been more fervent, have our affections been more heavenly, have we got good by every one of our afflictions.
To perſwade you to this tryall, I will uſe but this one Motive, and remember it, and take it for a rule: It is a never failing evedence, diſcovering a man to be in the ſtate of grace, when he finds every condition drawing him nearer to God, for then it is a manifeſt ſign you are in the number of thoſe that are called, according to his purpoſe, and who love God, and are beloved of God; that is the ſecond Uſe.
Thirdly, Ʋſe 3 (and ſo to draw towards a concluſion) It may ſerve for the unſpeakable conſolation of all thoſe that are good; good Figs, thoſe that are inwardly good, that are impartially good, that are conſtantly good, that fear God, and that love God, thoſe who are called according to his purpoſe. I tell you my brethren, this is that which may be a ſeaſonable ſupport to your ſpirits in ſad and ſinking times: this very Doctrine may be a heart-raviſhing cordiall, which were it but rightly reliſhed and digeſted by you, might make your very hearts dance within you for joy. O! that I were but able to convey the comfort, the ſweetneſs of this cordiall to your hearts, and to my own; certainly if you did but ſeriouſly conſider this, you would not be much troubled at any outward troubles that could befall you; no trouble would be very troubleſome to you. I but ſaies one, alas I am ſlandered and reproached, I am reviled, and ſcorned, and am evill ſpoken of, yea though I have not deſerved it; how can this tend to my good? yes, God can by this teach thee to live above the world, above the credit and repute of men: it may be thou dideſt reſt too much in the applauſe of man, and dideſt triumph too much in a good name, now God will by this teach thee to ſeek that honour that comes from him onelyonly, and not that honour that comes from man. It was that which our Saviour laid to the charge of the Phariſees, John 5.44. ſaies he, How can ye believe which receive honour one of another, and ſeek not the honour that cometh from God onelyonly. And ſaies our Saviour, Mat. 5.11, 12. Bleſſed are you when men ſhall revile you, and perſecute you, and ſhall ſay all manner of evil againſt you falſly for my ſake, rejoyce and be exceeding glad, for great is your reward in heaven. It is a ſweet ſaying of St Auſtin, That man that willingly detracts from my good name, he doth againſt his will adde to my Crown. All the reproches of men will make our Crown ſo much the heavier. O! but ſaies another, I am very poor; my eſtate and trade is gone; I lie under a great deal of poverty; I want bread for my family, &c. How can this ever tend for good? yes, it may be God by the poverty of thy eſtate would make thee poor in ſpirit, would make thee humble and baſe in thine own eyes, it may be God foreſees that if thou ſhouldeſt be rich thou wouledſt be proud, and therefore he will keep thee poor that thou maiſt be humble; and 'tis better a thouſand times to be poor in the world and rich in grace, than to be rich in the world and poor in garce.Jam. 2.5. God chooſeth the poor in the world to be rich in faith; and have other men greater eſtates than thou? it may be they have greater ſnares than thou, are they in higher places than thou? then they are in greater danger of falling than thou; the truth is, the ſoul can better manage a ſtate of adverſitie than aſtate of proſperity; and when the ſoul is under ſome abaſement (pray mark it) it is uſually at a leſſe diſtance from God.
I but I have a body troubled with many infirmities, with many diſeaſes, pains and aches, how can this tend to my good? yes, God by this will put thee in mind of thy mortality, that thou haſt a poor tottering Tabernacle, that ere long will drop into duſt, and that therefore thou muſt ſeek for a houſe on high, a houſe prepared in heaven for thee; and have other ſtronger bodies than thou? it may be they have ſouls leſs weaned from the world than thou; hadſt thou a healthfull body, it may be thy heart would be too much glewed to and ſet upon the world, and this makeſt thee weary of the world, ſo that thou longeſt to be with Jeſus Chriſt, where thou ſhalt be freed from all theſe pains, and ſorrows, and ſufferings; mark it, look wherein we are inferiour unto others in one kind, God ſtill makes it up in ſome other kind.
I but I am tempted and buffeted with Sathan, and am diſquieted in mind, can this be for my good? yes, the great God of Heaven and earth can order all theſe temptations for thy good, as David ſaies, Pſal. 118.13. Thou haſt thruſt ſore at me, (ſpeaking of Saul) that I might fall, but the Lord helped me; ſo though Sathan thruſt ſore at thee to wound thee, yet God will ſo order it, that he ſhall wound thy ſin, but ſhall not hurt thy ſoul. 'Tis an excellent ſaying of Saint Auſtin; God (ſaies he) is ſo good, that he would never ſuffer evil to be in the world, were he not ſo wiſe that he could order all evil for the good of his own people. Nay God is ſo infinitely wiſe, that of poyſon he can make an antidote againſt poyſon: God can order the ſins of his own people for their good, to make them more watchfull, and to be more humble and abaſed in their own eyes, and to long to be where they ſhall ſin no more. This is not an argument for preſumption, but a prop to keep us from deſpair. O! what a comfortable, what a bleſſed condition is this, that whatever the ſtate of Gods people is, yet God can and will turn it all for their good. What tongue of man or Angel can expreſs the conſolation the ſoul might ſind in this Doctrine, were it but rightly reliſhed, and digeſted.
But one Uſe more, and I will have done; and that is a uſe of exhortation; as you have heard ſomething for your comfort, ſo you muſt hear ſomething of dutie alſo.
If God in the ſevereſt of his providences intend our good; then there are four duties that I deſire to propound to you, and I will but propound them, for I cannot preſs them, the time being gone.
1. Believe this truth.
2. Apply this truth.
3. Act according to this truth.
4. Draw out the ſweetneſs of this truth.
Firſt, I would have you believe this truth; that God in all his diſpenſations, though they ſeem never ſo ſtrange, and harſh to you, yet intends your ſpirituall good. Believe it may ſome ſay; what do you think we are atheiſts; do you think we do not believe the Scripture, when God ſaies all things work for good? I, it may be you believe it, but it is one thing to believe with a notional faith, and another thing to believe with a practicall faith. You read of the work of faith with power. 2 Theſ. 1.11. there are many it may be that believe this truth with a notional faith, I but few that believe it with a practicall faith; for example, there are none of us but believe we are mortall, that we are poor frail creatures, that muſt die and drop down to the duſt, we know not how ſoon, we believe this doctrine, with a notionall faith, I but how few believe it with a practical faith, ſo as to prepare for their latter end, to make their whole life a preparation for their dying day; the devils they believe too, they believe that God is a holy and a juſt God, and will render to them according to their deſerts, at that great day when they muſt be judged before all the Angels, and before all the Saints, I but for all this they do not repent; they have a notional faith, I but they have not a practicall faith; ſo it may be you believe this Doctrine, but do you believe it practically, ſo as to make uſe of it, that you are able to ſay, certainly this providence, this affliction, though ſharp, yet tendeth to my ſpirituall good.
But Secondly, As I would have you to believe this truth, ſo I would have you apply it unto your own ſouls, that when afflictions come, or troubles come, or ſickneſs comes, when the loſs of a dear husband or wife, or the loſs of a hopefull child, or the loſs of an eſtate comes, when pangs, and pains, and fears, and ſtreights come upon you, you may ſay to every one of them, you are welcome, you come with your commiſſion, do the work that God ets you about; I know that though for the preſent you are very painfull, yet at the laft you will be very beneficiall, as I have heard the ſtory of a boy in a Ship, when there was ſuch a ſtorm, that threatned the ſinking of the Ship preſently, heſat ſtill, and was not at all troubled; and being asked why he was not troubled, when he ſaw they were in jeopardy of death every minute; O ſaies he, I know my Father ſits at the ſtern, I know my God hath the diſpoſing of all, and he will order all for good And O that we could do ſo, this is to apply this Doctrine, and not only to believe it.
Thirdly, I would have you act according to your faith; and therefore let the utmoſt endeavour of your ſouls be in this, that you may find a ſpirituall advantage by every paſſage of providence, and that every condition may draw you nearer to your God. I confeſs this is a hard leſſon to be learnt; but yet there are theſe five means that may help you: I will but name hem:
Firſt, If you would act ſo that every condition may drawy on nearer to God, you muſt live not by ſight and ſenſe, but by ſaith; for if you look upon Afflictions with an eye of ſence, you will ſee no good in them at all; but if you look upon them with an eye of faith, then you will ſay ſanctified Affliction is better than unſanctified proſperity; ſanctified ſickneſs better than unſanctified health; and ſanctified poverty, better than unſanctified riches; For our light affliction, (ſaith the Apoſtle) which is but for a moment, worketh for us a far more exceeding and eternall weight of Glory; How did he know this? he tels you in the next words; While we look not at the things which are ſeen, but at the things which are not ſeen, &c. 2 Cor. 4.17, 18. as if he ſhould ſay; look not with as eye of fleſh, but with an eye of Faith.
And then ſecondly, As a great deal of faith, ſo a great deal of patience is required alſo: you muſt not look that the good of affliction ſhould come preſently, (as I told you in one of the limitations) No affliction for the preſent ſeemeth to be joyous but grievous, nevertheleſs afterwards it yeeldeth the peaceable fruit of righteouſneſs unto them which are exerciſed thereby, Heb. 12.11. As you muſt exerciſe faith, ſo you muſt be contented to wait alſo.
Thirdly, There muſt be a great deal of ſelf-denial too, ſo that you can be content to be croſt of your own wills, that Gods will may be fulfilled.
Fourthly, You muſt reſolve you will not part with your integrity, though to avoid any affliction; you muſt not chooſe iniquity rather than affliction; but you muſt chooſe the greateſt affliction, rather than you will commit the leaſt ſin. If you keep your integrity, than this is certain, every affliction will work for your good, and you ſhall find every providence will tend to your ſpirituall advantage in your worſt condition, but on the contrary; if you part with your integrity, you ſhall meet with a curſe in the beſt of your outward conditions here below.
And then in the Fift and laſt place, If you would have all thingswork for good, you muſt be much in prayer, Phil. 1.19. ſaies the Apoſtle, (ſpeaking of afflictions) I know that this ſhall turn to my ſalvation, through your prayer, and the ſupply of the Spirit of Jeſus Chriſt, and this is the third Duty.
And then Fourthly, (And ſo I have done;) Do not onelyonly believe, and apply, and act according to, but labour to draw out the ſweetneſs of this truth, that you may be able to rejoyce in the time of temptation. My brethren, count it all joy, when you fall into divers temptations, Jam. 1.2. What to rejoyce in temptations may ſome ſay? if the Apoſtle had ſaid, my brethren, count it all ſorrow when you fall into divers temptations, he had ſaid ſomething; but count it all joy when you fall into divers temptations; yes, and the Apoſtle knew very well what he ſaid, for he knew that they that ſow moſt in tears, ſhall reap moſt of all in joy, and they that can bear afflictions and temptations, with moſt quiet calm and ſerene ſpirits, they ſhall have the bleſſed fruit of righteouſneſs, though for the preſent they are exerciſed thereby, and God will do them a great deal of good, and will at length bring them to heaven, though by the gates of hell; and 'tis a great deal better to be brought to heaven by the gates of hell, than to be brought to hell by the gates of heaven; and it is better to have our hell here, than to have our hell hereafter, to have a hell of miſery to all eternity: the Lord write every one of theſe things in our hearts, that we may be able to ſpeak by experience that every one of theſe providences ſhall be for our good. And ſo much ſhall ſuffice for this Text, and for this time.
FINIS.
ERRATA.
PAge 10. line 15. r. deſerts us. p. 20. l. 18. r. hear. p 25. l. 7. r. of whom. p. 34. l. 12. r. others. p. 41. l. 8. r. it ſelf. p. 50. l 9. in ſome Copies r. had Judah.
End of the text · James Nalton, Gods Great Care of His Good People in Bad Times (1655)