his people of their nearest and their dearest mercies. They are these
conscience, hopes of heaven, etc.? Besides, you enjoy many temporal
mercies, which many of the precious sons of Zion lack, etc.
4. Fourthly, Consider seriously of the reasons of God's stripping
his people of their nearest and their dearest mercies. They are these
[1.] For a trial of the strength and power of their graces. It is not
every cross nor every loss, which tries the strength of a Christian's
graces. Job held bravely in the face of many afflictions for a time—
but when he was thoroughly afflicted in his body, then he acts like a
man void of grace, rather than like a man who did excel all others in
grace. [God tried the strength of Abraham's faith, and the strength of
Job's patience, and the strength of Moses' meekness, and the
strength of David's zeal, and the strength of Paul's courage—to the
utmost. God will not only try the truth—but he will also, sooner or
later, try the strength of every grace which is in a believer. Exod.
12:27, 30-31.]
When God burns up the shed—but leaves the palace standing;
when he takes away the servant—but leaves the child; when he
gathers here a flower and there a flower out of men's gardens—but
leaves the flowers which are the delight of their eyes and the joy of
their hearts; they bear it patiently and sweetly. But when he burns up
the palace, and takes away the child, and gathers the fairest flower in
all our garden—then we usually show ourselves to be but men, yes, to
be weak men, passionately crying out, "O my son Absalom, my son,
my son Absalom! O that I had died instead of you, O Absalom, my
son, my son!" 2 Sam. 18:33.
[2.] God passes the sentence of death upon men's dearest
mercies, that he himself may be more dreaded, and that his precious
servants and their counsel may be the better minded and regarded.
The Egyptians trembled not under several judgments, nor minded
not what Moses and Aaron said, until God smote their firstborn—and
then they tremble, and then the servants of the Lord and their
counsel found better reception with them than formerly they had
done. Ah, friends! has the Lord smitten your firstborn, as I may say?
then look to it, as you prize the honor of God, the advancement of the
gospel, the peace of your own consciences, the stopping of the
mouths of the wicked, and the gladdening of those hearts that God
would not have saddened, that God be more dreaded, and that his
servants and his services be more owned, loved, and regarded.
The people of God, and the ordinances of God—are to God as his
firstborn; and those who make light of God's firstborn, God will
make as light of their firstborn. These Egyptians had slain Israel,
God's firstborn, and therefore God smites their firstborn. My desire
and prayer shall be that God's removing and taking away your
firstborn, as I may say, may be the making of more room in your
bosoms for God, Christ, saints, and ordinances, so that your great
loss may be turned into the greatest gain. And certainly, if this
remedy, this potion which is given to you by an outstretched hand
from heaven does not work this—the next potion will be far more
bitter! John 5:14.
[3.] God passes the sentence of death upon men's nearest and
dearest mercies, that he may win them to a more complete and full
dependence upon his blessed self. Man is a creature apt to hang and
rest upon creature props. "Look to my right and see;" says the
psalmist, "no one is concerned for me. I have no refuge; no one cares
for my life." Psalm 142:4. Well, what does he do, now that all props
fail him? Why, now he sweetly leans upon God: verse 5, "I cry to you,
O Lord; I say—You are my refuge, my portion in the land of the
living."
Cynaegeirus, an Athenian captain, used great valor in the Persian
war, pursuing his enemies who were laden with the rich spoil of his
country, and were ready to set sail and be gone; he held the ship with
his right hand, and when that was cut off, he held it with the left, that
also being cut off, he held it with the stumps, until his arms were cut
off, and then he held it with his teeth until his head was cut off. It is
the very temper of most men and women in the world—they will hold
upon one prop, and if God cuts off that, then they will catch hold on
another, etc., until God cut off all their props, and then they will
come and rest and center in God, and say, "All my fountains are in
you!" Psalm 87:7.
[4.] God strips his people of their dearest mercies, that he may
work their hearts to a more strict and diligent search and
examination of their own hearts and ways, that they may say with the
church, "Let us search and try our ways, and turn to the Lord our
God," Lam. 3:39-40, 48. When God's hand, when God's rod is upon
our backs—our hands must be upon our hearts, and we must cry out,
"What evil have we done! what evil have we done!"
Seneca reports of Sextus, who would every night ask himself three
questions—
(1.) What evil have you healed today?
(2.) What vice have you stood against this day?
(3.) In what part are you bettered this day?
When the storm beats strong upon you, you had need to see what
Jonah is asleep at the bottom of your souls, so that, he being
discovered and cast overboard, your souls may be safe, for in the
drowning of your sins, lies the security of your soul.
[5.] God strips his people of their dearest outward mercies, that
they may be more compassionate toward those who are, or shall be,
in the same condition with themselves. The Jews at this day, in their
very nuptial feasts and mirth, break a glass with wine in
remembrance of Jerusalem, saying, when they throw it down, "Thus
was Jerusalem broken!" What they spill in wine, they fill with tears.
Is it not a shame to have the same name, the same faith, the same
Christ, the same profession, etc.—and to desire always to tread on
roses? Is it not a shame to to be embarked in this great ship of
Christianity with so many brave spirits—and to hide under hatches?
Saints should be like two lute strings which are tuned one to another;
no sooner one is struck but the other trembles.
[6.] God strips his people of their nearest and dearest outward
mercies, that they may the more prize and the better taste spiritual
and heavenly mercies. Diogenes noted the folly of the men of his
time — that they undervalued the best things — but overvalued the
worst things. Ah, that this were not the sin and shame of professors
in these days! God sometimes strips His people of their nearest and
dearest outward mercies — that they may the more prize and the
better taste, of spiritual and heavenly mercies. God takes away
uncertain riches — that His people may the more prize certain riches!
God takes away natural strength — that His people may the more
prize spiritual strength! God takes away the creature — that His
people may more prize their Savior. Spiritual and heavenly things
can alone satisfy the soul. The language of a godly man is this, "Ah,
Lord! the good things which I have from You, though they may
refresh me — yet they cannot satisfy me without Yourself!" "Whom
have I in heaven but you? And earth has nothing I desire besides you.
My flesh and my heart may fail, but God is the strength of my heart
and my portion forever!" Psalm 73:25-26