Front matter (continued, part 17)
Psalm 33:3, "They have consulted against your hidden ones." The saints are:
(1.) hidden in God's decree,
(2.) hidden in Christ's wounds,
(3.) hidden in the chambers of divine providence,
(4.) hidden in common dangers, as Noah was hid in his ark, and as Lot
was hid in Zoar, and as Daniel was hid in the lions' den, and as the three Hebrew children were hidden in the fiery furnace, and as Jonah was hidden in the whale's belly, Isaiah 26:20;
(5.) hidden "with Christ in God," Col. 3:3.
In times of greatest trouble the saints are hidden under the hollow of God's hand, under the shadow of God's wing, Psalm 91:1, 4. Psalm 27:5, "For in the time of trouble he shall hide me in his pavilion." A little pavilion or cottage where God is—shall be sufficient to safeguard the saints in the day of adversity. "He shall hide me in his hut, as a shepherd does his sheep in a stormy day." In the secret of his tabernacle, shall he hide me. I shall be as safe as if I were shut up in his holy ark, tabernacle, or temple—where they use to flee for shelter to the horns of the altar, yes, as if a man were hidden in the most holy place, where none might enter but only the high-priest once a year, which is therefore called "God's secret place." A shepherd could not be more careful to shelter his sheep in a tent or tabernacle from the heat of the sun, nor could a king not be more ready to protect a favorite in his pavilion, whence none dared venture to take him-than God would be careful and ready to shroud and shelter his people from the rage, madness, and malice of their enemies, Ezek. 7:22.
How did God hide his church in Egypt? the bush was still burning—and yet was not consumed, Exod. 3:2-3. And how did he hide seven thousand in Elijah's time, who had not bowed their knees to Baal? 1 Kings 19:18. Though "the woman," the church, "is driven to flee into the wilderness— yet there she is hidden, and there she had a place prepared of God, that they give her care for 1,260 days," Rev. 12:6. Let our enemies do their worst, they shall not hinder us of divine protection. No power nor policy can hinder our being preserved and secured by God in the greatest troubles, deepest distresses, and most deadly dangers which can attend us. But,
[14.] Fourteenthly, "If God is for us—who can be against us?" I answer—None, so as to deprive us of our union with Christ, as to dissolve that blessed union which is between Christ and our souls, John 15:1-5. When men and devils have done their worst, our
marriage-union with Christ holds good. This union is indissoluble. This union between Christ and believers is not capable of any separation. They are so one, that all the violence of the world, nor all the power of darkness, can never be able to make them two again. Hence the apostle's triumphant challenge, "Who shall separate us from the love of Christ?" Romans 8:35. If the question did not imply a strong negation, the apostle himself does give us a negation in words at length, "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord." verse 38-39.
Here you have a long catalogue, consisting of a large induction of various particulars; but none of all these can dissolve the union between Christ and believers. None can untie that knot which is tied by the Spirit on Christ's part, and by faith on ours. Christ and believers are so firmly joined together, that all the powers on earth, and all the united strength of hell—shall never be able to put them asunder, or to separate them one from another! Look! as no distance of place can hinder this union, so no force or violence from devils or men shall ever be able to dissolve this union; and herein lies the peculiar transcendent blessedness of this union above all other unions. They all may cease, be broken, and come to nothing; everyone of them must be broken. The head must be separated from the members, and the members from the head; the husband must be separated from the wife, and the wife from the husband; the parents must be separated from the children, and the children from the parents, and bosom friends must be separated one from another. The foundation and the house may be separated, and the branches may be cut off from the vine—yes, the soul and body must be disunited by death—but the mystical union stands fast forever. Christ and a gracious soul can never be separated; God has joined them together, and no mortal shall ever be able to put them asunder, Mat. 19:6.
There is not only a continuation of our union with Christ all our life—but also in death itself. Our very bodies sleeping in the dust are even then in union with Christ. There are two abiding things in the saints, their unction and their union. Their unction abides, "But the anointing which
you have received of him abides in you," 1 John 2:27; and their union abides, for it follows, "and you shall abide in him." Christ earnestly prays that we might be one, as he and his Father are one, John 17:20-23; not essentially, nor personally—but spiritually, so as no other creature is united to Christ. There can be no divorce between Christ and the believing soul. Christ hates divorce, Mal. 2:16. Sin may for a time seemingly separate between Christ and the believer—but it can never finally separate between Christ and the believer. Look! as it is impossible for the leaven that is in the dough to be separated from the dough after it is once mixed, for it turns the nature of the dough into itself; so it is impossible for the saints ever to be separated from Christ: for Christ is in the saints as nearly and as really as the leaven is in the dough. Christ and believers are so incorporated, as if Christ and they were one lump, Romans 8:10; Col. 1:27; 1 John 3:21; John 17:23.
Our nature is now joined to God by the indissoluble tie of the hypostatic union in the second person; and we in our persons are joined to God by the mystical indissoluble bond of the Spirit, the third person. Our union with the Lord Jesus is so near, so close, and so glorious—that it makes us one spirit with him. In this blessed union the saints are not only joined to the graces and benefits which flow from Christ—but to the person of Christ, to Christ himself! 1 Cor. 6:17. All the powers on earth, and all the powers in hell, can never separate Christ from the believer, nor the believer from Christ. When all other unions are dissolved, this union holds good, John 1:16; Romans 8:32; 1 Cor. 3:21-23.
I readily grant that the sense and apprehension of this union may in this life be much interrupted, and many times greatly darkened—but the substance of the union still remains. And I readily grant that a believer may be much assaulted and tempted to doubt of his union with Christ, and to question his union with Christ—and yet nevertheless a believer's union with Christ continues and abides forever. And I readily grant that the influences of it for some time may be suspended—but yet the union itself is not—nay, cannot be dissolved! As it was in the hypostatic union of the two natures of Christ; for a time there was a suspending of the comforting influences of the divine nature in the human, insomuch that our Savior cried out, "My God, my God, why have you forsaken me?" Mat.
27:46; yet for all this the union between the two natures was not in the least abolished. Just so, here in the mystical union the sensible effects, comforts, and benefits of our union with Christ may sometimes be kept hidden and not appear—but yet the union itself abides, and shall abide firm and inviolable forever; it is an inseparable and insuperable union.
Look! as no power on earth is sufficient to overpower the Spirit of Christ, which on Christ's part makes the union, so no power on earth shall be able to conquer faith, which on our part also makes the union, John 10:27-31; 1 John 4:4; 1 Pet. 1:5; Luke 22:31-32. Satan and the world may make attempts upon this union—but they will never be able to break this union, to dissolve this union; yes, though death is the bane of all natural unions—yet death can never be the bane of this mystical union. Though death puts an end to all other unions—yet death can never put a period to this union. When the believer is in his grave, his union with Christ holds good. But,
[15.] Fifteenthly, "If God is for us—who can be against us?" I answer —None, so as to deprive us of our crowns. There is no power nor policy on earth or in hell, which can deprive a Christian of his eternal crowns.
First, Of his crown of RIGHTEOUSNESS. 2 Tim. 4:8, "Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for his appearing." It is a metaphor, say several commentators, from the custom in war, that the conquerors were crowned with honor, etc. It is a similitude taken from fighters or combatants, who for a prize received a crown when they had conquered their opponent. The reward of eternal life here is called "a crown of righteousness":
(1.) Because it is purchased for us by the righteousness of Christ. By his perfect and complete righteousness and obedience, dear Jesus has merited this for us; and so in Christ—it is due to us by way of merit; though in respect of us—it is of mere grace, of rich grace, of sovereign grace, of infinite grace, of glorious grace!
(2.) Because he is righteous, who has promised this crown. Though every promise that God makes is of free and rich grace—yet when once they are made, the truth and justice of God obliges him to keep his promise; for as he cannot deny himself, so he cannot do anything unworthy of himself, Rev. 2:10, and 21; 1 John 2:25; 2 Thes. 1:5-7, 10. Men say and unsay, they promise one thing and mean another. Men many times eat their words as soon as they have spoken them; but God never can, and God never will break any of his promises. God can never repent of his promises; he can never waver, he can never go back from his word: God is not a man, that he should lie; neither the son of man, that he should repent: "has he said, and shall he not do it? or has he spoken, and shall he not make it good?" Num. 23:19.
All the promises of God are sure, firm, faithful, unchangeable, immutable. All the promises are the word of a God, and given upon the honor of a God, that they shall be made good. O my friends, the allsufficiency of God, the omniscience of God, the omnipotence of God, the loving-kindness and faithfulness of God, yes, and the oath of God—may fully, yes, abundantly, satisfy us, and secure us—that God will certainly make good all his precious promises to us. We commonly say, when an honest man pledges his word to give us some money, "Oh, it is as sure as if it were in our purse!" But God's word of promise is abundantly more sure, for as his nature is eternal, so his word of promise is unchangeable. The promises are a firm foundation to build our hopes and happiness upon; they are an anchor both sure and steadfast, Hab. 2:3; Jer. 32:41; Psalm 89:34. Memorable is that saying of David, Psalm 138:2, "For you have magnified your word above all your name;" which is to be understood—that you have by your word, that is, by performing your word and promises, magnified your name above all things.
(3.) Because it is a just and righteous thing with God to crown them with glory at last—who have been crowned with shame, reproach, and dishonor for his name and interest in this world; so that eternal life is a crown of righteousness. God has promised it to such as overcome; and it is just with God to give unto his suffering servants rest and peace.
(4.) Because it is given only to righteous men. All who wear this
crown come to it in a way of righteousness. A righteous crown cannot be had but in the use of righteous means. The Chaldean, the Persian, the Grecian, and the Roman princes commonly gained their crowns by fraud, flattery, policy, blood, etc.; so that their crowns were bloody crowns, and not righteous crowns.
(5.) And lastly, the apostle calls it "a crown of righteousness, which the Lord, the righteous Judge, shall give him," the more fitly to follow the metaphor taken from runners and wrestlers for prizes at their solemn exercises or games in Greece, in which there were certain judges appointed to observe the games, and gave just sentence on the conqueror's side, if he strove lawfully, and fairly won the prize.
Now this crown is "laid up;" or "in store". The Greek word imports two things:
(1.) A designation of that which is laid up, is for some peculiar person;
(2.) A reservation and safe keeping of it, to the use of those it is designed for. Earthly crowns have been often pulled off from princes' heads—but this crown of righteousness is so safely laid up, that none can reach it, none can touch it, none can pull it from a believer's head. Xerxes crowned his steersman in the morning, and beheaded him in the evening of the same day. And Andronicus the Greek emperor crowned his admiral in the morning, and then took off his head in the afternoon. Roffensis had a cardinal's hat sent him—but his head was cut off before it came to him. "Does the crown," says Solomon, "endure to every generation?" Proverbs 27:24. It is a question which implies a strong negation: oh, no! there is nothing more uncertain than earthly crowns. Henry the Sixth was honored with the crowns of two kingdoms, France and England; the first was lost by the faction of his nobles, the other was twice pulled from his head. Princes' crowns are withering things. Earthly crowns may be soon put on, and as soon be pulled off. Most princes' crowns do but hang on one side of their heads.
But neither all the powers on earth, nor all the devils in hell, can ever reach this crown of righteousness. Though wicked men have long reaches —yet they can never reach a believer's crown, which is his joy and comfort in the midst of all his sorrows and sufferings. Thus Basil speaks of some martyrs who were cast out all night naked in a bitter cold frosty season, and were to be burned the next day, how they comforted themselves in this manner: "The winter is sharp—but paradise is sweet; here we shiver for cold—but the bosom of Abraham will make amends for all." One said to the tyrant's face: "You may kill me—but you cannot hurt me; you may take away my head—but you cannot take away my crown." O Christians! let this be your joy and triumph—that the crown of righteousness is laid up safe for you; no tyrant's arm is long enough to reach that crown. But,
Secondly, There is no power nor policy on earth or in hell, which can deprive a Christian of his crown of LIFE: James 1:12, "Blessed is the man who endures temptation, for when he is tried he shall receive the crown of life, which the Lord has promised to those who love him." "The crown of life," that is eternal life, whereby after the fight and conquest, he shall be glorified as with a crown; just as there was a crown for him who overcame in their games among the Grecians, (Piscator.) Blessedness is
the general reward, the crown of life is the particular reward. In these words, as Chrysostom observes, there is a great emphasis, they are both emphatic; for life is the best of all natural things, and a crown is the best of all civil things. Here is the best and the best. Words are too weak to express what a rare blessing a crown of life is. "The crown of life is for the eternal world," says Gregory. This life is the life of conflict; eternity is for crowns and wreaths. But you will say, What does this crown of life signify? I answer,
(1.) First, The crown of life signifies solid and substantial honor and glory; as a crown is a solid and substantial thing. Heaven admits of no honor and glory, but what is solid and substantial. The crown of life is a massive crown, a ponderous crown—to show that the glory above is a massive glory, substantial glory. That you may see it is massive and substantial, observe how the apostle describes: "For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all!" 2 Cor. 4:17. Such a weight as infinitely over-poises all afflictions. The apostle alludes to words, which signify both weight and glory. The Arabic version renders it, "Works for us a weight of glory in the most eminent and largest degree and measure." The Syriac reads it, "An infinite glory." Haymo reads it, "A greatness of glory, beyond all bounds and measure." Beza reads it, "Exceedingly excellent." Yet none of these reach the height of the apostle's rhetoric, neither is any translation able to express it. Glory is so great a weight that if the saints were not upheld by the infinite power and strength of God—it would be impossible they should be able to bear it.
To gold and precious things, the weight adds to the value; as the more massive and weighty a crown is, the more it is worth. The glory of heaven is not only eternal glory—but it is "an eternal glory that far outweighs them all." Yes, such a weight as exceeds all expressions, all comparisons. The honor and glory of this present world is but like the crackling of thorns under a pot; it is but like a blaze, a shadow, a dream, a vapor; it is but like a fading flower, or the picture of a prince drawn upon the ice, with his purple robes and his glorious crown, etc., which melts away as soon as the sun rises! The consideration of which made one prince say of his crown: "O crown more noble than happy!"
A crown is the choicest and chief of all human rewards. Among all earthly gifts, none more honorable and glorious than a crown. This is the height of human excellencies, and for the attainment of which many have made most sad, desperate, and dangerous adventures. But, alas what are all earthly crowns, for honor and dignity, compared to the crown of life? No more than shadows compared to substances; pebbles compared to pearls; or dross compared to gold! But,
(2.) Secondly, The crown of life signifies the greatest honor and glory. There is nothing higher in the estimation and in the admiration of men, than a crown. A crown is the highest emblem of majesty, and so it notes that imperial and kingly dignity to which believers are advanced by Christ, Psalm 8:7. There is nothing that men esteem of above a crown, or admire than a crown, or are ambitious of than a crown, Eph. 1:3. The crown is the top of royalty. All earthly crowns have crosses hanging upon them; all earthly crowns are stuffed with thorns. Which made the great Xerxes say, "You look upon my crown and my purple robes—but did you but know how they are lined with thorns, you would not stoop to take them up!" Queen Elizabeth is said to swim to her crown through a sea of sorrow. And so many of the princes of this world have swam to their crowns through a sea of sin, a sea of trouble, a sea of sorrow, and a sea of blood.
But the crown of life is an honorable crown, and that is the reason why the heavenly glory is expressed by a crown, Rev. 3:21. The saints are heirs, not only of Christ's cross in this life—but also of his eternal crown; that is, of his honor and glory. The honor and glory of all earthly crowns are greatly darkened and obscured by the cares and troubles, the temptations and dangers which are inseparably annexed to them; but no cares, no troubles, attend the crown of life, the crown of glory! Eternal life is a coronation day! But,
(3.) Thirdly, The crown of life signifies the reward of victory. A crown is the honor of those who strive; crowns were always the rewards of conquerors: Rev. 2:10, "Be faithful to the death, and I will give you a crown of life." That is, a crown without cares, rivals, competition, envy, or end—a crown not of gold, silver, pearls, laurels, or such like fading, perishing, corruptible things—but a crown of life, an ever-living crown,
an everlasting crown, a never-fading crown. It is an allusion to a custom that was among the Grecians, for such as got the mastery in their games of wrestling, or running, or the like, were crowned with a garland in token of victory. It is not he who fights—but he who conquers, who carries the crown. The crown of life is for that man, and that man is for the crown of life—who holds on conquering and to conquer, as Christ his head has done before him.
The heathens in their Olympics had their cups, and garments, and crowns which were the rewards of the conquerors; yes, if a horse did but run a race and won, he had a cup or a crown; and thereupon Theocritus says, "See what poor things the world glories in—when conquerors are crowned—so are their horses!" But what were all their cups, garments, and crowns of ivy and laurel, etc., compared to this crown of life which is promised to the overcoming Christian? You must first be conquering Christians before you shall be crowned Christians!
Says Ambrose, "Why would you preposterously have the crown, before you overcome? While we are in our warring state, fighting against the world, the flesh and the devil—a crown does not befit us." I have read how that upon a triumph of Emperor Severus, all his soldiers, for the greater pomp, were to put on crowns of ivy. But there was one Christian among them who wore it on his arm, and being asked the reason why, he boldly answered, "It befits not a Christian to wear his crown in this life!" That crown which is made out of the tree of life is a wreath of laurel which never withers—a crown which never fades—a crown which will sit fast on no head but the conqueror's! But,
(4.) Fourthly, The crown of life signifies a lasting crown, a living crown. To say the crown of life, is to say a living crown; and living crowns are only to be found in heaven, Proverbs 27:24; Ezek. 21:25-27. The word crown notes the perpetuity of glory. A crown is round, and has neither beginning nor ending; and therefore the glory of the saints in heaven is called an immortal, incorruptible, and never-fading crown, 2 Pet. 1:4; 1 Cor. 9:24. The crown of life signifies the lasting honor and glory of the saints in heaven. I have read of an emperor who had three crowns —one on his sword; another on his head; and says he, "The third is in heaven. My hope shall be in the everlasting crown."
The life to come is only the true life, the happy life, the safe life, the honorable life, the lasting, yes, the everlasting life; and therefore the crown of life is reserved for that life. King William the Conqueror was crowned different three times every year of his reign, at three different places—namely, Gloucester, Winchester, and Westminster—but death has long since put an end to his crown. The crowns of the greatest monarchs in the world, though they last long—yet are corruptible, subject to wearing, cracking, stealing. Their crowns will either be taken away from them—or they will be taken away from their crowns, suddenly. Witness that pile of crowns, as the historian speaks, which was piled up, as it were, at Alexander's gates, when he sat down and wept because there were no more worlds to conquer. All scripture and histories do abundantly tell us, that there is nothing more fading than princes' crowns! But,
(5.) Fifthly, The crown of life notes a well-entitled crown; a crown which comes by a true and noble title. A Christian has the best title imaginable to the crown of life.
(1.) He has a title by Christ's blood;
(2.) He has a title by the new birth;
(3.) He has a title by free and precious promises;
(4.) He has a title by donation;
(5.) He has a title by marriage union and communion with Christ, who is heir-apparent to all the glory of heaven;
(6.) He has a title by a sure and everlasting covenant. [Eph. 1:7; 1 Pet. 1:34; 2 Pet. 1:4; Luke 12:32; 2 Cor. 11:2; Heb. 1:2; 2 Sam. 23:5 Jer. 32:40, 41.]
King Henry the Seventh of England pretended a sixfold title to the crown;
(1.) By conquest;
(2.) By the election of the soldiers in the field;
(3.) By parliament;
(4.) By birth;
(5.) By donation;
(6.) By marriage. But what was his pretended title, compared to that real and full title which a believer has to the crown of life? But,
(6.) Sixthly, and lastly, The crown of life notes the perfection of the glory of the saints in heaven. "You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand." Psalm 16:11. "No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him! 1 Corinthians 2:9. As the crown compasses the head, so in heaven there is an aggregation of all spiritual and eternal good. One of the ancients, speaking concerning what we can conceive of the glory of heaven, says, "Our conception of heaven, is but a little drop of the sea, and a little spark of the great furnace. For those glorious things of heaven are so many that they exceed number, so great that they exceed measure, so precious that they are above all estimation!" Neither Christ nor heaven can be hyperbolised!
Says one of the fathers, "What will that life be, or rather, what will that life not be, since all good is in such a life? Light which place cannot comprehend, voices and music which time cannot ravish away, odors which are never dissipated, a feast which is never consumed, a blessing which eternity bestows—but eternity shall never see at an end!"
Says another, "Do you ask me what heaven is? When I meet you there I will tell you!" "The world to come," say the Rabbis, "is the world where all is well." I have read of one who would willingly swim through a sea of brimstone to get to heaven; for there, and only there, is perfection of happiness. What are the silks of Persia, the spices of Egypt, the gold of Ophir, and the treasures of both Indies, compared to the glory of the eternal world?
Says Jerome, "Are you able to put the whole earth, and all the waters of the sea--into a little pot? Can you hold the oceans in your hand? Can you measure the heavens with your fingers--or weight the hills and mountains with a scale? Just so, it is not possible that you can comprehend the least of the joys of heaven! Certainly, the least of the joys of heaven are inconceivable and inexpressible!"
Thirdly, There is no power nor policy on earth or in hell, that can deprive a believer of an INCORRUPTIBLE crown: Psalm 21:3; 1 Cor. 9:25, "Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever." He alludes to the Olympic games—of which running and wrestling were two of the games. Now in these Olympic games the reward was only a corruptible crown, a crown made up of laurels, or olive-branches, or oak-leaves, or of flowers and herbs, or at the highest of silver and gold, which soon faded. But we run for an incorruptible crown of glory! "A man," says Chrysostom, "would dwell in contemplation of heaven—and be reluctant to come out of it." Nay, says Augustine, a man might age himself in it, and sooner grow old than weary! 1 Peter 1:4, "To an incorruptible and undefiled inheritance, and which does not fade away, reserved in heaven for you." Here are superexcellent properties of the heavenly inheritance.
(1.) First, It is "an incorruptible inheritance." [Gen. 3:18; Isaiah 23:9.] All earthly inheritances are liable to corruption; they are true gardens of Adonis, where we can gather nothing but trivial flowers, surrounded with many briars, thorns, and thistles. Oh, the hands, the hearts, the thoughts, the lives—which have been corrupted by earthly inheritances! Oh, the impure love, the carnal confidence, the vain boastings, the sensual joys—which have been the products of earthly inheritances. If a man's estate lies in money, that may rust, or the thieves may break through and steal it. If a man's estate lies cattle, they may die, or fall into the hands of the Sabeans and Chaldeans. If a man's estate lies in houses, they may be burnt. Witness the late dreadful fire that turned London into a ruinous heap. If a man's estate lies in lands, a foreign enemy may invade them and conquer them. [James 5:2-5; Mat. 6:19-20; Job 1:14-15, 17.] All earthly inheritances are no better than the cities
which Solomon gave to Hiram, which he called Cabul, that is —'worthless, good-for-nothing, displeasing or dirty.' "But when Hiram went from Tyre to see the towns that Solomon had given him, he was not pleased with them. 'What kind of towns are these you have given me, my brother?' he asked. And he called them the Land of Cabul, a name they have to this day." 1 Kings 9:12-13. Earthly inheritances do but dirt, daub, and dust people; it is only the heavenly inheritance which is incorruptible.
(2.) Secondly, It is "an undefiled inheritance." There are few earthly inheritances—but some defilement or other sticks close to them. Many times they are gotten by fraud, oppression, violence, injustice, etc., and as they are often wickedly gotten—so they are as often wickedly kept. The heavenly inheritance is the only undefiled inheritance. No sin, no sinner, no devil—can enter to defile or pollute the heavenly inheritance, the incorruptible crown. The Greek word signifies a precious stone, which though it be ever so much soiled—yet it cannot be blemished nor defiled; yes the oftener you cast it into the fire and take it out, the more clear, bright, and shining it is! The apostle may probably allude to this stone: and it is as if he should say, The incorruptible crown that you shall receive, shall be studded with these precious stones, which cannot be defiled. No unclean thing shall enter into heaven to defile this crown, this inheritance! The serpent got into the earthly paradise, and defiled Adam's crown, yes he robbed him of his crown! But the subtle serpent can never enter into the heavenly paradise! "Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life." Revelation 21:27. But,
(3.) Thirdly, It is an "inheritance which does not fade away." This is a metaphor taken from flowers. The beauty of flowers, and the sweetness of flowers, withers in a moment, and is quickly gone, and then they are good for nothing but to be cast upon the ash-heap. So it is with all earthly inheritances, they soon lose their glory and fragrancy. Where is the glory of the Chaldean, Persian, Grecian, and Roman kingdoms? Dan. 7:3-8. "Fading glory" has been long since written upon them all! Yes, all the glory of the world is like the flower of the field, which soon fades away! Isaiah 40:6; 1 Pet. 1:24. How many great men and great kingdoms have
for a time shined in great glory, even like so many suns in the sky—but are now vanished away like so many blazing comets! How has the moon of great men's honors been eclipsed; and the sun of their pomp gone down at noon! How soon is the courtier's glory eclipsed if his prince does but frown upon him! And how soon does the prince become a peasant—if God does but frown upon him!
The Greek word amarantos, say some, is the proper name of a flower which is still fresh and green after it has hung up in the house a long time. It is as if the apostle had said, "Your incorruptible crown shall be garnished or adorned with the precious flower amarantos, which is always fresh and green and flourishing. And indeed this is the excellency of the heavenly inheritance, that it fades not away, that it is a flower that never withers. All the glory of heaven is like God himself—lasting, yes, everlasting! This never-fading crown is always fresh and resplendent. The glory of believers shall never fade nor wither, it shall never grow old nor rusty. Thrice happy are those souls that have a share in this incorruptible crown! When Alexander heard the philosopher's discourse of the eternal world in which he had no part, he wept, to speak with the apostle, as "one without hope," 1 Thes. 4:13. None on earth have such cause to weep, as those who have no interest in that inheritance that fades not away. But,
(4.) Fourthly and lastly, There is no power nor policy on earth or in hell, which can deprive a sincere Christian of a crown of glory. 1 Pet. 5:4, "And when the chief shepherd shall appear, you shall receive a crown of glory which fades not away,"—as the garlands faded, with which the conquerors at games, races, and combats were crowned, which were made of herbs, leaves, and flowers. A crown imports perpetuity, plenty, dignity. A crown is the height of human ambition. The Greek word comes from amarantos, which is a flower that fades not, of which garlands were made in former times, and with which they crowned the images of the heathen gods. A believer's crown, his inheritance, his glory, his happiness, his blessedness—shall be as fresh and flourishing after he has been many millions of years in heaven—as it was at his first entrance into it. Earthly crowns are like tennis-balls, which are bandied up and down from one to another, and in time wear out. When time shall be no more, when earthly crowns and kingdoms shall be no more, yes,
when the world shall be no more—a Christian's crown of glory shall be fresh, flourishing, and continuing. All the devils in hell shall never wrangle a believer out of his heavenly inheritance, nor deprive him of his crown of glory. The least thing in—heaven is better than the greatest things in this world. All things on earth are fading—but the crown of glory never fades away.
Thus you see why heaven and the glory above is expressed by a crown. Sometimes it is called a crown of righteousness, to note the grounds and rise of it; sometimes it is called a crown of life, because it is only to be enjoyed in everlasting life; sometimes it is called an incorruptible crown, to note the duration and continuance of it; and sometimes it is called a crown of glory, to note the honor, splendor, and eternity of it. Now let devils, let oppressors, let persecutors do their worst—they shall never be able to deprive the saints of their blessed and glorious crowns. But,
[16.] Sixteenthly, "If God is for us—who can be against us?" I answer —None, so as to make void our covenant-relation, or our covenant-interest; as you may see by comparing these scriptures together. [Psalm 89:30, 35; Jer. 31:31, and 31:38-41; Isaiah 54:10; Heb. 8:8, 10.]
The covenant of grace is founded upon God's free LOVE, upon God's everlasting love, upon God's special and peculiar love, upon God's unchangeable love—so that God can as soon cease to be, as he can cease to love those whom he has taken into covenant with himself, or cease to keep covenant with them. Those whom free grace has brought into covenant, shall continue in covenant forever and ever. Once in covenant— forever in covenant.
The covenant of grace is also founded upon God's immutable counsel and purpose. "The foundation of God stands sure," Heb. 6:17; 2 Tim. 2:19, that is, the degree and purpose of God's election stands firm and sure. Now the purpose of God's election is compared to a foundation, because it is that upon which all our happiness and blessedness is built and bottomed, and because as a foundation it abides firm and sure, John 10:28-32; 1 Pet. 1:5; Jude 1.
The covenant of grace is also founded upon God's glorious POWER, upon God's infinite power, upon God's supreme power, upon God's invincible power, upon God's independent power, upon God's incomparable power; and until you can find a power that can overmatch this divine power, the saints' covenant-relation holds good.
The covenant of grace is also founded upon the OATH of God; "To perform the mercy promised to our fathers, and to remember his holy covenant, the oath which he swore to our fathers," Luke 1:72-73. Now to think that God will break his oath, or be perjured, is an intolerable blasphemy.
The covenant of grace is bottomed upon the precious blood of Christ. The blood of Christ is called "The blood of the everlasting covenant." "Now the God of peace, who brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant," Mat. 26:28; Heb. 9:15, and 13:20.
Now by these hints it is most evident that the saints' covenant-relation, their covenant-interest, holds good at all times, in all cases, and in all conditions. It is not the indwelling power of sin, nor spiritual desertions, nor violent temptations, nor heavy afflictions, nor divine delays, which can dissolve our covenant-relation. Though sin may work, and Satan may tempt, and fears may be high, and God may hide his face from his people, and stop his ears at the prayers of his people, Isaiah 8:17; Lam. 3:44—yet God will still maintain his interest in his people, and his people's relation to himself. "God has not cast away his people, whom he foreknew," Romans 11:2; "I am the Lord, I change not," Mal. 3:6; "I will betroth you unto me for ever," Hosea 2:19; "I will never leave you, nor forsake you," Heb. 13:5. It is not all the powers of hell, nor all the powers on earth, that can make null or void our covenant-relation, our covenant-interest. But,
(17.) Seventeenthly and lastly, "If God is for us—who can be against us?" I answer—None, so as to hinder our growth in grace, or the thriving and flourishing estate of our precious and immortal souls. The troubles, afflictions, persecutions, and sufferings that the saints meet with in a way of holiness, shall but further the increase and growth of their graces. Grace never rises to so great a height as it does in
times of persecution. Suffering times are a Christian's harvest times, Ps. 60:7-9, 12.
Let me instance in that grace of zeal: I remember Moulin, speaking of the French Protestants, says, "When papists hurt us, and persecute us for reading the Scripture, we burn with zeal to be reading of them. But now that persecution is over, our Bibles are like old almanacs." Michal's scoffing at David did but inflame and raise his zeal; "If this is vile—I will be more vile," 2 Sam. 6:20-22. Look! as fire in the winter burns the hotter, because of the coldness of the air; just so, in the winter of persecution, that divine fire, the zeal of a Christian, burns so much the hotter, and flames forth so much the more vehemently and strongly.
Hot persecutions will but set Christians all on fire for God, as you may see among the apostles, primitive Christians, and the martyrs of a later date. Grace usually is in the greatest flourish, when the saints are under the greatest trials. The trimming of the candle makes it burn the brighter. God allows wicked men to beat and bruise his people, to make them burn the brighter; and to pound and bruise his spices, to make them send forth the greater aromatic flavor. Fiery trials are like the teazle, which though it be sharp and scratching, it is to make the cloth more pure and fine. Stars shine brightest in the darkest nights; just so, do the graces of the saints shine brightest in the darkest nights of affliction and tribulation. God does sometimes more carry on the growth of grace by a cross than by an ordinance. Yes, the Lord will sooner or later turn all fiery trials into ordinances, for the helping on the growth of grace in his people's souls.
Commonly the saints' spiritual growth in grace, is carried on by such divine methods, and in such ways as might seem to deaden grace, and weaken it—rather than any ways to augment and increase it. We know that winter is as necessary to bring on harvest as the spring, and so fiery trials are as necessary to bring on the harvest of grace as the spring of mercy is. Though fiery trials are grievous—yet they shall make the saints more gracious. God usually, by sharp sufferings, turns his people's sparks of grace into a mighty flame; their mites into millions; their drops into seas. All the devils in hell, and all the sinners on earth, cannot hinder the Lord from carrying on the growth of grace in his people's souls. When men and devils have done their worst, God will, by all sorts of ordinances,
and by all sorts of providences, and all sorts of changes—make his people more and more holy, and more and more humble, and more and more meek and lowly, and more and more heavenly, wise, faithful, fruitful, sincere, courageous, etc.
Though the church of Smyrna was outwardly poor—yet she was inwardly rich, rich in grace, and rich towards God, Rev. 2:9. I think he hit the mark on the head, who said, "It is far better to be a poor man—and a rich Christian; than to be a rich man—and a poor Christian." Though the Corinthians were under great trials and sufferings—yet they abounded in everything, in faith, and utterance, and knowledge, and diligence, and in their love to gospel ministers, 2 Cor. 8:7. The storm beat hard upon the Romans—and yet you see what a singular testimony the apostle gives of them, "I myself also am persuaded of you, my brethren, that you also are full of goodness, filled with all knowledge, able to admonish one another," Romans 15:14. The Thessalonians were under great persecutions and troubles—and yet were strong in the grace that was in Christ Jesus; they were very growing and flourishing Christians.
Singular prophecies speak out the saints' growth and flourishing in grace. "The Lord is exalted; for he dwells on high: he has filled Zion with judgment and righteousness." "The Spirit shall be poured upon us from on high, and the wilderness shall be a fruitful field." [2 Thes. 1:3, 8; Isaiah 33:5, 32:15, 35:1.] "The desert shall rejoice, and blossom as the rose: it shall blossom abundantly." "The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon." "They shall see the glory of the Lord, and the excellency of our God."
And as singular prophecies, so choice and precious promises, speak out the saints' growth in grace. Take a taste of some of them. "But the path of the just is as the shining light, that shines more and more unto the perfect day." "The righteous shall hold on his way; and he who has clean hands shall be stronger and stronger." "They shall go from strength to strength; everyone of them in Zion appears before God." "The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon." "Those who be planted in the house of the Lord shall flourish in the courts of our God; in old age they shall be fat and flourishing," Proverbs 4:18; Job 17:9; Psalm 84:7, and 92:12-14.
I have read of an old man who, being asked whether he grew in grace? answered, "I believe I do, for God has promised that in old age his children should be fat and flourishing." Just so, Isaiah 46:3, "Listen to me, O house of Jacob, all you who remain of the house of Israel, you whom I have upheld since you were conceived, and have carried since your birth." verse 4, "Even to your old age and gray hairs I am he, I am he who will sustain you. I have made you and I will carry you; I will sustain you and I will rescue you." Zech. 12:8, "And he who is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them." Hosea 14:5, "I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon." verse 6, "His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon." verse 7, "Those who dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon." Mal. 4:2, "But unto you who fear my name shall the Sun of righteousness arise with healing under his wings; and you shall go forth, and grow up as the calves of the stall." Psalm 1:3, "He shall be like a tree planted by the rivers of water, which brings forth it's fruit in his season: his leaf also shall not wither; and whatever he does shall prosper." John 4:14, "Whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up to eternal life."
The light and glory of the church rises by degrees;
(1.) Looking forth as the morning; with a little light;
(2.) Fair as the moon; more light;
(3.) Clear as the sun; that is, come up to a higher degree of spiritual light, life, and glory, Cant. 6:10. By all which it is most evident that all the powers of hell, nor all the powers on earth—can hinder the saints' growth in grace, nor the thriving and flourishing estate of their precious and immortal souls.
But you will say, What are the reasons why God will be favorably, specially, and eminently present with his people in their greatest troubles, deepest distresses, and most deadly dangers? I answer there are these ten great reasons for it—
[1.] First, To awaken and convince the enemies of his people, and to render his suffering children glorious in the very eyes and consciences both of sinners and saints. [Ponder upon these scriptures, Micah 7:8-10, 16-17; Psalm 126:1-2; Exod. 8:19; Isaiah 60:1314; Rev. 3:8-9; Acts 4:13, and 6:15; John 7:44-46, etc.] Dan. 3:24, "Then Nebuchadnezzar the king was astonished, and rose up in haste, and spoke and said unto his counselors, Did we not cast three men into the fire? They answered and said unto the king, True, O king." Verse 25, "He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt, and the form of the fourth is like the Son of God." Now see what a majesty there is in this presence of Christ with his people in the fire, to convince Nebuchadnezzar, and to render the three champions very glorious in his eyes. Verse 28, "Then Nebuchadnezzar spoke and said, Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any God except their own God." Verse 29, "Therefore I make a decree, that every people, nation, and language which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a ashheap, because there is no other God that can deliver after this sort." Verse 30, "Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon."
The presence of the Lord with the three children commanded favor, respect, reverence, and honor from this great monarch, Nebuchadnezzar. The presence of God with his people is very majestic; the greatest monarchs have fallen down before it; not only Nebuchadnezzar—but also Darius, falls down before the special presence of God with Daniel when he was in the lions' den, Dan. 6:20 seq. And Herod falls down before the presence of God with John, Mark 6:20. And King Joash falls down before
the presence of God with Jehoiada, 2 Kings 11:1-2. And Saul falls down before the presence of God with David: "You are more righteous than I," 1 Sam. 24:17, etc.
In the special presence of God with his people in their affliction there is such a sparkling luster, that none can behold it but must admire it, and bow before the graceful majesty of it. Such has been the special presence of God with the martyrs in their fiery trials, that many have been convinced and converted. I have read of a martyr of Paris who was burned for his faith, how the presence of God did so shine in his courage and constancy, that many did curiously inquire into that religion for which he so stoutly and resolutely suffered, so that the number of sufferers was much increased thereby. I read that Cecilia, a poor virgin, by her gracious behavior in her martyrdom, was the means of converting four hundred to Christ. It was the observation of Mr. John Lindsay, that the very smoke of Patrick Hamilton converted as many as it blew upon. And the very Hittites could say of Abraham, who had a very special presence of God with him, "You are a prince of God among us!" Gen. 23:6. Some say, he is called Prince of God, because God prospered him, and made him famous for his virtue and godliness. But the Hebrews commonly speak so of all things that are notable and excellent, because all excellency comes from God; as the angel of God, the mount of God, the city of God, the wrestlings of God, Exod. 3:2, and 4:37; Psalm 26:4; Gen. 30:8, etc. "You are a prince of God;" that is, You are a most excellent person. Seneca saw so much excellency that morality put upon a man, that he could say, "The very looks of a godly man delights one." And why then may not the sons of Heth call him a prince of God, from that majesty and glory that they saw shine forth in his graces, and in his gracious behavior and conversation, and because they did observe a special presence of God with him in all he did, it being no higher observation than what Abimelech had made before them? Gen. 21:22.
In Queen Mary's days, not of blessed but of abhorred memory—the people of God met—sometimes forty, sometimes a hundred, sometimes two hundred—together. The fiery persecutors of that day sent in one among them to spy out their practices and to give information of their names, that they might be brought to Smithfield shambles; but there was
such a presence of God in the assembly of his people, that this informer was convinced and converted, and begged mercy for them all. 1 Cor. 14:24, "But if all prophesy, and there comes in one who believes not, or one unlearned, he is convinced of all, he is judged of all;" verse 25, "And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth." It may be before they came to the assembly of the saints, they had hard thoughts of the people of God: they thought that folly was in them, or that disloyalty was in them, or that madness and rebellion was in them, or that plots and designs against the government was in them, or that the devil was in them. Oh—but now such a majestic presence of God appears in the midst of his people, that the unbeliever is convinced, and confesses "that God is in them of a truth."
Blessed Bradford had such a special presence of God with him in his sufferings, as begot great reverence and admiration, not only in the hearts of his friends—but in the very hearts of very many papists also. Henry the Second, king of France, being present at the martyrdom of a poor tailor, who was burnt by him for his religion; the poor man had such a special presence of God with him in his sufferings, that his courage and boldness, his holy and gracious behavior, did so amaze and terrify the king, that he swore, at his going away, that he never more would be present at such a sight.
As the presence of God is the greatest ornament of the church triumphant, so the presence of God is the greatest ornament of the church militant. The redness of the rose, the whiteness of the lily, and all the beauties of sun, moon, and stars, are but deformities, compared to that beauty and glory which the presence of God puts upon his people, in all their troubles and trials. There is nothing in the world that will render the saints so amiable and lovely, so eminent and excellent in the eyes of their enemies—as the special presence of God with them in their greatest trials. Demetrius was so handsome of face and countenance, that no painter was able to draw him. The presence of God with his people in their greatest troubles, deepest distresses, and most deadly dangers—puts so rare a beauty and glory upon them, that no painter can ever be able to draw them. But,
[2.] A second reason why God will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—is drawn from the covenant of grace, and those precious promises which God has made—to be with his people. God's covenant is, that he will be with his people forever, and that he will never turn away from them to do them good, Jer. 32:40-41. That is a branch of the covenant: "I will never leave you, nor forsake you," Heb. 13:5. And that is a branch of the covenant: "I am your shield, and your exceeding great reward," Gen. 15:1; see Psalm 115:9-11. The shield is between the body and the thrust. Just so, says God, I will put myself in between you and harm. Though those kings whom you have even now vanquished, may rant high and threaten revenge—yet I will shield off all dangers that you may be incident to. Though God's people be in the waters and in the fires—yet his promise is to be with them; so the psalmist, "I will be with him in trouble, I will deliver him, and honor him," Isaiah 43:2; Psalm 91:15, and 50:15; Job 5:19; Hosea 2:14.
God will not fail to keep his people company in all their troubles. No storm, no danger, no distress, no fiery trial, can keep God and his people asunder. God is immutable in his nature, in his counsels, in his covenant, and in all his promises, Mal. 3:6. Though all creatures are subject to change—yet God is unchangeable; though angels and men, and all inferior creatures are dependent—yet God is independent. He is as the schoolmen say, altogether immutable, and therefore he will be sure to keep touch with his people. The precious promises of Scripture are the food of faith, and the very soul of faith. They are a mine of rich treasures, a garden full of choice flowers, able to enrich a suffering Christian with all celestial contentments, and to sweeten the deepest distresses. God has deeply engaged himself, both by covenant and promises, that he will be with his people in their greatest troubles, deepest distresses, and most deadly dangers; and therefore he will not fail them: Deut. 7:9, "Know therefore that the Lord your God, he is God, the faithful God, who keeps covenant," etc. God will never allow his faithfulness to fail, nor alter the thing that is gone out of his mouth, Psalm 89:33. All his precepts, threatenings, predictions, and promises are the issue of a most wise, holy, faithful, and righteous will—and therefore they shall certainly be made good to his people. But,
[3.] Thirdly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because it makes most eminently for the advancement of his own honor and glory in the world. God never gets more honor than by helping his people when they are in severe distress. God's special presence with Israel at the Red Sea, makes Moses sing a song of praise, Exod. 15. A great part of the revenue of divine glory arises from the special presence of God with his people in their deepest distresses and most deadly dangers, as you may see by comparing these scriptures together. [Exod. 15; Judges 5; Psalm 23:4, 6; Isaiah 43:2, 5, 7.] It is the honor of a husband to be most present with his wife in her greatest troubles, and the honor of a father to be most present with his children in their deepest distresses, and the honor of commanders to be present with their soldiers in the heat of battle, when many fall on their right hand and on their left. Exod. 15:3, "The Lord is a man of war," that is, an excellent warrior, "the Lord is his name;" according to the Septuagint, "He breaks battles, and subdues war." God, like a brave commander, stands upon his honor, and therefore he will stand by his soldiers in the greatest dangers. The word ish, here used for man, signifies an eminent man, a mighty man, a famous warrior, or, as the Chaldee has it, An overcomer of battles. Now eminent warriors, mighty warriors, famous warriors, they always stick closest to their soldiers in their greatest dangers, as all know, who have read either Scripture or history. Now the Lord is such a man of wars, such a famous warrior, as that he will be sure to stick closest to his people in the greatest dangers. God is both in the vanguard and in the rear guard, Isaiah 52:12. And as there is nothing which more raises the honor, fame, and renown of great warriors in the world—than their presence with their soldiers when the bullets fly thickest; just so, there is nothing by which God gets himself a greater name, fame, and honor in the world—than by his special presence with his people in their greatest troubles, deepest distresses, and most deadly dangers. But,
[4.] Fourthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because then his people stand in most need of his presence. A believer needs the presence of God at all times—but never
so much as in great troubles, deep distresses, and most deadly dangers. For now Satan will be stirring—he loves to fish in troubled waters. When earthly friends and earthly comforts and earthly succours will commonly fail us; when cares and fears will be multiplied upon us; when unbelief, which is virtually all evil, will be raising doubts and cavils and objections in the soul, [Job 2:9, and 19:13-17; Pa 88:18; Isaiah 41:17-18.] so that if God does not stand by us now, what could we do? how can we bear up? how can we stand fast? What was Samson, that man of strength, when his hair was gone—but as weak as water? Judges 16:19-20; and what is the strongest Christian when his God is gone—but as weak as weakness itself?
All our doing strength, and all our suffering strength, and all our bearing strength, and all our witnessing strength—lies in the special presence of God with our souls. All our comforts, and all our supports, and all our ease, and all our refreshments—flow from the presence of God with our souls in our greatest troubles and deepest distresses; and therefore, if God should leave us in a day of trouble—what would become of us? and where should we go? and where should we find rest? When does a man need a brother or friend—but in a day of adversity? "A brother is born for adversity," Proverbs 17:17. Though at other times brethren may jar and jangle and quarrel—yet in a day of adversity, in a strait, in a stress— brothers will stand together to help each other. Adversity breeds love and unity. Ridley and Hooper differed very much about ceremonies in the day of their liberty; but when they were both prisoners in the Tower, then they could agree well enough, and then they could be mutual comforts one to another. And when does a Christian most need the strength of God, the consolations of God, the supports of God, the teachings and quickenings of God, and the special singular presence of God—but when they are in the greatest troubles, deepest distresses, and most deadly dangers? When the people of God are in a low and afflicted condition, then the Lord knows that that is the season of seasons for him to grace them with his gracious presence, Isaiah 33:9-10. When calamities and dangers break in upon us, and when all heads and hands and hearts and counsels are set against us—now is the time for God to help us, for God to support us, for God to stand by us. But,
[5.] Fifthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because he dearly loves them. God entirely loves his people, and therefore he will not leave his people. People whom we entirely love we cannot leave, especially when they are in a distressed condition. "A friend loves at all times," says Solomon, and God is such a friend, Proverbs 17:17. God loves not by fits and starts, as many people do —but his love is like himself, sincere and steadfast. Because he loves them, he won't forsake them when they are in the greatest troubles and most terrible dangers, 1 Sam. 12:22, "For the Lord will not forsake his people for his great name's sake: because it has pleased the Lord to make you his people." He chose you for his love, and he still loves you for his choice, and therefore he won't forsake you. Discipline you he may—but forsake you he won't; for it will not stand with the glory of God to leave his people, to forsake the people of his love. Should I cast you off whom I love—then the heathen nations would say that I was mutable in my purposes, or unfaithful in my promises. Though David's parents forsook him—yet God did not forsake him—but took him up into his care and keeping, Psalm 27:10. It is the deriding question which the enemies of the saints put to them in the time of their greatest troubles, deep distresses, and most deadly dangers—Where is now your God? Psalm 79:10. But they may safely and groundedly return this answer when they are at lowest—our God is here; he is near unto us, he is round about us, and he is in the midst of us, Isaiah 52:12.
Witness that golden promise, that is more worth than a world, "I will never leave you, nor forsake you," Heb. 13:5, 11. God is a God of affections, a God of great pity, a God of tender compassion, and therefore he will not leave his people in a time of distress, Hosea 8:9; Mic. 7:19; Jer. 31:18-20. Parents' affections do most yearn towards their children when they are sick, and weak, and most in danger. It goes to the very heart of a man to leave a friend in misery. But what are the affections of men, compared to the affections of God! or the compassions of men, compared to the compassions of God! There is an ocean of love in the hearts of parents towards their children when they are in distress, 2 Sam. 19:6; and this love makes them sit by their children, and sit up with their children, and not stir from their children. God's love does so link his heart to his
people in their deep distresses, that he cannot leave them, he cannot stir from them, Psalm 91:15.
Isaiah 43:4, "Since you were precious in my sight, you have been honorable, and I have loved you." Well, and what then? This love so endears and unites God to his people, that he cannot leave them, he cannot stir one foot from them: "But now, O Israel, the LORD who created you says—Do not be afraid, for I have ransomed you. I have called you by name; you are mine. When you go through deep waters and great trouble, I will be with you. When you go through rivers of difficulty, you will not drown! When you walk through the fire of oppression, you will not be burned up; the flames will not consume you. For I am the LORD, your God, the Holy One of Israel, your Savior." Isaiah 43:1-3
The Lord dearly loves his people, and he highly prizes his people, and he greatly delights in his people, and therefore he will be specially present with his people, both in the fire and in the water—both in the fire of persecution, and in the waters of affliction. God loves the persons of his people, and he loves the presence of his people, and he loves the graces of his people, and he loves the services of his people, and he loves the fellowship of his people; and therefore he will never leave his people—but stand by them, and be specially present with them, in their greatest troubles and deepest distresses.
Such is God's singular love to his covenant-people, that he will neither forsake them nor forget them—in their greatest troubles, deepest distresses, and most deadly dangers. The Jews were low—yes, very low, in Babylon; their distresses were great, and their dangers many; they looked upon themselves as so many dead men, "Our bones are dry, our hope is lost, and we are cut off for our parts," Ezek. 37:1-15. They looked upon themselves both as forsaken and forgotten by God. Behold, captive Zion lamentingly says, "The Lord has forsaken me, and my Lord has forgotten me!" Isaiah 49:13-18; Psalm 84:7; Isaiah 1:27; Heb. 12:22.
Zion is taken several ways in Scripture:
(1.) For the place properly so called, where they were accustomed to meet to worship the Lord; but this place was long ago destroyed.
(2.) For the blessed angels, "You are come to mount Zion, to the heavenly Jerusalem, to an innumerable company of angels.
(3.) For the congregation of saints, of believers, of which it is said, "The Lord loves the gates of Zion more than all the habitations of Jacob," Psalm 87:2.
The believing Jews being sorely oppressed and afflicted by a long captivity, Dan. 9:22; Lam. 4:6, and by many great and matchless miseries that did befall them in their captive state, they look upon God as one who had quite forsaken them and forgotten them; but they were under a very high mistake, and very erroneous in their complaint, as appears by God's answer to Zion: verse 15, "Can a woman forget her nursing child, that she should not have compassion on the son of her womb? yes, they may forget—yet will I not forget you." Verse 16, "Behold, I have engraved you upon the palms of my hands, your walls are continually before me." In these words, as in a crystal glass, you may see how dearly, how sweetly, how graciously, how readily, how resolutely God does engage himself that he will neither forsake Zion, nor yet forget Zion in her captive state. Now let us a little observe how this singular promise is amplified, and that, by an emphatic illustration; God's compassionate remembering of Zion far transcends the most compassionate remembrance of the tenderest mother to her dear nursing babe. Now this is laid down—
First, Interrogatively, "Can a woman," the most affectionate gender, "forget a nursing child, for having compassion on the son of her womb?" Can a woman, can a mother so forget as not to compassionate a child, which she naturally inclines to pity? A nursing child that hangs on her bosom, such as mothers are accustomed to be most watchful of, and to be most tenderly affected towards? her nursing child, which, together with the milk from the breast, draws love from her heart? her nursing child of her own womb, which her affections do more yearn over than they do over any other child in the world? And this is the "son of her womb," which the mother usually embraces with more warm affections than the daughter of her womb. Can a woman, yes, can a mother forget to exercise love, pity, and compassion to such a poor babe? Surely, very rarely.
Second, Affirmatively, "Yes, they may forget." It is possible that a
woman may be so unwomanly, and that a mother may be so unmotherly in some cases, and in some extremities, as to forget her nursing child, yes, as to eat the fruit of her womb, as the pitiful women did boil and eat their own children in the siege of Samaria and Jerusalem, 2 Kings 6:24-30; Lam. 4:10. Extremity of hunger overmastered natural affections, and made the pitiful mothers require of their children those lives which not long before, they had given them.