The Returning Backslider, Sermons · Sermon 7
THE SEVENTH SERMON.
HOS. 14.5.
J will be as the Dew unto Iſrael: he ſhall grow as the Lillie, and caſt forth his Roote as Lebanon.
His branches ſhall ſpread, and his beauty ſhall be as the Olive tree and his ſmell as Lebanon.
THE Church (as wee heard) had beene humbled, and therefore is comforted: it is uſuall in the Scriptures,Ioel. 1.27, 28. Hoſ. 30.14.15. Iſa. … 18, 19. Deu. 3.1. Ier. 3.12. Ier. 3.12. Jer. 30.1. eſpecially in the Propheticall parts thereof, after terrible threatnings to come with ſweet promiſes: becauſe God in all ages hath a Church. Therefore God in this Chapter takes this courſe, he makes gratious promiſes to this people, grounded upon the former part of the Chapter, wherein God had dictated unto them a forme of Prayer, Repentance, and Reformation. Take with you words and turne to the Lord, ſay unto him, take away all iniquity, and receive us gratiouſly, &c. Whereupon a Reformation is promiſed, Aſhur ſhall not ſave us, wee will not ride upon horſes, &c. Which was a reformation of that nationall ſinne which they were guilty of, falſe Confidence. Now (as we have heard) God anſwers them to every particular. He makes a gratious promiſe, That he will heale their backeſliding, according to their Prayer, Take away all iniquity, and to that, Receive us gratiouſly, hee anſwers, I will love them freely, for mine anger is turned away from him.
Now it cannot bee but that God ſhould regard the deſires of his owne Spirit, when both the words and Spirit proceed from him, therefore he goes on more fully to anſwer their deſire of doing good to them: ſaying, I will be as the Dew to Iſraell, &c.
In which words the holy Prophet, doth firſt by a Metaphar and borrowed ſpeech ſet downe the ground of all happineſſe. So that there is here given a more full ſatisfaction to the deſires of the Church.
1. The cauſe of all, (I will be as the Dew) &c.
2. The particular Perſons to whom: (to Iſraell.)
3. The fruit of this followes: (he ſhall grow as the Lillie, and caſt forth his roote as Lebanon.
Now the words read are a fuller ſatisfaction to the deſires of Gods people, which were ſtirred up by his owne Spirit. I will be as the Dew unto Iſraell, where,
1. You have ſet downe, The cauſe of all, which followes: God by his gratious Spirit will bee as the Dew unto Iſraell.
2. And then upon that, the proſperous ſucceſſe this Dew of Gods Spirits hath in them, They ſhall grow as the Lillie.
Object. 1 J but the Lilly growes, but hath no ſtability: every thing that growes is not well rooted. Therefore, hee adds in the ſecond place, They ſhall caſt out their rootes as Lebanon, that is, with growth they ſhall have ſtability: not onelyonly grow in hight ſpeedily, but alſo grow faſt in the roote with firmeneſſe.
Object. 2 And likewiſe, as every thing that growes in roote and firmneſſe doth not ſpread it ſelfe, hee ſayes he ſhall not only grow upward, and take roote downe-wards, But his branches ſhall ſpread; whereby hee ſhall bee more fruitfull and comfortable to others.
Object. 3 O! but every thing that growes, is rooted and ſpreads, is not for all that fruitfull: therefore hee ſaith, they ſhall be as the Olive tree, his beauty ſhall be as the Olive tree for fruitfulneſſe.
Object. 4 Yet, though the Olive bee fruitfull, it hath no pleaſant ſmell, nor good taſte, therefore hee adds another bleſſing to that: they ſhall in regard of their pleaſantneſſe to God and man, that ſhall delight in them, be as the ſmell of Lebanon. Which was a wondrous pleaſant delightfull place, which yeelded a pleaſant ſavour round about. So wee ſee what a compleate kinde of growth this is: wherein bleſſing upon bleſſing is promiſed, the Holy Ghoſt cannot enough ſatisfie himſelfe in varietie of comfortable expreſſions. Nothing is left unſatisfied that the heart can propound. Hee will make them grow, be ſtedfaſt, fruitfull, delightfull, and pleaſant. So that we have here to conſider.
1. The favour and bleſsing that he promiſeth, to be as the dew to Iſraell.
2. The excellency of it, in divers particulars.
3. The order wherein it is promiſed.
Before we come to the wordes themſelves, if we remember and read over the former part of the prophecie, we ſhall find it full of terrible curſes; all oppoſite unto that here promiſed, to ſhew,
Obſerv. Wee can never be in ſo diſconſolate a ſtate, but God can alter all.
That God hath a ſalve for all ſores.He hath a right hand as well as a left, Bleſſings as well as Curſes: MercieMercy as well as Iuſtice; which is more proper to his nature then that. Therefore, let Chriſtian ſoules never be diſcouraged with their condition and ſtate whatſoever it is.
Reaſon. Eccleſ. 7.14.For, as there are many maladies, ſo there are many remedies oppoſite to them; as Salomon ſaith, This is ſet over againſt that, &c. Jf there be a thouſand kinds of ills, there are many thouſand kindes of remedies. For,Zach. 1 19, 20, 21. God is larger in his helpes, then we can be in our diſeaſes and diſtreſſes, whatſoever they are: therefore it is good to make this uſe of it. Vſe. To be ſo conceited of God as may draw us neerer unto him upon all occaſions.
Againe, We ſee here; how large the Spirit of God is in expreſſions of the particulars: I will be as the dew unto Iſraell, and hee ſhall grow as the Lilly: and caſt forth his rootes as Lebanon: his branches ſhall ſpread, and his beauty be large, &c. Whereunto tends all this largeneſſe of expreſſion? God doth it in mercy unto us, who eſpecially need it, being in a diſtreſſed, diſconſolate eſtate. Therefore they are not words waſtfully ſpent; we may marvaile ſometimes in Iſaiah, and ſo in ſome other Prophets, to ſee the ſame things in ſubſtance ſo often repeated (though with variety of lively expreſſions) as it is (for the moſt part) the manner of every Prophet? Surely, becauſe it is uſefull and profitable, the people of God need it. There is, nor never was any man in a drouping ſinking condition, but he deſires line upon line, word upon word, promiſe upon promiſe, expreſſion upon expreſſion.
Object. One would thinke, is not a word of God ſufficient?
Anſw. Yes, for him, but not for us; we have doubting and drouping hearts, and therefore God adds Sacraments and Seales, not onelyonly one Sacrament, but two: and in the Sacrament, not onelyonly Bread, but Wine alſo: to ſhew that Chriſt is all in all. What large expreſſions are here thinks a prophane heart, what needs this. As if God knew us not better then we know our ſelves. Whenſoever thou art touched in conſcience with the ſence of thy ſinnes, and knoweſt how great, how powerfull, how Holy a God thou haſt to deale with, who can indure no impure thing, thou wilt never find fault with his large expreſſions in his Word and Sacraments; and with the variety of his promiſes, when hee tranſlates out of the booke of nature into his owne booke, all expreſſions of excellent things to ſpread forth his mercy and love. Is this needleſſe? No, we need all, he that made us, redeemed us, preſerves us, knowes us better then we our ſelves, he who is infinite in wiſedome and love, takes this courſe.
And marke againe in the next place, how the Holy Ghoſt fetcheth here this comfort from things that are moſt excellent in their kinde. They ſhall grow as the Lillie, that growes fairely and ſpeedily: And they ſhall take roote as Lebanon; to ſhew that a Chriſtian ſhould be the excellenteſt in his kinde, he compares him in his right temper and ſtate, to the moſt excellent things in nature. To the Sunne, to Lions, Trees of Lebanon, Cedars, and Olive Trees for fruitfullneſſe: and all to ſhew, that a Chriſtian ſhould not be an ordinary man. All the excellencies of nature are little enough to ſet out the excellency of a Chriſtian; he muſt be an extraordinary ſingular man. Saith Chriſt, What ſingular thing doe yee? He muſt not be a common man. Therefore, when God would raiſe his people, he tells them, they ſhould not be common men, but grow as Lillies, be rooted as Trees, fruitfull as Olives, and pleaſant beautifull, as the goodly ſweet-ſmelling trees of Libanus. How gratiouſly doth God condeſcend unto us, to teach us by outward things, how to helpe our ſoules by our ſenſes: that when we ſee the growth, fruitfulneſſe, and ſweetneſſe of other things; we ſhould call to mind what we ſhould be, and what God hath promiſed we ſhall be, if we take this courſe and order formerly preſcribed. Indeed a wiſe Chriſtian indowed with the Spirit of God, extracts a quinteſſence out of every thing; eſpecially from thoſe that God ſingles out to teach him his duty by, when he lookes upon any plant, fruite, or tree that is pleaſant, delightfull, and fruitfull, it ſhould put him in minde of his duty.
I will be as the dew te Iſraell, &c.
Theſe ſweet promiſes in their order follow immediately upon this, that God would freely love them, and ceaſe to be angry with them: then he adds the fruits of his love to their ſoules, and the effects of thoſe fruits in many particulars, whence firſt of all we obſerve,
Obſerv. Gods love is a fruitfull love.
Whereſoever he loves, he makes the things lovely: we ſee things lovely; and then we love them: but God ſo loves us, that in loving us he makes us lovely. So ſaith God by the Prophet, I have ſeene his wayes and will heale him: I will lead him alſo and reſtore comforts unto him, and to his mourners. Ezek 16.2, 3. Iſa. 5 7 18.And from this experience of the fruitfulneſſe of Gods love, the Church is brought in rejoycing.Jſa 61.10. I will greatly rejoyce in the Lord; my ſoule ſhall be joyfull in my God: for hee hath cloathed mee with the garments of ſalvation; hee hath covered mee with the robe of righteouſneſſe: as a bridegroome decketh himſelfe with ornaments, and as a bride adorneth her ſelfe with her jewels. Thus he makes us ſuch as may be aimeable objects of his love, that he may delight in.
Reaſon. For his love is the love, as of a gratious ſo of a powerfull God, that can alter all things to us, and us to all things; he can bring us good out of every thing, and doe us good at all times, according to the Churches Prayer: Doe good unto us.
Vſe. Wherefore ſeeing God can doe us good, and ſince his love is not only a pardoning love, to take away his anger; but alſo ſo compleat and fruitfull a love, ſo full of ſpirituall favours: I will be as the dew unto Iſraell: and hee ſhall grow up as the Lillie, &c. Let us ſtand more upon Gods love then we have formerly done, and ſtrive to have our hearts inflamed with love towards God againe. As the Prophet David doth:Pſa. 116 1. I love the Lord, becauſe hee hath heard my voice and my ſupplications. It may be for outward condition, that even where God loves they may goe backewards ſo and ſo: but for their beſt part their ſoules, God will be as the Dew to them; and they ſhall grow as Lebanon. God will bee good to them in the beſt things. And a Chriſtian when he begins to know what the beſt things are concerning a better life: he then learneth to valew ſpirituall bleſſings and favours above all other whatſoever. Therfore, God ſuits his promiſes to the deſires of his children; that he would water their drie ſoules, that he would be as the dew unto them. Gods love is a fruitfull love, and fruitfull in the beſt things. As we know what David ſaith: There be many who ſay, who will ſhew us any good, Lord lift thou up the light of thy Countenance upon us. Thou haſt put gladneſſe in my heart, Pſa 4.6, 7.more then in the time that their corne, and their wine increaſed. So God fits his gratious promiſe anſwerable to the deſires of a gratious heart.
I will be as the Dew to Iſraell.
To come to the words in particular,2. The excellencies of Dew in divers particulars. Queſt. Anſw. for this is the ground of all that followes, I will be as the Dew unto Iſraell.
How will God be as the Dew to Iſraell?
This is eſpecially meant of and performed to the Church under the New Teſtament, eſpecially next unto Chriſts time;Why the Grace of God is compared to Dew. when the Dew of grace fell in greateſt aboundance upon the Church. The Comfortable, Sanctifying, Fruitfull Grace of God is compared to Dew in many reſpects.1. Becauſe it comes freely from God.
Firſt, The Dew doth come from above. God ſends it, it drops from above and cannot bee commanded by the creature. So all other gifts and eſpecially this perfect gift, the Grace of God, comes from above, from the Father of lights: there is no principle of grace naturally within a man. It is as childiſh to think that Grace comes from any principle within us, as to thinke that the dew which fals upon a ſtone is the ſweat of the ſtone: as children think that the ſtone ſweats, when it is the dew that's fallen upon it. Certainely our hearts in regard of themſelves are barren and dry: wherfore Gods Grace, in regard of the Originall, is compared to Dew, which ſhould teach us to go to God, as the Church doth here, and pray him to deale gratiouſly with us, to do good to us, for this cauſe laying open our ſoules unto him, to ſhed his Grace into them.
Grace comes inſenſibly and inviſibly.Thirdly, The Dew doth fall Inſenſibly and Inviſibly. So the Grace of God, wee feele the comfort, ſweetneſſe and operation of it, but it fals inſenſibly without obſervation. Jnferiour things heere feele the ſweet and comfortable influence of the Heavens, but who ſees the active influence upon them, which how it is derived from ſuperiour bodies to the inferiour is not obſervable? as our Saviour ſpeakes of the beginnings of grace and workings of it.Ioh. 3.1. The winde bloweth where it liſteth, and thou heareſt the ſound thereof, but canſt not tell whence it commeth, or whether it goeth: ſo is every one that is borne of the Spirit. Jt workes we know not how: we feele the worke, but the manner of working is unknowne to us. Grace therefore is wrought undiſcernably. No man can ſee the converſion of another, nay no man allmoſt can diſcerne his owne converſion at firſt; Therefore this Queſtion ſhould not much trouble you; ſhew us the firſt houre, the firſt time of your converſion and entrance into the ſtate of grace. Grace (to many) falls like the dew, by little and little, drop and drop, line upon line, it falls ſweetly and undiſcernably upon them at the firſt. Therefore, it is hard to ſet downe the firſt time, ſeeing (as our bleſſed Saviour ſpeakes) grace at the firſt is wondrous little, likened to a graine of Muſtard-ſeed. But though it be ſmall at firſt,Mark. 4.31, 32. yet nothing is more glorious and beautifull afterwards, for from a ſmall ſeed, it growes to over-ſpread and be great, ſhooting out branches. And as the roote of Ieſſe was a deſpiſed ſtock and in ſhew a dead roote, yet thence Chriſt roſe, a branch as high as Heaven. So the beginning of a Chriſtian, is deſpiſed and little, like a dead ſtocke as it were,Pro. 4.18. but they grow upward and upward ſtill, till they come to Heaven it ſelfe. Thus we ſee there is nothing in the world more undiſcernable in the beginning then the worke of grace, which muſt make us not over-curious to examine exactly the firſt beginnings thereof, becauſe it is as the falling of the Dew or the blowing of the winde.
Againe, as it fals undiſcernably and inviſibly,Grace workes ſweetly and mildly upon the ſoule. ſo very ſweetly and mildly, not violating the nature or courſe of any thing, but rather helping and cheriſhing the ſame, or if it make any chang in any thing, it doth it mildly and gently. So uſually (unleſſe it be in ſome extraordinary caſe) God workes upon the ſoule by his grace mildly and ſweetly: Grace works ſweetly upon the ſoule, preſerving its freedome, ſo as man when he begins to be good ſhall be freely good from inward principles wrought in him. His judgment ſhall like the courſe hee takes, and be cleane oppoſite to others that are contrary, from an inward principle, as free now in altering his courſe as formerly he was in following the other. There is no violence but in regard of corruption. God works ſtrongly and mildly; ſtrongly for he changeth a ſtone into a fleſhie heart, and yet ſweetly, he breakes not any power of nature, but advanceth it: for grace doth not take away or impriſon nature, but lift it up and ſet it at liberty: for it makes the will ſtronger and freer, the judgment ſounder, the underſtanding cleerer, the affections more orderly, it makes all things better, ſo that no violence is offered to nature.
Againe Grace is compared to Dew, In regard of the Operations of Dew. For what effects hath Dew upon the earth? firſt it cooles the ayre when it fals, and then with cooleneſſe it hath a fructifying vertue: for falling eſpecially on tender hearbs and plants, it ſoakes into the roote of them, and makes them fruitfull. So it is with the Grace of Gods Spirit, it cooles the ſoule ſcorched with the ſenſe of Gods Anger, as indeed all our ſoules will be (when we have to deale with God who is a conſuming fire) till we take that courſe to looke upon him in Chriſt for the pardon of ſinne:Heb 12.29. after which his Grace and the ſenſe of it cooleth, aſſwageth, and ſpeakes peace to an uncomfortable, diſconſolate heart. This voice, Sonne be of good comfort, 1. Grace like dew is a cooler.thy ſins are forgiven thee, O! this hath a cooling in it: and this alſo, This day ſhalt thou be with me in Parradice, O! how it cooled and chered the good theefe, and comforted him. And ſo when God ſayes unto the ſoule, I am thy Salvation, O! when the ſoule feeles this, how is it cooled and refreſhed?
And the ſoule is not onelyonly cooled and refreſhed, but,2. Grace fructifieth as dew doth. It is alſo ſweetned and made fruitfull with comfort to the ſoule. If we were to ſee a man in the pangs of conſcience, ſtung with fiery temptations, as with ſo many fiery ſerpents and poyſoned darts, which drinke up the ſpirits, and preſents God a conſuming fire, and Hel beneath full of inſupportable torments ſet on by the inſupportable wrath of God: then we ſhould know what it were to have grace in this efficatious manner, cooling and refreſhing the ſoule that hath theſe fiery darts ſtuck into it of violent ſtrong temptations, which to the preſent ſenſe, are the flaſhes and beginnings of Hell. O! It is an excellent thing to have the Grace of God in ſuch a caſe to aſſwage and coole the maladies of a diſtreſſed ſoule, which for the preſent ſeemes to burn in a flame of wrath. As it cooles, ſo alſo it makes the heart fruitful, our hearts of themſelves being as the barren wildernes and wild deſert.Pſal. 107 33, 14. Now God by his grace turnes the wildernes into water ſprings, as it appeareth in many places of the Prophets Saith God: For I will powre water upon him that is thirſtie, and floods upon the drie ground, Iſa 44 3. Jſa. 45 8.I will powre my Spirit upon thy ſeed, &c. So Grace it turnes the barren wilderneſſe, the heart drie of it ſelfe, and makes it fruitfull. Wee know what Paul ſaid of Oneſimus, a fruitleſſe ſervant,Philem. 16. nay a fugitive theefe; he is unfruitfull no longer (ſaith he) now that he is become a convert, another, a new man, now he will doe good ſervice. A man is no ſooner altered by the dew of grace, but howſoever formerly he were a naughtie hurtfull perſon, of whom every man was affraid, becauſe of his wickedneſſe, yet now he is a fruitfull perſon, and ſtrives to bring forth fruits worthy of amendment of life.Mat. 3.8.
6. Grace is unreſiſtible.And we may adde one more in the next place, in regard of the unreſiſtibleneſſe thereof; for as nothing can hinder the dew from falling from the ſweet influence of Heaven unto us,Iob. 38 37. or hinder the working of thoſe ſuperiour bodies upon the inferiour, or hinder the wind from blowing: ſo, who can hinder Gods Grace? they may out of malice hinder the meanes of it, and hinder the gratious working of the Spirit, by diſcouragements in others: which is a ſigne of a diveliſh ſpirit, when yet God hath a hand in that too after a ſort. For it raineth in one citie and not in another by Gods appointment, but nothing can hinder where God will have the dew and water and ſhine of the influence of grace worke, nothing in the world can ſtop it. So it is ſaid in that excellent Propheſie of Chriſt, and his kingdome.Pſal. 72.6. Hee ſhall come downe like raine upon the mowen graſſe: as ſhowers that water the Earth, which as they coole and fructifie, ſo come they unreſiſtibly.
Let none therefore be diſcouraged with the deadneſſe, drieneſſe,Vſe. Againſt diſcouragement in regard of our barrennes in goodneſſe. and barrenneſſe of their owne hearts: but let them know that God doth gratiouſly promiſe (if they will take the courſe formerly ſet downe) to be, as the dew unto them. Therefore let them come unto the ordinances of God with wondrous hope, confidence and faith that he will be as dew unto them, that ſeeing he hath appointed variety of ordinances; the Word and Sacraments, he will bleſſe thoſe meanes of his owne ordaining and appointing, for his owne ends. He that hath gratiouſly appointed ſuch meanes of grace, will he not bleſſe them? eſpecially having promiſed; I will be as the dew unto Iſraell. Therefore let us attend upon the ordinances, and not keepe away though our hearts be barren, drie and unfruitfull: God is above the heart, and able to turne the wilderneſſe into a fruitfull place: he can make the heart a fit habitation for himſelfe to dwell in. Let us by faith attend upon the ordinances, if we find not comfort in one ordinance, let us go unto another, and another, comfort and help ſhall come, eſpecially, if with the Church,Cant. 3.4. we go a little further. For the promiſe is, I will be as the dew unto Iſraell.
3. The order of Gods Promiſe.But marke the order wherein he makes this promiſe; Firſt, he gives grace to pray to him. Take away all iniquity, and receive us gratiouſly, doe good to us. Then he gives a ſpirit of reformation, promiſing amendment, whereupon this followeth, that he will forgive their ſinnes, love them freely, &c. And be, as the dew unto Iſraell. He will be as the dew unto Iſraell, but he will give them grace firſt to bee humbled, confeſſe ſinne, and pray to God for grace and forgiveneſſe. There is an order of working in the ſoule: God giveth Juſtification before Sanctification, and before he freeth from the guilt of ſinne, he gives grace to confeſſe ſinne. If we confeſſe our ſinnes hee is faithfull and juſt to forgive us our ſinnes, 1 Ioh. 1.9.and to cleanſe us from them, ſaith S. Iohn. Where theſe goe before, grace will follow: and where they doe not, there will be no Sanctification. Therefore let us conſider the order, for whereſoever God takes away iniquity and heales their ſoules in regard of the guilt of their ſinnes: unto thoſe hee will be as dew. Therfore if we have ſtill barren ſoules, without deſires or ſtrength to goodneſſe; certainely our ſinnes are ſtill upon the file, for Juſtification is never without holineſſe of life: Whoſoever is in Chriſt, 2 Cor. 5.17.hee is a new creature. When this is done, God will be as the dew: becauſe he doth pardon our ſinnes for this cauſe, that he may thereby fit us to be entertained in the covenant, and are we fit to be in covenant with him untill our natures be altered? Therfore whenſoever he enters into covenant with any, he changeth their natures, that they may be friends, and have communion with him. Then the ſame ſoule which crieth take away all iniquity: deſireth alſo the dew of grace to make it better; this order is not onelyonly neceſſary on Gods part, but in regard of the ſoule alſo. For, was there ever any ſoule from the beginning of the world that truely deſired forgiveneſſe of ſinnes, which did not alſo therewith deſire grace? ſuch a ſoule were but an hypocriticall ſoule. For if it be rightly touched with ſorrow, it deſires as well ability to ſubdue ſinne, as forgiveneſſe of ſinne: Holineſſe and Righteouſneſſe with forgiveneſſe.Luk. 1.75.
Vſe. 1 Therefore leaſt we deceive our ſelves, let this be an uſe of triall from the order, that if we finde not grace wrought in our natures to reſtraine ſinne, and alter our former lewd courſes, our ſinnes are not yet forgiven. For, whereſoever God takes away ſinne, and loves freely: there alſo he gives the beſt fruits of his love, beſtowes the dew of his grace to worke upon and alter our natures. Chriſt came not by blood alone to die for us, but by water alſo to ſanctifie us. He will not onelyonly love freely: but he will be as the dew where he loves freely: therefore if we have not ſanctifying grace, we have not as yet pardoning grace. For, we know the Prophet joynes them both together:Pſa. 32.1, 1. Bleſſed is duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page the man unto whom the Lord imputeth not iniquity, and in whoſe ſpirit there is no guile. If we retaine a guilefull falſe ſpirit, our ſinnes are not forgiven, we ſee both theſe are put together.
Vſe. 2 And ſeeing all theſe good things come from God, it is neceſſary to take notice of what hath beene ſaid of Gods goodneſſe, that we doe not rob God of his due glory, nor our ſelves of the due comfort that we may draw thence. The Egyptians had the river Nylus that overflowed the land every yeere, cauſed by anniverſary winds, which ſo blew into the mouth of the river, that it could not diſcharge it ſelfe into the ſea: whereupon it overflowed the bankes, and left a fruitfull ſlime upon the ground, ſo that they needed not nine as other Countries, becauſe it was watered with Nylus. Hereupon they did not depend upon Gods bleſſing, nor were ſo holy as they ſhould: but were proud of their river, as is intimated by Moſes unto the people.Deut. 11.10, 11. But the land whether thou goeſt in to poſſeſſe it, is not as the land of Egypt, from whence yee came out, where thou ſoweſt thy ſeed, and wateredſt it with thy foot, as a garden of herbes: But the land whether yee goe to poſſeſſe it, is a land of hills and valleyes, and drinketh water of the raine of heaven: a land which the Lord thy God careth for, &c. They having more immediately raine from Heaven, ſaw Gods hand in watering it, whereas the Egyptians did not. And what makes a Papist to be ſo unthankfull? He thinks he can with his owne induſtry water his owne ground with ſomewhat in himſelfe. What makes another man thankfull on the other ſide,? Becauſe he knoweth he hath all things by dependance from the firſt cauſe: for as in nature,Act. 17.28. In God wee live, moove, and have our beeing: much more in grace, we have all our nouriſhment, ſpirituall being,Mal. 4.2. mooving and life from the dew of Heaven: all our heate is from the Sunne of Righteouſneſſe, which makes a Chriſtian life, to be nothing elſe but a gratious dependance.Phil. 4.13. I can do all things (ſaith Saint Paul) big and great words. O! but it is, through Chriſt that ſtrengthens me. Theſe things muſt not be forgotten, for a child of the Church, is a child of grace, by grace he is what he is, he hath all from Heaven.Eze. 29.9. Suitable to the former place is that in Ezekiel. And the land of Aegypt ſhall be deſolate and waſte, and they ſhall know that I am the Lord, becauſe hee hath ſaid, the river is mine, and I have made it. He ſhall be deſolate, becauſe he boaſts and brags of his river, and depends not upon God for the ſweet ſhowers of the former and the latter raine: they boaſted becauſe it was a fat fruitfull countrie, which the Romans called their granary. But wee muſt looke for all from Heaven; God by his Spirit will be as the dew.
You know in Paradiſe there were foure rivers that watred the Garden of God, that ſweet place,That the head whence all bleſſing, come is in Heaven. and made it fruitfull; but the heads of all theſe rivers were out of Paradiſe. So it is with the Church of God,Pſal. 46.4. There is a River the ſtreames whereof makes glad the Citie of God (as the Pſalmiſt ſpeakes) many pretious comfortable graces (the particulars whereof follow) but where is the head-ſpring of that river? it is in Heaven. We have all from God, through Chriſt the Mediator: So though we have of the Water and Dew, yet notwithſtanding the head and ſpring of all is from without the Church, in Heaven, in Chriſt, in the Mediator. And therefore in all the excellent things we enjoy in the Church, let us looke to the Originall firſt cauſe; Chriſt by his Spirit, He is as the Dew to his Church.
Vſe. 3 This affoords likewiſe an Vſe of Direction, Queſt. How to come to have grace to ſanctifie and alter our natures? Anſw. How to have grace to ſanctifie our natures.Doe as the Church doth heere, deſire it of God. Lord teach me to ſee and know my ſinnes: Lord Take away all iniquity, and receive me gratiouſly: Heale my ſoule for I have ſinned againſt thee. O love mee freely, Turne away thy angry face from my ſinnes, and be as the Dew unto my barren ſoule; my dead ſoule, O quicken it, make good thy promiſe, come ſwiftly, come ſpeedily, come unreſiſtably like raine upon the mowen graſſe; Pſal. 72.6.as ſhowers to water with the dew of grace, and fructifie my drie parched ſoule. Thus we ſhould be earneſt with God for grace for our ſelves, and for the Churches abroad, for our Church and State at home. Therefore let ſuch an uſe be made of it generally, as God and not other forraigne helps may eſpecially bee truſted in: for it is the onelyonly way to deſtruction, to let God alone, and to truſt to this bodie, and that bodie, for in this caſe (many times) God makes thoſe we thus truſt in our deſtruction, as the Aſſyrians and Babylonians were the ruine of the ten Tribes. But begin alwaies firſt in Heaven, ſet that great wheele a working, and he will make all things comfortable, eſpecially for our ſoules: then we ſhall not onelyonly finde him to make good this promiſe, I will be as the Dew unto Iſraell: but the reſidue which follow after.
He ſhall grow as the Lillie, &c.
Thoſe unto whom God is Dew, a double bleſſing, he will make them grow, and ſo grow, as they ſhall grow up as the Lillie: Thiſtles and nettles and ill weeds grow apace alſo, but not as Lillies; but Gods children are Lillies, and then they grow as Lillies.Queſt. Anſw. Chriſtians grow like Lillies.
How doe Chriſtians grow like Lillies?
Firſt, for beauty and glory. There is ſuch a kinde of glory and beauty in that plant, that it is ſaid by our Saviour,1. In regard of beauty and glory Mat. 5.29. That Salomon in all his royalty was not arrayed like one of theſe, becauſe his was a borrowed glory from the creature, but the Lillie hath a native beauty of its owne.
Againe,2. In regard of ſweet fragrant ſmell. the Lillie hath a ſweet and fragrant ſmell, ſo have Chriſtians, a ſweetneſſe and ſhining expreſt in their converſation; as we have it a little after: His ſmell ſhall bee as Lebanon, &c.
And then againe,3. In regard of purity. in regard of purity and whiteneſſe: So Chriſtians are pure and unſpotted in their converſation, and their aime is purity and unſpottedneſſe: whiteneſſe betokens an unſtained converſation. So the people and children of God, they are Lillies, beautifull and glorious in the eyes of God, and of all thoſe who have ſpirituall eyes, to diſcerne what ſpirituall excellency is: howſoever in regard of the world their life be hidden. Their excellencie is vailed with infirmities, afflictions and diſgraces by the malignant Church: yet in Gods eſteeme, and in the eſteeme of his children they are Lillies; all the dirt in the world caſt upon a pearle, cannot alter the nature of it: So, though the world goe about to beſmeere theſe Lillies with falſe imputations, yet they are Lillies ſtill and have a glory upon them; for they have a better ſpirit and nature then the world hath. And they are ſweeter in their converſation then the world; for when they have begun to be Chriſtians, they ſweeten their ſpeeches and diſcourſes. There is no Chriſtian who is not of a ſweet converſation, ſo farre as grace hath altered him, he is beautifull, lovely and ſweet, and hath the whiteneſſe of ſincerity.
4. In regard of ſuddaine growth.Now as Gods children are Lillies, and then grow as Lillies for ſweetneſſe, glory and beauty: ſo they are like Lillies eſpecially, in regard of ſuddaine growth. When God gives a bleſſing there is a ſtrange growth on a ſuddaine, as it is obſerved of this plant that it growes very much in a night; So Gods children, when his bleſſing is upon them, they thrive marvellouſly in a ſhort ſpace. To make this cleere,The firſt ſpring of the Goſpell was ſpeedie in growth Acts 2.41. Mat. 11.12. when the dew of grace fell in our Saviours time upon the Chriſtian world, what a world of Lillies grew ſuddenly. Three thouſand in one day, at one Sermon, converted by Peter: The Kingdome of Heaven ſuffered violence in Iohn Baptiſts time, that is, the people thronged after the meanes of grace, and offered a holy violence to the things of God. So when this dew of grace fell, it was prophecied of it,Pſal. 110.3. The youth of thy wombe (ſaith he) ſhall be as the morn…ng dew. The Dew comes out of the wombe of the morning, for the morning begets it. Thy youth ſhall be as the dew of the morning; that is, they ſhall come in great abundance, as we ſee it fell out in the firſt ſpring of the Goſpell. In the ſpace of forty yeares by the preaching of the Apoſtles what a deale of good was done through a great part of the world: How did the Goſpell then breake out like lightning by meanes of that bleſſed Apoſtle Paul, who himſelfe carried it through a great part of the world.
And now in the ſecond ſpring of the Goſpell, when Luther began to preach:The ſecond ſpring of the Goſpell was alſo ſpeedie. in the period of a few yeares, how many Countries were converted and turned to the Goſpell? England, Scotland, Swethland, Denmarke, the Palatinate, a great part of France, Bohemia and of the Netherlands. How many Lillies grew up heere on a ſuddaine? Sudden growths are ſuſpected, and well they may be, but when God will bleſſe; in a ſhort ſpace a great deale of worke ſhall be done. For God is not tied to length of time. He makes water to be wine every yeare in tract of time,Water every yeare turned into wine. for he turnes the water of Heaven into the iuyce of the grape, ſo there is water turned into wine, that done in tract of time, which he can doe in a ſhorter time, as he did in the Goſpell, Iohn. 2.1, &c. Where is the difference? that he did that miraculouſly in a ſhort time, which he uſually effects in continuance of time. So now many times he doth great matters in a ſhort time, that his power may be knowne and ſeene the more: as wee ſee now in theſe warres of Germanie, how quickly God hath turned his hand to helpe his Church, and hiſſe for a deſpiſed forgotten nation to trample downe the inſulting, afflicting, menacing power of the proud enemy: and he can doe ſo ſtill if our ſinnes hinder him not. Surely if we ſtand ſtill and behold the ſalvation of the Lord, wee ſhall ſee great matters effected in a little time. They ſhall grow as the Lillie, the accompliſhment of this promiſe is not wholly yet come, for there be bleſſed times approaching, wherein when the Iewes are converted, They ſhall grow as the Lillie, in thoſe glorious times there ſpoken of, at the converſion of the Iewes,Rom. 11. and fulneſſe of the Gentiles comming in: the accompliſhment whereof we expect, to the rejoycing of our hearts; that they ſhould at length proove indeed with us the true children of Abraham.
Vſe. Therefore, we ſhould make this Vſe of all, labour that the Dew of God, may proove the Dew of Grace, that God would make us Lillies. If we would be beautifull and glorious, have a luſtre upon us, and be as much beyond others as pearles are beyond common ſtones, and as Lillies are better then Thornes and Briers, let us labour to have the Grace of God, ſo to be accounted Lillies, whatſoever the world accounts of us.
Againe if the worke be wrought upon us, though the imputations of the world be otherwiſe, let us comfort our ſelves: God accounts me a Lillie: ſet this againſt the baſe eſteeme of the world, conſidering how God judgeth, and thoſe who are led by his Spirit, who judge better of us. And in all aſſociation, combination, and linking in acquaintance, labour to joyne with thoſe that are Lillies, who caſt a good and a ſweet favour. For we ſhall gaine by their acquaintance,Pro. 12.26. whom Solomon affirmeth to be better, and more exellent then their brethren What are other people then? they are but Thornes; therefore let not thoſe which are Lillies have too much, or neere acquaintance with Thornes, leaſt they pricke us, and (as our Bleſſed Saviour ſaith) turning againe all to be rent us.Mat. 7.6. It is ſaid of our Bleſſed Saviour in the Canticles, He feedeth among the Lillies. And indeed where is there any true delight to be had under Heaven, but in their company who are gratious. What can a man receive from prophane ſpirits in regard of comfort of ſoule? nothing, they are as the barren wilderneſſe that can yeeld nothing, their hearts are emptie, therefore their tongues are worth nothing. But let our delight be with David toward the moſt excellent of the land,Pſal. 101.6. and then we ſhall not onelyonly grow as the Lillie, but (as it followeth) we ſhall caſt forth our rootes as Lebanon.
And caſt forth his rootes as Lebanon.
Neceſſity of growth in divers reſpects.Becauſe we have ſpoken of growth and ſhall have occaſion to touch it hereafter, we will not be large in the Point. God here promiſeth a growth not onelyonly to the Church, but to every particular Chriſtian: and it is very neceſſary it ſhould be ſo; for without growth, neither can we give God his due Honour, nor he receive the ſmell of a ſweet Sacrifice from us, as is fit. Nor can we without it with-ſtand our enemies, or beare our croſſes that God may call us too. Againe, without growth and ſtrength we cannot performe thoſe great duties that God requires at our hands of Thankfulneſſe: nor doe things ſo cheerefully and ſweetly as may be comfortable to us. In ſumme without growth, wee can doe nothing acceptably, either to God or his people: the more Grace, the more acceptance. Which is ſpoken that wee may value the Promiſes, this eſpecially that we ſhall grow up in Grace and Knowledge, as the Lillie, and caſt forth our rootes as Lebanon.
But how ſhall wee come to grow?
Anſw. Goe to God that we may continually have from him the ſanctifying dew of his grace: goe firſt for pardon of ſinne,1. We muſt goe to God claiming the promiſes in a right order. then for a heart to reforme our wayes, to enter in a new covenant for the time to come, that wee will not truſt in Aſhur, but will renounce our particular perſonall ſinnes, after which we ſhall find ſanctifying grace, ſo as the dew of Gods Spirit will make us grow: therefore, take this order to improove the promiſes. Goe to God for his love in Chriſt, for the pardoning of ſinne, and accepting of us in him, that we may find a ſence of his love in accepting of our perſons, in the pardoning of our ſinne, which is the ground of love: for then this ſence of his love will kindle our love towards him againe, feeling that we are in the ſtate of grace. Then goe to God for his promiſe in this order: Lord, thou haſt promiſed that thou wilt be as the dew, and that we ſhall grow as Lillies: make good thy promiſe then, that I may finde the effectuall power of it tranſforming my ſoule into the bleſſed Image of thy deare Sonne.
And know,2. We muſt uſe all meanes of growth. that we muſt uſe all the meanes of growth together with the promiſe: for in the things of this life, if a man were aſſured that the next yeare would be a very plentifull yeare; would men therefore becauſe they were thus forewarned, hang up their plowes, and not prepare their ground, no, but they would the rather be encouraged to take paines, becauſe they know that howſoever God be pleaſed to vouchſafe plenty, yet he will doe it in the uſe of meanes, obſerving and depending on his Providence. So when he hath made gratious promiſes of the Dew of his Grace, and of growth as Lillies, &c. This implyeth a ſubordinate ſerving of his gratious Providence; therefore it is a way to ſtirre us up unto the uſe of all meanes rather, and not to take us off from them.Gen. 17.8. Even as God when hee told the Iſraelites: I will give you the Land ef Canaan, did onelyonly promiſe it, leaving the remainder to their conqueſt in the uſe of meanes. Should this have made them caſt away their ſwords? No, but it was that they might fight, and fight the more couragiouſly. So when God hath promiſed growth in Grace, ſhould this make us careleſſe? O no, it ſhould make us more diligent and carefull, and comforts us in the uſe of meanes, knowing that our labour ſhall not be in vaine in the Lord.1 Cor. 15.58. Now Lord I know I ſhall not looſe my labour in hearing, in receiving of the Sacrament, in the communion of Saints, and uſe of ſanctified Meanes; for thou haſt made a gratious promiſe, that I ſhall grew as the Lillie, and that thou wilt be as the Dew unto me; therefore make thy good worke begun effectuall unto my poore ſoule, that it may flouriſh and bee refreſhed as a watred garden. But there are ſeverall ſorts of growth formerly touched, either
1. A growing upward, or
2. A growing in the roote, or
3. A Spreading and growing in the Fruit, and Sweetneſse.
Therefore Chriſtians muſt not alwayes looke to have their growth in one and the ſame place, but muſt wiſely conſider of Gods prudent dealing with his children in this kinde, as will bee further ſeene hereafter in the particulars.
Hee ſhall caſt forth his rootes as Lebanon.
That is, He ſhall caſt and ſpread, and ſo put forth his rootes as Lebanon: he ſhall grow upward and downeward; in regard of firmeneſſe he ſhall be more rooted. Jn what proportion Trees grow upwards, in that proportion they take roote downewards: becauſe otherwiſe, they may be top heavy and overturne, a blaſt of winde taking advantage of their talneſſe and weakeneſſe to roote them out the ſooner: therefore proportionable to their ſpreading above, there muſt be a rooting in the ground. As the prophet ſpeakes to Hezekiah of Gods people,2 King. 19.30. And the remnant that is eſcaped of the houſe of Iudah, ſhall yet againe take roote downeward and beare fruit upward. There muſt be firmeneſſe in the roote, as well as growth in the branches, for which cauſe, God here promiſeth to the Church and every Chriſtian ſtability and fixedneſſe, that as he groweth upward like the Lillie, ſo he ſhould grow downward, firme and ſtrong.
Queſt. Now whence comes this rootedneſſe and firme ſtabilitie of Gods Children?
Anſw. The cauſe of the Saints ſtability. Ioh 1.16.Eſpecially from this, that they are now in the Covenant of grace, rooted in Chriſt who is God-man, in whom they are firmely rooted. In Adam we had a roote of our owne, but now our roote is in Chriſt. All grace is firſt powred into Chriſts bleſſed Nature, and then at a ſecond hand, Out of his fulneſſe we all receive grace for grace. Being rooted in Chriſt we become firme, for there is in him an everlaſting marriage and union.Rom. 11.18. The Roote beareth us, wee beare not the Roote: Chriſt beareth us, wee beare not him. So now in the covenant of grace, all the firmeneſſe is out of us. Even as ſalvation it ſelfe was wrought out of us by a Mediatour; ſo it is kept by a Mediatour out of us: all goodneſſe, grace, and favour of God to us is not in us but in Chriſt, but it is ſo out of us as Chriſt and we are one. But now we onelyonly ſpeake of the cauſe of our firmeneſſe and ſtability, that becauſe we are in the ſtate of grace, we have an everlaſting firmeneſſe as we are in Chriſt Jeſus. God now making a ſecond covenant, he will not have it diſanulled as the firſt was,Lev. 18.5. for his ſecond workes are better then his firſt. His firſt Covenant was, Doe this and live, but his ſecond is,Rom. 10.9. Beleeve this and live: So as howſoever our ſtate in grace be but little, yet it is of a bleſſed growing ſpreading firme nature, ſo ſure, as what is begun in grace, will end in glory, where God gives the firſt fruits, he will give tenths, yea the full harveſt, and all. Becauſe by the covenant of grace, wee are one with Chriſt, who is an everlaſting Head that never dyes. Sub-ſervant to this now we have promiſes in the covenant of grace, That we ſhall never depart from him, and that he vvill never depart from us to doe us good, he puts an awband into our hearts, that we ſhall never depart from him: but this Point being often touched, leaving it, vve vvill come to anſwer ſome objections.
Object. 1 It may ſeeme that theſe things are not ſo, Gods Children doe not alvvayes grow and ſpread themſelves: but they are often overturned and fall.
Anſw. This is nothing, they are mooved,but not remooved:1. Pſal. 125.1. they are as Mount Zion vvhichwhich cannot be remooved, but abideth forever: vvhichwhich though it may be ſhaken with earthquakes yet it is not remooved thereby. The gates of Hell and ſorrovves of death mav ſet ſore upon them, but not prevaile againſt them,Mat. 16.18. they may fall but not fall away, they may be as a wether-beaten tree, but not as a tree puld up by the rootes: therefore they are compared here to a tree whoſe roote ſtands faſt ſtill. This much the Church after a ſore tryall and endurance of much affliction confeſſeth.Pſal. 44.17, 18 19. All this is come upon us, yet have we not forgotten thee: neither have we dealt falſly in thy covenant: our heart is not turned backe, neither have our ſteps declined from thy way, though thou haſt broken us in the place of Dragons; and covered us with the ſhadow of death, &c.
And againe, though they fall; yet they learne to ſtand faſt by their falls, are gainers by their loſſes, and become ſtronger by tneir weakneſſes: as tall Cedars the more they are ſhaken by the winds, the more deeply they take rooting: So Chriſtians, the more ſtormes and blaſts they have, the more they are faſtly rooted: that which we thinke to be the overthrow of Gods children, doth but roote them deeper. As Peter after his fall took deeper rooting, and David, &c. ſo after all outward ſtormes and declinings, here is the fruit of all; they take deeper rooting,Iſa. 30. whilſt their ſinnes are purged away by their fierie afflictions.
Object. 2 But why then are they not more comfortable in their lives, in feeling and ſeeing of Gods wiſe ordering of things?
Anſw. 1 Firſt, becauſe though God worke ſtrongly and ſurely in them, yet he doth it for the moſt part ſlowly (as the Wiſeman ſpeakes) all his workes being beautifull in time: Eccle. 3.11.therefore they apprehend not their comforts as they ought, and ſo goe mourning the longer; the time of knitting divine experiences together not being yet come.
Anſw. 2 Secondly, becauſe the anguiſh of the croſſe (if it bee quicke and ſharpe) many times takes away the apprehenſions of Gods excellent ends in the ſame: as the children of Iſraell could not hearken unto Moſes for anguiſh and vexation of ſpirit:Exo. 6.9. Heb. 12.11. No affliction (ſaith the Apoſtle) for the preſent is joyous, though afterwards it brings forth the quiet fruit of Righteouſneſſe.
Anſw. 3 Then againe Satans malice, who caſts in floods of temptations, is great: ſo that the ſoule cannot enjoy that ſweet tranquillity and peace it otherwiſe might, caſting in doubts and numbers of what-ifs into the ſoule: ſo that for a time, he cauſes a ſtrong diverſion in them, whence after that, there followeth peace againe, when thoſe temptations are ſeene and overcome.
Anſw. 4 It is long alſo of our ſelves, who are not armed for croſſes and afflictions, untill we are ſuddenly ſurpized by them; and then leaving our watchfullneſſe, and forgetting our conſolation, wee are ſtrucke downe for the preſent by them, and cannot ſupport our ſelves againſt them.
Anſw. 5 And laſtly, it comes alſo from Gods wiſe ordering and diſpoſing Providence, who will not do all at once: our comforts muſt come by degrees, now a little and then a little: our experience, and ſo our comforts come together, after we have honoured God in dependence upon his will and pleaſure; and yet this hinders nor, but a Chriſtian growes ſtill though hee be for the preſent inſenſible of it: as a man is alive and growes whilſt he ſleepes, though he be not ſenſible of it. Other objections have beene formerly touched.
Hee ſhall caſt forth his rootes as Lebanon.
We ſee then that the ſtate of Gods children is a firme and a ſtable condition,The difference of the godly and wicked, the one having a foundation, the other none. whence we may obſerve the difference betwixt Gods people and others. Gods people are rooted and ſpread their roote. But the other have rottenneſſe in their roote, being curſed without any foundation. For take a man who is not a good Chriſtian, where is his foundation? onelyonly in the things of this world. Now all heere is vanity, and we our ſelves by truſting vanity become vaine;Pſal. 62.9. Every man in his beſt eſtate is altogether vanity; vanity in himſelfe, and truſts in vanity. What ſtableneſſe can there be in vanity? Can a man ſtare non ſtante? ſtand in a thing that ſtands not in it ſelfe? Will a picture continue that is drawne upon the Ice? will it not faile and melt away when the Ice upon which it is drawne thawes? So all theſe who have not the dew of Gods grace, they are as a picture upon the water, have no foundation, and ſtand upon that which cannot ſtand it ſelfe. Therefore the Scripture compareth them to the worſt of graſſe, which hath no good roote,Pſa. 129.6. graſſe upon the houſe top, which hath no bleſſing of thoſe that come by, but there ſtands perking up above others. So it is with men that have no grace, they can perke up above others: but as they have no ſtable roote, nor the bleſſing of Gods people, ſtability, with the Spirit of God inwardly, and the prayers of Gods people to water and bleſſe them: ſo they periſh and wither quickly. Nay whole nations (if wicked) have no foundation. What is become of the great Monarchies of the world? The Aſſyrian, Perſian, Grecian and Romane Monarchies? and for Cities themſelves, they have died like men, and had their periods. OnelyOnly a Chriſtian hath a kingdome, a ſtable condition which cannot be ſhaken:Heb. 12.28. he takes his roote ſtrongly, and growes ſtronger and ſtronger till he growes to heaven, nay indeed while he lives hee is rooted in Heaven before his time,That a Chriſtian is firme and ſtable, becauſe his roote is in Heaven. for though we be in Earth we are rooted in Heaven. Chriſt our roote is in Heaven, and his Faith which is wrought from Heaven, carrieth us to Chriſt in Heaven, and love that grace of union following the union of Faith, carrieth us to Chriſt alſo: even before our time, we are there in Faith, Love and Ioy. Therefore a poore Chriſtian is firme and ſtable even in this life, having union with Chriſt, though he creepe upon the earth and ſeeme a deſpiſed perſon, yet his roote is in Heaven, where he hath union with Chriſt; His life is hid with God in Chriſt: Coloſſ 3 3, 4.who when hee ſhall appeare, he ſhall appeare with him likewiſe in glory. Therefore, if Chriſt be firme, the eſtate of a Chriſtian muſt needs be firme: For he is a Cedar, another man is as graſſe or corne upon the houſe top,Iſa. 40.6. All fleſh is graſſe, ſaith the Prophet: Object. I but they have wit and memory, and parts, &c. yet they are but as the flower of the graſſe, perhaps better then ordinary graſſe, but the graſſe withereth, and the flower fadeth: what continueth then? O the word of the Lord, and comfort and grace by that word, endures for ever, and makes us endure for ever. This is excellently ſet downe by the Prophet David, Pſal. 1.3.we ſee there the righteous man is compared to a tree planted by the water ſide, his leafe failes not. So a Chriſtian is planted in Chriſt, he is ſtill on the growing hand, and his leafe ſhall not wither, Thoſe who are planted in the houſe of the Lord, Pſal. 92.13.ſhall flouriſh in the Courts of our God, They ſhall ſtill bring fruit in their old age, they ſhall be fat and flouriſhing, they ſhall grow like a Cedar in Lebanon.
Vſe. 1 A comfort from the firmneſſe of our condition.This cleere difference, ſhould ſtirre us up to be comforted in our condition, which is firme and ſtable. Why doe we value chriſtall above glaſſe? Becauſe it is brighter, and of more continuance. Why doe we value continuing things, inheritances above annuities? Becauſe they continue. If by the ſtrength of our diſcourſe we value things anſwerable to their laſting; why ſhould we not value the beſt things? our eſtate in grace, this is a laſting condition, for a Chriſtian is like a Cedar, that is rooted, and takes deeper and deeper roote, and never leaves growing till he grow to Heaven: Hee ſhall caſt forth his Rootes as Lebanon.
Vſe. 2 Againe, let all them make Uſe of it, that find not the worke of grace upon their hearts: O! let them conſider what a fading condition they are in, they thinke they can doe great matters, perhaps they have a deſtructive power, they labour to doe miſchiefe, to cruſh whom they will in this world. But what is all this, we ſee what the Pſalmiſt ſaith of a Doeg a curſed man, who had a deſtroying power. Why boaſteſt thou thy ſelfe in miſchiefe O mighty man? Pſal. 52.1.the goodneſſe of God endureth continually. Why boaſteſt thou thy ſelfe that thou canſt doe miſchiefe and overturne Gods people? &c. Know this that the good-will of God continues. Boaſt not thy ſelfe, thy tongue deviſeſt miſchiefe, as a ſharpe razor, God ſhall deſtroy thee forever. He ſhall caſt hee away and pull thee out of thy dwelling, and roote thee out of the land of the living. Thoſe men that rejoyce in a deſtructive power, in their ability to do miſchiefe, and exerciſing of that ability all they can, they ſhall be pluckt out of their place, and rooted out of the land of the living. And as it is in Iob, Job. 27.21.they ſhall be hurled away as a man hurles a ſtone out of a ſling, Then what ſhall the righteous ſay? they ſhall ſee and feare, and ſay: Loe this is the man that made not God his ſtrength, Pſal. 52.7.but truſted in the aboundance of his riches, and ſtrengthened himſelfe in wickedneſſe. He thought to roote himſelfe ſo faſt that he ſhould never be remooved, but at the laſt it ſhall come to paſſe, that all that ſee him ſhall ſay: loe, ſee, what is become of him? this is the man, that truſted in his riches, and made not God his ſtrength, what is become of him? ſaith David of himſelf, I am like a greene Olive tree in the houſe of God: Pſal. 52.8.I trust in the mercy of God for ever and ever. Let them truſt if they will in Riches, Power, Strength, and Favour with Saul and great men, yet notwithſtanding be Doeg what he will, I ſhall be a green Olive planted in the houſe of God, &c.
So here is a double uſe the Scripture makes of theſe things. 1. The godly man rejoyceth in his condition, and 2. Other men feare and grow wiſe not to truſt to their fading condition. They are (as the Prophet ſpeakes) as a bay tree that flouriſhes for a time,Pſal. 37.35. and then after come to nothing, their place is no where found. They keepe a great deale of doe in the world for a time, but afterwards, where is ſuch a one? their place is no where found, no where comfortably, they have a place in Hell, but comfortably a place no where. This is the eſtate of all thoſe who have not a good roote, for ſaith Chriſt,Mat. 15.13. Every plant that my heavenly Father hath not planted ſhall be rooted up. It is true of every condition and of every man, if God have not planted him in that excellent ſtate, or doe not in time, he ſhall be rooted up: for the time will come that the earth will hold him no longer, he rootes himſelfe now in the earth, which then ſhall caſt him out. He cannot ſtay here long, Heaven will not receive him, then Hell muſt. What a miſerable thing is this, when wee place and bottome our ſelves upon things that will not laſt? when our ſelves ſhall out-laſt our foundation? when a man ſhall live for ever and that which he builds on is fading, what extreamitie of folly is this? to build on Riches, Favour, Greatneſſe, Power, Inheritance, which either muſt be taken from him, or he from them, he knoweth not how ſoone.
What makes a man miſerable, but the diſappointing of his hopes, and croſſing of his affections? now when a man pitcheth his ſoule to much upon his worldly things, from which there muſt be a parting, this is as if it were the rending of the skinne from the fleſh, and the fleſh from the bones, when a mans ſoule is rent from that he pitcheth his happineſſe on, this maketh a man miſerable: for miſery is in diſappointing the hopes and croſſing the affections. Now onelyonly a Chriſtian plants his heart and affections on that which is everlaſting, of equall continuance with his ſoule: as he ſhall live for ever, ſo hee is rooted for ever in that which muſt make him everlaſtingly happy. Theſe things wee heare, and they are undeniable true, but how few make uſe of them to deſiſt from going on in a plodding ſwelling deſire of an earthly condition to over-top other men? ſuch labour to grow in tauleneſſe and height, but ſtrive not to be rooted. Now that which growes perking up in height, over-topping other things, yet without roote, what will become of it? It will be turned up by the Rootes.
Now, How ſhall we grow to be rooted?How to be rooted in Grace. For to attaine heereunto, it is not onelyonly neceſſary to apply the promiſes and challeng God with them, but to conſider alſo what wayes he will make then good.1. To know Gods free grace
Firſt, labour to know God and his free Grace in Jeſus Chriſt:2 Pet 3.18. Grow in Grace, and in the knowledge of our Lord Ieſus Chriſt; they goe both together, the more we grow in the knowledge of our Lord Jeſus Chriſt, and of the Grace of God in him, the more grace and rootedneſſe wee ſhall have. For that which the ſoule doth cleerely apprehend, it faſtens upon in that meaſure it apprehendeth it. Cleereneſſe in the underſtanding breeds earneſtneſſe in the affections, and faſtneſſe too. So the more wee grow in knowledg, the more we roote our ſelves in that we know. And therefore the Apoſtle prayes for the Epheſians, that they might have the Spirit of Revelation, &c. That they might know the height, breadth, depth and length of Gods love, that paſſeth knowledge, Epheſ. 3.14. For this cauſe I bow my knees unto the Father of our Lord Ieſus Chriſt, of whom the whole family of Heaven and Earth is named: that he would grant you according to the riches of his Glory, to bee ſtrengthened by his Spirit in the inner-man, that Chriſt may dwell in your hearts by faith, that ye being rooted and grounded in love, in the ſenſe of Gods love to us, and ſo of our love to him againe (for we are not rooted in love to God, till we be rooted in the ſenſe of Gods love to us) that you may bee able to comprehend with all Saints, the height and breadth, &c.
1. Labour to know the Promiſes.And withall, labour to know the gratious Promiſes of Chriſt, for we are knit to him by vertue of his word and Promiſes: which like himſelfe are, Yea and Amen. JEHOVAH yeſterday, to day & the ſame for ever.2 Cor. 1.20. So al his Promiſes made in him, they are Yea and Amen, in themſelves firme, and firme to us in him. They are Yea and Amen: that is, they are made and performed in Chriſt, in whom they are ſure to be performed, and thereupon they are firme too. God made them, who is JEHOVAH, and they are made in Chriſt that is JEHOVAH. So God the Father JEHOVAH, he promiſeth, and he makes them good in Chriſt JEHOVAH, who is unchangeable.
But this is not enough,3. Our hearts muſt be ſtabliſhed on that which is firme. wee muſt labour to have our hearts ſtabliſhed, that they may rely firmely on that which is firme. For if a thing be never ſo firme, except we rely firmely on it, there is no ſtability or ſtrength from it. Now when there is ſtrength in the thing, and ſtrength in the ſoule, that ſtrength is impregnable and unconquerable ſtrength. In Chriſt they are Yea and Amen, in whom he ſtabliſheth us, annoints us, ſeales us, and gives us the earneſt of the Spirit in our hearts.
How doth God ſtabliſh us upon the Promiſes?How God doth ſtabliſh us. The reſt which followeth is an explication of this; when he gives us the earneſt of the Spirit, and ſeales us to be his, in token he meanes to make good the bargaine, then we are eſtabliſhed. But we are never firmely eſtabliſhed, till we get the aſſurance of ſalvation. Then as the Promiſes are Yea and Amen in themſelves, ſo we are ſtabliſhed upon them, when we are ſealed and have the earneſt of the Spirit. Let us labour therefore to grow in the knowledge of Gods love in Chriſt, to know the height, breadth, depth, and length of it, and to grow in all the gratious Promiſes which are made in Chriſt, who is Amen himſelfe, as his Promiſes are, and then when we are ſealed and annointed by the Spirit, we ſhall be ſo ſtabliſhed that nothing ſhall moove us. Therefore let us uſe all meanes for the eſtabliſhing of growth in us, the Word and Sacraments eſpecially. For as Baptiſme admits us into the houſe of God, ſo by the Sacrament of the Lords Supper, the bleſſed food of the ſoule, wee are ſtrengthened. In the uſe of theſe meanes, let us make ſuite unto God to make good his gratious Promiſe unto us, that wee ſhall grow as Lillies, and take roote, as the Cedars in Lebanon.
Let us know that we ought every day to labour to be more and more rooted: do we know what times may befall us? We have need to grow every day, to grow upward, and in breadth, and in depth. If wee conſidered what times we may live to, it ſhould force us to grow every way, eſpecially in humility, that roote and mother or graces, to grow downeward in that, to grow in knowledge and faith untill wee be filled with the fullneſſe of God.
Object. A poore Chriſtian ofttimes makes this Objection, O, I doe not grow, therefore I feare my ſtate, I am oft ſhaken, therefore this Promiſe is not fulfilled to me.
Anſw. To this I anſwer, Chriſtians may be deceived, for they doe grow ofttimes in firmeneſſe, ſtrength and ſtability, though they doe not ſpread out; they may grow in refinedneſſe, that that which comes from them may bee more pure, and leſſe mixed with naturall corruption, Pride, Selfe-love and the like. This is a temptation that old men are ſubject too eſpecially in whom the heate of nature decayes, who thinke withall that grace decayes. But it is not ſo, for ofttimes when grace is carried with the heate of nature, it makes a greater ſhew being helpt by nature. The demonſtration, but not the truth of grace is thus helpt. Therfore this clauſe of the Promiſe is made good in old Chriſtians, they are every day more and more rooted, firme, ſtable and judicious, and more able in thoſe graces which belong to their place and condition. Therefore, they ſhould not be diſcouraged, though they be not carried with the ſtreame and tide of nature, help'd with that vigour that ſometime was in them. They grow in judiciouſneſſe, mortifiedneſſe, in heavenly-mindedneſſe, and in ability to give good counſell to others. This is well, for we grow not in grace one way, but divers, waies; not onelyonly when wee grow in outward demonſtration, and in many fruits and actions; but when wee grow in refinedneſſe and judiciouſneſſe (as was ſaid) then wee are ſaid to grow likewiſe.
Yet notwithſtanding, it ſhould be the indeavour duplicate page duplicate page of all to grow what they can in grace, when, if they grow not ſo faſt as others, let them know that there are ſeverall ages in Chriſt. A young Chriſtian cannot be ſo planted and ſo deepely rooted as another that is of a greater ſtanding. This ſhould not diſcourage any, ſeeing there are babes in Chriſt, as well as ſtrong men. Therefore where there is truth of heart, with indeavour to grow better and better, and to uſe all meanes, let no man be diſcouraged. Remember alway this for a truth, that we may grow, and we ought to grow, and the children of God ordinarily have growne more and more, both in fruitfullneſſe and ſtedfaſtneſſe every way, but not with a like growth in meaſure, or time. Therefore labour to make uſe of theſe Promiſes, and not to favour our ſelves in an ungrowing eſtate, for grace is of a growing nature. If it grow not in fruitfullneſſe, yet it growes in the Roote; as a plant ſometimes growes in fruitfullneſſe, ſometimes in the Roote. There is more vertue in Winter-time in the Roote, then in the fruit which is gone. So a Chriſtian groweth one way if not another: though not in outward demonſtration, yet in Humiliation. God ſometimes ſees it neceſſary, that our branches ſhould not ſpread for a while; but that we ſhould grow in Humility, by ſome faults and ſinnes we fall and ſlip into, that wee may ſee our own weakneſſe, and looke up.
Let us labour therefore who have ſo long enjoyed ſuch ſtore of bleſſed meanes, under the dew of Gods grace and the influence of his Spirit, in the Paradice of God, his Houſe and Church, having ſo long lived in this Eden, let us labour now to ſpread, and grow in fruitfullneſſe, that ſo we may be filled with the fullneſſe of God. It is the chiefe thing of all to be rooted and grow in grace. You ſee, God when he would ſingle out a bleſſing, he tells them not, that they ſhall grow rich, that they ſhall ſpread out and grow rich in the world. No, but you whom I love freely, take this as a fruit of it, You ſhall grow as the Lillie, you ſhall grow fruitfull as the Olive, &c. This is the comfort of a Chriſtian, though he growes downeward oft in the world, and things of this naturall life, yet hee growes upward in another condition, as Lillies and Cedars, they grow downewards one way, but they grow upwards another. Perhaps they may decay in their ſtate and favour, and in their practiſe and cunning in this life: but a Chriſtian, if he be in the uſe of right meanes, and put in ſuite the gratious Promiſes, he is ſure ſtill to grow in Grace, in Faith and Love, and in the inner man.
Is not this a comfort, that a Chriſtian hath a comfortable meditation of the time to come in all his croſſes? That it is for better and better ſtill: that as in time he is neerer Heaven, ſo he ſhall be fitter and fitter, and neerer and neerer ſtill with a diſpoſition ſuitable to the place. That the time to come is the beſt time, and that he ſhall grow every way, in height, in bredth, in depth and length,SER. VIII. and apprehenſion of Gods love: and that the more hee growes in knowledge of theſe things, the more hee ſhall grow in all dimenſions, being as ſure of things to come, as of things paſt: and that neither things preſent nor to come, ſhall ever ſeparate him from the love of God in Chriſt. What a comfortable ſtate is a Chriſtian in, who is alwaies on the mending hand, that is ſuch a childe of hope, when the hope of the wicked ſhall periſh? Let us labour therefore, that we may be in ſuch a caſe and ſtate of ſoule, as that thoughts of the time to come may bee comfortable: that when wee thinke we muſt be traſplanted hence out of the Paradice and Eden of Gods Church, into a heavenly Paradice, that all our changes ſhall be for the better. What a fearefull thing is it to be in the ſtate of nature? What foundation hath a man in that eſtate, who hath no roote heere, and that roote he hath will faile him ere long? How fearefull is it for ſuch a man to thinke of a change, when it is not a change for the better?
Here is wiſedome, if we will be wiſe to purpoſe, let us be wiſe this way, labour in the firſt place, to prize Gods favours, and to know how to come by them in the uſe of all meanes. Look to God for the performance of theſe gratious promiſes: for they are not of what we ſhall doe in our ſelves; but what God will do in the Covenant of grace. And if a Chriſtian ſhould not be rooted and grow ſtronger and ſtronger, wee ſhould not faile,SER. VII. but God and Chriſt ſhould faile, who is our roote and beares us up. Therefore God hath taken upon him the performance of all theſe things; what remaineth from us, but a carefull uſing of all meanes; and in the uſe of all, a going out of our ſelves to God, That hee would be as the Dew to us, and cauſe us by the dew of his Spirit to grow more and more rooted in grace as long as we live in this world; and then our rooting and ſtability lies upon God, not upon us: he failes if we faile; who hath undertaken, That wee ſhall grow as the Lillie, and caſt foorth our Roots as Lebanon.
The end of the ſeventh Sermon.