The Returning Backslider, Sermons · Sermon 8
THE EIGHTH SERMON.
HOS. 14.6, 7.
His branches ſhall ſpread, his beauty ſhall be as the Olive tree and his ſmell as Lebanon.
They that dwell under his ſhadow ſhall returne; they ſhall revive as the Corne, and grow as the Vine, the ſent thereof ſhall be as the Ʋine of Lebanon.
WE have heard at large heretofore what petitions God put into the heart and mouth of his Church: as alſo what gratious anſwer God gives his owne Petitions: hee cannot denie the prayers made by his owne duplicate page duplicate page Spirit. And as he is goodneſſe it ſelfe, ſo hee ſhewes it in this, that he goes beyond all that we can deſire, thinke or ſpeake: his anſwer is more tranſcendent, as the Apoſtle ſpeakes: hee does exceeding abundantly above all that wee aske or thinke, Epheſ. 3.19.&c. For whereas they in particular and in briefe ſay, Doe good to us, and receive us gratiouſly: He tells them, He will bee as the Dew unto them: and from thence, being Dew to them, is then ſpreading and growing as a Lillie, and caſting of their roots as Lebanon: and their Branches ſhall ſpread, &c. and all this to incourage us to come to ſo powerfull and large-hearted a God; who, as he is able to doe more then we deſire of him: ſo he will alſo doe it. Hee will be as the Dew unto us. This is the generall of all, for all other fruitfullneſſe comes from this: 1. God will bee as the Dew, and then 2. They ſhall grow as the Lillie, and caſt their Roots as the Cedars in Lebanon, they ſhall not onelyonly grow upward but downeward, for the Lillie quickly ſpreads it ſelfe forth: but they ſhall be like the trees of Lebanon for ſtedfaſtneſſe; and then ſpread in breadth, grow in all dimenſions. Which is fulfilled of the Church in generall, and of every particular Chriſtian, when once hee is in Chriſt, uſing ſanctified meanes: they grow then in the roote, and upright, and in every dimenſion: His Branches ſhall ſpread, and then His beauty ſhall be as the Olive Tree.
Which though fruitfull and excellent, yet becauſe it hath no ſweet ſmell, it is added: His ſmell ſhall be as Lebanon.
Theſe excellencies promiſed to the Church of God, are not all in one tree, but yet they are in ſome ſort in every Chriſtian, what agrees not all to one plant, agrees to the plants of Righteouſneſſe; they grow upwards and downewards, ſpread and are ſavoury and fruitfull: all agrees to a tree of righteouſneſſe. Wee ſay of man he is a little world, a compendium of this great world, as indeed there is a compriſing of all the excellencies of the world in man; for he hath a being with thoſe creatures who have onelyonly that, and therewith he hath growing ſenſe and reaſon, whereby he hath communion with God and thoſe underſtanding Spirits the Angels: ſo that he is as it were a ſumme of all the excellencies of the creatures, a little world indeed. The great world hath nothing, but the little world hath the ſame in ſome proportion. So it is in Grace, a Chriſtian hath all excellencies in him that are in the world: there is not an excellency in any thing but it is in an higher kinde in a Chriſtian. He hath the beauty of the Lillie, and he growes up in ſpreading, ſmell and fruitfulneſſe; his wiſdome exceeds that of all the creatures: there is not an excellencie in nature, but wee have ſome proportionable excellencie in grace which is above it. God uſeth theſe outward things to helpe us, that we ſhould doe both body and ſoule good by the creatures. Whatſoever doth our bodies good, either by neceſſity or delight, they helpe our ſoules: as plants and trees, not onelyonly refreſh the outward man, and the ſenſes, but alſo they teach our ſoules, as heere the Holy Ghoſt teacheth them by outward things. Firſt it is faid His Branches ſhall ſpread.
When God enriches the ſoule with ſaving grace, one ſhall grow every way and flouriſh aboundantly, extending forth their goodneſſe one every ſide largely to the knowledge and open view of others, and then further, His Beauty ſhall be as the Olive tree.
What is the beauty of the Olive tree? to be uſefull, fruitfull, and to bring forth good fruit. Indeed the glory of a tree is to be loaden with fruit, and uſefull fruit, which is the beſt property of fruit to be uſefull and delightfull. So the glory of a Chriſtian, who is a plant of righteouſneſſe, of Gods own planting, is to abound in fruits of Righteouſneſſe. Indeed the Olive is a very fruitfull tree, and the oyle which comes and diſtils from it hath many excellent properties agreeing to graces.
Amongſt the reſt, it is a Royall kinde of liquor,How the fruitfulneſſe of the Olive is compared to divers graces. that will bee above the reſt: ſo Grace it commands all other things, it gives a ſanctified uſe of the creature and ſubdues all corruption.
And then it is unmixed, it will mingle with nothing; light and darkeneſſe will not mingle, no more will grace and corruption, for the one is hoſtile to the other as Salomon ſpeakes, The Iuſt is abhomination to the wicked.Pro. 29.27.
Further, It is ſweet, ſtrengthning and feeding the life: as in Zacharie, there is mention made of two Olives before the Lord,Zach. 4 3. which feede the two candleſticks. And Olives of Grace, have alwayes fatneſſe diſtilling from Chriſt to feed his lamp with oyle, Gods Church hath alwayes oyle: and thoſe that are Olives, they keepe the Church by their particular calling.
1. He ſhall be fruitfull as the Olive, and
2. Aboundant in fruit as the Olive.
3. Conſtant in fruit, like the Olive
For it beares fruit much, and never failes, no not in winter: and hath a perpetuall greenneſſe. Indeed the child of God hath a perpetuall verdor: as it is Pſal. 1, his leafe never failes: Pſal. 1.3.Becauſe that which is the cauſe of flouriſhing never failes him. Which cauſes are two,
1. Moyſture.
2. Heate.
For we know Moyſture and Heate, Cauſes of the perpetuall flouriſhing of the Saints.theſe two are the cauſes of all kindly growth. If a tree have more moyſture then heate, then it is wateriſh, if it have more heate then moyſture, then there is no bigneſſe in the fruit. So true it is, that moiſture and heate are the cauſes of fruitfullneſſe, in a good proportion. So Gods children having the Sonne of Righteouſneſſe alwayes ſhining upon them, and being alwayes under the Dew of grace (the promiſe being, to be as the Dew to Iſrael) having all Dew to fall upon them for moyſture: and having the Sonne of Righteouſneſſe to ſhine upon them to make them fruitfull, their leafe never failes, they never give over bringing forth fruit: becauſe they have in them cauſes perpetuating fruitfulneſſe, though not alike. Becauſe Chriſt by his Spirit is a voluntary, and not a naturall cauſe of their fruitfulneſſe. That is, he is ſuch a cauſe as workes ſometimes more and ſometimes leſſe, to ſhew that grace ſprings not from our ſelves, and to acquaint us with our own weakenes and inſufficiency. Heaven is the perfection of all both Graces and Comforts.1 Pet 1.4. Wherfore Peter calls the ſtate of Heaven, an inheritance, immortall and undefiled, that fades not away: Why is that an eſtate of grace and comfort more then this of this world? Becauſe it is a never fading eſtate, there they are alway in one tenure, and becauſe Chriſt ſhewes himſelfe alway there, there is aboundance of water to moyſten them, and heate to cheriſh them. There is no intermingling or ſtopping in growth as is here; therefore it is an inheritance that fadeth not away, having the ſupply of a perpetuall cauſe of flouriſhing.
This in ſome degree is true of the Church on earth, it is the inheritance of God that fades not, and Chriſtians therein are Olives that bring foorth fruit conſtantly, having a perpetuall freſhneſſe and greenneſſe.Pſal. …2.12. So the Righteous man is compared to the Cedars of Lebanon which bring forth much fruit in their age: he ſhall be fruitfull as the Olive, from all which this point formerly touched followeth.
Obſerv. That it is the Excellencie and Glory of a Chriſtian to be fruitfull in his place.
Both to be fruitfull in his place as a Chriſtian, and in his particular calling. To be fruitfull as a Magiſtrate, as a Miniſter, as a governour of a family, as a neighbour, as a friend, to be fruitfull in all. Becauſe in Religion every neere relation is as it were a joyning together of the body of Chriſt one to another, by which ſome good is derived from one to another. God uſes theſe relations as conduits to convey graces. A good Chriſtian, the meaneſt of them is a good neighbour, and doth a great deale of good, being fruitfull as a neighbour, fruitfull as a friend, much more as a husband, as a Magiſtrate, as a Miniſter. Theſe relations are a knitting to Chriſt, by which fatneſſe and ſap is derived from the head for the good of the whole bodie. Therefore a Chriſtian in all relations is fruitfull. When he comes to be a Chriſtian,Heſt. 4.14. he conſiders like good Mordecai what good he may doe: as he told Heſter, what if thou be called to the kingdome for this purpoſe? So a Chriſtian will reaſon with himſelf, what if I be called to be a Magiſtrate or a Miniſter for this purpoſe? what if I be called to be a friend for ſuch or ſu…h a purpoſe: to doe this or this good? indeed ſuch are gratious Quaeres made to a mans ſoule, to enquire for what purpoſe hath God raiſed me? to doe this or that. To be idle, or barren, or noyſome. O no, to be a plant of Gods planting: my glory ſhall bee my fruitfullneſſe in my place.
Therefore let us every one conſider with our ſelves, wherfore God hath ſet us in the Church in our particular ſtandings. Wherein let us remember this, that howſoever God may endure barrenneſſe out of the Church in want of meanes; yet hee will never indure it under meanes. It is better for a bramble to bee in the Wilderneſſe then in an Orchard; for a weed to bee abroad, then in a garden where it is ſure to be weeded out, as the other to bee cut downe. If a man will be unprofitable, let him bee unprofitable out of the Church: but to bee ſo where hee hath the dew of grace falling on him, in the meanes of ſalvation, where are all Gods ſweet favours; to bee a bramble in the Orchard, to bee a weed in the Garden, to be noyſome in a place where wee ſhould bee fruitfull, will God the great Husbandman indure this? He will not long put it up; but that hee exerciſeth his children with ſuch noyſome trees to trie them, as hee hath ſome ſervice for theſe thornes to doe, to ſcratch them: ſo were it not for ſuch like ſervices for a time, hee would weed them out and burne them, for whatſoever is not for fruit is for the fire:Mat. 3.10. Yea, every tree that bringeth not forth good fruit, ſhall bee hewen downe and caſt into the fire.
And the more to ſtirre us up hereunto, let us know that whereſoever the dew of grace falls, and where there is the meanes of ſalvation, that at that very time, there is an axe, an inſtrument of vengeance laid to the roote of the tree, which is not ſtruck downe preſently, but it is laid to the roote, that is vengeance is threatned to the tree, to that plant which hath the meanes, and brings not forth good fruit in time and ſeaſon. What is the end thereof? to be hewen downe and caſt into the fire. As wee ſee the Church of the Iewes, when Chriſt came, the Meſsias, the great Prophet of the Church, never was there more meanes of ſalvation: yet even then, what ſaith Iohn Baptiſt, Now, even now, is the axe laid unto the roote of the tree; and indeed in a few yeares after, the whole tree, the Church of Iewes was cut downe. And Revel. 6. we ſee, after the Rider on the white horſe, which is the preaching of the Goſpell, there comes a red bloodie Horſe, and a pale Horſe: Warre and Famine. After the white Horſe, his triumphant Chariot, the preaching of the Goſpell if this take not place, that it winne and gaine not: what followes after? the red and the pale Horſe, Warre, Famine, and Deſtruction. It will not be alway with us as it is; for the Goſpell having beene ſo long preached, we having beene ſo long planted in Gods Paradice the Church: if we beare not fruit, The axe is laid to the roote of the tree: God will ſtrike at the roote, and roote up all, therfore let every one in their place bee fruitfull.
Every one that is fruitfull, God hath a ſpeciall care of.The benefit of fruitfullneſſe. Deut 20.19, 20. If any tree were fruitfull, the Iſraelites in their conqueſts were to ſpare that, becauſe it was uſefull, and they might have uſe of it. So God will alwaies ſpare fruitfull trees, and have a ſpeciall care of ſuch in common calamities. Let us therefore be exhorted not only to bring forth fruit, but to bring forth fruit in abundance, to ſtudie to excell in good workes, the word in the Originall is, A Standerdbearer: to ſtand before others in good workes. As it is in Titus, Titus 3.8.labour to be as Standerdbearers, to goe before others in good workes: ſtrive to outgoe others in fruitfullneſſe; for therein is the excellency. For thoſe both in the ſight of God and men are in moſt eſteeme, who are moſt fruitfull in their callings and places. The more wee excell in fruitfullneſſe, the more wee excell in comfort: and the more we excell this way, the more we may excell: for God will tend and prune good trees,John 15.2. that they may bring forth more and better fruit. And the more majeſty we walke with, the more wee dampe the enemies, ſeeing them all under our feete; a growing Chriſtian never wants abundance of incouragement, for hee ſees ſuch grounds of comfort, as that he walkes impregnable and invincible in all the diſcouragements of this world, breaking through all,Pro. 30.30. as Salomon ſaith, it is a comely thing to ſee a Lyon walke: ſo much more it is to ſee a valiant ſtrong well-growen Chriſtian (who is bold as a Lyon) abound in good workes.
It is ſaid, His beauty ſhall bee as the Olive, and his ſmell as Lebanon; the Olive of it ſelfe hath no ſweet ſmell, therefore it is made up by another reſemblance.
His ſmell ſhall bee as Lebanon.
Lebanon ſtood on the North ſide of Iudea; and was a place abounding with goodly trees, and all ſweet plants whatſoever, which caſt a wondrous ſweet ſent and ſmell a farre off: as ſome Countries abound ſo in ſweet fruits and ſimples, as Oranges, Lemmans and the like, that the fragrancie of the ſmell is ſmelt of paſſengers as they ſaile along the Coaſt. So was this Lebanon a place full of rare fruits and fragrant flowers, which caſt aſent a farre of. Now, hence the Holy Ghoſt fetcheth the compariſon; They ſhall ſmell as Lebanon: that is, as thoſe plants in Lebanon which caſt a ſweet and delightfull ſmell a farre off: whence wee will onelyonly obſerve this,
Obſerv. That a Chriſtian by his fruitfullneſſe doth delight others.
He is ſweet to God and man, as the Olive and the Vine ſpeake of their fruitfullneſſe, They delight God and man. So a Chriſtian,Iud. 9.9, 13. both alive and dead he is pleaſing and delightfull to the ſpirits of others, to God, and all that have the Spirit of God. As for God himſelfe, wee know that workes of mercy are as it were a ſweet odour; he is delighted with good works,Phil. 4.18. as with Sacrifice, ſmelling a ſweet ſavour from them,Pſal. 141.2. and their prayers aſcend as ſweet incenſe before him. Every good worke is pleaſing and delightfull to God, who dwels in an humble heart,Pro. 11.20. and broken ſpirit: The upright are his delight. We ſee likewiſe how Chriſt commends the graces of his Church, which whole booke is full of praiſes in this kinde one of another. The Church ſets out the praiſes of Chriſt, and Chriſt the praiſes of the Church. The Church is ſweet,Cano. 2.14. O let me heare thy voice for it is ſweet and lovely; The Churches voice is ſweet praying to God or praiſing him. So whatſoever comes from the Spirit of God in the hearts of his children is ſweet, God laies to heart the voice of his children.
And as it is true of God, ſo is it of Gods people, they are delighted with the ſavour of thoſe things that come from other of Gods people. For they have graces in them, and therewith the Spirit of God which is as fire to ſet a worke all thoſe graces in them. For it is the narure of fire where it incounters with ſweet things, to kindle them and make them ſmell more fragrant and ſweet. So a Spirit of love makes all ſweet and pleaſing whatſoever in the children of God: it puts a gracefullneſſe upon their words; making their reproofes, admonitions, comforts, and whatſoever comes from them to have a delightfullneſſe in them: becauſe all is done in love, and comes from the Spirit of God, which carrieth a ſweetneſſe in it, to all thoſe endowed with the ſame Spirit.
Vſe. 1 Let this be an incouragement to be in love with the ſtate of Gods children, that ſo our workes and whatſoever comes from us as farre as it is ſpirituall, may bee acceptable unto God, and to the Church while we are living, nay when we are dead. The very workes of holy men when they are dead, are as a box of oyntment, as the oyntment of the Apothecary, as the wiſe-man ſayes of Ioſiah, whoſe very name was like the oyntment of the Apothecarie. So the name of thoſe who have ſtood out for good, and have beene good in their times, it carries a ſweetneſſe with it when they are gone. The Church of God riſeth out of the aſhes of the Martyrs, which hitherto ſmels ſweet and puts life in thoſe who come after: ſo pretious are they both dead and alive.
Vſe. 2 And then, let it be an incouragement to be led by Gods Spirit, and planted in Gods houſe and to be fruitfull in our places, that ſo we may delight God and man, and when we are gone leave a good ſent behind us. Good men, as it were with their good ſent they leave behinde, them perfume the times, which are the better for them dead and alive. What a ſweet ſavour hath Paul left behind him by his writings to the Church, even to the end of the world? what fragrancie of delightfull ſmels have the holy ancient Fathers and Martyrs left behinde them?Mat. 26. a good man ſhould be like the box of oyntment ſpoken of in the Goſpell, which when it was opened, the whole houſe was filled with the ſweetneſſe thereof, ſo a good man ſhould labour to bee full of ſweetneſſe, willingneſſe and abilities to doe good, all kindled by a Spirit of love in him, that when he is opened, all ſhould bee pleaſing and delightfull that commeth from him. Chriſt never opened his mouth but good came from him, and the Heavens never opened in vaine: therefore in opening of our mouthes, we ſhould labour to fill the places where we are with a good ſavour. O how contrary is this to the condition of many, what comes from them? filthy ſpeeches and oaths, nay that which ſhould be their ſhame they glory in. Wee ſee it is the glory of a tree to be fruitfull, and to caſt forth a good ſavour, like the trees of Lebanon. What vile ſpirits then are ſuch men led withall, who delight to offend God and man by their impious ſpeeches? who yet are ſo bold as to ſhew their faces, to outdare others that are better then themſelves: ſuch are contrary to all Gods ſenſes. The Scripture condeſcends ſo farre to our capacitie, as to attribute ſenſes unto God, of feeling, ſmelling and touching, &c. So God is ſaid to looke upon his children with delight, and to heare their prayers.Cant. 2.14. Let me heare thy voice, &c. And he taſtes the fruit that comes from them. So on the contrary, all his ſenſes are annoyed with wicked men and vile perſons, who are abhominable to God, as the Scripture ſpeakes. As a man that goes by a ſtinking dung-hill ſtops his noſe and cannot endure the ſent. So the blaſphemous breath of graceleſſe perſons, it is abhominable to God, as it were, God cannot endure ſuch an odious ſmell,Hab. 1.13. and for his eyes he cannot endure iniquity, to looke upon the wicked, and for his eares, their prayers are abhominable, how abhominable then are their perſons whence thoſe prayers proceed? they have proud hearts hating God and man, wherefore praying out of neceſſity not love to him, they are abhominable. And ſo for feeling, Iſa. 1.11.your ſacrifices are a burthen unto me, I cannot beare them,Amos. 2.13. and the Prophet complaineth that God was burthened and loaded under their ſinnes, as a cart preſſed till it be readie to breake under the ſheaves. All his ſenſes are offended with wicked men. This hardned wretches thinke not off, that whilſt God fils their bellies with good things, goe on in ſecurity, but the time will come, when they ſhall know the truth of theſe things, what it is to leade an odious abhominable life, contrary to God and all good men. Hence we ſee what wee ſhould bee, that wee may give a ſweet ſent: His ſmell ſhall be as Lebanon.
Wicked men know this very well, that the lives, ſpeeches, and courſes of good men for the moſt part are fruitfull beyond theirs, therefore what they can, they labour to caſt aſperſions upon them that they may not ſmell ſo ſweet, ſo crying downe thoſe who are better then themſelves, that they may be the leſſe ill thought of: and ſetting a price upon all things in themſelves and their companions. Take me a knot of curſed companions, and they are the onelyonly ſtout, the onelyonly wiſe and learned men, all learning it muſt live and die with them: and all other men, though incomparable beyond them in abilities, in grace, in fruitfulneſſe to doe good, they are no body, and this pollicie the Divell teacheth them. But this will not ſerve the turne, for God both in life, and after death will raiſe up the eſteeme of ſuch who have beene fruitfull,Pro. 10.7. when, The memorie of the wicked ſhall rot, and not be mentioned without a kinde of loathing. Therefore let no man truſt to this fooliſh policie, to cry downe all others that are better then themſelves, thinking thereby themſelves ſhall be better eſteemed. This will not doe, for as all other things, ſo our good name is at Gods diſpoſing. It is not in the world to take away the good name or acceptance of good people; for they ſhall have the in ſpight of world, a place in the hearts of Gods people, who are beſt able to judge. The next thing promiſed is,
They that dwell under his ſhadow ſhall returne.
The Holy Ghoſt it ſeemes cannot expreſſe in words and compariſons enough the excellent condition of the Church and of the Children of God, when they are once brought into the ſtate of Grace. The former words concerne the excellencie of the Children of God in themſelves: and theſe the fruitfullneſſe and goodneſſe of them that are under them, who ſhall be brought into the families and places where they live. They that dwell under his ſhadow, under the ſhadow of Iſraell, ſhall returne and revive as the corne: and grow as the Vine, &c. For ſo it is moſt fitly meant of Iſraell. For formerly it is ſaid. I will bee as the Dew unto Iſraell. Originally it is meant of Chriſts ſhadow; but becauſe whoſoever dwells under the Churches ſhadow, dwels under Chriſts, therefore it is fitly applyed to Iſraell: They that dwell under Iſraels ſhadow ſhall returne. What returning? Returne to God by Repentance, this is ſuppoſed: for thoſe that dwell in the Church of God, if they belong to God, by the helpe of good meanes they ſhall attaine to reformation and Repentance. But it is eſpecially meant of that which followes upon it, They ſhall returne; that is, they ſhall revive, as a mans ſpirits after a ſwound are ſaid to returne, and things after a ſeeming decay and deadneſſe are ſaid to be quickned and returne againe. So all that dwell under the ſhadow of Iſraell, they ſhall returne to God by Repentance: They ſhall Returne, having a greater vigor and livelineſſe, recovering that which they ſeem'd to have loſt before.
They that dwell under his ſhadow ſhall Returne.
When God will bleſſe any people he will bleſſe all that belong to them, and are under them, becauſe they are bleſſed in bleſſing them, even as we are touched when our children are ſtricken: God ſtrikes the father in the child, the husband in the wife, the maſter in the ſervant, becauſe there is ſome relation and dependance betwixt them. As it is in ill, ſo it is in good, God bleſſeth the father in the child, the King in the ſubject, and the ſubject in the King God bleſſeth one in another. And in bleſſing becauſe God loves the Church, all the friends of the Church are the better for it. They proſper that love the Church,Pſal. 122.6. though they be not members of it, all that bleſſe Abraham ſhall be bleſſed, though they bee not actually good, yet if they wiſh him well, a bleſſing is promiſed. So when God bleſſeth a man to purpoſe, he bleſſeth all that belong to him, all that be under his ſhadow fare the better. The point to be handled is this
Obſerv. That the Church it ſelfe yeelds a ſhadow, being ſhadowed it ſelfe by Chriſt, who ſpreads his wing over it. Now what is the uſe of a ſhadow.
1. It is for a retiring place to reſt in.
2. It is for Defence againſt the extreamitie of heate.
3. It is for Delight, If the ſhades be good and wholeſome,
For as Philoſophers expreſſe the Nature of trees, there be ſome trees which yeeld noyſome ſhadowes, ſome trees have a heavie noxious dangerous ſhadow, becauſe there comes a ſent from the tree (as Naturaliſts obſerve) which annoyes the braines. But he ſpeakes heere of good trees. Iſraell is a tree that yeelds a ſhadow unto all, that is all that are under Iſraell ſhall reſt quietly, and not be annoyed with the heate of Gods wrath and the like, they ſhall bee delighted having a ſweet refreſhing under the Church.
God in Scripture is often ſaid to be a ſhadow, and his people to be under the ſhadow of his wings. Pſal. 36.7.But God and the Church are all one in this, for they that are under the Churches ſhadow, are under Gods ſhadow, for the Church is Chriſts, and Chriſt Gods. Therefore to be under the Church, is to be under God, and to be in the Church, is to bee under Gods protection. They both agree, as we ſee Micah 5.7. The Church is ſaid to bee Dew, becauſe God be-dewes the Church, and the Church be-dewes others, and heere the Promiſe is, I will be as the Dew unto Iſraell, Where the ſame name is attributed unto God. Chriſt is a vine, Ioh. 15.1.and the Church is a vine; Chriſt is a Dew and a ſhadow, ſo is the Church; becauſe Chriſt communicates his excellencies to her, and ſhe hers unto others. Therefore there can be no offence in applying this to the Church: which is the proper meaning of the place, for the Church is a ſhadow for reſt and freedome from annoyance, unto all that come under her.
Queſt. To cleere this a little: what ſolace and reſt doe men finde under the ſhadow of the Church.
Anſw. There is a reſt and a peace in the Church, for all things are at peace with the Church, even the very ſtones in the field,Job. 5.23. nothing can hurt the Children of the Church, God will bee and is a Sunne and a ſhield unto them; a ſhield to keepe off all ill,Pſa. 84.11. and a Sunne to conferre all good unto them. So his promiſe is to Abraham; I will be thy Buckler and thine exceeding great reward. Gen. 15.1.A Buckler to keepe ill from him, and an exceeding great reward for good. Therefore it is a ſweet ſhadow to bee under the Church, where God is all in all to them, who makes all things worke for good unto them, even the greateſt evill. Now what a delightfull thing is it to have a reſting place with them, which either ſuffer no ill, or God turnes all ill to their great good? where God is a Sun and a ſhield, a Buckler, and an exceeding great reward, as he is to his Church and Children?
And then againe, God is about his Church, as a wall of fire to protect it,Zach. 2.5. not onelyonly as a ſhadow to keepe of ſtormes, but as a wall of fire to keepe off and conſume enemies. God in regard of protection of his Church, is a compaſſing unto them: as it is in Iob, ſaith Satan, Haſt thou not made a hedge about him and all that he hath? Iob. 1.10.There was a hedge about Iob, his wife, children and goods, which the Divell durſt not enter, nor make a gap in, untill God gave him leave. Therefore, thoſe that are under the ſhadow of the Church, they are ſafe, and may reſt quietly.
But this is eſpecially underſtood ſpiritually, the Church is a ſhadow, and her ſelfe under a ſhadow ſpiritually: that is, in regard of ſpirituall evills from the worſt enemies. For out of the Church, where is any fence for the greateſt ill of all, The wrath of God? Jn the Church of God there is ſet downe a way of pacification, how the wrath of God is taken of and appeaſed in reconciliation, by the death and ſufferings of Jeſus Chriſt; whereby the beleeving ſoule attaineth peace and joy unſpeakable and glorious Out of the Church there is no meanes at all to pacifie the greateſt ill, therefore there is no true reſt out of the Church, nothing but ſtings and torments of conſcience. And as there is a ſhelter againſt the wrath of God, which burnes to the bottome of Hell: ſo here is a remedie againſt death and damnation: for now death is made a friend to the Church and the children of the Church, for the ſting of it is taken away, ſo that it doth them more good then any thing in the world: ending all their miſery, and ſinning, and opening a paſſage unto eternall happineſſe. All other petty ills that attend upon death are nothing: there is a reſt from all theſe whatſoever: for all afflictions have a ſanctified uſe to Gods people for their good. There is therefore a reſt and refreſhing in the Church, for all thoſe that come under it.
And as this is true of the Church in generall, ſo it is true of particular families that are little Churches, there is reſt and happineſſe in them: God bleſſeth all under the roofe of a godly man, whoſoever comes under that ſhadow comes for a bleſſing or for further hardning: we ſee in the current of Scripture ordinarily, that when God converted any one man, he converted his whole family,Luk. 19.9. Salvation is this day come to thy houſe, (ſaith Chriſt) to Zaccheus; when ſalvation came to his heart, it came to his houſe,Act. 16.33. all was the better for it. So the Iaylor, when he beleeved, he and his whole houſe were Baptiſed: when God bleſſeth the governor once, then it is ſuppoſed all the houſe comes under the covenant of grace. Abraham and his houſe were bleſſed. But this holds not alwaies, for there was a Cham in good Noahs family, ſtill there will be Ravens and wilde beaſts, among the tame beaſts: there will be an Iſhmaell in Abrahams family, a Doeg in the Church of Iuda, a Iudas in Chriſts family, and a Demas among Gods people. That is, let the family be never ſo good, you ſhall have ſome by Gods judgement naught in the ſame. As it is ſaid of Ieremiahs figs,Ier. 24.1. the good figs were exceeding good, and the bad exceeding bad. There is none ſo good as thoſe that are in a gratious family, and none ſo nought, as ſuch who are naught there. Becauſe they are curſed and under a curſe being bad under ſuch gratious meanes: being like the ground which receives the raine and ſhowers from Heaven,Heb. 6 7, 8. and yet is not the better for it, and ſo is accurſed. If a man who is untoward were in a gratious family, it is ſuppoſed he would be better, but thoſe who are naught where they ſhould be good, under abundance of meanes, ſuch are in danger to be ſealed to eternall deſtruction. Such being bad, are very bad, who though they breake not out to dangerous enormities, becauſe of the place; yet to have a barren untractable heart under aboundance of meanes, is to be hardened to deſtruction, without a ſpeciall merciemercy to make it worke afterwards. For ſome who have lived in gratious families, though for the preſent the ſeed fructified not; yet have afterwards found that ſeed fructifie after a long time, and have bleſſed God that ever they came under ſuch a ſhadow: therefore though ſuch barrenneſſe be a dangerous ſigne, yet muſt we not ſuddenly either condemne our ſelves or others in this caſe. Becauſe in the things of God in the Church, it is as in nature, the ſeed ſprings not as ſoone as it is ſowen: ſo that grace at length which hath ſeem'd to lie dead, after many yeares may ſprout out. Monica Saint Auſtins mother, was a gratious woman, whilſt hee was an untoward young man, as appeareth by his own confeſſions: yet his mother having prayed much for him, he was converted after her death and became a glorious Father and inſtrument of the Churches good. Jt is ordinary amongſt us, many when they have gone aſtray, reflect home upon themſelves, conſider under what meanes they have beene, calling to minde the gratious inſtructions they have had, and ſo by Gods aſſiſtance are new men. Therefore let none deſpaire, in regard of time or place; becauſe God may have further aimes then we can reach too; but unleſſe God give a ſpeciall bleſſing after ſuch watering, it is for the increaſe of condemnation, not to profit under ſuch abounding meanes, but ſtill to be like Pharoahs leane kine,Gen 41. full fed and leane ſtill. For the Promiſe is: Thoſe that are under his ſhadow ſhall returne.
There is here a fit occaſion offered to ſpend much time in preſſing care upon thoſe that are Governours, that even out of love unto thoſe that are under them, they would labour to bee gratious: becauſe if they be gratious, God will give them thoſe that are in their family. The whole family was baptiſed when the Maſter was baptiſed, and when any man was called, the whole family came within the covenant. When Shechem and Hamor were circumciſed,Gen 34.24. all the cittie was circumciſed alſo. Jt is true eſpecially of Governours, there is no man that hath grace for himſelfe alone: God gives ſpeciall graces to ſpeciall perſons to be a meanes to draw on many others. Whereſoever grace is, it is of a ſpreading nature: it is ſaid here of ſuch, their Branches ſhall ſpread: It is communicative, and of a piercing nature, a little wherof will worke ſtrangely.2 King. 5.3. As we know a little ſhort ſpeech of a poore maid to Naaman the Aſſyrian how it wrought, and was the occaſion of his converſion. So a little ſavoury ſpeech will often miniſter occaſion of many heavenly thoughts: God ſo aſſiſts it with his Spirit, that it often doth a great deale of good.
Queſt. But why are all in the family the better for the Governour that is good?
Anſw. Becauſe God gives them grace and wiſdome to walke holily before them, and to ſhine as lights, expreſſing and ſhewing forth the vertues of God which they have felt: as we ſee David profeſſeth, Pſal. 101. to walke ſingularly and exactly in all things in the perfect way: that ſo he might pleaſe God and men, ſhining out before them in an holy glorious converſation in the midſt of his family. And as by their example, ſo by their authority they uſe to bring all under them to outward obedience at the leaſt, which bringeth a bleſſing to the family. Becauſe when grace is once kindled in the Maſter, he will ſee all at leaſt come to outward conformity. They cannot worke grace in them, but as the Prophet ſpeakes they may compell them to uſe the meanes; or elſe not to ſuffer a wicked and untoward perſon to dwell under their ſhadow. We know why God ſaid that he would not conceale his ſecrets from Abraham, Gen. 18.19.becauſe he knew he would inſtruct and teach his family in the feare of God: ſo this may be ſaid of every one that is an Abraham, a Governour of a family; they labour to tell them all things that have done good to themſelves, therefore they are the better for living under their ſhadow. Nay further, not onelyonly the Governour of the family, but if there be any gratiouſly good in the family, they doe much good. Labans family was the better for Iacob: Gen. 30.27.and Potiphar, he and the Iaylor both proſpered the better for Ioſephs ſake;Gen. 39.5.23. ſo Naaman that great Captaine fared the better for his poore maid. It is a true poſition, God ſtabliſheth grace in none who are gratious, for themſelves meerely, but for the good of others alſo that converſe with them: whether it bee Governours or ſervants: no man liveth to himſelfe, and for himſelfe onelyonly; but for the good of all within their reach.
Vſe. 1 For Uſe therfore, firſt this ſhall be for incouragement to all Governours of families to bee good, if not for themſelves, yet in love to thoſe that are theirs. Jt may be ſome have no care of their owne ſoules, or good. But haſt thou no care of thy children, of thy wife that lieth in thy boſome, or of thy ſervants? if thou haſt not a heart of ſtone or marble, ſurely thou wouldeſt deſire that for them, that thou doſt not for thy ſelfe: thinke of this, at leaſt thou wouldeſt have thy children good and proſper. Labour then if we would have all proſper who come under our roofe, that our families may be little Churches of God, that all who come under our ſhadow may revive and returne. Therefore out of love to thoſe that belong to us, let us labour to be good. Is it not a pittifull thing, that ſome who are Governours of others, they looke to them as to beaſts, and uſe their ſervice, as a man would uſe the ſervice of his beaſt, they feed their bodies and thinke they have no charge of their ſoules. Now this is one reaſon why all that come under the ſhadow of a good Governour are the better, becauſe they take care for their inſtruction and beſt good, that they live in obedience to Gods Ordinances, and not like wilde creatures, ruffians, vagabonds, Cains and the like. What a ſtrange thing is this to have a care of the body the worſer part, and neglect the more excellent part, their ſoules?
Vſe. 2 Make wee alſo this Uſe of Tryall, art thou a good and a gratious Governour indeed, then grace in thy heart is communicative, it will ſpread over thy family, thou wilt labour to make thy children and thy ſervants good, to make all good that come under thy roofe. Other things are not alwayes communicative, gold is a dead thing, and other goods thou mayeſt keepe by thee, which doe not ſpread. But if thou haſt the beſt good, Faith and Love, with a gratious heart; this is like oyle, or like fire which will not be held in, but out and ſhew themſelves they will, and ſhine in their kinde. So grace is a ſpreading communicative thing: all that come therefore under the ſhadow of a gratious family, are ſaid to returne and be the better for it. Make this therefore an uſe of Tryall whether thou be a gratious Governour or not, is thou canſt ſay with Ioſhua, when he called the people togther, ſaith he doe what you will, J know what I will doe, I and my houſe will ſerve the Lord. Ioſh. 24.15.If you will be Idolaters or ſo and ſo: but I and my houſe will ſerve the Lord; ſo certainely there is no man who in truth of heart feares the Lord, but he is able to ſay, I and my houſe will ſerve the Lord.
Vſe. 3 Laſtly, for Terrour, let us behold the dangerous and curſed eſtate of thoſe that dwell out of Chriſts ſhadow, the Church and good meanes, who lie open to the indignation of God and ſtorme of his wrath. Who howſoever they may bleſſe themſelves in a thing of naught: yet it is a fearefull thing to lie under a curſe: and that ſoule muſt needs be barren where the dew of grace fals not; for God uſually derives ſpirituall and heavenly things by outward meanes. They that dwell under his ſhadow ſhall returne. They ſhall returne to God, and by returning to him, returne as it were and revive. As when in a ſwoond, a mans ſpirits returne againe, hee is ſaid to revive. But the ground of Returning is, that they ſhall returne to God and come under his roofe in the Church. But more immediately this is true, they ſhall returne, and ſhall quicken and revive in returning. Which wee ſpake of in the beginning of the Chapter. OnelyOnly this ſhall be added to that; that a wicked man out of judgment of the danger of his eſtate may make a ſtop: but turning is more then ſo: in this caſe a man turnes his face to God and heaven-wards, to good things formerly neglected, on which he turned his backe formerly. What is turning, but a change of poſture, when the face is turned towards that the backe was to before? So it is in this ſpirituall turning to God: when heavenly things are in our face, when God and Hieruſalem the Church are in our eye ſtill, minding heavenly things and not earthly, then we are ſaid to returne. And therefore theſe converts mentioned in Ieremie, are thus deſcribed in their converſion,Ier. 50.5. asking the way to Zion with their faces thither-ward: whereas before in the dayes of our corruption we turned our backs to God, now when we returne,Pſal. 16.8. we ſet the Lord alwayes before us in every thing: this is properly to returne, to revive and flouriſh alſo in returning. Thus wee have heard how all who live under the ſhadow of Chriſt doe returne, and what uſe wee ſhould make of it.
The end of the eighth Sermon.