The Returning Backslider, Sermons · Sermon 12
THE TWELFTH SERMON.
HOS. 14.9.
Ephraim ſhall ſay, what have J any more to doe with Idols? J have heard him and obſerved him: J am like a greene firre tree, from me is thy fruit found.
THE words (as wee heard heretofore) are a gratious anſwer unto the prayer which God himſelfe by his Spirit had dictated to Ephraim: as likewiſe a reward of Ephraims Reformation. Ayded by grace, Ephraim ſhall my duplicate page duplicate page … What have I now any more to doe with Idols? God will heare him and obſerve him, and be like a greene firre tree unto him. For, (ſaith God,) from mee ſhall Ephraims fruit be found. Whereby we ſee that whenſoever God doth alter the ſoule by his grace, there he alſo breeds divorce and diviſion betweene it and all Idolatry, a diſpoſition in ſome ſort like himſelfe, having thoſe Sympathies and antipathies hee hath towards ſinne and goodneſſe. Now becauſe God is a jealous God, and cannot abide Idols; therefore Ephraim being ſanctified by the Spirit of God, is minded as God is, What have I any more to doe with Idols?
God hath framed the ſoule that it may injoy the cheefe good, and avoid the cheefe ill eſpecially, for pettie goods and pettie ils are not ſo behoovefull: Yet notwithſtanding God will have us avoid all ill, and imbrace all good, and he hath made the ſoule into an anſwerable condition. Therefore hath hee planted affections therein tending to good; as Love, and Joy and delight, eſpecially made for the imbracing of the maine good, thereby to goe out of it ſelfe, and cloſe with that maine cheefe good, in cloſing wherewith it may be happy.
And then to avoid the cheefe ill, ſinne and damnation, hee hath planted affections of averſation, abhorring, hatred, griefe and the like. Thus hath he framed the ſoule for theſe maine ends, without which affections, the ſoule were as Mare mortuum, that dead ſea. The affections are the wings and the winde of the ſoule, that carrie it unto all which it is carried unto: eſpecially when the winde of Gods Spirit blowes upon it, then it is carried out of it ſelfe, for of it ſelfe it cannot love or hate as it ſhould, but God muſt raiſe the affections, and lay them downe againe. Wee have not the managing of our owne hearts; grace teacheth us to doe all.
The particular then here, is indignation and hatred, What have I now any more to doe with Idols? So that the proper affection in Gods children, which ſhould be converſant about that which is ill, and ſinnefully ill, is hatred and indignation, here is hatred with indignation, the extent of the affection.
Reaſon. 1 The reaſon whereof is, when Gods children are once converted, they have a new nature put into them, like unto Chriſt whoſe Spirit they have, what he hates they hate. Hee hates all ſin, and nothing but ſin, hee hates the Divell himſelfe for ſin, and no further.
Reaſon. 2 Then againe, when once they are Gods children, they have a new life put into them, which hath antipathie to all that is contrary to it. Every life in any creature hath antipathie to every enemy thereof. There is antipathie in Doves to Birds of prey, and in the Lambe to the Wolfe, becauſe they are enemies to the life and being of them. So in the ſoule of a Chriſtian ſo farre as grace is renewed, there is an antipathie, averſation and abhorring of that which is contrary. What have I to doe with ſinne in any kinde? when grace hath altered the diſpoſition of a mans heart, then ſinne and he are two: two indeed in the moſt oppoſite tearmes that may be, what have I any more to doe with my former delightfull ſinnes? we are two now, for we were before nothing but ſinne. And indeed where this hatred is not, there men may leave ſinne, becauſe ſinne leaves them: but this is not enough, God would have us to hate it with indignation, what have I now any more to doe with it?
Queſt. But how ſhould we come to have this true hatred of ſinne, as Ephraim ſhould have?
Anſw. 1. Helps to hate ſinne.Amongſt thoſe helpes formerly named, this is a maine one: to repreſent to the ſoule, (as the ſoule is quicke and nimble in ſuch apprehenſions) the odiouſneſſe of ſinne, that it is a truly hatefull thing; and therefore that our affection of hatred cannot be better ſet nor imployed upon any object then that of ſinne. For let us conſider that it is not onelyonly ill in it ſelfe, defiling the ſoule, and hindering communion with God, but it is alſo the cauſe of all ills, being the ill of ills, as God is the good of goods. For our troubles and terrors of conſcience, wee may thanke ſinne, and for all that we ſuffer every day in our conditions of life; what is all but the fruite of our owne wayes? Wherefore ſuffereth living man, L…m. 3.39. …r. 4.18.(ſaith the Prophet,) man ſuffereth for his ſinne. Thine owne inventions have brought theſe things upon thee; therefore they are bitter unto thee, they ſhall pierce thy bowels. Shall we not therefore hate that which is the cauſe of all miſchiefe to us? If we had an enemy, eſpecially if he were a ſoothing falſe enemie, that under pretence of love ſhould ſeeke our bane and ruine, and joyne with our worſt enemies, would we not hate ſuch an enemy? Sinne is the greateſt enemy which we have in the world, and doth us more harme then the Divell himſelfe, for it betrayeth us to the Divell, and under pretence of favouring and pleaſing our nature, betrayes us. It is a falſe deceitfull enemy, which commeth not in an ugly ſhape, but cloſes with the ſoule in a kinde of conjugall love, Dalilah like inticing and alluring us, whereby it hath the more advantage and ſtrength, in that it appeares in a lovely, pleaſing, and not in an imperious commanding manner: therfore it ſhould be the more hatefull to us. Shall we not hate ſuch an enemy as alwayes dogs us, and hinders us, hinders us from doing any thing well, and puts us on to all that is ill. It is ſuch an enemy that we cannot goe about to pray or doe any good thing but it hangs upon us and clogs us in all our performances. If a man knew that ſuch a one as made love to him and all his, were his great grand enemy, aiming at his deſtruction, would a man ever love ſuch a man? thy ba…e, falſe, revengfull, covetous, worldly heart, it joynes with Sathan, without which hee could not hurt thee. Shall a man cheriſh that which betrayes him to his worſt enemy the Divell? and then ſhould he cheriſh that which makes a breach betwixt him and his beſt friend? If a man ſaw one ſo maliciouſly evill towards him, as to ſow diſſention by all meanes hee could betwixt him and his beſt honourable friend by vvhom hee vvas maintained in all things, vvould not a man hate ſuch a one? vvhat doth ſinne elſe but breed diviſion and emnity betvvixt God and us? and further, vvhen it hath mooved us to doe ill, it cryeth for vengeance againſt us at Gods hands. Conſcience ſoundly avvakened, is alvvayes clamarous to pull ſomevvhat from God againſt us. Are not ſinners juſtly called fooles? either men muſt be Atheiſts to deny all, or elſe if they cheriſh ſinne, they muſt needs be fooles and ſtarke mad if they confeſſe this that they joyne vvith that vvhichwhich is their chiefe enemy. Therefore learne to be vviſe to ſalvation, make not vvith Salomons foole a ſport of ſinne,Pro. 10.23. of ſvvearing of defiling our ſelves and others, ſeeing God threatneth damnation unto ſuch.
And then againe, avoide all parly and intercourſe with ſinne in the firſt ſuggeſtions; or with wicked perſons that may draw us away. Uſe ſinne ruggedly and harſhly as they doe here, what have I to doe with Idols? doe but intertaine parly with it, and it is of ſuch an inſinuating nature, that it will incroach daily, and ſpread over the ſoule ſuddenly, betraying it to the Divell. Therefore uſe it hardly in the firſt beginnings, and avoid Satan in the firſt ſuggeſtions, if we love the peace of our ſoules, as Ephraim here, what have I any more to doe with Idols? for as we ſay in the caſe of honeſty. They come to neare that come to have the refuſall. They ſhould not have ſo much hope from a chaſt perſon, there ſhould be ſuch a modeſt carriage, as ſhould not give any one the boldneſſe to adventure in that kind. So if a man carry himſelfe remotely from ſinnfull courſes, he ſhall have a great deale of peace from wicked men, who dare not ſo much as adventure to draw away ſuch a one, they know he is reſolved. Therefore conſtant reſolution againſt all ſinne and wicked men will breed a great deale of peace, ſo as to ſay with Ephraim, what have I any more to doe with Idols?
And we muſt know,Hatred of ſinne whence? that this hatred comes from the life of God in us, therefore we muſt by all meanes maintaine ſpirituall life, and then as we grow ſpirituall, we ſhall grow in the deteſtation of ſinne, a ſenſe of joy in good things; with a hatred of all that is contrary. A man can never hate ſinne till he hath the Spirit of Chriſt in him, for there be 3. Quaeres,3. Quaeres. whereof this is the laſt.
The firſt is ſet downe Ieremy. 8.6. No man ſaid what have I done? When conſcience in a man is awakened once, he ſaith, O! what have I done? what caſe am I in?
The ſecond Quaere of a wakened conſcience is, what ſhall I doe? as that Act. 2. Men and Brethren, what ſhall we doe to be ſaved? hee that truely ſaith, what have I done? if conſcience be awakened, will alſo ſay, what ſhall I doe? you ſhall not need to drive him, vvhen the Queſtion is anſwered, what ſhall I doe to bee ſaved? that is by caſting my ſelfe upon God in Chriſt. We need not put the Queſtion, hee will ſay of himſelfe, what have J any more to doe with that which is contrary to that which ſaves me? What have I to doe with Idols? this comes in in the laſt place. 1. A man is awakened out of his naturall condition. 2. Then hee goes to God in Chriſt. And then 3. There is a ſpirituall life wrought in him, which ſtirs him up to hate all that is contrary unto it: What have I now any more to doe with Idols?
For I have heard him and obſerved him.
I have ſeene and obſerved him, ſome reade the words, but very few, which is thus a very good and pious conſtruction of them: What have I now any more to doe with Idols? As if Ephraim ſhould ſay, theſe words I have ſeene him and obſerved him, that is, becauſe I have ſeene him and obſerved, therefore what have I now any more to doe with Idols? As ſoone as a man comes to heare God ſpeake, and to obſerve God, downe goes all Idols, for indeed the reſpect to Idolatry, and any thing that is naught it fals downe in the ſoule, as the knowledge of the true God is lifted up, and as affection to good things are raiſed up in the ſoule. What have I to doe with Idols any more; I have ſeene and obſerved him: as Iob ſaid of himſelfe when hee had ſeene God: I abhorre my ſelfe and repent in duſt and aſhes. Iob. 42.2.Much more all falſe courſes, J abhorre them all, now that I have ſeene and obſerved him.
This is a ſafe, pious, and good ſenſe, but the words under correction are fitlieſt applied unto God himſelfe, as if God rather then Ephraim ſaid thus, I will heare him and obſerve him, I will doe thus and thus, I will be as a greene firre-tree to ſhade him from danger, and to make him fruitfull. But you will ſay Ephraim cannot caſt away Idols till God reſpect him firſt. Object. Therefore this is promiſed in the ſecond place, Ephraim ſhall ſay, What have I to doe with Idols. And God ſhall ſay, I have ſeene him, heard him, and obſerved him, when hee hath caſt away Idoles.
Anſw. To this the Anſwer is, indeed in the order of nature God doth firſt ſtirre us up to pray to him, and promiſeth us reſpect and hearing of our prayers, after which we caſt away Idols, but the experience of it is after wee have done the deed. After that we have found God experimentally gratious, protecting and hearing of us, then we caſt away Jdols. So this experience a Chriſtian findes, when he abhominates, and rejects ill wayes, then he findes God allſufficient, as indeed God is never fully felt and knowne till we renounce all other helps. So the generall point is,
That nothing is loſt by renouncing Idolatry, Obſerv. and carnall confidence in any worldly thing.
For God makes a ſupply in himſelfe, I will heare him and obſerve him. Nothing is loſt, for God will be true of his promiſe, Seeke ye firſt the Kingdome of God and his Righteouſnes, Mat. 6.33.and all other things ſhall be miniſtred unto you. The Truth of God and then his Mercy makes this good. Is not God mercifull to his children when they renounce all falſe confidence? Jn regard of the truth of his promiſe and mercy, he will make good this, that nothing is loſt by cleaving to him. We reade in the ſtory of our owne times, in King Edward the ſixts raigne, the ſame day that there was reformation of Idolatry in London, purging of Churches from roodes and Idols. The ſame day was that noble victorie and conqueſt in the North parts over the enemies. So God anſwered their care in reforming things amiſſe with good ſucceſſe.
On the contrary, when we goe on with favouring abuſes and corruptions, yet expecting good ſucceſſe, it is in vaine. Let Ephraim come to ſay, What have I to doe with Idols? and ſee then whether God will reſpect him or not. Doe Nations or perſons thinke that God will reſpect them or bleſſe them, whilſt they doe that which is abhominable to him. No; when Ephraim ſaith, what have I to doe with Idols? then preſently comes, God will heare and obſerve him, and looke to him, as you have it in that gratious promiſe, The eyes of the Lord are open unto all them that feare him, Pſal. 34.15.and his eares are open to their prayers, his eyes and his eares. Indeed God is all eye and all eare, the beſt friend in the world, cannot have his eye alwayes upon us, the mothers eye cannot be alwayes upon her child, ſhe muſt have a time to ſleepe, when neither her eyes nor eares are open to her childs prayers, it may cry and die in crying ſometimes before ſhee can helpe it. But if we renounce ſinne, wee have a gratious Father, who will heare us, obſerve us, and ſee us, and not onelyonly heare and ſee, but as the Scripture phraſe is, doe that that followes all this, where he ſees, he will pitty and relieve, and where he heares, he will pitty and protect.
I have heard him, I have obſerved him.
God will heare when once we renounce ſin. If I regard iniquity in my heart, Pſal. 66.18.God will not heare my prayers, ſaith David. But when I doe not regard iniquity God will heare my prayers. Then a man may know that God will heare him, when once he hath renounced ſinne and comes with cleane hands and heart to God. As it is in Iſaias, they were corrupt in their courſe, and yet came to God,Iſa. 1. but hee rejects all, ſo in the laſt of that Prophecie, he accounts of their Sacrifices, as of the cutting off of a dogs necke, becauſe their hands were full of blood, and they were full of ſinne. Reforme abuſes, let there bee perſonall and nationall Reformation, and then come and reaſon the matter with God, and ſee whether he will regard us or not. The ſpirit it is ſaid, makes requeſts for the Saints, and God knoweth the meaning of the Spirit, Rom. 8.27.becauſe it makes requeſt according to the will of God. The ſame Spirit that ſtirrs us up to amend our lives and fly Idolatrous courſes, the ſame Spirit ſtirs us up to pray to God according to the will of God, and then God heares the deſires of his owne Spirit. Of all judgements in the world this is the greateſt to pray and not to be heard, for when wee are in miſery our remedy is prayer: now when that which ſhould be our remedy is not regarded, what a pittifull thing is that? Now here is an excellent bleſſing ſet downe to pray, and for God to heare, I will heare him and obſerve him. Becauſe then God and Ephraim were of one minde and joyne in one, therefore God cannot but heare and regard Ephraim, being of his minde to love and to hate what hee loves and hates.Luk. 16. As ſoone as ever the Prodigall began to hate his former courſes, the Father came out to meete him,Pſal. 32.3. and ſo of David, I ſaid I will confeſſe my ſinnes to God, (I ſaid) that is, in my heart I reſolved to confeſſe to God, and thou forgaveſt mine iniquity, God heard his reſolution. We cannot elſe entertaine a full purpoſe to goe to God, unleſſe there be a ceſſation from ſinne: the Prodigall for all his contrition, was afraid to bee ſhaken of his Father for his diſſolute life: O! but the Father provides a banquet: ſo it is when we turne to God and reſolve a new life, to caſt away our Idolatries, and former abhominations, preſently God heares us and obſerves us, and is ready to meet us.
There is an excellent place even touching Ephraim himſelfe,Ier. 31.18. I have ſurely heard Ephraim bemoaning himſelfe, thou haſt chastiſed mee, and I was chaſtiſed as a Bullock unaccuſtomed to the yoake, turne me to thee and I ſhall bee turned, thou art the Lord my God, &c. Is Ephraim a deare ſonne, is he a pleaſant child, for ſince I ſpake againſt him I doe earneſtly remember him ſtill; therefore my bowels are troubled for him, I will have mercy upon him. If Ephraim beginne to bemoane himſelfe for his folly, preſently followes, that Gods bowels are turned to him, ſo it is ſaid of Ephraim here, after hee had renounced Jdols, Gods bowels are turned towards him, I have heard him and obſerved him. Which yeelds us a ſweet and comfortable conſideration, to turne to God from all our ſinfull courſes, becauſe God is ſo ready to forgive, and to forgive great ſinnes. What if our ſinne be Jdolatry, the grand ſinne of the firſt Table: yet if Ephraim ſay, what have I to doe with Idols (though it be ſpirituall adultery) yet if Ephraim beginne to renounce Idolatry, God will ſay, I have heard him and obſerved him. Jf your ſinnes were as red as crimſon (ſaith God) I will make them white as wooll, &c, Crimſon ſinnes, double dyed ſins,Iſa. 1.1…. it is no matter what they are, if wee come to God, there is more mercy in him then ſin in us. Jf Ephraim ſay, what have I to doe with my former evill courſes, God will heare him and obſerve him.
It is never better with a Chriſtian, then when he hath renounced all wicked courſes, though he thinkes himſelfe undone if he leave his former Dalilah delights, but there is no ſuch matter, for we ſhall finde a hundred fold more in God,Mat. 19.29: as Chriſt ſpeakes, Whoſoever leaves father or mother, brother or ſiſter, houſe or kindred for me, ſhall have a hundred fold in this world, that is, they ſhall have it in contentment and grace, in peace of conſcience, and perhaps in the things of this life in another kinde. What loſt Abraham, when he obeyed God, and forſooke his fathers houſe? God was all-ſufficient for him, he grew a rich man. And what loſt hee by giving Iſaake to God? he received his ſonne againe, of whom there came an innumerable ſeed. And what loſt holy David in waiting for the time that he ſhould come unto the Kingdome without making haſte, he came quietly to the poſſeſſion of the crowne: whereas Ieroboam who made more haſte, after God had told him he ſhould raigne, hee was curſed in his government, and none of his poſterity came to good. There is nothing loſt by depending and waiting upon God, and renouncing of carnall confidence. We think naturally we are undone, O! there is no ſuch matter, as David ſpeakes, When my father and mother forſaketh me, Pſal. 27.10yet the Lord taketh me up. Iohn. 9.As we know in the Goſpell, when the blinde poore man was excommunicated and caſt out, after he had ſpoke ſomewhat ſtoutely to the Phariſees, will ye alſo be his Diſciples? yet then Chriſt takes him preſently into his company, being expelled by them, what loſt he by this? So when Jſraell had loſt all their fleſh-pots in Aegypt, they had no loſſe, for God provided them Manna from Heaven, and what loſt they by that? they had Angels food inſtead of their garlicke and onyons.
I have obſerved him.
That is, I will have a ſpeciall eye to him, I will looke to him in all conditions and ſtates whatſoever: God never ſlumbers nor ſleepes, like the Maſter of the houſe in the Parable,Luk. 11.5. who when the poore man came for bread, all the reſt being aſleepe is awake, and raiſed up by the importunity of the poore man. So the great Maſter of the family of Heaven and Earth that governes all, hee wakes day and night and never ſleepes; herein going beyond the care of the deareſt friends we have in the world, for they muſt have a time to ſleepe, the mother though ſhe love the childe as her owne bowells, yet notwithſtanding ſhee muſt have a reſting time, and perhaps in that time the childe may miſcarry: but God alwayes obſerves, his eye is alwayes upon his children, they are before him, written in the palmes of his hands;Iſa. 49.16. he hath them in his eye: as in Exodus, you have there God brought in obſerving the children of Iſraell: I have ſeene, Exo. 3.7.I have ſeene the affliction of my people Iſraell; they thought themſelves neglected of God, but he tells Moſes, I have ſeene, I have ſeene, I know it very well, hee adds knowledge to ſight. So there is no affliction in this world to Gods children, but God in ſeeing ſees, as before he heares the groanes and ſighs, ſo he ſees the moſt intimate inward affliction whatſoever that afflicts the ſoule, as they were grieved in very ſoule at the tyranny of Pharoah, Oh but God in ſeeing hee ſees, whoſe eyes are ten thouſand times brighter then the Sunne. This is a conſolation, when one thinks that no man ſees and regards alas, what ſhall become of me? Why ſhould any man ſay ſo that hath God to go too, who is all eye, and all eare. God heares and ſees, his eares are alwayes open, as it is often ſhewed, eſpecially Pſal. 34.15. It is ſaid, His eares are open to their prayers, and his eyes to ſee their afflictions.
Queſt. But with what kinde of eye doth God ſee the afflictions of his children.
Sol. He ſees them with a tender compaſſionate eye, for he aboundeth in thoſe affections which he hath put into a Father and a Mother: there is no Mother would ſuffer her childe to miſcarry if ſhee could helpe it, God ſees ſurely ſome afflictions are for our good, or he would releeve us, for as he hath a compaſſionate eye, ſo he hath a tender heart, and a powerfull hand. He ſees wicked men alſo, but his eyes in regard of them are like a flame of fire, not onelyonly becauſe he is quickſighted,Reve 1.14, 15. but becauſe he ſees with a revengfull eye, and as his eyes are like a flame of fire, ſo likewiſe he hath feet of braſſe to tread them to pouder.
Vſe. 1 And this likewiſe is no little part of our comfort, for when we ſuffer any thing in this world, it is from ill men for the moſt part, except it be in thoſe afflictions wherein we more immediately deale with God, as in ſickneſſe, &c. But in perſecution in the world, our trouble lies with men: therefore it is our comfort, God ſees our trouble and their malice, and as he is ready to helpe the one, ſo he is to revenge the other.
Vſe. 2 And as it is a point of comfort, ſo of great incouragement to be bold in Gods cauſe, what ſhall we be baſer then the baſe creatures? take but a dog in his maſters ſight, you ſee how hee will fight. Take the meaneſt and baſeſt creature, when it hath a ſuperiour nature to it ſelfe, that is wiſer and greater, that incourageth and ſets it on, that it knowes will ſee it take no harme, theſe baſe creatures will be couragious, which otherwiſe if it had none to ſet it on, had no courage at all, at leaſt not ſo much. And ſhall we in the ſight of God, and when we are ſet in his quarrell, and have his incouragement and his command, with promiſe of his preſence and aſſiſtance flinch and flie of then? It argues a great deale of atheiſme and infidelity of heart. God ſees mee and lookes on mee while I fight, and while I ſtand for his cauſe: Gods cauſe is true and juſt, God ſees me, and he ſees who oppoſeth mee. In regard of the eye of God therefore, let us be couragious in theſe things that are agreeable to the mind of God, whatſoever they be, whether matters of juſtice or piety.
Vſe. 3 Againe if God have ſuch an eare to heare us, let us have an eare to heare him, and an eye to looke to him; let us have Moſes eye, to looke on him who is inviſible, his eye is upon us, and let our eye be to him, both may be together. When theſe two eyes meet, when my heart tells me that God ſeeth me, and that I ſee God looking upon me, this makes couragious: Therefore as God heares and ſees us, ſo we muſt have an eye to ſee him that is inviſible. And ſo wee paſſe from theſe words: I have heard him and obſerved him, and what the Prophets meaning is; I have heard him and will heare him: I have obſerved him and will obſerve him: For they containe a perpetuall action in God; not that he hath, and will not doe it now: but what he hath done and will doe, that hee ſets downe here in borrowed ſpeeches, for he ſaith alſo,
I will be like a greene firre tree to him, from mee is thy fruit found.
God will be like a greene firre tree in regard of ſhadow, a Firre tree is a high tree, a goodly ſmooth tree, barren in regard of fruit, but it hath thicke leaves, which hinders raine from falling upon thoſe who reſt under the ſhadow thereof, and likewiſe keepes the Sunne from annoying them, ſo it is a fit tree for ſhadow, and the fitter becauſe it hath no fruit, for uſually thoſe trees which ſpend not themſelves this way, they ſpend themſelves in leaves, and have a perpetual greeneneſſe, which is ſupplied with that which ſhould be fruit in fruitfull trees. Therefore he ſets it downe by this compariſon of a firre tree, that ſo God will keepe backe all ſhowers, tempeſts and ſtormes, and all annoying heat, and he will doe it perpetually, as the firre tree hath a perpetuall greeneneſſe, and he will doe it with pleaſure and delight, as it is a delightfull ſhadow. But becauſe the Firre tree hath no fruit on it, God will not onelyonly be a ſhadow to his children to keepe ill from them, but he will be a fruitfull tree to them. From me (ſaith God) ſhall thy fruit be found, that is, whatſoever good thou doeſt, thou ſhalt have it from me, all fruitfull comfort comes from me, and all grace; whatſoever is good for thee for proſperity of ſoule or body, all is from me. So we ſee how God conveyeth himſelfe and his mercy here by ſweet compariſons, dealing very familiarly with us, and ſpeaking to us in our owne language: wee will take both in order as they lye.
God will be as a firre tree in regard of ſhadow to the paſſenger, and keeping off of ſtormes, the great God, and the good God who is goodneſſe it ſelfe, hath provided in this world, not onelyonly good for us, but hath alſo promiſed defences againſt all annoyances. In the compariſon it ſelfe we will obſerve ſomewhat concerning the goodneſſe of God, for as in this life we are ſubject to many inconveniences, wants and neceſſities, ſo God hath ſupply for all, even outward neceſſities; wee are ſubject to cold, for that we have the element of fire: we are ſubject to ſtormes, he hath provided garments and skill to make them: ſo in our travells he hath provided ſome trees eſpecially to ſhelter us. Wee cannot name any inconvenience of this life, but the rich God in his goodneſſe hath provided a ſutable ſupply. Doth God take care for this fading periſhing life, which is but as a vapor, and hath he good things for it, and …ences from the ill and annoyances of it, till we have fulfilled our pilgrimage upon earth? and will not that God have a care of our beſt life of grace that ſhall end in glory, that we ſhall have all things neceſſary for life and godlineſſe, which hath the promiſe not of this life onelyonly,2 Pet. 1.3. but of a better: he that is ſo good to this naturall life, will be much more in things concerning a better life, which he would have us mind more, I will be as a greene firre tree unto him.
God will be as a firre tree eſpecially in regard of ſhadow to keepe from all annoyance both of ſtorme and of the Sunne, for the Sunne in thoſe hot counteries annoyes them very much, as the Spouſe complaines of her blackneſſe, becauſe the Sunne had ſhined upon her, to be blacke as the tents of Kedar, Cant. 1.5.&c. Whence we may obſerve by the way,
There is not the moſt comfortable refreſhing creature in the world, Obſerv. but take it in the exceſſe, it h…mes and annoyes.
What more c… … if it prevaile and abo… … creature, as we ſee in t… … what more … more cheriſhing, refreſhing a… … S…nne, yet … world, it is beſt to … with mode…tion … the firr…-tr….
Th… God do… … Mat. 23.37.Mat. 11.2….God is to … inſtead of all the good wee had by Idols we looſe nothing by it, God will bee as a greene firre tree▪ whence the point is,
Obſerv. There is a… … provided for Gods people, when once they have renounced their Idolatry and ſinnefull ….
Thoſe who refuſe the ſhelter of Idols, God will be a ſhelter unto them, a greene firre-tree unto them, another manner of ſhelter, th… that which Idols or any other creature can give the…. Every … will have ſome ſhelter ſhield o… … this or that great man to ſheild or ſhelter himſelfe under▪ A rich man he hath r…ches, …ther this or that defence, every m… … about him, will have ſome ſhelter▪ and not lye open to all ſtor… … But the onelyonly true ſhelter is God himſelfe to a Chriſtians all other … are b… ſhadowes, that is they are nothing but like Ionas gourd, which may ſhelter for a time bu… … that will eate them out▪ Riches and the favour of men may ſhelter for a time, but there is a worme at the bottome which will roote them out▪ death will conſume them, and thoſe they depend upon▪ but God is a true ſhelter to his people, an everlaſting habit…ion as it is written: Thou art our habitation from generation to generation▪ Pſal. 9… 1.we dwell in him as in our Rocke and Caſtle h… … dwell … Therefore the onelyonly wiſe man is th… Chriſtian: For as No…h whe… … came upon the old world and ſwept them away, had an Arke to ſave himſelfe in ſo have all Gods children a houſe to get over their heads in the worſt times, which is Gods bleſſed protection, in whom they are ſafe. Let us thinke often of theſe things, what a bleſſed thing it i… to bee in the ſt…te of a Chriſtian, that hath alway… a certaine and ſure protection … God. And what is fearefull thing is … Achitophe… of this world, to be as Ca…, Iudas or Saul? who are ſhrewd in counſell and pollicy, and yet when conſcience is awakened by the ſtorme of Gods w… … whilſt he who is above conſcience, and ſhould be a ſhelter to them frownes upon them: what a pittifull ſt… … wickedeſt man in the world, …hough h… … dependance part… and ſtrength from … help…, … God… wrath comes, he is as a n…ked man to the midſt of a ſtorme, … know… … therefore let … to have God for our ſhelter, if …e would not be like theſe miſerable polititians and worldlings.
Now from this that the ſhadow is comfortable in thoſe hot cou…lyes, where the Sunne is directly over their …, comes theſe ſweet phraſes in the Pſalmes, and other Scriptures. Thou ſhalt keepe me under the ſhadow of thy wings▪ Cant 2.3.as the apple-tree a…ſt the trees of the forreſt, ſo … downe under … ſhadow with great delight, … Church ſpeakes of Chriſt, I ſate under his ſhadow with great delight, and his … was ſwe… to my taſte. The like you have in many places in the Pſalmes, I will name one or two more pregnant the… … to helpe our memories, and to breed a deeper impreſſion of ſo comfortable▪ … people. He that dwelleth in the … place of the moſt High that is God, ſhall abid… … ſhado… of the Almighty▪ Pſal. 91.1.H… … himſelfe, He ſhall cover me with his feathers under his wings will I …eſ… hi… … ſhall b… my buckler, thou ſhalt no… … the peſtilence that walketh in the … a th… ſand ſhall fall, &c. So that we ſee how God doth that to our ſoules and conditions, that the firre-tree, which in Gods good cre…re, doth to the body in the time of ſtorme … heate; that is hee do… … ſhadow of his wi… … comfortable and gratiou… God unt… … you ſee is a cleere truth, y… … ſo comfortable wee will i… … God ſpeakes Iſa. 4.45. The Lord will create upon every dwelling place of Mount Zion, and upon her aſſembly a cloud and ſmoake by day, and the ſhining of a flame of fire by night, for upon all the glory ſhall be a defence. See what a comfortable ſhadow God is, he ſaith, he will create, if they want the comfort of the firre-tree and ſuch like ſhadowes, he ſayes God will create, that is make them of nothing, hee will create upon every dwelling place of Mount Zion, where his children dwell, and upon their aſſemblies, a cloud and a ſmoake by day, that is, when they are annoyed by the Sunne, God will create a cloude to keep the rage and the ſcorching heate of the Sunne from them, and then, a ſhining flame of fire by night, becauſe in the night wee need light, for upon all the glory ſhall be a defence, that is upon all the glorious Saints of God, they are Glory, 1 Pet. 4.14.for there is a Spirit of glory put into them. The people of God in whom God will glorifie himſelfe, are glorious, and ſhall bee further glorified, and they ſhall in the meane time, have a defence by day and by night from all dangers whatſoever.
Thus it is cleare, that God will be a ſhadow to his people, as the fir-tree: which is an alluſion to that grand paſſage of his providence in conducting the children of Iſrael out of Aegypt where (God to guide them) provided a cloud by day, Exo. 14.20.and a pillar of fire by night, the ſame pillar which was lightſome to the Iſraelites was darke to the Aegyptians, which cloud and pillar of fire continued, (God conducting them) till they came into the land of Canaan. Hee ſhadowed them by day with a cloud and lightned and heated them by a pillar of fire at night, thus conducting them till they came to Canaan. So we paſſing through the wilderneſſe of this world till wee come unto our celeſtiall Canaan Heaven, God will be a clouds by his gratious ſpeciall providence, to keepe all ill whatſoever from us, and a pillar of fire to lighten and direct us till wee come to our heavenly Canaan, where he will be all in all,Revr. 7.16. when we ſhall need neither Sunne nor Moone, nor have any thing to annoy us. There the noone-day ſhall not burne us with heate of the Sunne, nor the fire by night, when we are in Heaven there ſhall be no annoyance of the creature there ſhall be no more want of light becauſe we ſhal have al light & refreſhing there for ever and ever. For as it is written, then all teares, all ſorrow and cauſe of ſorrow ſhal be for ever wiped away, an alluſion wherunto we have comfortably ſet downe Pſal. 121.Pſal. 121. The more we ſhal inrich & refreſh our memories with thinking of theſe things, the more comfort will ſink into our hearts. The 111. Pſal. is all ſpent on comfort in this kinde. I will lift up mine eyes to the hils whence commeth my ſalvation: my helpe commeth from the Lord who made Heaven and Earth, all my helpe is from him, hee will not ſuffer my foote to be mooved, be that keeper Iſrael will neither ſlumber nor ſleepe. He will not ſlumber, that is, his eyes are alwayes open to ſee, as his eares to heare. Behold he that keepeth Iſrael … neither ſlumber nor ſleepe, the Lord is thy keeper, thy ſhadow, ſo that the ſunne ſhall not ſ…ite thee by day, nor the moone by night, the Lord ſhall preſerve thy going out and thy comming in, from this time for ever. Thus we ſee this Scripture is a large gloſſe and commentary upon this truth, that God with a ſpeciall providence and protection cares for his children to keepe them from all ill: he will be as the firre tree to them in regard of ſhadow; Whence we obſerve in ſpeciall,
Obſerv. That this life of ours wh… … come to Heaven is ſubject to ſcorchings and many annoyances, and thoſe …th outwardly and inwardly, from our ſelves, and from others.
Friſt for outward annoyances, how many of them is our poore life ſubject unto? and for inward terror and boyling heate of conſcience, when God in anger diſcovers himſelfe unto …,Pſal. 50.21. and ſets our ſinnes in order before us: O then, if wee have not a ſhadow; if God in mercy through Jeſus Chriſt be not a ſhadow to keepe that boiling heate from us, what will become of the poore conſcience? eſpecially if Satan adds his poiſoned fierie darts, poiſoning, inflaming the conſcience with temptations to deſpaire, as if God had forſaken and were angry, o… when God ſeemes angry, then hee ſeemes like a conſuming fire. O! who can abide it, when all theſe fiery temptations are joyned with Gods anger? yet the deareſt of Gods Saints are ſubject to theſe inward boiling heats of Gods anger. My God my God why haſt thou forſaken mee, Mat. …7.46.ſaid the head of the Church himſelfe,Iob 16.12. and ſee how Iob complaines, thou haſt ſee me as a But to ſhoot at. And in regard of this ſpirituall diſertion David complaines much throughout the Pſalmes. So this our life is ſubject to outward and ſpirituall annoyances, from God, from Satan, and from our ſelves and the world every way annoyed with ſcorchings and heate, what need a ſhadow, a protection, a defence elſe. That ſuppoſeth this.
Their miſery who have not God for a ſhadow is ſhewed.If this be ſo then conſider how fearefull the condition of thoſe people is that are not under the ſhadow of the Almighty, who have not God as a firre-tree to ſhadow and cover them, that he is not a cloud by day too, and a pillar of fire by night, that have not him for a hiding place to ſpread the wings of his mercy over them. What is the ſtate of ſuch people? Surely howſoever God feed them, and fills their bellie with good things in this world for a time, yet their caſe will be fearefull, when God lets looſe conſcience and Sathans fiery darts againſt them. Judge then hereby what our ſtate is by nature without God. The ſame ſunne which cheriſheth and comforteth, alſo tortures and ſcorches us: ſo God is a ſunne, a quickning ſunne to his children, yea a vigorous ſunne,Mal. 4 2. who hath healing under his wings; but to the wicked he is a ſcorching and a conſuming fire,Heb. 12.29. it is a fearfull thing to fall into the hands of the living God who is ſo dreadfull: he will not be a ſhadow to the wicked in an excellent manner, he indeed permits them to have many ſhaddowes in this world, many ſweet comforts, and keepes them alſo from many dangers, but they have not that worthy portion which Hannah had from her Husband, Love at the houre of death, and in time of temptation, when theſe comforts leave them, what ſhadow have they then? none at all; but are as naked men in a ſtorme, ſubject to the fury of Gods eternall wrath. The things which are moſt comfortable to Gods people are moſt terrible to them, as it is ſaid in one of thoſe plagues powred out upon Antichriſt (for all the violls there ſpoken of tend to the puniſhing of Antichriſt, Reve. 6.) there is a violl powred forth upon the Sunne, which reflecting and lighting upon them, cauſeth them to blaſpheme, they were ſo ſcorched with it. The Sunne by probable interpreters, is ſaid to be the Word of God, which when it is opened is ſweet and comfortable to Gods people, but ſhining upon men that are naught, eſpecially at the howre of death, in affliction and in diſtreſſe it ſpeakes no comfort to them, but cauſeth them to deſpaire, rage and ſtorme. Nay prophane men when they are at the beſt, they rage and ſtorme at the direction of the ſunne, becauſe it diſcovers to them that which they would not have knowne.
Vſe. 1 Now what Uſe ſhould we make of this? will God be a ſhadow to his people to keepe them from all evill, as his promiſe was to Abraham in the covenant of grace:Gen. 15.1. I will be thy buckler to keepe ill from thee;Pſal 84.11. and thy exceeding great reward. And in the Pſalmes, God promiſeth to be a Sunne for good, and a ſhield to keepe off all ill. Will God beſtow good and keepe off ill from us? then labour to come willingly under the ſhadow of the Almighty, to ſerve him, and to make God in covenant our God, that he may be a ſhield and a hiding place, unto us, and a ſhadow in all extremities whatſoever. Thoſe that attend upon great perſons, they doe it upon this hope: O! if I belong to ſuch a great perſon, hee will ſhelter me, that every baſe perſon ſhall not wrong me; I ſhall now have ſome prerogatives. Doth carnall pollicie teach poore creatures who are ſubject to abuſe it, to get ſome ſhelter of great noble Men to be priviledged, and ſhall not ſpirituall wiſdome teach us to get under the great God, under the ſhadow of his wings? none can come neere to annoy us without his ſpeciall will and leave, as in the ſtorie of Iob, The Divell durſt not annoy him,Job. 1. Mat 8.31. nor enter into the Swine, much leſſe hurt Gods children, ſhall we not therefore get under the ſervice of our God, can any man ſhelter us better? there is no ſervice to that of a King, but is there any ſervice to the King of Kings and Lord of Lords? will he ſuffer his children to be abuſed in his owne ſight, or his followers diſgraced? ſurely no, therefore make this uſe of it, to get into the ſervice of the great God, which is a rich, ſecure, and ſafe ſervice.
Vſe. 2 Againe, it yeelds us an uſe of Reſolution, for to obey God, and to goe boldly on in a good courſe, what ſhould we feare when God is our maſter? he will ſhield us and keepe us ſafe, and give his Angels charge over us, to ſhew that he hath a care over us, indeed he hath many keepers under him, but he is the grand keeper, who ſets all a worke: for Angels, Magiſtrates, Miniſters, and our friends keepe us: but Gods Spirit within us, and his gratious good providence without us are our chiefe keepers. Therefore let all our care be to ſerve God, and to be in his wayes, he will keep us in his wayes, what an incouragement is this to bee in good courſes, where we may looke for the ſhadow ofthe Almighty God without tempting of him. Jf a man be in an ill way and courſe, hee cannot looke that the Almighty ſhould ſhadow him: his heart will tell him, now God may withdraw his ſhelter and wing from me, hee may leave me naked to the Divell and to the malice of men, he may ſtrip me of all comfort in my ſoule and conſcience, and give me up to terrors of heart out of his way. If J truſt him now I tempt him, becauſe he will be a defence onelyonly in his owne wayes. Therefore let us labour alwayes to bee in thoſe wayes; and then God will bee as a greene firre-tree unto us.
Vſe. 3 And laſt of all, let it bee an uſe of Comfort unto us, for all the time of our life to come: whatſoever may come, wee yet paſſe under a buckler, let a whole ſhowre and ſhot of arrowes fall upon us, we have a buckler, Thou Lord art my Buckler, Pſal. 18.1.thou Lord art my defence, my hiding place, my caſtle: we are ſubject to a world of dangers whilſt we live heere. But wee have God inſtead of all, to keepe of all, he is a Buckler, a Shield, a Shadow and a Hiding place, let what ill ſo ever bee preſented to our thoughts there is in God ſome fence againſt it. For this purpoſe we have many excellent paſſages in Pſa. 18. which vvas made after a great deliverance. I love the Lord my buckler, my ſhield, my defence, as if he ſhould ſay, J have in my life time been annoyed with many troubles, but I have found experience of God in all. He is my buckler, my ſhield, my fence, every thing to me. So let us comfort our ſelves in this, let come what vvill come, all ſhall come vvell to Gods children; he vvill keepe them, if not outvvardly, yet in that they moſt deſire to be kept in, he vvill preſerve their ſpirits from every evill worke, from doing ill, and from deſperate falling from God; and he vvill guard them invvardly by the peace of God which paſſeth underſtanding; it ſhall guard their hearts, they ſhall have invvard peace in the midſt of all the troubles of this vvorld: a great comfort. What a rejoycing is it to a poore paſſenger, vvhen he paſſeth by the high vvay ſide in a hot burning day, or in a ſtorme, to ſee a goodly high tree with ſpreading boughes, that he may hide and repoſe himſelfe under it from the ſtorme or heate, this pleaſeth him marvellouſly, as Ionas gourd did him. Doe theſe outward poore content…ts ſo refreſh us in this world, and ſhall wee now thinke that God which provides ſuch poore contentments for this ſorry life in this world, will he not provide a ſhadow in regard of the m…ine dangers, ſurely he will if we truſt him, and ſhew our truſt by caſting our ſelves upon him in obedience ſuitable to our calling, (ſaith the Apoſtle) I am perſwaded t… … to come, Rom. 8.…8, 39nor life, nor dea… … thing ſhall be able to ſeperate us from the lo… of Chriſt Ieſus our Lord. Therefore let us be afraid of nothing that can befall us. God will be a ſhield and a buckler, and all in all to us in a good way. Wee have aboundance of comfort every w…re in Scripture, and want nothing but Faith to apply it home in practiſe. Therefore we ought to beg of God ſo to inlarge our Faith, that as his promiſes and comforts are very large ſo may out veſſels be to retaine all theſe excellent comforts and ſweet promiſes.
All other comforts in the world, are but like Ionas gourd, for all other ſhadowes yeeld onelyonly a ſhadow for a while, and th… the S… … or Eaſt-winde is like a worme to nip…em a ſunder. Never truſt then, or le…e to ſuch ſhadowes as theſe bee, o… Friends, Riches, &c. Which are ſhadowes … …inarily holy upon▪ J have ſuch and … a friend, a place and the like, my mountaine is thus and thus ſtrong: all theſe are Ionas gourds, there is a worme of vanity will be at the roote of all and conſume all, all other ſhadowes are but meere ſhadowes. What is more tranſient then a ſhadow, but Gods ſhadow is like a greene firre tree, it never failes nor forſakes us, as all other ſhadowes and contentments doe whatſoever: but God ſaith he will be like a greene firre tree unto thee, yet this is not all, nor enough, for after this he adds, From mee is thy fruit found.
God is not onelyonly to his children a Firre tree in regard of ſhadow, that tree abounding in leaves very thicke, whereby we are kept from annoyance of ſcorching heats of troubles and terrors of conſcience, and perſecution, &c. This is not all, but he ſaith alſo, From mee is thy fruit found.
A Firre tree though it be for thickneſſe of the leaves a very good ſhade, yet it is a barren fruitleſſe tree, but God is ſuch a tree as hath both ſhadow and fruit, in God there is a ſupply of all wants whatſoever. All the ſcattered excellencies of all creatures being united in God, and eminent in him, it is in him, and in him in a divine gratious eminent and comfortable manner. All the creatures as they come from God, are his creatures, neither is there any creature but hath ſomewhat of God in it. Therefore God vouchſafes to take Names from the creatures, to be a Rocke of ſalvation, he is as a rocke to build on, to be a ſhadowing tree, becauſe he is a defence from ill, and to be a fruitfull tree, becauſe he yeelds good and comfort and grace as he doth fruit. When we ſee any thing that is uſefull, we may ſay this we have from God in an eminent manner, this preſervation and comfort. Doe J in my paſſage to Heaven finde ſuch comfort in the creature? when I am paſſing through a wilde place, have I ſuch comfort in the ſhadow of a tree? or when I am hungry am I ſo refreſhed by a fruitfull tree? what comfort then is there in God, in Heaven, in glory, when there are ſuch comforts in the way of my pilgrimage in this world, therefore God is ſaid here both to be a firee tree, and a fruitfull tree. For then the paſſenger travelling through a wild barren place, thinkes himſelfe made, when he can retire from the ſcorching of the heat, and alſo therewithall find fruitfullneſſe; ſhade and fruit concurring, hee thinkes himſelfe marvellouſly happy. This is the ſtate of a Chriſtian that hath God for his God, being in covenant with him, he is not onelyonly a ſtrong protection and defence from all annoyance (as God ſhadowes us and is a Buckler from all evills both inward and outward, from Sathan and all kindes of evills and wrath) but he is alſo a fruitfull tree too, From mee is thy fruit found.
The end of the twelfth Sermon.