The Returning Backslider, Sermons · Sermon 3
THE THIRD SERMON.
HOS. 14.2, 3.
—So will we render the Calves of our lips.
Aſhur ſhall not ſave us, we will not ride upon horſes, neither will we ſay any more to the works of our hands, ye are our gods, for in thee the Fatherleſſe findeth mercy.
THE words (as wee heard heretofore) containe a moſt ſweet and excellent forme of Returning unto God, for miſerable loſt and forlorne ſinners, wherein, ſo farre God diſcovers his willingneſſe to have his people returne unto him, that he dictates unto them a forme of prayer, Take with you words and turne to the Lord, ſay unto him Take away iniquity. Wherein wee ſee how deteſtation of ſin muſt be as generall as the deſire of pardon: and that none heartily pray to God to Take away all iniquity, who have not grace truly to hate all iniquity. And doe good to us, or doe gratiouſly to us, for there is no good to us till ſin be remooved, though God bee goodneſſe it ſelfe: there is no provoking or meriting cauſe of mercy in us; but he findes cauſe from his owne gratious nature and bowels of mercy, to pitie his poore people and ſervants. It is his nature to ſhew mercy; as the fire to burne, a ſpring to runne, the Sun to ſhine: Therefore it is eaſily done (as the Prophet ſpeakes) Who is a God like unto thee.Micah. 7.18.
Where we came to ſpeake of the Reſtipulation, So will wee render the Calves of our lips: where Gods favour ſhines there will be a reflection, love is not idle, but a working thing: it muſt render or die; and what doth it render? divers Sacrifices of the New Teſtament which I ſpoke of, that of a broken heart, of Chriſt offered to the Father to ſtand betwixt Gods wrath and us; our ſelves as a living Sacrifice: Almes-deeds, and praiſe, which muſt bee with the whole inward powers of the ſoule.
Praiſe is not comely in the mouth of a foole (ſaith the Wiſeman) nor of a wicked man, as Pſal. 50.16, 17. ſaith God to ſuch, What haſt thou to doe to take my words in thy mouth ſince thou hateſt to bee reformed, and haſt caſt my words behind the? There are a company who are ordinary ſwearers, and filthy ſpeakers; for them to praiſe God,James 3.10. Iames tells them, that theſe contrarie ſtreames cannot flow out of a good heart; O no: God requires not the praiſe of ſuch fooles.
I gave you alſo ſome Directions how to praiſe God, and to ſtirre up your ſelves to this moſt excellent duty, which I will not inſiſt on now, but add a litle unto that I then delivered, which is,To take advantages of our diſpoſition James 5.13. That we muſt watch all advantages of praiſing God, from our diſpoſitions. Is any merrie, let him ſing (ſaith Iames) O, it is a great point of wiſedome, to take advantages with the ſtreame of our temper to praiſe God. When he doth incourage us by his favours and bleſſings, and inlarge our ſpirits, then we are in a right temper to bleſſe him: let us not looſe the occaſion. This is one Branch of redeeming of time, to obſerve what ſtate and temper of ſoule wee are in, & to take advantage from thence. Is any man in heavineſſe? he is fit to mourne for ſin: let him take the opportunity of that temper. Is any diſpoſed to cheerefullneſſe; let him ſacrifice that marrow, oyle, and ſweetneſſe of ſpirit to God. We ſee the poore birds in the ſpring-time, when thoſe little ſpirits they have are cheriſhed with the Sun-beames, how they expreſſe it in ſinging; ſo when God warmes us with his favours, let him have the praiſe of all.
A cenſure of thoſe who take the advantage of Gods bleſſings to feed their luſts.And here, I cannot but take up a lamentation, of the horrible ingratitude of men, who are ſo farre from taking advantage by Gods bleſſings to praiſe him; that they fight (like Rebels) againſt him with his owne favours. Thoſe tongues which he hath given them for his glory, they abuſe to pierce him with blaſphemie, and thoſe other benefits of his lent them to honour him with, they turne to his diſhonour, like children, who importunately aske for divers things, which when they have, they throw them to the dog. So, favours they will have, which when they have obtained, they give them to the divell, unto whom they ſacrifice their ſtrength and cheerefullneſſe, and cannot be merrie, unleſſe they be madd and ſinnefull. Are theſe things to be tolerated in theſe daies of light? How few ſhall wee finde who in a temper of mirth turne it the right way?
Incouragement to Praiſe God.But to add ſome incouragements to incite us to praiſe God,1. We honour him by it. unto the former; I beſeech you let this be one, That we honour God by it; it is a well-pleaſing Sacrifice to him. If wee would ſtudie to pleaſe him, we cannot do it better then by praiſing him.
2. It is the moſt gainefull trading.And it is a gainefull trading with God: for in beſtowing his ſeed, where he findes there is improovement in a good ſoyle, with ſuch a ſanctified diſpoſition as to bleſſe him upon all occaſions, that there comes not a good thought, a good motion in the minde, but we bleſſe God who hath injected ſuch a good thought in our heart: there I ſay God delights to ſhower downe more and more bleſſings, making us fruitfull in every good worke to the praiſe of his Name. Sometimes we ſhall have holy and gratious perſons make a law, that no good or holy motion ſhall come into their hearts which they will not be thankfull for. O, when God ſeeth a heart ſo excellently diſpoſed, how doth it inrich the ſoule? It is a gainefull trade. As we delight to beſtow our ſeed in ſoyles of great increaſe, which yeeld ſixtie and an hundred fold, if poſſible: ſo God delights in a diſpoſition inclined to bleſſe him upon all occaſions: on whom he multiplies his favours.
And then, in it ſelfe;3. It is a moſt noble act of Religion. it is a moſt noble act of Religion, it being a more baſe thing to be alwaies begging of God; but it argueth a more noble, raiſed and elevated ſpirit to bee diſpoſed to praiſe God. And it is an argument of leſſe ſelfe-love and reſpect, being therefore more gainefull to us. Yea, it is a more noble and royall diſpoſition, fit for Spirituall Kings and Prieſts thus to Sacrifice.
Againe,4. Becauſe wee have more cauſe to give thanks then to pray. indeed we have more cauſe to praiſe God then to pray, having many things to praiſe him for which wee never praied for; Who ever prayed for his election, care of Parents in our infancy, their affection to us, care to breed and traine us to yeares of diſcretion; beſides thoſe many favours daily heaped upon us, above all that we are able to think or ſpeake. Therefore Praiſe being a more large Sacrifice then Prayer, wee ought to be abundant in it. For thoſe that begin not Heaven upon earth, of which this praiſe is a maine function, they ſhall never come to Heaven, after they are taken from the earth; for there is no heavenly action, but it is begun upon earth: eſpecially this maine one, of joyning with Angels, Seraphims, and Cherubims in landing God? Shall they praiſe him on our behalfe, and ſhall not wee for our owne? We ſee the Quire of Angels when Chriſt was borne, ſang,Luke 2.14. Glory bee to God on high, on earth Peace, and good will towards men. What was this for? Becauſe Chriſt the Saviour of the world was borne, whereby they ſhew, that we have more benefit by it then they. Therefore if we would ever joyne with them in Heaven, let us joyne with them upon Earth, for this is one of the great priviledges mentioned by the Author to the Hebrewes, unto which we be come too, Communion with the ſpirits of juſt men made perfect, Heb. 12.22.and to the company of innumerable Angels: we cannot better ſhew that we are come to that bleſſed eſtate and Society ſpoken of then by praiſing God.
5. Praiſing brings joy.And laſtly, If we be much in praiſing God, wee ſhall bee much in joy, which eaſeth miſerie; for a man can never be miſerable, that can be joyfull, and a man is alway joyfull when hee is thankfull. When one is joyfull and cheerefull, what miſery can lie upon him? Therefore it is a wondrous helpe in miſery to ſtirre up the heart to this ſpirituall Sacrifice of Thankeſgiving, by all arguments, meanes and occaſions. Our hearts are Temples, and we are Prieſts, we ſhould alway therfore have this light & Incenſe burning in our hearts, as the fire did alway burne on the Altar in Moſes time, that wee may have theſe ſpirituall Sacrifices to offer continually. Where this is not, the heart of that man or woman, is like the abhomination of deſolation, Dan. 12.11.which (when the daily Sacrifice was taken away) was ſet up in the Temple. And certainely where there is not praiſing of God, the heart is an abhomination of deſolation, having nothing in it, ſave monſters of baſe luſts and earthly affections.
But how ſhall wee know that God accepts theſe Sacrifices of Praiſe?
Queſt. How did hee witneſſe the acceptation of thoſe Sacrifices under the old Law?
Anſw. How to know when our Thankeſgiving is accepted.by fire from Heaven; this was ordinary with them. So if we finde our hearts warme, cheared and incouraged with joy, peace, and comfort in praiſing God; this is as it were a witneſſe by fire from Heaven that our Sacrifices are accepted. Let this now ſaid be effectuall, to ſtirre you up to this excellent and uſefull duty of Thankeſgiving, without multiplying of more Arguments; ſave to put you in minde of this,Pſal. 37.4. that as we are exhorted to delight our ſelves in the Lord, one way (among the reſt) to doe it, is, to ſerve him with cheerefullneſſe, it is an excellent thing to make us delight in God, who loves a cheerefull giver, and Thankeſgiver. So will wee duplicate page duplicate page render the Calves of our lips. But to proceed.
After this their ſolemne Covenant and promiſe of yeelding Praiſe to God, that if he would forgive all their ſinnes and doe good to them; then he ſhould have the beſt they could doe to him againe, (Praiſe) Here is A Promiſe of new Obedience, which hath two Branches,
1. A Renunciation of the ill courſes they took before.
Aſhur ſhall not ſave us, wee will not ride upon Horſes, neither will wee ſay any more to the workes of our hands, ye are our gods.
2. Then there is a Poſitive duty implied, in theſe words;
For, in thee, the Fatherleſſe findeth mercy.
Whereof, the one ſprings from the other; Aſhur ſhall not ſave us, wee will not ride upon Horſes, neither will we ſay any more to the workes of our hands, ye are our gods. Whence comes all theſe? for in thee, the Fatherleſſe findeth mercy. Thou ſhalt be our Rock, our Truſt, our Confidence for ever: what will follow upon this? Aſhur ſhall not ſave us any longer, we will not ride upon Horſes, &c. for we have pitched and placed our confidence better; on him, in whom, the Fatherleſſe findeth mercy.
Aſhur ſhall not ſave us.
The Confidence which this people had placed, partly in Aſhur, their friends and aſſociates; and partly in their owne ſtrength at home; now (promiſing Repentance) they renounce all ſuch confidence in Aſhur, Horſes, and Idols. Aſhur ſhall not ſave us, &c.
Firſt for this, Aſhur ſhall not ſave us; that is, the Aſſyrians, whom they had on the one ſide, and the Aegyptians on the other: it being (as we ſee in the Prophecies of Iſay and Ieremie) ordinary with Gods people, in any diſtreſſe to have recourſe to the Aſſyrians, or Aegyptians; as if God had not beene ſufficient to be their Rock and their ſhield. Wee ſee how often the Lord complaines of this manner of dealing. Iſay 30.2. & 31.1. Woe unto them that goe downe into Aegypt for helpe, and ſtay on horſes, and truſt in chariots, becauſe they are many, &c. The Prophets (and ſo this Prophet) are very full of ſuch complaints. It being one of the cheefe arguments he preſſeth, their falſeneſſe in this, that in any feare or perill, they ran to the ſhelter of other Nations, eſpecially theſe two, Aegypt, and Aſſyria, as you have it, Chap. 12.1. Ephraim feedeth on wind, and followeth after the Eaſt winde, hee daily increaſeth lies and deſolation, and they doe make a Covenant with the Aſſyrians; and oile is carried into Aegypt, that is, Balme, who had this priviledge above all other nations, to abound in pretious Balmes: which balme and oile they carried for a preſent into Aegypt, to win their favour againſt the Aſſyrians. Sometimes they relied on the one, and ſometimes on the other, the ſtory and cauſes whereof were too tedious to relate, wherefore I come to the uſefull points ariſing hence. Aſhur ſhall not ſave us.
1. That man naturally is prone to put confidence in the creature.
2. That the creature is unſufficient and unable to yeeld us this prop to uphold our confidence.
3. That Gods people when they are endowed with light ſupernaturall, to diſcerne and bee convinced hereof, are of that minde to ſay [Aſhur ſhall not ſave us.]
But to make way to theſe things, wee muſt firſt obſerve two things for a preparative.
Doct. That reformation muſt bee joyned with prayer and praiſe.Firſt, That Reformation of life muſt bee joyned with Prayer and Praiſe. There was Prayer before, and a promiſe of Praiſe; but (as here) there muſt be joyn'd reformation of their ſin. That it muſt be ſo it appeares. Firſt for Prayer: it is ſaid, Pſal. 66.18. If I regard iniquity in my heart, the Lord will not heare my Prayer: and for Praiſe; The very ſacrifice of the wicked (who reformes not his waies) is abominable: Pro. 15.8.ſo that without Reformation, Prayer and Praiſe is to no purpoſe. Therefore it is brought here after a promiſe of Praiſe. Lord as we meane to praiſe thee, ſo wee intend a through reformation of former ſinnes whereof wee were guilty. We will renounce Aſhur and confidence in Horſes, Idols and the like. Therefore let us when we come to God with Prayer and Praiſe, thinke alſo of reforming what is amiſſe. Out with Achan; if there bee any dead flie or Achan uncaſt out,Ioſh. 7.19. Prayer and Praiſe is in vaine. Will you ſteale, lie, commit Adultery, ſweare falſely, and come and ſtand before me (ſaith the Lord by the Prophet Ieremiah)?Ier 7.9. will you offer to Pray to me and Praiſe me living in theſe and theſe ſins? No, God will abhorre both that Prayer and Praiſe, where there is no reformation.Pſal. 50.16. What haſt thou to doe to take my Name in thy mouth, ſince thou hateſt to be reformed, and haſt caſt my words behind thee? ſaith God. Where he pleades with the Hypocrite for this audacious boldneſſe in ſevering things conjoyned by God. Therefore as we would not have our Prayers turned backe from Heaven, which ſhould bring a bleſſing upon all other things elſe. As wee would not have our ſacrifices abhominable to God, labour to reforme what is amiſſe, amend all, or elſe never thinke our lip-labour will proove any thing but a loſt labour, without this Reformation.
A Second thing which I obſerve in generall, before I come to the particulars, is,
Doct. That true Repentance is of the particular ſinne which wee are moſt addicted to, and moſt guilty of.
The particular ſinne of this people (whom God ſo inſtructs here) was their confidence in Aſſyria, Horſes and Idols. Now therefore Repenting, they repent of the particular maine ſinnes they were moſt guilty of, which being ſtricken downe, all the leſſer will bee eaſie to conquer. As when Goliah himſelfe was ſtricken downe, all the hoſt of the Philiſtims run away. So when Goliah ſhall be ſlaine in us,1 Sam 17.51. the reigning ruling domineering ſinne, the reſt will eaſily be conquered.
Vſe. Triall of Repentance.Therefore let us make an Uſe of Examination and triall of our Repentance. If it be ſound, it drawes with it a reformation, as in generall, ſo eſpecially of our particular ſinnes, as thoſe, 1 Sam. 12.8. confeſſe and ſay, Above all other things wee have ſinned in this, in asking a King. We were naught and had offended God many waies before, but herein we have beene exceeding ſinnefull, in ſeeking another Governour, being weary of Gods gratious Governement over us. So a gratious heart will ſay, I have beene a wretch in all other things, but in this and that ſin above al other. Thus it was with the woman of Samaria, Joh. 4.18.when ſhe was put in minde by Chriſt of her particular grand ſinne, that ſhe had beene a light woman and had had many husbands, he whom ſhe lived with now not being her husband. This diſcoverie (when Chriſt touched the galled part) did ſo worke upon her conſcience, that it occaſioned a generall repentance of all her other ſinnes whatſoever. And indeed ſound repentance of one maine ſin, will draw with it all the reſt. And for the moſt part when God brings any man home to him, he ſo carries our repentance, that diſcovering unto us our ſinnefullneſſe, he eſpecially ſhewes us our Dalilah, Iſaack, Herodias, our particular ſinne, which being caſt out, we prevaile eaſily againſt the reſt. As the charge was given by the King of Aram againſt Ahab, 2 Chron. 18.30fight neither againſt great nor ſmall, but onelyonly againſt the King of Iſrael, kill him, and then there will bee an end of the battell. So let us not ſtand ſtriking at this and that ſinne which wee are not ſo much tempted to, if we will indeed proove our repentance to be ſound, but at that maine ſinne which by nature, calling or cuſtome we are moſt prone unto. Repentance for this cauſes Repentance for all the reſt, as here the Church ſaith, Aſhur ſhall not ſave us, we will not ride upon horſes, &c.
It is a grand impoſture, which carries many to Hell, they will cheriſh themſelves in ſome groſſe maine ſinne, which pleaſes corrupt nature, and is advantagious to them: and by way of compenſation with God they will doe many other things well, but leave a dead flie to marre all. Whereas they ſhould begin here eſpecially. This much in generall, which things premiſed, I come to the forenamed particulars. Firſt,
Doct. That naturally we are apt and prone to confidence in outward helps and preſent things.
This came to our nature from the firſt fall; what was our fall at firſt? A turning from the All-ſufficient unchangeable God to the creature. If I ſhould deſcribe ſinne, it is nothing but a turning from God to one creature or other, when we find not contentment and ſufficiencie in one creature, we run to another, as the bird flies from one tree and bough to another, ſo we ſeeke varietie of contentments from one thing to another, ſuch is the pravitie of our nature ſince the fall. This is a fundamentall concluſion; man naturally will, and muſt have ſomewhat to relie on. The ſoule muſt have have a bottome, a foundation to reſt on, either ſuch as the world affoords, or a better. Weake things muſt have their ſupports: as wee ſee, the Vine being a weake thing, is commonly ſupported by the Elme or the like ſupplie. So it is with the ſoule ſince the fall: becauſe it is weake, and cannot uphold nor ſatisfie it ſelfe with it ſelfe, therefore it lookes out of it ſelfe. Looke to God it cannot till it be in the ſtate of grace, for being his enemie, it loves not to look to him or his waies, or have dealing with him; therefore it lookes unto the creature, that next hand unto it ſelfe. This being naturall ſince the fall, that what we had in God before when we ſtood, we now labour to have in the creature.
Reaſon. 1 Loſſe of former communion with God.Becauſe (as was ſaid) having loſt Communion with God, ſomewhat we muſt have to ſtay the ſoule.
2. Abuſe of our fancie.Secondly, becauſe Satan joynes with our ſenſe and fancie, by which wee are naturally prone to live, eſteeming of things, not by faith and by deeper grounds, but by fancie. Now fancie having communion with ſenſe,How our fancies come to be ſo abuſed, as to doate on the creature. what it diſcovers and preſents for good and great; fancie makes it greater, and the divell above all having communion with that facultie of fancie, and ſo a ſpirit of error being mixed therewith, to make our fancie thinke the riches of the world to be the onelyonly riches: The greatneſſe and goodneſſe of the creature, to bee the onelyonly greatneſſe and goodneſſe, and the ſtrength thereof, the onelyonly ſtrength: This ſpirit of error joyning with our owne ſpirits, and with the deceit of our natures, makes us ſet a higher value on the creature, inlargeth and inrageth the fancie, making it ſpiritually drunk ſo as to conceive amiſſe of things.
Vſe. Briefely for Uſe hereof, it being but a directing point to others. Let us take notice of our corruption herein and be humbled for it, taking in good part thoſe afflictions and croſſes which God ſends us to convince and let us ſee that there is no ſuch thing in the creature as we imagined. Becauſe naturally, wee are deſperately given to thinke that there is ſomewhat more therein then there is. Now affliction helpes this ſickneſſe of fancie, imbittering unto us all confidence in the creature. Therefore it is a happie and a bleſſed thing to be croſſed in that which we overvalue, as theſe Iſraelites heere did, the Aſſyrians and the Aegyptians: for being enemies, they truſted in a broken reed, as we ſhall ſee further in the ſecond point,
How theſe outward things cannot help us.Doct. That the creature cannot helpe in our eſpeciall need.
How prone ſo ever we are to rely upon them, they are in effect nothing, they cannot helpe us, and ſo are not to be relied upon. Aſhur ſhall not ſave us. Indeed it will not, it cannot; theſe things cannot aid us at our moſt need. So that that which we moſt pitch upon, failes us when we ſhould eſpecially have helpe; ſome preſent vaniſhing ſupply they yeeld: but little to purpoſe. They have not that in them, which ſhould ſupport the ſoule at a ſtraite or great pinch as we ſay.
Reaſon. The Reaſon is largely given by Salomon in the whole booke of Eccleſiaſtes, All is vanity and vexation of ſpirit. There is a vanity in all the creatures, being emptie and not able to ſupport the ſoule. They are vaine in their continuance, and emptie in regard of their ſtrength, they are gone when wee have need of them. Riches (as the Wiſeman ſaith) are gone,Pro. 23.5. and have wings to flie away in our moſt need. So Friends, are fugitive good things, being like to the brooks mentioned in Iob: Iob 6.15.which when in Summer there is need of, then they are dried up, and yet run a maine in Winter when there is no need of them. So earthly ſupports, when there is no need of them, then they are at hand, but when we have moſt need of them are gone. They are broken Ciſternes, Ier. 2.13.as the Prophet calls them: Ciſternes, that is, they have a limited capacity, a Ciſterne is not a ſpring: ſo all their ſupport (at the beſt) is but a bounded and a mixed ſufficiency, and that alſo which will quickly faile. Like water in a Ciſterne, which if it be not fed with a continuall ſpring, failes or putrifies preſently. Likewiſe theſe outward things are not ſufficient for the grievance, for being limited & bounded, the grievance will bee above the ſtrength of the creature; which though ſometime it be preſent and doe not faile, yet the trouble is ſuch that it is above the ſtrength of the creature to helpe. So that for theſe and the like reſpects, there is no ſufficiency nor helpe to bee expected from the creature. Aſhur ſhall not ſave us, hee is not a ſufficient ground of truſt. Why?
1. He is but a Creature.
2. He is an Enemie.
3. He is an Idolater.
So that, take him in all theſe three relations, he is not to be truſted.
1. He is a Creature, what is a Creature? nothing as it were, ſaith the Prophet, all creatures before him are as nothing, and as a very little thing; and what it is, when he pleaſeth he can diſſolve it into nothing, turne it into duſt. Mans breath is in his noſtrills, all fleſh is graſſe, and all his glory as the flower of graſſe. If a man truſt the creature, he may outlive his truſt, his prop may be taken from him and downe he falls. Aſhur muſt not be truſted therfore as a Creature; nor as a Man, for that brings us within the Curſe: Ier. 17.5. Thus ſaith the Lord, Curſed be the man that truſteth in man, and maketh fleſh his arme, &c. So truſting in the creature not onelyonly deceives us, but brings us within the Curſe. In that reſpect, Aſhur muſt not be truſted.
But Aſhur likewiſe was an Enemy, and a ſecret enemie: for howſoever the ten Tribes unto whom Hoſea prophecied were great Idolaters, yet they were ſomewhat better then Aſhur, who was without the pale of the Church, and a wholy corrupted Church: therefore they were enemies to the ten Tribes, and amongſt other reaſons, becauſe they were not ſo bad as they, nor deeply enough died with Idolatry.
Many thinke they may complie with Popery in ſome few things to gaine their love, and that there may be a joyning with them in this and that: but doe we thinke that they will ever truſt us for all this? No, they will alway hate us till we be as bad as they, and then they will deſpiſe us, and ſecure themſelves of us. Therefore there is no truſting of Papiſts, as Papiſts: not onelyonly Creatures, but as falſe, and as enemies. For this is the nature of wicked men, they will never truſt better then themſelves, till they become as bad as they are, after which they deſpiſe them; ſay they, now we may truſt ſuch and ſuch a one, he is as bad as we, becom'd one of us. Which is the reaſon why ſome of a naughty diſpoſition take away the chaſtity and virginity of mens conſciences, making them take this and that evill courſe: and then they thinke they have ſuch ſafe, being as bad as themſelves. Wherein they deale as Achitophels politique diveliſh counſell was,2 Sam. 16.21. that Abſolom ſhould doe that which was naught, and then he ſhould be ſure that David and he ſhould never agree after that: and that then by this diſcovery, the wicked Jewes ſet on miſchiefe might ſecure themſelves of Abſolom. So they, now that they joyne with us, God will forſake them, we ſhall have them our inſtruments for any thing. Firſt, they would have the ten Tribes as bad as they, and then gave them the ſlip whenſoever they truſted them.
Againe, neither were they to be truſted as Idolaters, to have league and ſociety with them. There may be ſome commerce and traffique with them, but amity and truſt none. Aſhur and Aegypt were horrible Idolaters and therefore not to bee truſted in that reſpect. As we ſee the Prophet in this caſe reprooved good Iehoſhaphat when he had joyn'd with wicked Ahab, King of the ten Tribes:2 Chron. 19.2 ſhouldeſt thou helpe the ungodly, and love them that hate the Lord? therefore wrath is upon thee from before the Lord. So we ſee it is a dangerous thing to bee in league with Idolaters; even ſuch as the ten Tribes were, who had ſome Religion amongſt them: this good King was chidden for it.
We will not ride upon Horſes.
What kinde of creature a Horſe is, it is worth the ſeeing, what a deſcription God gives of him, that we may ſee what reaſon the Spirit of God hath to inſtance in the Horſe, ſaith God to Iob. Haſt thou given the Horſe ſtrength? Job …9.19, 20, 21, &c.Haſt thou clothed his neck with thunder? Canſt thou make him afraid as a graſhopper? The glory of his Noſtrills is terrible: Hee paweth in the valley, and rejoyceth in his ſtrength, hee goeth on to meete the armed men. He mocketh at feare, and is not affrighted: neither turneth he backe from the ſword. The quiver ratleth againſt him, the glittering ſpeare and the ſhield. He ſwalloweth the ground with fierceneſſe and rage, neither beleeveth hee that it is the ſound of the trumpet: He ſaith among the Trumpets, Ha, Ha; and hee ſmelleth the battell a farre of, the thunder of the Captaines and the ſhouting. A notable and excellent deſcription of this warlike creature: and yet for all this excellencie ſo deſcribed by the Spirit of God, in another place,Pſal. 33.17. the Pſalmiſt ſaith, A Horſe is a vaine thing for ſafety, neither ſhall he deliver any by his great ſtrength; Pſal 20.7.Some truſt in Chariots and ſome in Horſes: but wee will remember the name of the Lord our God. Pro. 21.31.So in another place, The Horſe is prepared againſt the day of battell, but victory is of the Lord.
How oft have you in the Pſalmes, that proud warlike creature diſparaged, becauſe naturally men are more bewitched with that, then with any other creature. If they have ſtore of Horſes, then they thinke they are ſtrong. Therefore, God forbids the King to multiplie Horſes to himſelfe: Deut. 17.16nor cauſe the people to returne to Aegypt, to the end he ſhould multiplie Horſes, &c. Becauſe God is the ſtrength of his Church, when there is no multitude of Horſes: You ſee it is a bewitching creature, and yet a vaine helpe, a place like this we have, Iſa. 2.7. complaining there of the naughty people which were among the Jewes, at that time as bad as the Iſraelites. Saith he,Iſa. 2 7. Their land alſo is full of ſilver and gold; neither is there any end of their treaſures, their land is alſo full of Horſes, neither is there any end of their Chariots. What is there a fault in that? No. Luther ſaith, good workes are good, but the confidence in them is damnable. So gold and ſilver, Horſes and Chariots are good creatures of God. But this was their ſin, confidence in theſe things: there is no end of their treaſures; if they had treaſure enough, they ſhould doe well enough. Their land alſo was full of Horſes. Was this a fault? No, but their confidence in them: they thought they were a wiſe people to have ſuch furniture and proviſion of munition for warre: but God was their King, and the chiefe governour of his people, and for them to heape up theſe things, to truſt over much in them, it was a matter of complaint, Their land alſo is full of Idols.
Thus you ſee there is no confidence to be put neither in the one nor the other:That there is no confidence to be put, either in Home, or forraigne forces. neither in the aſſociation of forraine friends, who will proove deceitfull; reeds of Aegypt, that not onelyonly deceive, but the ſplinters thereof flie about, and may run up into the hand; ſuch are Idolaters and falſe friends, deceitfull and hurtfull. Nor in Home, there is no truſt, in Horſes, munition or ſuch like. What doth this implie, that to warre and have proviſion in that kinde is unlawfull, and unneceſſary, becauſe hee findes fault here with Horſes and the like? No, take heed of that,Luk. 3.14. for Iohn Baptiſt if the ſouldiers profeſſion had beene unlawfull, he would have bid them caſt away their weapons, but he bids them, Doe violence to no man, neither accuſe any falſely, &c. And God would never ſtyle himſelfe,Iſa. 42.13. The Lord of Hoſts, and a man of warre, Pſal. 18.34.and he that teacheth our hands to warre, and our fingers to fight, unleſſe it were good in the ſeaſon: therefore warre is lawfull, ſeeing in the way to Heaven wee live in the midſt of enemies.
That warre is lawfull.Therefore it is but an Anabaptiſticall fancie, to judge warre to be unlawfull: No, no, it is cleane another thing which the Holy Ghoſt aimes at: to beate backe carnall confidence. For it is an equall fault, to multiplie helpes, and to neglect them: either of both are fatall many times, to multiplie Horſes truſting in them, or to ſpoile Horſes and other helpes vainely, ſo to weaken a Kingdome. Therefore there is a middle way for all outward things, a fit care to ſerve Gods providence, and when we have done truſt in God without tempting of him. For to neglect theſe helpes is to tempt him; and to truſt in them (when we have them) is to commit Idolatry with them. Beware of both theſe extreames, for God will have his providence ſerved in the uſe of lawfull meanes: when there is this great care in a Chriſtian Common-wealth; there is a promiſe of good ſucceſſe: becauſe God is with us: otherwiſe what is all, if he be our enemie? So we ſee the ſecond point made good, That theſe outward things of themſelves cannot helpe. Therefore comes this in the third place,
Obſerv. That when God alters and changes and moldeth a new the heart of a man to Repentance, he altereth his confidence in the creature.
A Chriſtian ſtate will not truſt in Aſhur, nor in Horſes, it is true both of ſtate and perſons. The Reaſon will follow after in the end of the verſe: For in thee the Fatherleſſe findeth mercy. Reaſon. Becauſe, when a man hath once repented, there is a cloſing betweene God and him, and hee ſeeth an All-ſufficiency in God to ſatisfie all his deſires. Therefore he will uſe all other things as helpes, and as farre as it may ſtand with his favour. For, he hath Moſes eye put in him,Heb. 11 27. a new eye to ſee him that is inviſible, to ſee God in his greatneſſe, and other things in their right eſtimate as vaine things. What is Repentance, but a change of the minde, when a man comes to be wiſe and judicious, as indeed repentant men are the onelyonly wiſe men. Then a man hath an eſteeme of God to bee Elſhady, All-ſufficient, and all other things to be as they are uncertaine; that is, they are ſo to day, as that they may be otherwiſe to morrow: for that is the nature of the creatures, they are in Potentia, in a poſſibility to bee other things then they are. God is alway, I am, alway the ſame, there is not ſo much as a ſhadow of changing in him. Wherefore when the ſoule hath attained unto this ſpirituall eye-ſight and wiſedome; if it be a ſinnefull aſſociation with Aegypt or Aſhur, with this Idolater or that, he will not meddle; and as for other helpes, he will not uſe them further then as ſubordinate meanes. When a man is converted, he hath not a double, not a devided heart; to truſt partly to God, and partly to the creature: If God faile him he hath Aſhur and horſes enough, and aſſociation with all round about, but a Chriſtian hee will uſe all helpes as they may ſtand with the favour of God, and are ſubordinate under him. Now for Triall.
Queſt. How ſhall we know whether wee exceed in this confidence in the creature or not.
Sol. 1 We may know it by adventuring on ill courſes and cauſes, thinking to beare them out with Aſhur, and with Horſes: but all the mercinary ſouldiers in the world, and all the Horſes at home and abroad, what can they doe when God is angry? Now, when there is ſuch confidence in theſe things as for to outdare God, then there is too much truſt in them; that truſt will end in confuſion, if it be not repented of; for that lifts up the heart in the creature, and as the Heathen man obſerves, God delights to make great little, and little great. It is his daily worke to caſt downe mountaines, and exalt the valleys. Thoſe that are great, and boaſt in their greatneſſe, as if they would command Heaven and Earth, God delights to make their greatneſſe little, and at length nothing, and to raiſe up the day of ſmall things. Therefore the Apoſtle ſaith,1 Cor. 12.9. if I rejoyce, it ſhall bee in my infirmities, in nothing elſe; for God delights to ſhew ſtrength in weakeneſſe.
Sol. 2 By ſecurity and reſting of the ſoule in meaner things; never ſeeking to divine and religious helpes, when we are ſupplied with thoſe that are outward. For theſe people when they truſted to Aſſyria, and Aegypt, thoſe falſe ſupports and ſandie foundations, they were careleſſe of God, and therefore muſt truſt in ſomewhat elſe. Wherefore if we ſee a man ſecure and careleſſe, certainely he truſts too much to uncertaine riches, to Aſhur, to Aegypt, to friends, or to outward helpes, his ſecurity bewraies that. If a man truſt God in the uſe of the meanes, his care will be to keepe God his friend by Repentance and daily exerciſes of Religion, by making conſcience of his duty. But if he truſt the meanes and not God, he will be careleſſe and weake in good duties, dull and ſlow, and (out of the Atheiſme of his heart) cry Tuſh, if God do not helpe me, I ſhall have helpe from friends abroad, and be ſupported with this and that at home, Horſes and the like, all ſhall be well.
Let us therefore enter into our owne ſoules, Vſe. 1 and examine our ſelves, how farre forth we are guilty of this ſinne, and thinke we come ſo farre ſhort of Repentance: for the ten Tribes here, the people of God when they repented, ſay, Aſhur ſhall not ſave us, wee will not ride upon Horſes; he ſpeakes comparatively, as truſted in. Therefore let us take heed of that boaſting vaine-glorious diſpoſition ariſing from the ſupply of the creature: Saith God, Let not the wiſe man glory in his wiſdome, Ier. 9.23.neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth, glory in this, that hee underſtandeth and knoweth this, that I am the Lord, which exerciſe loving kindneſſe, judgement and righteouſneſſe in the earth, &c. Let a man glorie that he knowes God in Chriſt to bee his God in the Covenant of grace: that hee hath the God of all ſtrength, the King of Kings and Lord of Lords to be his: who hath all other things at his command; who is independant, and All-ſufficient. If a man will boaſt, let him goe out of himſelfe to God, and plant himſelfe there, and for other things take heed the heart be not lift up with them.
1. That boaſting is Idolatry.Conſider, what kinde of thing boaſting is, it is Idolatry, for it ſets the creature in the place and roome of God. And it is alſo ſpirituall Adulterie,2. Adultery. Iam. 4.4. whereby we fixe our affections upon the creature which ſhould be placed on God, as it is in Iames, Ye adulterers and adultereſſes, know ye not t… the friendſhip of the world, is enmity with God? 3. Drunkenneſſe. Habak. 2.4, 5.… Habakuk calls it Drunkenneſſe, for it makes the ſoule drunk with ſottiſhneſſe and conceitedneſſe, ſo as a man (in this caſe) is never ſober,4. Boaſting cauſeth blindneſſe. untill God ſtrip him of all. And then againe, it puts out the eye of the ſoule, it is a kinde of white that marres the ſight: when a man lookes to Aſhur, Horſes, and to outward ſtrength, where is God all this while? theſe are as ſo many clouds that they cannot ſee God, but altogether pore upon the creature: he ſees ſo much greatneſſe there, that God ſeemes nothing. But when a man ſees God in his Greatneſſe and Almightineſſe,Job 42.6. then the creature is nothing: but untill this be, there is a miſt and blindneſſe in the eye of the ſoule.
And when we have ſeene our guiltineſſe this way (as who of us in this caſe may not be confounded and aſhamed of relying too much on outward helpes?) then let us labour to take off our ſoules from theſe outward things, whether it be ſtrength abroad or at home. Which that we may doe, we muſt labour for that Obedience which our Saviour Chriſt exhorts us unto in ſelfe-deniall, not to truſt to our owne deviſes,Mat. 16.24. policie, or ſtrength; wit, will, or conceipts that this or that may helpe us, nor any thing: make it generall. For when Converſion is wrought, and the heart is turned to God, it turnes from the creature, onelyonly uſing it as ſubordinate to God. We ſee uſually, men that exalt themſelves in confidence either of ſtrength of wit, or whatſoever, they are ſucceſſeleſſe in their iſſue: for God delights to confound them, and goe beyond their wit: as we have it, Iſay 30. They thought to goe beyond God with their policie, they would have helpe out of Aegypt, this and that way. O ſaith the Prophet: but for all this, God is wiſe to ſee through all your deviſes: ſecretly hereby touching them to the quick, as ſottiſh perſons who thought by their ſhallow braines to goe beyond God; you thinke Religious courſes, and the obedience God preſcribeth to you to be idle needleſſe courſes, but notwithſtanding God is wiſe, he will goe beyond you and catch you in your owne craft.Iſa. 30.3. Therefore, the ſtrength of Pharaoh ſhall be your ſhame, and the truſt in the ſhadow of Aegypt your confuſion. Thus God loves to ſcatter Babels Fabriques and Holds that are erected in confidence of humane ſtrength againſt him;Gen. 11.8. he delights to catch the wiſe in their owne craft; to beat all downe, lay all high imaginations and things flat before him; that no fleſh may glory in his ſight. There is to this purpoſe a notable place in Iſay. Behold all ye that kindle a fire, Iſa. 55.11.that compaſſe your ſelves about with ſparkes: (for they kindled a fire and had a light of their owne, and would not borrow light from God:) Walke in the light of your fire, and in the ſparks that ye have kindled, but what is the concluſion of all? This ſhall ye have of mine hand, I dare aſſure you of this, ſaith the Prophet: You ſhall lie downe in ſorrow: thoſe that walke by the light and ſparke of their owne fire; this they ſhall have at Gods hands; they ſhall lie downe in ſorrow.
Danger of carnall confidenceLet us therefore take heed of carnall confidence. You have a number who love to ſleepe in a whole skinne, and will bee ſure to take the ſafeſt courſes (as they thinke) not conſulting with God, but with fleſh and blood. It might bee inſtanced in ſtories of former times how God hath croſſed Emperours and great men in this kind, were it not too tedious. But for preſent inſtance, you have many who will be of no ſetled Religion, O they cannot tell, there may be a change, therefore they will be ſure to offend neither part: this is their policie, and if they be in place, they will reforme nothing; O I ſhall lay my ſelfe open to advantages, and ſtirre up enemies againſt me: and ſo they will not truſt God, but have carnall devices, to turne off all duty whatſoever. It is an ordinary ſpeech, but very true: Policie overthrowes Policie. It is true of carnall Policie, when a man goes by carnall rules to be governed by Gods enemy, and his owne; with his owne wit and underſtanding, which leades him to outward things: this kinde of Policie overthrowes all policie and outward government at length. Thoſe that walke Religiouſly and by Rule, they walke moſt confidently and ſecurely as the iſſue will ſhew; Therefore, conſider that (ſet God aſide) all is but vanity, And that
Firſt,In what reſpects the creature is ſo empty. in regard they doe not yeeld that which we expect they ſhould yeeld: there is a falſhood in the things,1. They deceive our expectation. they promiſe this and that in ſhewes, but when we poſſeſſe them, they yeeld it not; as they have no ſtrength in deed, ſo they deceive. Then alſo, There is a mutability in them; 2. They are mutable.for there is nothing in the world but changes, there is a vanity of corruption in them; all things at laſt come to an end, ſave God,3. They are ſnares and battes unto us. who is unchangeable. Then againe beſides the intrinſecall vanity in all outward things, and whatſoever carnall reaſon leades unto, They are ſnares and baites unto us, to draw us away from God, by reaſon of the vanity of our nature, vainer then the things themſelves: therefore take heed of confidence in any thing, or elſe this will be the iſſue, wee ſhall bee worſe then the things we truſt, Vanity of vanities, Eccleſ. 1.1.all things are vanity, Pſal. 62.9.and man himſelfe is lighter then vanity ſaith the Pſalmiſt, hee that truſts to vanity is worſe then vanity, a man cannot ſtare non ſtante, ſtand on a thing that cannot ſtand it ſelfe; a man cannot ſtand on a thing that is mutable and changeable, if he doth, hee is vaine with the thing. Even as a picture drawne upon ice, as the ice diſſolves, ſo the picture vaniſheth away. So it is with all confidence in the creature whatſoever, it is like a picture upon ice, which vaniſheth with the things themſelves. He that ſtands upon a ſlippery thing ſlips with the thing hee ſtands on. If there were no Word of God againſt it, yet this much may be ſufficient out of the Principles of Reaſon to ſhew the folly of truſting to Aſhur and Horſes and the like.
Let this be the end of all then touching this carnall confidence, to beware that we doe not faſten our affections too much upon any earthly thing, at home, or abroad; within or without our ſelves: for, God will deſtroy the wiſedome of the wiſe; 1 Cor. 1.19.let us take heed therefore of all falſe confidence whatſoever. Let us uſe all outward helpes, yet ſo as to relie upon God for his bleſſing in the uſe of all. And when they all faile; be of Iehoſhaphats minde,2 Chron. 20.12 Lord, wee know not what to doe, the creature failes us, our helpes faile us, but our eyes are upon thee. So when all outward Aſhurs and Horſes and helpes faile, deſpaire not; for the leſſe helpe there is in the creature, the more there is in God. As Gideon with his Army,Iudg. 7.2. when hee thought to carrie it away with multitude: God told him there were too many of them to get the victory by, leaſt Iſrael ſhould vaunt themſelves of their number: and ſo leſſened the armie to three hundred. So it is not the meanes, but the bleſſing on the meanes which helpes us. If we be never ſo low, diſpaire not; let us make God ours, who is All-ſufficient and Almighty, and then if wee were brought a hundred times lower then wee are, God will helpe and raiſe us. Thoſe who labour not to have God the Lord of Hoſts to goe out with their Armies, if they had all the Aſhurs & Horſes in the world all were in vaine. It was therfore a good reſolution of Moſes, ſaith he to God, If thy preſence go not with us, Exod. 33.15,carrie us not hence, he would not goe one ſtep forward without God: ſo if we cannot make God our friend to goe out before us, in vaine it is to go one ſtep forward. Let us therefore double our care in holy duties, renewing our Covenant with God before the decree come out againſt us: the more religious, the more ſecure we ſhall be. If we had all the creatures in the world to help us, what are they but vanity and nothing, if God bee our enemy. Theſe things we know well enough for notion, but let us labour to bring them home for uſe in theſe dangerous times abroad. Let us begin where we ſhould, that our worke may bee eſpecially in heaven. Let us reforme our lives, being moderately carefull, as Chriſtians ſhould without tempting Gods providence, uſing rightly all civill ſupports and helpes ſeaſonably and to the beſt advantage: for (as was ſaid) the careleſneſſe herein for defence, may proove as dangerous and fatall to a ſtate, as the too much confidence and truſt in them.
The end of the third Sermon.