One Hundred Select Sermons, Old Testament · Sermon 3
SERMON III.
Deuter. 11.12.
A Land which the Lord thy God careth for, The Eyes of the Lord thy God are upon it, from the beginning of the Year, even to the End of the Year.
It is a part of the Geat love and kindneſs of God towards his People, not onelyonly to be careful to provide good things forthem; but alſo to give them ſome aſſurance of the Goodneſs of thoſe things, which he provides before he beſtows them. That ſo they may have them as it were in Hope before in Injoyment, and in Expectation, before in Fruition: Partly thereby to Incourage them in the Cuſtomes of their preſent Obedience. And partly thereby alſo to Satisfy them in the meanneſs of their preſent Condition. And this is that which we may obſerve to have to do here in this preſent Scripture with the People of Iſrael, in reſerence to the Land of Canaan, which he had provided for them, and promiſed to bring them unto. He raiſes their Hearts, and Spirits, and Affections, and deſires after it, by giving them beforehand a Comfortable Deſcription of it: And this Text, which I have now read unto you, is a part of this Deſcription.
Being an Account, which is given by Moſes of this Land of Promiſe; not onelyonly as the Proper Inheritance of the Children of Iſarel, but alſo as a Tipe and Figure of the whole Church of God in all Ages and Generations of the World. &c.
THis Text which we have now before us is an Account, which is given by Moſes of the Land of Canaan, that Land, which was a long time promiſed, and at laſt beſtowed upon the Children of Iſrael not onelyonly as their proper Inheritance, but alſo as a Tipe and Figure of the whole Church of God in all Ages, and Generations of the World. So that what was true of that, Conſidered in the Literal ſenſe, is true of this alſo, in the Myſtical and Spiritual. Which is that, which we ſhall now principally take notice of at this preſent time. Foraſmuch as the bare Letters of it contains in it either very little, or no matter at all; or at the beſt, that which is but ſhort and Impertinent. It is here repreſented to us under the Notion of a Double Advantage which may ſerve to make up to us the parts of the Text. Firſt, From the Interſt which it hath in God's Affection; The Land which the Lord thy God careth for. Secondly, From the Intereſt which it hath in God's Inſpection; The Eyes of the Lord thy God are always upon it from &c. This is Conſiderable in the Church of God and ſuch a Land, wherein the Church does at any time Continue and Reſide.
We begin with the firſt of theſe Parts, Namely the Intereſt which ſuch a Land as this is hath in Gods Affections. The Land which the Lord thy God careth for: This is true not onelyonly of the Land of Canaan which then was and Conſidered in the proper ſenſe of it, but alſo of any other Land together with it, which is the Place and Reſidence of the Church, and Ordinances, and People of God. This is Reductively, and Interpretatively, and Proportionably, the Land which the Lord thy God careth for. When it is ſaid here, that he careth for it, this word Care it may admit of a threefold Explication. Firſt, as a word of Reſpect. He cares for it, that is he regards it. Secondly, as a word of Providence. He cares for it, that is he looks after it, and takes care for it. Thirdly, as a word of Solicitude. He cares for it. i. e. is Anxious about it.
Firſt, As a word of Reſpect. The Church of God and ſuch a Land where the Church reſides, God cares for it, that is he regards it, and has an Eſteem for it. It's Precious and of great Account with him. Therefore he is pleaſed ſometimes in Scripture to put ſuch names and Titles as theſe upon it, which do import as much in it, of his Portion and Inheritance, and Jewels, and peculiar Treaſure &c. Which are ſuch things as in the Courſe of the World People do commonly care for, and ſet an high value upon them: This does God in reference to his Church. The Lord Regards and Eſteems his Church above all other Lands and Nations in the whole World beſides. Thus in Pſal. 132.13.14. The Lord hath choſen Zion, he hath defended it for his Habitation. This (ſays he) This is my Reſt for ever. Here will I dwell for I have deſired it. And ſo again, Pſal. 87.2.3. The Lord loveth the Gates of Zion, more then all the Dwellings of Jacob. Glorious things are ſpoken of thee, O thou City of God It is ſpoken of the Church: The Land of Ʋprightneſs.
Secondly, It is a word of Forecaſt or Providence. He Cares for it, that is he Looks after it, and inquires into the State of it, ſo indeed the word here uſed in the Text does properly ſignify. The Hebrew word is Daraſh, which ſignifies properly to ſeek or inquire. But it is here Tranſlated Care, by a Metonymy of the Cauſe for the Effect, as it is alſo Pſal. 142.4 Becauſe thoſe things which men do care for, they are Commonly inquiſitive about them, and deſirous to learn and to underſtand how it faires with them; thus it is now with God towards his Church, he cares for it ſo, as he he is mindful of the State and condition of it; and accordingly does order and diſpoſe of things ſutable and agreeable thereunto. He Caſt's about what may be beſt and moſt Convenient for it, and anſwerably does bring it about.
Thirdly, It is a word of Sollicitude and Perplexity. He cares for it, that is he is Anxious about it. This is not properly incident to the Lord who is not capable of ſuch Paſſions as thoſe are from his Tranſcendency; but yet he is pleaſed now and then to take them upon himſelf, and accordingly they are attributed to him; as ſpoken after the manner of men. Thus he grieves and fears and cares for his People. His Bowelsyearn, his Heart is turned within him, his Repentings are Kindled together, as it is in Hoſe. 11. verſ. 8. Ther's no man can expreſs more Aſſection in any thing whereof he is Sollicitous as to the welfare of it, then God does expreſs towards his Church, as there is Occaſion for it. It is the Land which the Lord cares for in the full Extent and Latitude of Care: Whether of Reſpect, or of Forecaſt, or of Sollicitue. Now as ther's a threefold Expreſſion of the care of God for his Church; ſo there is a threefold Account alſo, which may be given to us of this Care, as from whence it does proceed in him. And we may take it briefly thus. Firſt, From his Relation. Secondly, From his Covenant. Thirdly, From his Intereſt.
Firſt, From his Relation. The Church it is the Land which the Lord God careth for, becauſe it is the Land which he does properly take for his own. All Lands are God's, upon the account of common Creation, the whole Earth, and the fulneſs of it. Yea but the Church is his Land by ſpecial purchaſe and Redemption, and ſo he takes care of it more particularly in that Reſpect. It is the Property of Good husbands to care for their own Land, what ever Land they care for beſides. And ther's no ſuch Good husbands as God in all particulars. What could have been done more to my Vineyard that I have not done in it. Eſa. 5.4. It is his Vineyard; and therefore he will take care of it, to do all that may influence it He that cares not for his Own ſays the Apoſtle, he is worſe then an Inſidel. Now God will never be charged with this miſcarriage. He cares for his Church from his Relation.
Secondly, From his Covenant. It is the Land that he cares for upon this Conſideration alſo. Becauſe he has bound and ingaged himſelf hereto. Thoſe that promiſe to take care of any, whether Perſon or things; they are concern'd to do ſo for their Ingagement though there be nothing elſe beſides in it: And ſo is God to do for his Church, whether he has made a Covenant with all to this Purpoſe. It was ſo with God, Eſpecially as to this People of Iſrael, and in particular as to this Land of Canaan, ſo it is alſo to the whole Church in General and to that Land, which hath his Church in it: He takes Care of it, from his Covenant with it.
Thirdly, From his Intereſt and more peculiar Concernment. The Lord takes care of his Church as that which he receives the greateſt Benefit and Advantage from any other beſides; not in a ſtrict Senſe, but in a qualified, and as he is pleaſed to account it. God cannot be profited by Man, nor by any thing which comes from him in a preciſe acception: But yet ſo far forth as any places doe more advance his Worſhip, and Name, and Honour, ſo far forthe he reckons himſelf to be advantaged by them. And as they are careful of him, ſo is he careful of them alſo, by way of requital and compenſation. We ſee how it is amongſt men, they do not ſo much care for the Barren Wilderneſs, and for that Land which is Fruitleſs and unprofitable, but for that rather which makes good Returns unto them: And ſo likewiſe does God himſelf. The Land that the Lord God cares for is like the Land of Canaan it ſelf which flowed with Milk and Hony. This likewiſe the Church of God does, as we may ſo expreſs it, therefore he careth for it.
The uſe of this Point to our ſelves comes to this purpoſe. Firſt, as it ſerves to inform us, and to ſatisfy us in the Truth of this point, which we have now before us, that we believe it, and be perſwaded of it. It is that which we are ready ſometimes to doubt of and to call in queſtion, whether God cares for his Church or no. Eſpecially according to the Circumſtances wherein it may be as Gideon ſometimes reaſon'd with the Angel. Judg. 6.13. If the Lord be with us, why then is all this befaln us. And ſo if the Lord take care of us, why is it thus and thus with us. This is that which we are now and then ready to reaſon and argue with our ſelves. The Troubles of the Church cauſe the Church ſometimes to queſtion Gods care of it, yea ſometimes to Conclude againſt it, and to determine the Contrary; as Sion ſometimes did. The Lord hath forſaken me, and my God hath forgotten me. Eſay. 49.14. Well but for all that, this Truth holds good notwithſtanding concerning the Church. That it is the Land which the Lord cares for. This Propoſition which we are now upon, it hath both an Incluſive Emphaſis, and an Excluſive. It has an Incluſive Emphaſis in it, as it does ſignify; that God does indeed take care of his Church and Land. An Excluſive Emphaſis, as it does ſignify that he does take care of it both in the Denyal of others care for it, and in his own Denyal of Care for others.
Firſt, I ſay: It has an Incluſive Emphaſis; as it does ſignify how God does indeed take care of it: He careth for it. God has a common and ordinary care which he does exerciſe about all his Creatures, as he is the maker and Governour of them; to keep them and preſerve them in that Being which he hath beſtowed upon them, but this is not all which he expreſſes towards his Church. He has another manner of Care for that, then this comes to: And he does manifeſt another kind of Love and Affection and tenderneſs towards it, in his caring for it. In being a Son and Sheild unto it. Beſtowing Grace and Glory upon it; and witholding no good thing from it, as the Pſalmiſt ſignifies to us in Pſal. 84.12. And ſo the Apoſtle Peter expreſſes it. According as his Divine Power hath given unto us all things that pertain to Life and Godlineſs. 2 Pet. 1.3. Gods Care for his Church is ſeen in providing all things neceſſary and convenient for it, and in Sanctifying all Paſſages and Events whatſoever unto it. And this is the Incluſive Emphaſis.
Now for the Excluſive: That's conſiderable alſo; and that according to a twofold Explication. Firſt, In caring for it, when none elſe cares for it beſides. Secondly in caring for it, when he cares for none elſe beſides, as to any ſpecial, or tender Care of them.
Firſt, I ſay God cares for his Church and Land Excluſively, when as none elſe almoſt cares for it. This is that which ſometimes happens and falls out in the World: That the Church of God it has but very few friends, that care for it, or regard it. It is the Land that many Perſons care not for. Thoſe that are Concern'd to care for it, from their Places, from their Callings, from their Ingagements, from their Opportunities, yet many times are at a point in this matter, they care not what becomes of it, whether it ſink or ſwim, ſo they may but injoy their Luſts and their Pleaſures, and their Vanities, and their Worldly Accommodations; its all one to them what may happen, or fall out in this particular Scilicet is ſuperis labor eſt ea Cura peculi. Whoſe will may take care of the Church for all them, like Gallio they care for none of theſe things. Yea but is there no care taken of it in ſuch Circumſtances as theſe? yes. There is one that mindes and regards it for all that. The Church is the Land which the Lord thy God careth for. And that's ſure to be very well cared for, which is cared for by him. The Church and every part and member of it, as David ſpeaks in the name of the reſt. Pſal. 142.3.4.5. When my Spirit was overwhelmed within me, then thou kneweſt my path: In the way wherein I walked have they privily laid a ſnare for me. I looked on my right hand, and beheld, but there was no man that would know me, refuge ſailed me; No man cared for my ſoul. I cried unto thee O Lord, I ſaid thou art my refuge, and my Portion in the Land of the living. Thus God cares for his Church Excluſively, even when others do not care for it.
Secondly, He cares for his Church Excluſively, when he does not ſo much care for others. This is alſo here intended in the Text: The Land which the Lord thy God cares for. Signanter, with a ſpecial mark of Diſtinction upon it, as the ſpecial Priviledge of it. There is a common Care (as I ſaid) which God has for other Places and People, yea, but this is that which he cares for more Eſpecially; and (upon the point) for none elſe. It is the unhappineſt of wicked Places and Nations, that God cares not at all for them; They are ſuch as he does not minde what befals them, but his Church is Deare unto him, and accordingly he Expreſſes himſelf about it. That he ſets it as a Seal upon his Heart as a Signet upon his Arm. That he graves it upon the palmes of his hands, and the walls of it are continually before him. That he keeps it as the apple of his Eye, and hides it under the ſhadow of his Wings: All expreſſions of his great love and Providence of it. He hath not delt ſo with every Nation. It is the Land that he cares for Excluſively. What does this (in the next place) come to, but to teach us therefore to labour that our ſelves may come within this compaſs of being the Land which the Lord our God cares for, we of this Land and Nation for our own particular: It is that, which the time has been tht we have had as great a ſhare in it as any Land whatſoever beſides under Heaven: Even to the Obſervation and Admiration and Emulation of all other Lands beſides in the World.
Ther's no Land under Heaven which might be ſo properly ſaid to be the Land which the Lord our God hath car'd for; then we have been in regard of the Variety of Bleſſings in all ſorts which God hath been pleaſed to heap upon us. Bleſſings of Heaven, from above, and Bleſſings of the Earth from beneath, Peace, and Health, and Plenty, and Wealth, and Honour, and Proſperity in all reſpects as to Worldly and Temporal matters, to ſay nothing of Spiritual and Divine and Heavenly which are chief of all. Now how far does it concern us to indeavour, that it may ſtill fall out to be thus with us: And that the Lord may not any way remit of his Ancient care of us, and for us.
The onelyonly way hereto, is to be ſure to Care for him, for if we do not, he will not care for us. If we do not care for his Honour, he will not care for our welfare, and if it be an indifferent thing with us what becomes of his Worſhip, and Services and Glory, and Power, and Ordinances; it will be as indifferent a thing with him, what becomes of our Peace and Happineſs, and Wealth, and Plenty and Proſperity. And he that has before Cared for us, he will not now care for us at all, nay he will now care for us ſo much the leſs; as he has formerly and hitherto car'd for us; and we have been no more ſenſible of it, or thankful for it, as we have Neglected his Care, and abuſed his love, and turn'd his Grace into Wantonneſs. We hear what the Prophet Azariah ſaid to Aſa and the men of Judah. 2 Chro. 15.2. And it is applyable to our ſelves The Lord is with you, while ye are with him, and if ye ſeek him, he will be found of you, but if ye forſake him, he will forſake you, Therefore let us look to it; and Conſider how it is with us in this particular.
And further know for this purpoſe, that it will be a great deale worſe for us, for God to take off his care, then to have denyed it: Foraſmuch as all Declenſions have commonly their Aggravations with them: And when God remit of his Care, he does commonly bring in his anger, and wrath in the place of it, ſo that inſtead of caring for a land he does commonly contrive againſt it, Inſtead of watching over it for Good, he watches over it for Evil. He frames Evil againſt them, and deviſes a Device againſt them. as he threatens the People in Jer. 18, 11. And as he has formerly brought all good things upon them, ſo he will hereafter bring all Evil things upon them, till he hath deſtroyed them from their good Land; as Joſhua tells the Iſraelites. Joſh. 23.15.
This is that which we ſhould Eſpecially look after, to ingage God's conſtant care for us, by walking faithfully and carefully before him: Take care that it may not be an indifferent thing with God what becomes of us, for if it be ſo we ſhall prove to be but in a very ſad and lamentable Condition. Woe unto them ſayes the Lord, when I depart from them. Hoſ. 9.12. And ſo likewiſe when he care not for them: For when ever it proves to be ſo; they are from hence expoſed to all kind of Evils and miſcheifs which they are any way capable of, whether from Satan the great Enemy of all, who from hence will have advantage againſt them, or from any other Enemies and Adverſaries whatſoever beſides. God's Care for a Land is that which is the greateſt Safegard and Security to it; and on the other ſide the with-holding of this Care, is the greatſt Miſery, and Unhappineſs of it, as that which is indeed the Ground and occaſion of all other Miſeries, and Calmityes beſides. Therefore (I beſeech ye) let us take heed of forfeiting Gods care for us; by any uncomely Carriage or behaviour towards him, and ſtudy rather to be ſuch as he may take ſpecial pleaſure and Delight in, and may be acceptable and well pleaſing in his ſight: That he may continue ſtill to be amongſt us, and to bleſs us, and to follow us with his Bleſſings, from one Age and Generation to another. That we may be a People all Righteous, and which ſhall inherit the Land for ever. The Branch of his Planting, the work of his hands; that we may be Glorified, as it is in Eſay 60.21. And ſo now I have done with the firſt General part of the Text, which is the Intereſt this Land here had in God's Affection expreſt to us in theſe words. The Land which the Lord thy God Careth for.
The Second is the Intereſt, which it hath in God's Inſpection in theſe words. The Eyes of the Lord thy God are always upon it, from the beginning of &c. Wherein again we have two Branches more. Firſt, The Priviledge it ſelf, and that is of being under the Eyes of God; the Eyes of the Lord thy God are upon it. Secondly, The Continuation of this Priviledge, and that is expreſt in two words more. Firſt, In the word of Perpetuity, and that is always. Secondly, In the words of Extent. From the Beginning of the year, to the End of the year.
Firſt, Wee'l take notice of the Former, viz. The Priviledge it ſelf here mentioned. And that is of being under God's Eye. The Eyes of the Lord thy God are upon it. We uſe to ſay Ʋbi amor, ibi Oculus. That where the Heart is, the Eye is alſo. And ſo it happens to be here in this preſent place, where it having been ſaid of this Land, that it was the Land which the Lord Cared for, it follows preſently hereupon, that his Eyes were upon it, as an Effect, and Demonſtraion of that Care. God hath no Eyes properly, no more then he hath Care, but this is ſpoken after the manner of Men; and accordingly is now at this time to be underſtood by us, as denoting Eſpecially that Providence which he hath over his Church. Thus Pſal. 33.18. Behold the Eye of the Lord is upon them that fear him, and upon them that hope in his Mercy. And in, Pſal. 34.15. It is ſaid, That the Eyes of the Lord are upon the Righteous. And the ſame is likewiſe quoted and repeated by the Apoſtle Peter, in 2 Pet. 3.12. Thus it may for orders ſake be reduced to ſundry Particulars by way of Explication.
Firſt, An Eye of Obſervation, that's one, which God hath upon his Church, he does mark, and mind, and take notice of the State and Condition in which it is. His Eyes are upon it to obſerve it, Ther's nothing which can befal the Church; but God is Senſible and Apprehenſive of it; and ſees what it is, in Pſal. 16.14. Thou haſt ſeen, for thou beholdeſt Miſchief and ſpite to requite it with thine hand. And Exod. 3.7. I have ſurely ſeen the Afflictions of my People which are in Egypt, and I know their Sorrows. It is a great ſatisfaction in Affiction to be regarded, and taken notice of in it. Now this is that which the Church does pertake off in all the Evils that happen unto it, yea thugh ſometimes they may be carried with the greateſt ſubtilty and ſecrecy that may be, yet his Eyes are upon it for all that, for he has piercing and ſearching Eyes, and therefore ſometimes compared to a flame of fire for the Clearneſs which is in them. His Eyes behold, and his Eye-lids try the Children of men, as itis in Pſal. 114. Though men may think ſometimes they do not, and ſay as thoſe Atheiſts ſometimes did. The Lord ſhall not ſee, neither ſhall the God of Jacob regard it. How doth God know? Can he judge through the dark Clouds &c? ye he ſees for all that, and will ſhew and declare that he does ſee. He has an Eye upon his Church that is firſt of all an Eye of Obſervation.
Secondly, An Eye of Compaſſion: He has an Eye upon it, to pity it, and to Comfort it in the State in which it is. Ther's no Evil which befals the Church, but God looks upon it as in a manner his owne, and is accordingly affected with it; when no other Eye beſides pitties it, as himſelf expreſſes it, himſelf does it. We know with what Compaſſion our Bleſſed Saviour looked upon Jeruſalem when he came near it, and wept over it, his Eyes they were weeping Eyes, which he did caſt towards it, and ſo they are proportionably the ſame towards his Church ſtill, where ever it is, while he layes to heart the Afflictions which are upon them.
Thirdly, An Eye of Direction, a Teaching Eye, God has ſuch an Eye as this which he does ſometimes vouchſafe his Church. Ther's a great matter in the Eye to ſuch a purpoſe as this is, and it is here conſiderable of us, as we have it in Pſal. 32.8. I will Inſtruct thee, and teach thee in the way in which thou ſhalt go, I will guide thee by mine Eye. Chriſt looked upon Peter and Admoniſhed him. His very Eyes was a Document to Him. Gods Providences they are Teaching Providences to thoſe who obſerve them, and that know how to make uſe of them in every particular, whether proſperous or otherwiſe.
Fourthly, An Eye of Protection and Preſervation and Authority. His Eyes are upon his Land, ſo as to maintain it, and to beſtow himſelf for it: Thus we have it expreſly. 2. Chro. 16.9. The Eyes of the Lord run too and fro through the whole Earth, (or through the whole Land) to ſhem himſelf ſtrong in the behalf of them, whoſe heart is perfect towards him. God does not look, onelyonly to look, but to Act anſwerably to his looks; and his Hands they follow his Eyes in this particular.: And that in all kind of Actions, wherein they may ſeem to ſtand in need of them. For the preventing of Evil, that it may not touch them, for the reſtraining of Evil, that it may not greive them, for the removal of Evil, that it may not undoe them, for the ſanctifying of Evil to them, and the ſupporting of them under Evil, that it may not diſcourage them. Thus every way are God's Eyes upon his People, as to matter of Protection and Preſervation. And ſo much may ſuffice to have been ſpoken of the firſt Particular here obſervable of us, to wit. The Priviledge it ſelf here mentioned in theſe words. The Eyes of the Lord thy God are upon it. That is his Providence.
Now for the Second, which is the Continuation of this Priviledge, that's Exhibited to us in two Expreſſions more. Firſt, In the word of Conſtancy, or Perpetuity: And that is always. Secondly, In the words of Extent, or Production. From the Beginning of the year, to the End of the year.
Firſt, We may take notice of the Continuance of the Priviledge here mentioned in the word of Conſtancy or Perpetuity. And that is Always. That Eye which God caſts upon his Church, and that Land which he takes for his own is not onelyonly once, and away, but it is continually upon it: It hath three Properties in it, which are here particularly Conſiderable of us.
Firſt, It is a Quick-Eye, there are many Perſons which ſee a thing at laſt, but it is a great while firſt before they come to do ſo; yea but God ſees and beholds his Church, and the State and Condition of it, as ſoon as ever ther's need for him to ſee it. Now that which any ſee preſently, they are ſaid ſo far forth to ſee it always, as they are not long without ſeeing of it: But take it at the firſt ground and occaſion which is greater for it. This is that which God does; and therefore his Eyes are ſaid to run too and fro in this particular
Secondly, It is a fixt-Eye, there are many who ſometimes look but they doe it at leaſure, gives a caſt with their Eye and no more, look ſlightly, and eaſily, Superficially, as the Prieſt and Levite in the Goſpel looked upon the man that ſell among Thieves. It is ſaid that as they came by they ſaw him, but paſſed by on the other ſide, that is they ſaw him, but they ſaw him imperſectly, but did not very much minde or regard him, yea but when tis ſaid on the contray of the Lord that his Eyes are always upon his Land; ther is hereby noted the fixedneſs and Stability of his looks, he looks upon it, as if he would in a manner look through it, and pierce it with his Eyes.
Thirdly, It is a Frequent Eye. His Eyes are always upon it, that is, his Eyes are never off of it, but he is conſtantly poreing upon it; and looking after it. Ther's this alſo in it, and ther's a twofold Account, which may be given hereof unto us. The one is taken from the Delight and Contentment which he has in it. And the other is taken from the Fear and Jealouſy which he has for it.
Firſt, From the great Delight and Contentment which he takes in it: Thoſe things which are very pleaſing and Amiable, they do not only for the moſt part draw mens Eyes to them, but they do alſo fix, and faſten upon them, and they do feed as as it were their Eyes with them. Even ſo it is with God towards his Church, and that Land which he owns for his, he is very much pleaſed with it; and therefore he Conſtantly, and Continually beholds it. in Eſay. 5.7. The Vineyard of the Lord of Hoſts is the Houſe of Iſrael, and the men of Judah his pleaſant Plant. It is the Plant of his Pleaſures, and therefore it is the Object of his Eyes. Ther's no Garden, or Orchard, or Vineyard, or Place of Delight which any have Planted, or provided for himſelf, which is more pleaſingly looked upon by them, then God's Church is looked upon by him; as that which is the work of his own Plantation. As from hence, he Cares for it, ſo from hence alſo are his Eyes always upon it.
Secondly, As from his Delight in it, ſo alſo from his Jealouſy over it, and Sollicitude for it. As Love it faſtens the Eye; ſo alſo does Fear, There where any are Jealous or Suſpicious of Danger, they never take off their Eye, but turn it continually. Even ſo now does God towards his Church, in regard of the many Dangers and Hazards which it is expoſed unto. And which if he ſhould not always Tend it, and Watch over it, would be apt to Surprize it. He is Jealous for Jeruſalem, and for Zion with a great Jealouſy, Zach. 1.14. And this his Jealouſy makes him to be thus Vigilant and Diligent for it: According to that of the Prophet Eſay ſpeaking of his Vineyard. I the Lord do keep it, I will water it every moment leaſt any hurt it. I will keep it Night and Day. Eſay. 27.3. And ſo much may ſuffice to have ſpoken of the fiſt Branch of the Continuance of Gods Inſpection over his Church: In the word of Conſtancy, or Aſſiduity Always.
The Second is the words of Extent or Production. From the Beginning of the Year, to the End of the Year. Where there are three Points or Periods, as I may ſo all them, of the Care and Providence of God towards his Land and People: Ther's the Initial, and the Intermediate, and the Final. The Initial, thats in the Beginning of the Year. The Intermediate, that's in the Riſing or Progreſs of the Year. The Final, that's in the Cloſe or Concluſion.
Firſt, Her's the Initial point of God's Providence, taking its riſe from the Beginning of the Year. Thus it ſignifies to us God's Earlineſs, and Readineſs, and Forwardneſs in his goodneſs towards his People, that he takes the very firſt Seaſon and Opportunity that is afforded unto him, for the haſtning of his Favours upon them. He does not ſtay till the Year be far ſpent, much leſs till it is quite Ended, before he manifeſts his Care of them; No! but as ſoone as ever the Year Begins, ſo ſoon begins his Goodneſs to them, and the Expreſſions of it, as ſoon as ever we ſtand in need of Kindneſs, and as ſoon as we are Capable of Kindneſs; ſo ſoon does he ſhew Kindneſs to us.
Secondly, Heres the Intermediate point, in the Riſing or Progreſs of the Year, that's alſo included as Joyning both terms together: God is not onelyonly kind a little at firſt, when the Year begins, and ſo making a good Entrance, but he holds on and proceeds in his goodneſs as the Year it ſelf Riſes and gets up. This is Gods manner of dealing, not onelyonly like ſome Miſers perhaps to make a Feaſt for a time, and once a Year, but like a Liberal and Free-harted Perſon; that keeps open-Houſe all the Year long, from the beginning of the Year, to the end of the Year. It is that which he is able to do in regard of his Plenty, and that which he is willing to do in regard of his Bounty.
The Third is the Final point or Concluſive. He ends the Year as well as begins it, with the Expreſſions of his Goodneſs in it: He Crowns the Year with his Goodneſs. Pſal. 65.11. Solomon tells us that the End of a thing is better then the Beginning, and ſo inded it is, in that which is Good: And this is that which is Remarkable in God, in his Dealings and Proceedings with his Church, he is always ſure to make a good End, and cheifly with them, nay where the Beginning may ſeem at leaſt to be Contrary, yet the End is always Comfortable. ye have heard of the patience of Job, and ye have ſeen the end of the Lord. Know ye that the Lord is very Pitiful and of tender Mercy, as it is in Jam. 5.11.
Thus is God Gracious to his Land and People, in all Points and Periods of time, from the beginning of the year, to the end of the year; from one year to another: Yea from one Age to another, Lord thou haſt been our Dwelling-place in all Generations. In Generation, and in Generation, as it runs in the Hebrew Text. Remember the days of old, Conſider the years of many Generations: Ask thy Father and he will ſhew thee, thy Elders and they will tell thee. Namely of thy Goodneſs to them. Deut. 32.7.
Yea further, ther's a larger Extent yet behind then all this. And that is from Everlaſting to Everlaſting, in Pſal. 103.17. Thus is his Mercy upon them that fear him, and his Righteouſneſs unto their Childrens Children, as it is there expreſt, that is not in the full compaſs of time, but alſo before time was: Even till time ſhall be no more, from Everlaſting in Election, to Everlaſting in Salvation.
The Sum of all for the uſe of it to our ſelves comes to this. To teach us to make an anſwerable Improvement of it, which we are to do Eſpecially three manner of ways. Firſt, In a way of Thankfulneſs and Acknowledgment. Secondly, in a way of Faith and Dependance, and Thirdly, in way of Truth and Obedience.
Firſt, In a way of Thankfulneſs and Acknowledgment, where we have at any time the Experience of this made good to us in our own Particulars, as we very much have. Let us but caſt our Eyes back upon the year newly paſt, and conſider, if it hath not been thus indeed in a great meaſure with our ſelves. How hath the Providence of God watcht over us, and the Eyes of the Lord our God been upon us, from the beginning of the year, to the end of the year. In our Perſons, in our Families, in our Imployments, in our ſeveral Condions; Aſſiſting us in them, carrying us through them, Preſerving and Proſpering of them to us, we know what a ſad year it hath been as in other Reſpects; ſo eſpecially as to the ſad Diſtempers and Sickneſſes which have been amongſt us, ſweeping and carying away many which were more likely to live then our ſelves. Now that we ſhould be alive this day, and have our health continued to us notwithſtanding ſuch Danger; how much does it concern us to apprehend it, and to be ſenſible of it: That Gods Eye hath in this ſenſe been upon us, from the beginning of the year, to the end of the year. What can we render unto the Lord for all his Goodneſs; his ſpecial, ſingular, peculiar and diſtinguiſhing Goodneſs in the whole Compaſs and Latitude of it.
Secondly, In a way of Faith and Dependance, let us make uſe of it ſo alſo, that ſo we, who have had Experience of his Goodneſs for the year paſt, may ſtill wait upon him in the uſe of all good means for the year Inſuing; and Comfortably reſt in that Providence which God does Exerciſe towards his Church and People. It is very Satisfactory in times of Ʋnecertainty and Hazard and Suſpicion: we know what's in the Beginning of the year, but we know not what may bee in the proceedings of it or before the End of it. Yea but this we know. That Beginnings, and Proceedings, and Endings, they are all at the Diſpoſal of the Lord, our times are in Gods hand both firſt and laſt. And his Eyes are always upon his Church, from the Beginning of the year, to the End of the year. All things ſhall work for the beſt to them that love God. as the Apoſtle Paul tells us in Rom. 8.28. And as the Preacher Solomon tells us in Eccl. 8.12.23. Though a Sinner do Evil an hundred times, and his dayes be prolonged, yet ſurely I know that it ſhall be well with them that fear God, which fear before him. But it ſhall not be well with the Wicked &c.
Thirdly, In a way of Fruitfulneſs and Obedience, we are to improve this point ſo likewiſe. That as the Eyes of the Lord our God are upon us, in this Extent and Production, ſo our Eyes may be upon Him likewiſe in the ſame Extent. As his in a way of Providence, and Protection and Preſervation. So ours in a way of Obedience, and Fruitfulneſs, and Circumſpection.
Firſt, To Begin the year with him, as he does with us, and thereby to lay a good Foundation of Holy Converſation to our ſelves: To ſet our ſelves in a good way at firſt, in this Entrance of time. Indeed God by right ſhould have the firſt Fruits of all our times, in all the parts and Diſtributions of it. The firſt of the Day, in the Devotions of the Morning, the firſt of the Week, in the Sanctification of the Sabbath, the firſt of the Life, in the buddings forth of the Childhood. And here now the firſt of the Year, in the beginning of ſuch a time as this. It is that which Divers amongſt us may in a manner have been ſaid to do this Day already: In the Renewal of Conenants with God at the Lords Table; we have there now Sollemnly ingaged our ſelves to walk more Cloſely, and perfectly with him for the time to come, and to give him the Fruits of the following Year, and all our life after in anſwerable Obedience to him: Now it Concerns us accordingly to be always mindful of this our ſollemn Vow and ingagement to him. And in particular to begin well with him: A good Beginning has that which makes way for a good Ending. If we have hitherto been any way failing in our Duty, and Neglected it: Let us now at leaſt and at laſt keep it.
Secondly, Let us proceed alſo, as God does with us. He begines, and he goes on in his Goodneſs, his Eyes which he caſt upon his Church and People, they never fail, but continue, and hold good ſtill. So ſhould our Eyes alſo upon him, we ſhould perfectly Continue in Goodneſs; and proceed in it, from one Degree of it to another. As the yeare riſes in the Light of it, ſo ſhould we riſe alſo in the Improvement of it. This is the Nature and Diſpoſition of thoſe that are good, as it is in Prov. 4.18. The path of the juſt is as the ſhining Light, that ſhineth more and more unto the perfect Day, and unto the perfect Year.
Thirdly, Let us alſo End well, be eſpecially careful of that. If God ſhould bring us to the End of this year, as he has done now graciouſly of the laſt, that we may likewiſe make a good Cloſe and Concluſion of it, and not Content our ſelves with ſome imperfect beginnings and Endeavours upon it. Remember that old Maxim; That In Chriſtianis quaeritur non Initium ſed finis. That it is not the Beginning, which will ſerve the turn in Chriſtians but the End, and accordingly from the goodneſs of our Ends, ſutable to the goodneſs of our Beginning.
It is the Temper and Humour of many People, that perhaps they will begin to be good in ſome ſort at the beginning of a Year, or at ſome Sollemn time and Seaſon, but then they ſoon grow weary and decline from thoſe Beginnings in them. Beginning in the Spirit, and End in the Fleſh; as it was laid to the charge of ſome in the Church of Galatia: Oh but we ſhould be careful for our particulars, that we be not guilty in this Reſpect. We ſhould begin, and proceed, and Continue, and go on in goodneſs, from one year to another, and from beginning of the year to the End.
And that the rather upon this Conſideration. Becauſe he Himſelf does ſo with us. His Eyes are thus Continually upon us; as it is here Expreſt. And not onelyonly his Eyes of Preſervation, but his Eyes of Obſervation alſo. His Eyes are alſo upon us, to behold us, and to take notice of us, how we carry and behave our ſelves towards him. And accordingly it Concerns us ſo to carry it as thoſe who are always and perpetually under his Eye. So much for that. And ſo much alſo for this whole Text in both the parts of it. A Land which the Lord thy God careth for &c.