THERETURNINGBACKSLIDER

ACommentaryuponthewholeXIV.ChapteroftheProphecyoftheProphetHOSEA.

byRichardSibbes

Wherein is shewed the largeextentofGODS freeMercy, evenunto themostmiserable forlorne andwretched sinners thatmay be, upon theirHumiliationandRepentance.

TableofContents

TotheReader

Sermon1-OIsrael,returnuntotheLordthyGod-Hosea14:1,2.

Sermon2-Takeawayalliniquity-Hosea14:2

Sermon3-Asshurshallnotsaveus...Intheethefatherlessfindethmercy-Hosea14:2,3

Sermon4-Neitherwillwesayanymoretotheworksofourhands,Yeareourgods-Hosea14:3

Sermon5-Iwillhealtheirbacksliding-Hos14:4

Sermon6-Iwilllovethemfreely:formineangeristurnedaway-Hosea14:4-5

Sermon 7 - Iwill be as the dew unto Israel: he shall grow as the lily -Hosea14:5,6

Sermon8-Hisbranchesshallspread,hisbeautyshallbeastheolive-tree-Hosea14:6,7

Sermon9-Theyshallgrowasthevine-Hosea14:7

Sermon10-WhathaveIanymoretodowithidols?-Hosea14:8

Sermon11-Iamlikeagreenfir-tree-Hosea14:8

Sermon12-frommeisthyfruitfound-Hosea14:8

Sermon13-Iamlikeagreenfir-tree;frommeisthyfruitfound-Hosea14:8.

Sermon14-Whoiswise-Hosea14:9

Sermon15-ThewaysoftheLordareright,thejustshallwalkinthem-Hosea14:9

Sermon16-Thetransgressorsshallfalltherein-Hosea14:9

TOTHEREADER

GOODREADER!thistreatisebegsthefavourofthoseconcerningwhomespecially it is saidChrist came for, poor trembling sinners, 'theblind,''the prisoners of hope,'* and such who by the assiduity, iteration, andmultitudeofSatan'sdiscouragementsandtemptations,sit,asitwere,indarkness,andinthevalleyofdeath,towhomeverysourthingissweet.Because these,mostof all, relishandstand inneedofmercy; forwhentheleastflameofthatunsupportablewrathbreaksforthinshow,whichispouredoutlikefire,and'kindledbythebreathoftheLordofHosts,likeariver of brimstone,'† which can make 'the mountains quake, the hillsmelt,' 'burnup theearth, andall that is therein,'§ thepoor soul for thetimethinkingonnothingbut'blacknessanddarknessoftempest,'whilstbypastsins,withoutsightof theMediator,stares themin the face,withmillionsofunconceivablehorrorsandastonishments:thentoseelightindarkness,mercyinwrath,thesunshineofrighteousness,agraciousGodappeasedbyaMediator,withsomesightandsenseofitsinteresttherein,thismustneedsoverjoy the troubled soul,which is themain subject ofthisbook.HowgraciousGodistoencouragemiserablesinnerstoreturn!Whatencouragementsandhelpshegivesthem,whateffectshisgraciousworking hath in them, and how sweetly they close with him again!

Wherefore, though thismess comes not unto thee set forth in a 'lordlydish,'¶nothavingpassed,sincethepreachingthereof,undertheexquisitehand of the most worthy author, yet despise it not. For many times,though things of greater judgment affect the understanding most, yetthings of lesser conciseness work more upon the affections in a plainflowingway,whichhappiness,with all other felicities, hewisheth thee,whoisever

Thineinthebestbonds,

J.H.**

THERETURNINGBACKSLIDER

SERMONI

O Israel, return unto the Lord thy God; for thou hast fallen by thineiniquity.Takewithyouwords,andturntotheLord;sayuntohim,Takeawayalliniquity,&c.—HOS.14:1,2.

THEwholeframeofgodlinessisamystery,Col.1:26.Theapostlecalledit'a greatmystery,' comprehending all under these particulars: 'Godwasmanifested in the flesh, justified in the Spirit, seen of angels, preacheduntotheGentiles,believedonintheworld,receivedupintoglory,'1Tim.3:16. Amongst which mysteries, this may well be the 'mystery ofmysteries.' 'Godwasmanifestintheflesh,'whichincludethalsoanothermystery, the graciousness and abundant tender mercy of God towardsmiserable, wretched, and sinful creatures; even in the height of theirrebellion,appointingsucharemedytohealthem.Whichisthesubjectofthis chapter, and last part of this prophecy: which, as it thunders outterriblejudgmentsagainsthard-heartedimpenitentsinners(suchaswerethe most part of Israel), so is it mingled full of many and sweetconsolationstothefaithful,inthosetimes,scatteredamongstthewickedtroopofidolatersthenliving.

ThetimewhenHoseaprophesiedwasunderthereignofUzziah,Jotham,Ahaz,andHezekiah,kingsofJudah;andinthedaysofJeroboam,thesonofJoash,kingofIsrael,inwhosedaysidolatrywasfirstuniversallysetup,andcountenancedbyregalpower.ThisJeroboam,'whocausedIsraeltosin,' 1 Kings 15:34, that he might strengthen himself, made use ofreligion,andprofanelymixeditwithhiscivilaffairsincarnalpolicy,andsoleavenedthewholelumpofIsraelwithidolatry,thatshortlyafter,thewhole ten tribes, for their sin,and their injustice, cruelty, lust, security,and such other sins as accompanied and sprang from this brutishidolatry, were led away captive by the king of Assyria, and the Lord'srighteousjudgmentmademanifestuponthem.

Therebeing,notwithstanding,amongstthesesomefaithfulones,thoughthinlyscattered,whomournedfor,andbytheirgoodexamples,reprovedthese abominable courses: there being also a seed of the electunconverted;andoftheconverted,somethatwerecarrieddowntoofarin the strength of this streamofwickedness: in this chapter, therefore,being the conclusion of this prophecy, there are many excellent andheavenlyencouragements;alsomanyearnest incitements to repentanceandreturning to theLord,with freeandgraciouspromises,notonlyofpardon and acceptance, but of great rewards in things spiritual andtemporaltosuchasshouldthusreturn.

'O Israel, return unto the Lord thy God, for thou hast fallen by thineiniquity.'

'Takewithyouwords,andturntotheLord;sayuntohim,Takeawayalliniquity,'&c.

Inthischapterwehave,

1.Anexhortationtorepentance,withthemotivesenforcingthesame:'OIsrael,returnuntotheLordthyGod,'ver.1.

2.Theform:'Takewithyouwords,andsayuntotheLord,'&c.,ver.2.

3. A restipulation, what they should do: and return back again, havingtheirprayersgranted.1.Thanksgiving:'Sowillwerenderthecalvesofourlips.'2.Soundreformationoftheirbelovedsin:'Ashurshallnotsaveus,'&c.;with the reason thereof: 'For in thee the fatherless findethmercy,'ver.3.

4.God'sanswer to theirpetitions. 1. Inwhathewilldo for them: 'Healtheirbacksliding, love them freely, andbeas thedewunto Israel;'withthereasonthereof: 'Formineanger is turnedawayfromhim,'ver.4.2.What he will work in them, a proportionable speedy growth in height,breadth,anddepth:'Heshallgrowasthelily,andcastforthhisrootsasLebanon,'&c.;whichmercyisfurtheramplifiedbyablessingpouredoutalsoupontheirfamilies:'Theythatdwellunderhisshadowshallreturn,'ver.5–7.

5.Thereissetdownafurthereffectofthisrepentanceandgraciousworkinthem,asoundandstrongwell-rootedindignationagainsttheirformerdarlingsins;'Ephraimshallsay,WhathaveIanymoretodowithidols?'backedwithastrongconsolation: 'Ihaveheardhimandobservedhim,'&c.,ver.8.

6.ThediverseeventandissueofthisGod'ssograciousdealing,isshewedboth in thegodly andwicked. 1.Thewise andprudentunderstandandknowthatthewaysoftheLordareright,andshallwalkinthem;but,2.'Thetransgressorsshallfalltherein,'ver.9.

'O Israel, return unto the Lord thy God, for thou hast fallen by thineiniquity.'

Everywordhathhisweight,and,inamanner,isanargumenttoenforcethisreturning.

'OIsrael!' Israel,weknow,1, isawordofcovenant.Jacobwas Israel,aprince and wrestler with God, as they also ought to be. Therefore heenforceth,Youalsooughttoreturn,becauseyouareIsrael.And,2,Itwasalso an encouragement for them to return, because God soacknowledgeththemtobeIsrael,andwillbegraciousuntothem,thoughtheyweresuchhideoussinners.

'Return,' saith he, 'unto the Lord Jehovah,' who is the chief good. Forwhenamanreturnethtothecreature,whichisaparticular,changeablegood, unsatisfying [to] the soul, he is restless still until he come untoJehovah,who is theall-sufficient,universalgood,who fills and fills thesoul abundantly. Therefore, 'return' to him who is the fountain of allgood,andgivethabeinguntoallthings,andnotto'brokencisterns,'Jer.2:13.HeisJehovah,likehimself,and'changethnot.'AndthenheisthyGod.Therefore,returntohimwhoisthyGodincovenant,whowillmakegood his gracious covenant unto thee, and did choose thee to be 'hispeople before all the nations of the world.' This, therefore, is also anencouragementtoreturn.Andthen,

'Thouhastfallenbythineiniquity.'Therefore,becausethouartfallenbythy iniquities, and thine own inventions have brought these miseries

uponthee,andnonebutGodcanhelptheeoutofthesemiseries,seeingheonlycan,andiswillingtoforgivethysinsandrevivethee,therefore,

'O Israel, return unto the Lord thy God, for thou hast fallen by thineiniquity.'

Now, in that he forewarneth them of the fearful judgments to come,which were to fall upon them unless they were prevented by truerepentance,henceingeneralitistobeobserved,

ThatGodcomesnotasasuddenstormuponhispeople,butgivesthemwarningbeforehesmitesthem.

ThisisverifiedinScripture.WhenthecryofSodomandGomorrahwasgreat, theLordsaid, 'Because thecryofSodomandGomorrah isgreat,and because their sin is very grievous, I will go down now and seewhether they have done altogether according to the cry of it which iscomeuntome;andifnot,Iwillknow,'Gen.18:20,21.AndwhereforewasthearkofNoahsolonginbuilding,buttogivewarningtothatsinfulage,whichWerenothingbetteredby it.The likewehaveofPharaohandalltheEgyptians,who had somanywarnings andmiracles shewed beforetheir destruction came, Exod. 11:1, seq. Thus God dealt in Amos:'Therefore,thuswillIdountothee;andbecauseIwilldothisuntothee,preparetomeetthyGod,OIsrael,'Amos4:12.'OJerusalem,Jerusalem,'saithChrist, 'thou thatkillest theprophets,andstonest themwhicharesentunto thee, howoftenwould I have gathered thy children together,evenasahengathereththechickensunderherwings,andyewouldnot,'Mat. 23:37. What need we stand upon proofs? Are not all thethreatenings of Scripture as so many warning-pieces of approachingjudgments?

1.The reasonhereof is, his ownnature. 'He is aGodof long-suffering,'Exod. 34:6. He made the world in six days, yet hath continued it sixthousandyears,notwithstandingthemanysinsandprovocationsthereof,'hismerciesbeingoverallhisworks,'Ps.145:9.

2. And partly from a special regard to his own dear children, theseterriblethreateningsnotbeingkillingandwounding,but,likeJonathan's

warningarrows,who,thoughheshot,yetmeantnootherharmtoDavidsavetoforewarnhimofharm,1Sam.20:20.

Use. Let us, therefore, observe God's gracious and mild dealing in somuchmercy,whogivethussomanywarningsbyhisservants,andlesserjudgmentswhichwehavehadamongstus;letustakenoticeandbelieve,soasbeliefmaystirupfear,andfearmayprovokecare,andcarestirupendeavours to provide us an ark, even a hiding-place betimes, beforewinterandworsetimescomeuponus.

Henceissuethanothergeneralpoint,that

Thebestprovisionforpreventingofdestructionisspiritualmeans.

Godhimself is a spirit, and spiritualmeans reach unto himwho is thefirst mover of the great wheel of all the affairs of this world. It ispreposteroustobeginat thesecondcause.Wetroubleourselves invainthere,whenweneglect the first.Weshould thereforebegin thework inheaven,andfirstofalltakeupthatquarrelwhichisbetweenGodandoursouls.Ifthisbedonefirst,weneednotfearthecarriageofsecondthings,allwhichGod,outofhisgoodprovidenceandgraciouscare,willframetoworkforgoodtohis,Rom.8:28,forwhosesakes,ratherthanhelpshouldfail,hewillcreatenewhelps,Isa.4:5.Wherefore,inallthingsitisbesttobeginwithGod.

Thethirdgeneralpointisthis,that

Ofallspiritualmeans,thebestistoreturntotheLord.

Inthisreturning,1.Theremustbeastop.Thosewhohaverunoninevilwaysmustfirststoptheirlewdcourses.Fornaturallyfromourbirthandchildhoodwearepostingontohell;andyetsuchisourmadness(unlesstheSpiritofGodshewusourselves)tobeangrywiththosewhostandinourway.

Tomakethisstop,then(whichisalwaysbeforereturning).

(1.)Theremustbeexaminationandconsiderationwhitherourwaystend.Therebestoppingconsiderations,whichbothwakenamanandlikewise

putrubsinhisway;ifaman,uponexamination,findhiswaysdispleasinguntoGod,disagreeing fromthe rule, andconsiderwhatwillbe theendand issue of them (nothing but death and damnation), and withalconsiderofthedayof judgment,thehourofdeath,theall-seeingeyeofGod,andthelike.Sotheconsiderationofaman'sownways,andofGod'sways towards him, partlywhenGodmeets himwith goodness;—I havehithertobeenavilewretch,andGodhathbeengoodtome,andsparedme;—andpartlywhenGodstopsawickedman'swayswiththorns,meetshim with crosses and afflictions. These will work upon an ingenious*spirit, tomake him have better thoughts and deeper considerations oftruehappiness, and thewayunto it.Godputs into theheart of aman,whomheintendstosave,seriousandsadconsiderations,whatestateheis in, whither his course leads; and withal he lets them feel somedispleasure of his, towards them, in those ways, by his ways towardsthem;whereupontheymakeastop.

(2.) There must be humiliation, with displeasure against ourselves,judging and taking revenge of ourselves,working and reflecting on ourhearts, takingshametoourselves forourwaysandcourses;andwithal,theremustconcursomehopeofmercy.Forso longas there ishueandcry, as we say, after a traitor, he returns not, but flies still and hastesaway;butofferapardon,andhereturneth.So,unless therebehopeofpardon,todrawamanagaintoGod,astheprodigalwasmovedtoreturnbyhopeofmercyandfavourfromhisfather,Luke15:18,wewillnot,wedarenotelsereturn.

(3.) Theremust be a resolution to overcome impediments. Forwhen aman thinks or resolves to turn to God, Satan will stir up all hisinstruments,andlabourtokillChristinhisinfancy,andtoquenchgoodwhileitisinthepurposeonly.Thedragonstoodwatchingforthebirthofthe child, Rev. 12:4; so doth Satan observe the birth of every goodresolutionandpurpose,sofarashecanknowthem,todestroythem.

Use. Let it be thought of by us in all our distresses, and inwhatsoeverotherevidencesofGod'sanger,whetherthismeanshavebeentakenupbyus.Itwillbethusknown.

[1.]Turningisachangeofthepostureofthebody;soisthisoftheframe

ofthemind.Bythisweknowamanisinastateofturning.Thelookofhis intentions, purposes, thewhole bent of his soul is set anotherway,evenuponGod; andhisword is the starofdirection towardswhichhebendsallhisthoughts.

[2.]Hispresentactions,also,becontrarytohisformer.Thereisnotonlyachangeofthedispositionofhissoul,'Beholdallthingsarebecomenew;'not some things,butall;notonly 'new,'butwitha 'behold'new,2Cor.5:17. This change undoubtedly sheweth that there is a true conversionandunfeigned.

[3.] By our association. He that turns to God, turns presently to thecompany of God's people. Together with the change of his nature andcourseoflife,thereisachangeofcompany;thatis,ofsuchaswemakechoice of for amity and friendship, Isa. 11:10, seq. Other company, byreasonofourcallings,andoccasionally,maybefrequented.

[4.]Itisasignthatoneisnotonlyturned,buthathgonebackwardsfromsin a greatway,when the things of heaven only are great things in hiseyes.For,asthefurtheramangoethfromaplace, the lesserthethingsbehind him seem, so the greater the things before, he being nearer tothem. Themore sublime and high thoughts aman hath of theways ofGod, and the meaner thoughts of the world and worldly matters heesteemedsohighlyofinthedaysofhisvanity,themoreheisturneduntoGod.

Thisreturningisfurtherenforced,saying,'ReturnuntotheLordthyGod.'

Itisveryemphaticalandsignificantintheoriginal(a).Return,usqueadJehovam,eventoJehovah,asthoughheshouldsay,DonotonlybegintoreturntowardsJehovah,butsoreturnasyouneverceasecomingtillyoucometoJehovah.

'EvenuntotheLordthyGod.'

Itisnotenoughtomakeastop,andforbearthepractisingofourformersins; but we must come home, even unto the Lord our God, to bepardonedandhealedofhim.

The prodigal son had been never a whit the better to see his sin andmisery, and to be grieved for his wicked life past, unless he had comeuntohisfatherforpardonandcomfort,Luke15:20.AndwhenthosewereprickedintheirheartsatPeter'ssermon,askingPeter'whattheyshoulddo?'heexhortedthem,'Torepent,everyonetobebaptizedinthenameofJesusChrist,fortheremissionofsins,andsotheyshouldreceivetheHolyGhost,'Acts2:38.AndwhenChristinvitesallthosewho'arewearyandheavyladentocomeuntohim,'Mat.11:28,hebidsthemnotnowbefurtherhumbledandgrievedfortheirsins,butbyfaithtocomeuntohimtobehealed,andso theyshould findrestandpeace to theirsouls. It isnot sufficient for a wounded man to be sorry for his brawling andfighting, and to say, he will fight no more; but he must come to thesurgeontohavehiswoundsstopped,dressed,andhealed,orelseitmaycosthimhis life.So it isnotenoughtobehumbledandgrievedforsin,andtoresolveagainstit.Weshallrelapseagain,dowhatwecan,unlesswecomeunderthewingofChrist,tobehealedbyhisblood.

Use.Many think they have repented, and are deceived upon this falseground.Theyareandhavebeengrieved for theirsinsandoffences;aredeterminedtoleaveandforsakethem,andthatisalltheydo.TheyneverlayholdonChrist,andcomehometoGod.

'Forthouhastfallenbythineiniquity.'

Herediverspointsmightbeinsistedon.

1.Thatwherethereisafallingintosin,therewillbeafallingintomiseryandjudgment.

Thisismadegoodintheexperienceofalltimes,ages,persons,andstates.Stillthemoresinfulanywere,themorefearfuljudgmentsfelluponthem;and as soon as any man came into a sinful state, he entered into adecliningstate;asJacobsaidofhissonReuben,whohaddefiledhisbed,'Unstableaswater,thoushaltnotexcel;becausethouwentestuptothyfather's bed,' Gen. 49:4. So sin still debaseth a man. So much sin, somuchlossofexcellency.

Theusehereofis,first,againstthosethatcomplainoftheirtroublesand

miseries, as thoughGodandmenhaddealthardlywith them;whereastheir own ways, indeed, have brought all these evils upon them, Lam.3:39.God is a sufficient,wise, andholy disposer andorderer of all thewaysofmen,andrewarderofgoodandevildoings.Godbeingwiseandjustinhisdisposingofallthings,itmustneedsfollow,thatitshallgowellwiththosethataregood;astheprophetspeaks,'Sayuntothejust,thatitshall be well with them, for the reward of their works shall be giventhem,'Isa.3:10.Andifitfalloutotherwisethanwellwithmen,theblamemust be laid on their own sin.As the church confesseth, and thereforeresolveth, 'IwillbeartheindignationoftheLord,becauseIhavesinnedagainsthim,untilhepleadmycause,andexecute judgment forme;hewillbringmeforthinthelight,andIshallseehisrighteousness,'Micah7:9. If Adam sin, he shall find a hell in a paradise. If Paul return, andreturntoGod,heshallfindaheaveninadungeon.

Secondly, It should move us therefore to seek unto God by unfeignedrepentance,tohaveoursinstakenawayandpardoned;orelse,howeverwemay change our plagues, yet they shall not be taken away; nay, weshall still, like Pharoah, change for the worst; who, though he had hisjudgmentschanged,yetsin,thecause,remaining,hewasneverawhitthebetter,buttheworse,forchanging,untilhisfinalruincame.

'Thewagesofsin isdeath,'Rom.6:23.Sinwillcrytill ithath itswages.Where iniquity is, there cannot but be falling into judgment. Thereforetheyarecrueltotheirownsoulsthatwalkinevilways;forundoubtedlyGod will turn their own ways upon their own heads. We should notthereforeenvyanyman,behewhathewill,whogoethoninillcourses,seeing some judgment is owing him first or last, unless he stop thecurrentofGod'swrathbyrepentance.God,inmuchmercy,hathsetupacourtinourheartstothisend,that,ifwejudgeourselvesinthisinferiorcourt,wemayescape,andnotbebroughtupintothehigher.Iffirsttheybe judged rightly in the inferior court, then thereneedsno review.Butotherwise,ifwebyrepentancetakenotupthematter,sinmustbejudgedsomewhere, either in the tribunal of the heart and conscience, or elseafterwardstheremustbeareckoningforit.

Thirdly,Hencewelearn,sincethecauseofeveryman'smiseryishisownsin,thatthereforeall thepoweroftheworld,andofhell,cannotkeepa

man inmisery, nor hinder him from comfort and happiness, if hewillpart with his sins by true and unfeigned repentance. As we know,Manasseh,assoonasheputawaysin,theLordhadmercyuponhim,andturned his captivity, 2 Chron. 33:12, 13. So the people of Israel, in theJudges.LookhowoftentheywerehumbledandreturnedtoGod,stillheforgave themall their sins.Assoonas theyputawaysin,Godand theymetagain.So that, ifwecome toChristby truerepentance,neithersinnorpunishmentcancleavetous,Ps.106:43,44;107:1,9.

'Thou hast fallen,' &c. Fallen blindly, as it were. Thou couldst not seewhichwaythouwentest,ortowhatendthycoursesdidtend.Thereforethouartcomeintomiserybeforethouknowestwherethouart.Asinnerisblind, 'Thegodofthisworldhathputouthiseyes,'2Cor.4:4.Theyseenottheirway,norforeseetheirsuccess.Thedevil iseverforourfalling.Thatwe fall intosin,and then fall intomisery,andso fall intodespair,and into hell, this pleaseth him. 'Cast thyself down,' saith he to Christ,Mat. 4:6. 'Down with it, down with it,' saith Edom, Ps. 137:7. Hell isbeneath.Thedevildrivesallthatway.

Use.Takeheedof sin! takeheedofblindness!Ponder thepathof yourfeet! keep your thoughts heavenward! stop the beginnings, the firststumblings!praytoGodtomakeourwayplainbeforeus,andnottoleadusintotemptation!

'Takewithyouwords,andturntotheLord:sayuntohim,'&c.,ver.2.

These Israeliteswerebut a rudepeople, andhadnot sogoodmeans tothriveingraceasJudahhad.ThereforehepromptsthemherewithsuchwordsastheymightusetoGodintheirreturning.'Takewithyouwords,'wherebyweseehowgraciousGodisuntousinusingsuchhelpsforourrecovery, and pitying us more than we pity ourselves. Is not this asufficientwarrantandinvitationtoreturn,whenthepartyoffended,whois the superior, desires, entreats, and sues unto the offending, guiltyinferior,tobereconciled?'2Cor.5:5.

Butthisisnotall.Hefurthershewethhiswillingnessinteachingus,whoare ignorantof theway, inwhatmannerandwithwhatexpressionsweshouldreturntotheLord.Hegivethusnotonlywords,andtellsuswhat

we shall say, but also giveth his Spirit so effectually therewith, as thatthey shall not be lifeless anddeadwords, but 'with unexpressible sighsandgroansuntoGod,'Rom.8:26,whoheareth the requestsofhisownSpirit.Christ likewiseteachethushowtopray.Wehavewordsdictated,andaspiritofprayerpoureduponus;asifagreatpersonshoulddictateandframeapetitionforonewhowereafraidtospeakuntohim.SuchisGod'sgraciousness;andsoreadyisheinJesusChristtoreceivesinnersuntomercy.

'Take unto you words.' None were to appear empty before the Lord atJerusalem, butwere to bring something. So it iswith us.Wemust notappearemptybeforeourGod.Ifwecanbringnothingelse, letusbringwords; yea, though broken words, yet if out of a broken and contriteheart,itwillbeasacrificeacceptable.

Thissametakingofwordsorpetitions,inallourtroublesandafflictions,mustneedsbeaspecialremedy,itbeingofGod'sownprescription,whoissoinfiniteinknowledgeandskill.Whenceweobserve,that

Theywhowouldhavehelpandcomfortagainstallsinsandsorrows,mustcometoGodwithwordsofprayer.

AsweseeinJonah'scase,inamatchlessdistress,wordswereinforcive,*anddidhimmoregoodthanalltheworldbesidescould.Forafterthathehad been humbled, and prayed out of thewhale's belly, thewhalewasforced to cast him out again, Jonah 2:10. So the prodigal son beingundone,havingneithercreditnorcoin,butallinamanneragainsthim,yet he had words left him: 'Father, I have sinned against heaven andbeforethee,andamnomoreworthytobecalledthyson:makemeasoneof thy hired servants,' Luke 15:18, seq. After which, his father hadcompassion on him. And good Hezekiah, being desperately sick of adesperate disease, yetwhenhe set his faith a-work, and tookwith himwords,whichcomfortonlynowwasleftuntohim,weknowhowafterhehad turned his face towards thewall, and prayedwithwords, God notonly healed him of that dangerous disease, but also wrought a greatmiracleforhissake,causingthesuntocomebacktendegrees,Isa.38:2,8. Thus, when life seemed impossible, yet words, prayers, and tearsprevailedwithGod.Jehoshaphat, also, going towarwithAhab, against

God's commandment, and in the battle, being encompassed withenemies, yet had words with him ready, and after prayer founddeliverance, 1 Kings 22:32. Elijah, likewise, after a great drowth andfamine,whenrainhadbeenthreeyearswanting,andallinamanneroutofframeforalongtime,'tookwithhimwords,'James5:18;andGodsentrainabundantlyupontheearthagain.

Thereasonis,becauseprayersetsGodonwork;andGod,whoisableandwillingtogothroughwithhisworks,setsallthecreaturesonwork,Hos.2:21, 22.Aswe heard of Elijah,whenhe prayed for rain, the creatureswereseta-worktoeffectit,1Kings18:45,seq.

Obj.Whereitmaybeobjected,Oh,butrainmightcometoolateinthathotcountry,whereall therootsandherbsmightbewitheredanddriedupinthreeyears'space.

Ans. Yet all was well again. The land brought forth her increase asformerly.Forfaithfulprayernevercomestoolate,becauseGodcannevercometoolate.Ifourprayerscometohim,weshallfindhimcometous.Jehoshaphat, we read, was in great distress when three kings cameagainst him; yetwhenhewent toGod by unfeigned andhearty fastingand prayer, God heard him, fought for him, and destroyed all hisenemies, 2 Chron. 20:3. seq. The Scripture sheweth, also, how afterHezekiah's prayer against Sennacherib's blasphemies and threatenings,the Lord sent forth his angel, and destroyed in one night a hundredfourscoreandfivethousandoftheAssyrians,2Chron.32:21,seq.

Use1.Thisis,first,forreproofofthosewho,intheirdistresses,settheirwit, wealth, friends, and all a-work, but never set God a-work, asHezekiahdid inSennacherib's case.The first timehe turnedhimoff tohis cost, with enduring a heavy taxation, and yetwas never awhit thebetterfor it,2Kings18:15,seq.; forSennacheribcameshortlyafterandbesieged Jerusalem, until Hezekiah had humbled himself and prayed;and thenGod chasedall awayanddestroyed them.Hehadbetterhavedonesoatfirst,andsosavedhismoneyandpains,too.ThelikeweaknesswehaveaproofofinAsa,who,whenagreaterarmycameagainsthimoftenhundredthousandmen, laidabouthim,prayedandtrusted inGod,andsowasdelivered,withthedestructionofhisenemies,2Chron.14:11,

yet in a lesser danger, 2 Chron. 16:2, against Baasha, king of Israel,distrustedGod,andsentoutthetreasuresofthehouseofGodandofhisown house unto Benhadad, king of Syria, to have help of him, by adiverting*war against Baasha, king of Israel, which his plot, though itprospered, yet was he reproved by the prophet Hanani, and warsthenceforth denounced against him, 2 Chron. 16:7. This Asa,notwithstanding this experiment, afterwards soughtunto thephysician,beforehesoughtuntoGod,2Chron.16:12.

Use2.Secondly.Thisblameththatbarrennessandwantofwords togountoGod,which,forwantofhearts,weoftenfindinourselves.Itwereastrangethingtoseeawifehavewordsenoughforhermaidsandservants,andyetnottobeabletospeaktoherhusband.WeallprofesstobethespouseofChrist.Whatastrangething,then,isittobefullwhenwespeaktomen,yetbesoemptyandwantwords tospeaktohim!Abeggar,weknow, wants no words, nay, he aboundeth with variety of expressions;andwhatmakeshimthus fruitful inwords?Hisnecessity,and, inpart,hishopeofobtaining.

Thesetwomakebeggarssoearnest.Sowoulditbewithus.Ifwefoundsufficiently our great need of Christ, and therewith had hope, it wouldemboldenus so togo toGod inChrist, thatweshouldnotwantwords.Butwewantthishope,andthefeelingofournecessities,whichmakesussobarreninprayer.

Preparethyself,therefore,toprayer,bygettinguntotheeatruesenseofthyneed, acquaintancewithGod, andhope to obtain, and itwillmaketheeferventinprayer,andcopiousinthyrequests.

Use3.Thirdly,thisisforconsolation.Thoughoneshouldwantallothermeans, yetwhatsoever theirmiserybe, if they can takewords, and canpraywell,theyshallspeedwell,Isa.38:3.Ifthemiserybeforsin,confessit,andaskpardonforit,andtheyshallhaveit,'andbecleansedfromallunrighteousness,'1John1:9.Wordsfetchthecomforttous,thoughitbethe'bloodofChristonlythathathpaidthedebt,'Isa.53:5.

THESECONDSERMON

Takewithyouwords,andturntotheLord;sayuntohim,Takeawayalliniquity,andreceiveusgraciously:sowillwerenderthecalvesofourlips.—HOS.14:2.

AS we lost ourselves in the first Adam, so the mercy of God, in thecovenant of grace, found out a way to restore us again by the 'secondAdam,'1Cor.15:47,JesusChrist,inwhomallthepromisesare'yeaandamen;yesterdayandto-day,andthesameforever,'Heb.13:8.AndasthewisdomofGoddid freely findout thiswayat first, comfortingour firstparentswithitinparadise;sothisbowelsofincomprehensibleloveofhishath so gone on from time,* in all ages of the church, comforting andraising up the dejected spirits of his church, from time to time, andawakeningthemoutoftheirdrowsinessandsleepycondition.Andmanytimes, thegreater sinnershedealtwith, thegreatermerciesand tenderbowels of compassion were opened unto them, in many sweet andgracious promises tendering forgiveness, and inviting to repentance; ashere in this chapter, and whole prophecy, is shewed. What tribe sowicked, so full of idolatry and rebellion, as Ephraim? and yet hereEphraimandIsraelaretaughtalessonofrepentance.Asthetendernursefeedsherchild,andputsmeatinitsmouth,soheretheLordputswordsinthemouthofthisrebelliouspeople.

'Takewithyouwords,andturnuntotheLord.'

Obj.WhatneedGodwords,heknowsourheartsbeforewe speakuntohim?

Ans.Itistrue:Godneedsnowords,butwedo,tostirupourheartsandaffections;andbecausehewillhaveustakeshameuntoourselves,havinggivenusourtonguesasaninstrumentofglorifyinghim,hewillhaveour'glory,' Ps. 16:9; 57:8, used in our petitions and thanksgivings. Andtherefore,inregardofourselves,hewill,aswassaid,haveustakewordsuntoourselves,forexcitingofthegracesofGodinusbywords,blowingupoftheaffections,andformanifestationofthehiddenmanoftheheart.Godwillbeglorifiedbytheoutward,aswellasbytheinwardman.

'AndturntotheLord.'Herepeatstheexhortationofreturning, toshewthatwordsmustnotbeempty,butsuchasarejoinedwithapurposeofturningtoGod.Forotherwise,toturntohimwithapurposetoliveinanysin, is theextremityofprofane impudence.Tocome toaskapardonofthe king,with a resolution to live still in rebellion against him,what isthisbutmockery,asifoneshouldcomewithadagg*toshoothim?Suchisourcase,whenwecometoaskforgiveness,withapurposetooffend.Itis the extremity of profaneness, to come to ask a pardon, to the intentthatwemaysinstill.Thereforeherepeatsitagain,'Takeuntoyouwords,andturntotheLord.'Theformis—

'Takeawayall iniquity,andreceiveusgraciously,'or 'dogoodtous:' 'sowillwerenderthecalvesofourlips;'whereinwehave,

1. A petition: (1.) To take away all iniquity; (2.) To receive themgraciously.

2.Are-stipulation,orpromiseofthankfulnessbackagaintotheLord,'Sowillwerenderthecalvesofourlips.'Sothatwemayobserve,hence—

What God will grant us. He will have us ask of him. 'Yet for all thesethingsIwillbesoughtuntoofthehouseofIsrael,'Ezek.20:31,saithGod;becausehewillhaveusacknowledgeourhomageanddependenceuponhim.Thereforewemustaskwhathehathpurposedtogive.'Takeawayalliniquity,'&c.,where there isan implicationofaconfessionof theirsinsand great iniquities. 'Take away iniquity,' and 'Take away all iniquity,'that is,ourmanifoldguilt.So,beforepetition, theremustbea freeandfullconfession,aswasshewedbefore.

Now,thisconfessionhereismadetoGod,andtoGodonly,saithAustininthiscase.Because it isapoint incontroversy, it isgoodtohearwhattheancientssay.Thereareacurioussortofmen,whoarebusytosearchintoothermen'slives,andarecarelessinamendingtheirown.Saithhe,'Whathave I todowithmen tohearmeconfess,whenIhaveoffendedGod?WemustconfesstoGod,andtoGodonly.'Butinsomecasestheremaybepublicandprivateconfessiontomen.Public, inpublicoffences,forthesatisfactionofthechurch,andthegloryofGod;forpreventingofscandal.Private, toministers, for thequietingof conscience.But this is

only insomecases.Mengonot to thechirurgeon,as thepapistswouldhaveit,foreverylittleprickoftheirfinger.No;butyetinsomecasesitisgood to open the matter to a minister, 'who hath the tongue of thelearned,' Isa. 1:4.But thesin is towardGod,againsthim,heonlybeingabletoforgivesins,asthePhariseesconfessed:'NonecanforgivesinsbutGod,' Mark 2:7. The papists, therefore, herein are worse than thePharisees.

Thepetitionis,'Takeawayiniquity,'and'alliniquity.'Whyall?

First.Becausewherethereisanytruegoodnessintheheart,thathatredwhichcarriesthebentofthesoulagainstonesin,isalikeagainstall,asIshewed;andthedevilcarriesthousandstohellbythispartialobedience,becauseheknowsatanytimewheretohavesuch.Godandapurposetosinwillnotstandtogether,nordwell inaheart thatallows itself inanysin,beitneversosmall.Hesaith,Takeawayall,becausetheSpiritofGodworksinamanrenewed,suchadispositionofsinceritytohateallalike.

Secondly, he saith, 'Take away all iniquity,' because the heart, whichdesirestobeatpeacewithGod,desiresalsotobelikeGod,whohatesallsin.Therefore,saiththesanctifiedsoul,forgiveallsin.Takeallaway,thatImayhavenothinginmedispleasinguntothee.IdesiretojoinwiththeLord;tohatewhathehateth,andashehateth;tocarryaperfecthatredto the whole kind. 'Take away all iniquity.' Hatred is not satisfied, butwiththeutterabolishingofthethinghated.Thereforeithaththisextenthere. 'Take away all sin,' both the guilt and the reign of every sin, thatnonemay rule inme;nay, by little and little, purgeout all. 'Take awayiniquity,' and the train of all which it draws after it—judgments. 'Takeaway iniquity,' that is, forgive the sin, andovercome thepowerof it bysanctifyinggrace,andremitthejudgmentsattendingit.

'Takeitaway.'Thatis,takeawaytheguiltofitutterlybypardon,andtheremaindersthereofbysanctifyinggrace,soastheSpiritmayrule,andbeallinallinus.Theyseesinisanoffensivething,andthereforetheysay,'Take it away,' as an offensive, odious thing, and as a burden. Forhowsoeveritbesweetashoneyinthecommittingit,afterwards,whentheconscienceisthoroughlyawaked,itismostoffensiveandbitter.Soasinthiscase,asinnerwouldgladlyrun fromhisownconscience,and from

himself; run anywhere from the tormenting and racking thoughts ofconscienceawaked,andwithalhates theplacewhere itwascommitted,and the company with whom, yea, the thoughts of them. As AbsalomhatedTamarafterhehadlienwithher,soasinnerawakedfromsinhateswhatheformerlyloved.Asgoodmenlovethecircumstancesofanythingwhichputstheminmindofanygoodtheyhavedone, lovingbothplaceand person. So it is with a sinner.When his conscience is awaked, hehates all thingswhichputs him inmind of his sins. Therefore, 'Take itaway,' forgive it, cast it into the bottom of the sea, blot it out of thyremembrance, cover it, impute it not; all which phrases shew a takingaway.

Therefore, I beseechyou, letus examineourselveshereby,whetherourdesire of forgiveness be sound or not. Ifwe desire sin should be takenaway,we cannot think of it with comfort. For in thatmany thinkwithdelight of their old sins,what do they else, but repeat themover againandagain?Butwheretheheartissoundlytouchedwithasavingsenseofsin,O thenhecries, 'Take itaway;' take itoutofmyconscience, that itcausenotdespairthere;andoutofthyremembrance,thatnoadvantagebe taken againstme for it. 'Take it away.' But it is no otherwise takenawaythanbysatisfyingofdivinejustice.HowmucharewebeholdentoChrist, therefore, who hath borne and taken away our sins, and as thescape-goat, gone away with the burden of all into the wilderness ofoblivion.BlessedbeGod,andtheLambofGod,thattakethawaythesinsof the world! We can never bless God too much, nor sufficiently, forChrist. 'Blessed beGod, the Father of our Lord JesusChrist,' Eph. 1:3.Nowwemay think of sin without shame and despair. O blessed state,whenamancan thinkofhis formerodious, and filthy, loathsomesins,and yet not despair! Because, when he believes in Christ, the blood ofChristpurgethallaway,takesawayallsin.Hehathtakenthemaway.

You see here, in the first place, they pray for the taking away of theiriniquity.For, takeaway this,andallothermercies followafter,becausethisonly is itwhichstops thecurrentofGod's favours,whichremoved,thecurrentofhismercies runamain.Aswhen thecloudsaregone, thesunshinesout;soletoursinsberemoved,andGod'sfavourimmediatelyshinesuponus.Therefore,first'Takeawayalliniquity,'andthenweshall

seenothingbutthyfatherlyfaceinChrist.YouseewhatthecareofGod'schildren is, to seekmercyand favour in the firstplace;asDavid, 'Havemercyonme,OLord!'Ps.51:1.Thishebegsfirstofall.WhereasGodhadthreatened other terrible judgments, as that the sword should neverdepartfromhishouse,&c.,yetheneglectsall,as itwere,andbegsonlyformercy,'totakeawayiniquity.'Forasinnerisneverinsuchablessedconditionashe shouldbe in,untilheprizeanddesiremercyaboveall;because, thoughwebe inmisery, until then,with sinfulEphraim,Hos.7:14, we howl upon our beds for corn and wine, preferring earthly,sensual things before all. But that soul and conscience which isacquaintedwithGod,andtheodiousnessofsin,thatsoulGodintendstospeakpeaceunto intheend,desirespardonofsinandmercyaboveall.ForitknowsthatGodisgoodnessitself,andthat,whentheinterposingclouds are vanished, God cannot shew himself otherwise than ingoodness,grace,andmercy.'Takeawayalliniquity.'

Quest.BeforeIgofurther,letmeansweronequestion.Oughtwenottothinkofourformersins?ShallGodtakethemawayaltogetheroutofthesoul?

Ans.Ohno!Takethemawayoutoftheconscience,OLord,thatitdonotaccuse for them; but not out of the memory. It is good that sin beremembered, to humble us, to make us more thankful, pitiful, andtender-hearteduntoothers, toabaseusandkeepus lowall thedaysofour life, and to make us deal gently and mercifully with others, beingsensibleofourownfrailties.Astheyarenaughtintheconscience,sotheyare good to thememory. Therefore, let us think often of this,what thechiefdesireofoursoulstoGodshouldbefor—mercy, tohavesintakenaway. Inall thearticlesofour creed, thatof chiefest comfort is, thatof'remission of sins.'* Wherefore are all the other articles of Christ, hisbirth,death,andcrucifying,but thathemightget thechurch?and thatthe privileges thereofmight be, 'forgiveness of sins, resurrection of thebody,andlifeeverlasting;'butforgivenessofsinsisinthefirstplace.

Quest.Butmaysomesay,Howshall Iknowwhetherornomysinsbe,forgiven?

1.Bysomethingthatgoesbefore.

2.Bysomethingwhichfollowsafter.

Ans.Thereissomewhatwhichgoesbefore,viz.:—

First,anhumbleandheartyconfession,as, 'Ifweconfessoursins,heisfaithful and just to forgive us our sins, and to cleanse us from allunrighteousness,'1John1:9.Therefore,whetherIfeelitornot,ifIhaveheartily,fully,andfreelyconfessed,mysinsareforgiven.Godinwisdomandmercymaysuspendthefeelingthereof,forourhumiliation,andforbeingover-boldwithSatan'sbaits; yet I ought tobelieve it.For ImakeGoda liarelse, if I confessheartily,andacknowledgemydebt, to thinkthathehathnotcancelledthebond.

Secondly,siniscertainlypardoned,whenamanfindsstrengthagainstit;forwhereGodforgives,hegivesstrengthwithal:astothemanwhomhehealedofthepalsy,'Thysinsareforgiventhee;takeupthybedandwalk,'Mat.9:2,6.WhenamanhathstrengthtoreturntoGod,torunthewayofhis commandments, and to go on in a Christian course, his sins areforgiven,becausehehathaspiritoffaithtogoonandleadhimforwardstill. Thosewho find no strength of grace,may question forgiveness ofsins.ForGod,wherehetakesawaysin,andpardonsit,asweseehereinthistext,afterprayermadetotakeawayiniquity,he'dothgoodtous.'

The third evidence is, some peace of conscience; though not much,perhaps,yet somuchassupportsus fromdespair,as, 'Therefore,beingjustifiedbyfaith,wehavepeacewithGodthroughourLordJesusChrist,'Rom.5:1; that is,beingacquitted fromoursinsby faith,wehavepeacewithGod;somuchpeace,asmakesusgoboldlytohim.Sothatonemayknow his bonds are cancelled, and his sins forgiven, when with someboldness he dare look God in the face in Jesus Christ. A Judas, anAhithophel, a Saul, because they are in the guilt of their sins, cannotconfesscomfortably,andgotoGod,which,whenwithsomeboldnesswecando,itisasignthatpeaceismadeforus.

Fourth.Again,wheresin ispardoned,ourheartswillbemuchenlargedwithlovetoGod;asChristsaidtothewoman,'Hersins,whicharemany,areforgivenher,becauseshelovedmuch,'Luke7:47.Therefore,whenwefindourhearts inflamedwith love toGod,wemayknowthatGodhath

shined upon our souls in the pardon of sin; and proportionably to ourmeasureof loveisourassuranceofpardon.Thereforeweshouldlabourforagreatermeasurethereof,thatourheartsmaybethemoreinflamedin the loveofGod. It is impossible that the soul should at all loveGodangry, offended, and unappeased; nay, such a soul wisheth that therewerenoGodatall,fortheverythoughtsthereofterrifyhim.

Fifthly. Again, where sin is forgiven, it frames the soul suitably, to begentle, merciful, and to pardon others. For, usually, those who havepeaceable consciences themselves are peaceable unto others; and thosewho have forgiveness of sins, can also forgive others. Those who havefoundmercyhavemercifulhearts, shewing that theyhave foundmercywithGod.And,onthecontrary,hethatisacruel,mercilessman,it isasignthathisheartwasneverwarmednormeltedwiththesenseofGod'smercyinChrist.Therefore,'astheelectofGod,'saiththeapostle,'putonbowelsofcompassion,'1Peter3:8,asyouwillmakeitgoodthatyouaretheelectofGod,membersofChrist,andGod'schildren.

Therefore, let us labour for the forgivenessof our sins, thatGodwouldremove and subdue the power of them, take them away, and thejudgments due to them, or else we are butmiserablemen, though weenjoyedallthepleasuresoftheworld,whichtoaworldlymanarebutlikethelibertyofthetower*toacondemnedtraitor,whothoughhehaveallwants supplied with all possible attendance, yet when he thinks of hisestate,itmakeshisheartcold,dampshiscourage,andmakeshimthinkthepoorestcar-manor tankard-bearer,at liberty,happier thanhe,whowouldnotchangeestateswithhim.Soitiswithamanthathathnotsuedouthispardon,norisatpeacewithGod.Hehathnocomfort,solongasheknowshissinsareonthefile,†thatGodinheavenisnotatpeacewithhim,whocanarmallthecreaturesagainsthimtoberevengedofhim.Inwhichcase,whoshallbeumpirebetwixtGodandus,ifwetakenotupthecontroversybetwixthimandoursouls?Therefore,itbeingsomiserableacase towant assurance of the forgiveness of sins, it shouldmakeus beneveranhourquiet tillwehavegotten it, seeing theuncertaintyof thislife,whereinthereisbutastepbetwixthell,damnation,andus.Thereforesue unto God, ply him with broken and humble hearts, that he wouldpardonallthesinsofouryouthandafter-age,knownandunknown,that

hewouldpardonallwhatsoever.'Takeawayalliniquity.'

'Anddogoodtous.'Forsoitisintheoriginal,butitisallone,'Receiveusgraciously,anddogoodtous.'All thegoodnesswehavefromGod, it isoutofhisgrace, fromhisfreegraceandgoodness.Allgrace,every littlethingfromGodisgrace.Aswesayoffavoursreceivedofgreatpersons,this is his grace, his favour; so this is a respect which is put upon allthings which we receive from God, when we are in covenant, all isgracious.Takewethewordsastheyare,themoreplain, intheoriginal.'Takegood,anddogoodtous:'takegoodoutofthytreasureofgoodness,anddogood tous,bestowuponus thyowngood.First, 'takeawayouriniquities,' and then take good out of thy bounty, 'and do good to us.'Whencewesee—

Doct.ThatGod'smercytohischildreniscompleteandfull.

Forhe takesaway ill,anddothgood.Menmaypardon,butwithal theythink that they have done wondrous bountifully when they havepardoned.ButGodgoesfurther.Hetakesawayill,anddothgood;takesgoodoutofhisfountain,anddothgoodtous.

Use.Therefore,letusmakethisuseofit,tobeencouraged,whenwehavethe first blessing of all, forgiveness of sins, to go to him formore andmore,andgatheruponGodfurtherandfurtherstill.Forbecauseheisafountain of goodness that can never be drawn dry, he is wondrouslypleasedwiththis.Wecannothonourhimmorethanbymakinguseofhismercyintheforgivenessofsins;andofhisgoodness,ingoingtohimforit;andhaving interestedourselves inhisgoodness,go tohimformore.Lord,thouhastbegun:makeanend;thouhastforgivenmysins;Iwantthis and that good; together with the pardon of my sins, dome good.'Receiveusgraciously,'or,'dousgood.'Now,goodistheloadstoneofthesoul, theattractive thatdraws it.Therefore,after forgivenessofsins,hesaith, 'dogood.'Thepetitioniseasy,Godwillsoongrantit.FornothingelseinterposethbetwixtGodandus,andmakestwo,butsin,whichbeingremoved,heisallgoodnessandmercy.'Allhiswaysaremercyandtruth,'Ps.25:10.Yea,evenhissharpestwaysaremercy,allmercy.Whensinisforgiven,thereisgoodnessinall,inthegreatestcrossandaffliction.'Dogoodtous.'

Thesoul,wesee,desiresgood,andneedsgood.Itisatranscendentwordhere,andmustbeunderstoodaccordingtothetasteofGod'speople,ofasanctified soul. 'Do good.' Especially do spiritual good to us. Togetherwith the forgiveness of sins, give us the righteousness of Jesus Christ,sanctifying grace, such good asmaymake us good first. For the desiremustbesuchasthepersonis,whomakesit.Wickedmen,asitissaidofBalaam,have good gifts,without the goodGod; butwemustnot be sopleasedwithgifts,unlesswebegoodourselves,andseeGodmakingusgood. 'Cananevil treebring forthgood fruit?'Mat.7:18.Therefore, theapostlecallstheregenerateperson 'God'sworkmanship,'&c.,Eph.2:10.WeareGod'sgoodwork,andthenwedogoodworks;beingmadegood,goodcomesfromus.'Dogoodtous.'

Itisanacknowledgmentoftheirownemptiness,'Dogoodtous.'Weareblindinourownunderstandings,enlightenus.Weareperplexed,setusright.Wearedull,quickenus.Weareempty,fillus.Wearedark,shineuponus.Weare ready togooutof theway,establishus.Everywaydogood to us suitable to ourwants. The best thatwe can bring to thee isemptiness.Thereforedothougoodtous;filluswiththyfulness.Dogoodto us every way, whereby thou usest to convey spiritual things to thyservants'souls.Giveusfirstthygrace,thySpirit,whichisthespringofallgoodthings; for theSpiritofGod isaSpiritofdirection,ofstrength,ofcomfort,andall.ThereforehewhohaththeSpiritofGodhaththespringofall.Thatisbeggedinthefirstplace.Andthengiveusgoodmagistrates,to rule us well, and good ministers, who are the dispensers of grace,instruments of our salvation, the conduit pipes whereby thou derivestand conveyest good tous.When thouhastmadeus good, continue themeansofsalvationforourgoodeveryway.Thechurch,whenshesaith,'Do good to us,' hath a large desire. Here be seeds of wondrous largethingsinthesetwoshortpetitions,'Takeawayalliniquity,'and'dogoodtous.'AbonoDeo,&c.FromthegoodGodnothingcancomebutwhatisgood.Thereforedogoodtous inallspiritual things.TheprophetDavidaimsatthisexcellentgood,sayingthatothermenareforcorn,wine,andoil,andsay,'Whowillshewusanygood?But,Lord,liftthouupthelightofthycountenanceuponus,'Ps.4:6,7.Thylovingkindnessisbetterthanlife, therefore do good to us. When thou hast forgiven our sins, shinegraciouslyuponusinJesusChrist.

And it extends its limits likewise to outward prosperity, this desire ofdoing good. Let us have happy days! Sweeten our pilgrimage here! Letourprofessionofreligionbecomfortable!Donotlaymorecrossesuponusthanthouwiltgiveusstrengthtobear!Dogoodtouseveryway!Butmark thewisdomof theHolyGhost indictatingof thisprayer to them.Hespeaksingeneral,'Dogoodtous;'nottodothisorthatgood,butheleavesit tothewisdomofGod,astheyhereframetheirheartsuntothewillofGod. 'Dogoodtous,'spiritual.Thatneedsnolimitation,becausewe cannotmorehonourGod than to dependuponhim for all spiritualgoodthings.Thouartwiser,andknowestwhatisgoodforusbetterthanweourselves.Beggarsoughttobenochoosers.Therefore'dogoodtous,'fortheparticularsweleavethemtothywisdom.Oh,beloved,itisahappyandblessedprivilegetobeundertheconductofsowiseandall-sufficientaGod,whoisgood,andasheisgood,knowsbestwhatisgoodforus.Wewouldhaveriches,liberty,andhealth;aye,butitmaybeitisnotgoodforus. 'Dogood tous.'Thou,Lord, knowestwhat is best.Do in thineownwisdomwhatisbest.

Use.Which should teach us not to limit theHoly One of Israel in ourdesires of any outward thing whatsoever. Especially desire forgivenessand spiritual good things, leaving the rest to his wise disposing. Yetnotwithstanding,outof the senseofpainandgrief,wemayprayeitherforthemitigationorremovingofacross,ifGodbesopleased.Becausehehath put in us self-love, not sinful, but love of preserving our nature,thereforehepermitsus,ifitmaystandwithhisgoodpleasure,todesirethe good of our outward man, as, Lord, give us bodily health, for wecannot else be instruments of serving thee. With reservation of God'sgood pleasure,wemay desire such and such things, conditionally, thatwhen we see God will have it otherwise, we rest contented, sit downquietly,knowingthatwhatsoeverhealth,sickness,orcrosseshesends,itcomesfromhisgoodnessandlove,andshallturntoourgoodatlength.IfweloveGod,allshallworkforgood.

'Takeawayour iniquity,anddousgood.'Weshouldmake thispetitionforthechurchandourselves.Pardonoursins,anddogoodtous,toourpersons,tothestate,tothetimeswhereinwelive,tothechurchathomeandabroad,dogoodtoall.

Andwemayobservethisfromtheorder,andknowwhatgoodwehave.Itcomes fromGod in love, when it comes after forgiveness of sins.Howthen,maywetakecomfortofallthegoodthingswehaveenjoyed,havingseenmany good days, enjoyedmany good blessings, in health, wealth,goodmagistracy,ministry,peace,plenty,andthelike!IfallthisgoodnessofGod leadus toGod, anddrawusnearer tohim, 'after forgivenessofsins,' grounded on the former evidences I spake of, then they come inlove.Butnever letus thinktohavetruecomfortwithablessing,oranygoodthingweenjoy,tillwehaveassuranceofGod'sloveandmercyintheforgivenessofsins,lestGodstripusnakedofallthegoodthingswehave,andmakeus asnaked asDives inhell,whohadnot anything thatwasgood to refreshhis body or soul. So that all good thingswe enjoy herewithout this, will only aggravate our condemnation. Let us observe,therefore,howallourgoodthingsarejoinedwithspiritualgood(whetherweourselvesaremadebetterbythemornot),havingoursinspardoned.Ibeseechyou,letusrenewourrequestsforforgivenessofsinseveryday,makingouraccountsevenwithGod,desiringgracetosetoursouls inaholy and sanctified frame with God, that ourselves may be good, ourconversationgood,andthatthenhewould'dogoodtous'allotherways,andsanctifyallotherthings.ThisisthemethodofGod'sSpiritinsettingusrightonwardsinourheavenlyjourney,firsttohaveforgivenessofsins,thensanctification,tobebetterourselves,andthentolookforpeaceableandcomfortabledaysinthisworld,ifGodseeitgood.Whatcanbemore?'Takeawayalliniquity,anddousgood,'allmannerofgood.

Therefore,sinceallgoodcomesfromGod,thefirstandchiefgood,letuslabour tohavecommunionwithhimbyall sanctifiedmeans, thatsohemay take away our ill, and do us every way good to our souls, bodies,conditions.Oh,whatablessedthing is it foraChristiantokeepastrictandnearcommunionwiththefountainofgoodness,whocandomoreforus than all the world besides!When we are sick on our deathbeds, orwhenconscienceisthoroughlyawaked,thentospeakpeacecomfortablytousinthisgreatextremity,ismoreworththanallthisworld.Thereforeletus labourtokeepcommunionwithGod, thathemayspeakpeacetooursoulswhennothingelsecan.

Ibeseechyou, therefore, letus takeheedhowwebreakorwalk loosely

withGod, seeingwe canhaveno further comfort of any good thingweenjoy, than we are careful to keep and maintain our peace andcommunionwithhimatalltimes.AndwhenwerunintoarrearageswithGod,thenbesurewelienotinsin,butsay,'Takeawayalliniquity,anddogoodtous,'labouringtobeinsuchanestateasGodmaygiveushisHolySpirit,bothtomakeusgoodandtosanctifyuntousallothergood.Therebegoodthingswhicharegoodof themselves,andwhichmakeallotherthingsgood.Thus,bycommunionwithGod,weourselvesaremadegood,and all other things likewise are made good to us, all his ways beingmercyandtruthuntothosewhofearhim.Thereforeresignweourselvesand all that we have unto his wisdom and disposing, because ofttimesthereisgoodwhereweimaginetheworstofevilstobe,asitissometimesgoodtohaveaveinopenedtobepurged.Thephysicianthinksso,whenyet the patient, impatient of reason's issue, thinks not so. But as thephysicianiswiserthanthepatient,toknowwhatisbestforhim,soGodiswiserthanman,toknowwhatisgoodforhim,whointendsusnohurtwhenhepurgethusbyaffliction.

All our care, therefore, should be to annihilate ourselves, to comewithempty,poorsoulstoGod, 'Dogoodtous.' Inwhichcase it isnomatterwhatourillbe,ifhedousgood,whohathbothpardonandrichgracetoremove the evil of sin, and convey all grace unto us out of his richtreasury.

'Sowillwerenderthecalvesofourlips.'

Hereisthere-stipulationorpromise.TheyreturnbackagaintoGod,forthere is no friendship maintained without rendering. When God hathenteredintocovenantwithus,thenthereisakindoffriendshipknitupbetwixthimandus,hebecomingourfriend.Wemustnot,therefore,belikegraves,toswallowupall,andreturnnothing,forthentheintercoursebetwixtGodandus iscutoff.Therefore thesameSpiritwhich teacheththemtopray,andto'taketothemwords,'teacheththemlikewisetotakeunto themwords of praise, that theremaybe a rendering according toreceiving,withoutwhichweareworsethanthepoorestcreaturethat is,whichrenderethaccordingto itsreceipt.Theearth,whenit isploughedandsowed,ityieldsusfruit.Treesbeingset,yieldincrease.Beastsbeingfed,renderintheirkind.Yea,thefiercest,untamedbeasts,aswereadof

the lion, have been thankful in their kind. The heavens, saith thepsalmist, declare the glory of God, and the firmament shews forth hispraise,Ps.19:1.Sotheremustbeareturn,ifwebenotworsethanbeasts.Therefore the churchherepromisetha returnby the sameSpiritwhichstirredheruptopray.'Sowillwerenderthecalvesofourlips.'

Now, this promisewhich the churchmakes here of praise, is a kind ofvow, 'So will we render,' &c. To bind one's-self is a kind of vow. Thechurchthereforebindsherself,thatshemaybindGod;forbindingherselfby vow to thankfulness, she thereby binds God; who is moved withnothingwecandosomuchaswithsettingforthofhispraise,whichwashisend inall thecreation, thesetting forthofhisglory.Theendof thenew creature is the endof all things both innature and grace; the endwhereof is God's glory, from whence all things come and wherein allthingsend:aswesayofacircle,allthingsbeginandendinit.Allotherthings are for man, and man for God's glory. When the soul can say,'Lord, thisshallbeforthyhonour, toset forththypraise,' itbindsGod.Hence, that they might move God to yield to their prayers, they bindthemselvesbyakindofvow.Dothus,OLord,andthoushaltnotlosebyit,thoushalthavepraise;'sowillwerendertheethecalvesofourlips.'

SopromisesandvowsofpraiseareallegedasanargumenttoprevailwithGod,fortheobtainingofthatthechurchbegsfor:'Sowillwerender,'&c.Not toenter into the commonplaceof vows,only thusmuch I say, thatthere isagooduseof them, tovowandpromise thankfulnesswhenwewouldobtainblessingsfromGod.Thatwhichapromiseistomen,thatavow is toGod;andusually theygo together inScripture,as it issaidofDavid, that 'he vowed unto God, and sware unto the mighty God ofJacob,' Ps. 132:2. Sowe have all in baptism vowed a vow. So that it isgood to renewourvowsoften, especially thatofnewobedience; and inthisparticulartovowuntohimthatwewillpraisehim,andstrivethathisglorybenoloserbyus.

1.Itisgoodthustovow,ifitwerebuttoexciteandquickenourdulnessandforgetfulnessofourgeneralvow;toputusinmindofourduty,themore to oblige us to God and refresh our memories. This bond, thathavingpromised,nowImustdoit,provokesthesoultoit.Asithelpsthememory,soitquickenstheaffections.

2.Besides,asbynatureweareforgetful,soweareinconstant; inwhichrespect it is a tie toour inconstantandunsteadynatures.For therearenonewhohavetheSpiritofGodatall,withanytendernessofheart,butwillthusthink:IhavevowedtoGod.Ifitbeaheinousthingtobreakwithmen,whatisitwittinglyandwillinglytobreakwiththegreatGod?Avowis a kindof oath.This is the sacrificeof fools, to come toGod, andyetneithertomakegoodourvows,norendeavourtodoit.

Letusconsiderthereforewhatwehavedoneinthiscase.Bypermissionofauthority, therewasa fast lately,whenweall renewedourvows (wemockedGodelse),[and]receivedthecommunion.WillGodbemocked,think you? No; but howsoever man may forget, God will not, but willcomeuponusfornon-paymentofourvowsandcovenants.LayweittoheartthereforewhatcovenantswehavemadewithGodoflate.Andthen,for the time to come, be not discouraged if you have been faulty in it.There is a general vow, wherein, though we have failed (if we be hischildren,andbreaknotwithGodinthemain,cleavingtohiminpurposeofheart,occasionallyrenewingourpurposesandcovenants),yet letnotSatandiscourageusforourunfaithfulnesstherein.Butbeashamedofit,watchmore, lookbetter to it for the timetocome,andmakeuseof thegraciouscovenant;and,uponrecovery, saywith thechurch, 'Sowillwerenderthecalvesofourlips.'

ItwasthecustomundertheJewishpolicy,youknow,tooffersacrificesofall sorts. But the Spirit of God speaks here of the church of the Jewsunder the New Testament; especially what they should be after theirconversion, having reference to the Jews in Christ's time, and to thebelieving Jews in all times, implying thus much; howsoever, not legalsacrificesofcalves,bullocks,sheep,andlambs,yetthe'calvesofthelips,'which God likes better, are acceptable to him. And it likewise impliessome humiliation of the church. Lord, whatsoever else we could offerunto thee, it is thine own, though it were the beasts upon a thousandmountains;butthis,bythygrace,wecando, to 'praisethee,'Ps.50:23.For Godmust open and circumcise our lips and hearts before we canofferhimthe 'calvesofour lips.'Thusmuchthepoorestcreature in theworldmay say to God, Lord, 'I will render thee the calves ofmy lips.'Other things I have not. This I have by thy gracious Spirit, a heart

somewhat touched by the sense of thy favour. Therefore 'I will rendertheethecalvesofmylips;'thatis,praise,astheapostlehathit, 'ByhimthereforeletusofferthesacrificeofpraisetoGodcontinually;thatis,thefruitofourlips,givingthankstohisname,'Heb.13:15.'Sowillwerendertheethecalvesofourlips.'Whencethepointis,

Doct.ThatGod'schildrenatalltimeshavetheirsacrifices.

There is indeedonekindofsacrificingdetermined*and finishedby thecomingofChrist,whowas the last sacrificeofpropitiation foroursins.Themoretoblamethosewhoyetmaintainadailysacrifice,notof laudandpraise,butofcozeninganddeludingtheworld,insayingmassforthesins of the quick and the dead; all such sacrifices being finished andclosed up in him, our blessed Saviour; who, 'by one sacrifice,' as theapostlespeaks,'hathperfectedthemthataresanctified,'Heb.10:14,7:27;andthat,'byonesacrifice,whenheoffereduphimself,'Heb.10:12;whenall the Jewish sacrifices ended. Since which, all ours are but acommemoration of Christ's last sacrifice, as the fathers say: the Lord'ssupper,withtherest,whichremainstill;andthesacrificeofpraise,withafewothers,Idesiretoname.

1.First,Thesacrificeofabrokenheart,whereofDavidspeaks,Ps.51:17;which sacrificeof awounded,brokenheart,by theknifeof repentance,pleasethGodwondrouslywell.

2. And then, a broken heart that offers Christ to God every day; who,thoughhewereofferedonce for all, yetourbelieving inhim,anddailypresentinghisatonementmadeforus,isanewofferingofhim.ChristiscrucifiedandsacrificedfortheeasoftasthoubelievestinChristcrucified.Now, upon all occasions wemanifest our belief in Christ, to wash andbatheourselvesinhisblood,whojustifieththeungodly.Sothat,uponafreshsightofsin,withcontritionforit,hecontinuallyjustifiethus.Thus,whenwebelieve,weofferhimtoGoddaily;abrokenheartfirst,andthenChristwithabrokenheart.

3.AndthenwhenwebelieveinChrist,weofferandsacrificeourselvestoGod;inwhichrespectwemust,asitwere,bekillederewebeoffered.Forwemaynotofferourselves asweare inour lusts, but asmortifiedand

killedbyrepentance.ThenweofferourselvestoGodasareasonableandliving sacrifice, when we offer ourselves wholly unto him, wit,understanding,judgment,affections,andendeavour;asPaulsaithoftheMacedonians,'theygavethemselvestoGodfirst,andthentheirgoods,'2Cor.8:5.Insum,itisthatsacrificePaulspeaksof,'topresentourbodiesalivingsacrifice,holy,acceptableuntoGod,'&c.,Rom.12:1.ForaChristianwhobelievethintheLordJesusisnothisown,butsacrificethhimselftohim that was sacrificed for him. As Christ is given to us, so he thatbelievesinChristgiveshimselfbackagaintoChrist.Herebyamanmayknow if he be a true Christian, and that Christ is his, if he yields uphimselftoGod.For'Christdiedandroseagain,'saiththeapostle,'thathemightbeLordbothofquickanddead,'Rom.14:9. 'Therefore,'saithhe,'whetherweliveordie,wearenotourown,'Rom.14:8.Whatwedoorsufferintheworld,inallwearesacrificed.Sosaithasanctifiedsoul,Mywit,mywill,mylife,mygood,myaffectionsarethine;oftheeIreceivedthem,andIresignalltotheeasasacrifice.Thusthemartyrs,tosealthetruth,asasacrifice,yieldeduptheirblood.HethathathnotobtainedofhimselfsomuchastoyieldhimselftoGod,heknowsnotwhatthegospelmeans. For Christian religion is not only to believe in Christ forforgiveness of sin; but the same faith which takes this great benefit,rendersbackourselvesinlieuofthankfulness.

So that, whatsoever we have, after we believe, we give all back again.Lord, I havemy life,mywill,mywit, and all from thee; and to thee Ireturnallbackagain.ForwhenIgavemyselftobelieveinthydearSon,IyieldedmyselfandallIhavetothee;andnow,havingnothingbutbythygift,ifthouwilthaveallIwillreturnalluntotheeagain;ifthouwilthavemylife,mygoods,myliberty,thoushalthavethem.ThisisthestateofaChristianwhohathdeniedhimself.Forwecannotbelieveasweshouldunlesswedenyourselves.Christianity isnotaltogether inbelieving thisand that; but the faith whichmovesme to believe forgiveness of sins,carriesusalsountoGodtoyieldallbackagaintohim.

4.Moreespecially,amongthesacrificesoftheNewTestamentarealms,as, 'Todogoodand to communicate forgetnot, forwith such sacrificesGodiswellpleased,'Heb.13:16.

5. And among the rest, the sacrifice of praise, which is in the same

chapter,verse15.First,hesaith,Byhim,thatis,byChrist,letusofferthesacrificeofpraisetoGodcontinually,thatis,thefruitofourlips:whichisbut an exposition of this place, which, because it is especially hereintended,Iwillalittleenlargemyselfin.

The'calvesofourlips'impliestwothings:

Not only thankfulness to God, but glorifying of God, in setting out hispraise. Otherwise to thankGod for his goodness to us, or for what wehopetoreceive,withoutglorifyingofhim,isnothingatallworth.Foringlorifyingtherearetwothings.

1.Asuppositionofexcellency.Forthatcannotbeglorified,whichhathnoexcellencyinit.Gloryinsublimityhathalwayexcellencyattendingit.And

2.Themanifestationofthisglory.

Now,whenalltheexcellenciesofGod,astheyare,arediscoveredandsetout, his wisdom, mercy, power, goodness, all-sufficiency, &c., then weglorifyhim.TopraiseGodforhisfavourstous,andaccordinglytoglorifyhim, is 'thecalvesofour lips;'butespecially topraisehim.Whence thepointis—

ThattheyieldingofpraisetoGodisawondrousacceptablesacrifice.

WhichisinsteadofallthesacrificesoftheOldTestament,thanwhichthegreatestcandonomore,northeleastless;foritisthesacrificeandfruitofthelips.Buttoopenit.Itisnotmerelythesacrificeofourlips;forthepraisewe yield toGod, itmust be begotten in theheart.Hereupon theword,λογὸς,speech,signifiethbothreasonandspeech, therebeingoneword in the learned language for both.* Because speech is nothing butthat streamwhich issues from the springof reasonandunderstanding:therefore, in thanksgiving there must not be a lip-labour only, but athanksgiving from the lips, firstbegotten in theheart, coming from theinwardman,astheprophetsaith,'BlesstheLord,Omysoul;andallthatiswithinme, bless his holy name,' Ps. 103:1. Praisemust come from asound judgment of the worth of the thingwe praise for. Itmust comefrom an affection which desires that God may have the glory, by the

powers of the whole inwardman, which is a hardmatter, to rouse upourselvestopraiseGodwithallthepowersofoursoul,'allthatiswithinme,praisehisholyname,'Ps.103:1.Theregoethjudgment,resolutionofthewill,strengthofaffections,andallwithit.

And then again, besides this, 'the calves of our lips' carries us towork.Theoral thanksgivingmustbe justifiedbyourworksanddeeds;orelseouractionswillgiveourtonguethelie,thatwepraisehimwiththeone,butdenyhimintheother.Thisisasolecism,asifoneshouldlooktotheearth,andcry,Oyeheavens!Sowhenwesay,Godbepraised,whenyetourlifespeaksthecontrary,itisadishonouringofGod.Sothepraiseofour lips must be made good and justified by our life, actions, andconversation. This we must suppose for the full understanding of thewords,'Wewillrender,'fromourhearts,'thecalvesofourlips;'whichwemust make good in our lives and conversations, ever to set forth thypraiseinourwholelife.

Quest. Butwhy doth the prophet especiallymention lips, 'the calves ofourlips,'whichareourwords?

Ans.1.Partly,becauseChrist,whoistheWord,delightsinourwords.

2.Becauseourtongueisourglory,andthatwherebyweglorifyGod.

3.Andespeciallybecauseourtongueisthatwhichexcitesothers,beingatrumpetofpraise,ordainedofGodforthispurpose.Therefore,'thecalvesof our lips;' partly, because it stirsupourselves andothers, andpartly,becauseGoddelights inwords,especiallyofhisowndictating.Tocomethentospeakmorefullyofpraiseandthanksgiving,letusconsiderwhatasweet,excellent,andprevailingdutythis is,whichthechurch,tobindGod,promisethuntohim,'thecalvesofourlips.'Iwillnotbelonginthepoint,butonlycometosomehelpshowwemaycometodoit.

First, this praising ofGodmust be from an humble, brokenheart. Thehumblesoulthatseesitselfnotworthyofanyfavour,andconfessethsinbeforeGod,isalwayathankfulsoul.'Takeawayouriniquity,andthendogoodtous.'Weareemptyourselves.Thenwill'werendertheethecalvesof our lips.'Whatmade David so thankful aman? He was an humble

man;andsoJacob,whatabasedhimso inhisowneyes?Hishumility:'Lord,Iamlessthantheleastofthymercies,'Gen.32:10.Hethatthinkshimselfunworthyofanything,willbethankfulforeverything;andhewhothinkshimselfunworthyofanyblessing,willbecontentedwiththeleast.Therefore, let us work our hearts to humility, in consideration of oursinfulness, vileness, and unworthiness, which will make us thankful:especiallyofthebestblessings,whenweconsidertheirgreatness,andourunworthiness of them. A proudman can never be thankful. Therefore,thatreligionwhichteachethpride,cannotbeathankfulreligion.Poperyiscompoundedofspiritualpride:meritofcongruity,beforeconversion;meritofcondignity,anddesertofheaven,after;freewill,andthelike,topuffupnature.Whatareligionisthis!Mustwelightacandlebeforethedevil?Isnotnatureproudenough,butwemustlightacandletoit?Tobespirituallyproudisworstofall.

2. And with our own unworthiness, add this: a consideration of thegreatnessofthethingweblessGodfor;settingashighapriceuponitaswecan,byconsideringwhatandhowmiserablewewerewithout it.HewillblessGodjoyfullyforpardonofsin,whoseeshowmiserablehewerewithoutit,inmiserynexttodevils,readytodropintohelleverymoment.Andthemoreexcellentweare,somuchthemoreaccursed,withouttheforgivenessofsins.Forthesoul,byreasonofthelargenessthereof,issomuchthemorecapableandcomprehensibleofmisery;asthedevilsaremorecapablethanwe,thereforearemostaccursed.Oh,thiswillmakeusblessGodforthepardonofsin!Andlikewise, letussetapriceuponallGod's blessings, considering what we were without our senses, speech,meat,drink,rest,&c.Obeloved!weforgettopraiseGodsufficientlyforoursenses.Thislittlesparkofreasoninusisanexcellentthing;graceisfoundeduponit.Ifwewerewithoutreason,whatwerewe?Ifwewantedsight,hearing,speech,rest,andotherdailyblessings,howuncomfortablewereourlives!Thisconsiderationwilladdandsetapricetotheirworth,andmakeusthankful,toconsiderourmiserywithoutthem.But,suchisour corruption, that favours aremore known by thewant, than by theenjoying of them. When too late, we many times find how dark anduncomfortable we are without them; then smarting the more soundly,becauseintimewedidnotsufficientlyprize,andwerethankfulforthem.

3.Andthen,labourtogetfurtherandfurtherassurancethatweareGod'schildren, beloved of him. This willmake us thankful both for what wehave and hope for. It lets out the life-blood of thankfulness, to teachdoubtingor falling fromgrace.What is theend, Ibeseechyou,whytheglory to come is revealed before the time? That we shall be sons anddaughters, kings andqueens, heirs and co-heirswithChrist, and [that]'all that he hath is ours?' Rom. 8:17. Is not this knowledge revealedbeforehand, that our praise and thanksgiving should beforehand besuitable to this revelation, being set with Christ in heavenly placesalready.Whencecomesthosestrongphrases?'WeareraisedwithChrist;sitwithhim inheavenlyplaces,'Eph.2:6; 'are translated fromdeath tolife,' Col. 1:13; 'transformed into his image;' 'partakers of the divinenature,'&c.,2Pet.1:4. Ifanythingthatcancomebetwixtourbelieving,andoursittingthere,coulddisappointusthereof,orunsettleus,itmayaswell put Christ out of heaven, for we sit with him. If we yield to theuncomfortable popish doctrine of doubting, we cannot be heartilythankfulforblessings;forstilltherewillriseinthesoulsurmises,IknownotwhetherGodfavourmeornot:itmaybe,Iamonlyfattedforthedayofslaughter;Godgivesmeoutwardthingstodamnme,andmakemethemoreinexcusable.Whatacoolerofpraiseisthis,tobeeverdoubting,andto have no assurance of God's favour! But when upon good evidence,whichcannotdeceive,wehavesomewhatwroughtinus,distinctfromthegreaternumberofworldlings,God'sstampsetuponus;havingevidencesofthestateofgrace,byconformitytoChrist,andwalkinghumblybytheruleofthewordinallGod'sways:thenwemayheartilybethankful,yea,andwe shall break forth in thanksgiving; this being an estate of peace,and'joyunspeakableandglorious,'1Pet.1:8,whereinwetakeeverythingasanevidenceofGod'slove.

Thustheassuranceofourbeing inthestateofgracemakesusthankfulforeverything.Sobythecontrary,beingnotinsomemeasureassuredofGod's love in Christ, we cannot be thankful for everything. For it willalwayscomeinourmind,IknownothowIhavethesethings,andwhataccountIshallgiveforthem.Therefore,evenforthehonourofGod,andthatwemaypraisehimthemorecheerfully,letuslabourtohavefurtherandfurtherevidencesofthestateofgrace,tomakeusthankfulbothforthingspresentandtocome,seeingfaithtakestotrustthingstocome,as

ifithadtheminpossession.Wherebyweareassuredofthis,thatweshallcometoheaven,assureasifweweretherealready.ThismakesuspraiseGod beforehand for all favours; as blessed Peter begins his epistle,'BlessedbetheGodandFatherofourLordJesusChrist,which,accordingtohisabundantmercy,hathbegottenusagainuntoalivelyhope,bytheresurrection of Jesus Christ from the dead, to an inheritanceincorruptibleandundefiled,andthatfadethnotaway,reservedinheavenforyou,'&c.,1Pet.1:3,4.Assoonaswearenewborn,wearebegottentoakingdom and an inheritance. Therefore, assurance that we are God'schildrenwillmakeusthankfulforgracepresent,andthattocome,asifwewereinheavenalready.Webeginthentheemploymentofheaveninthanksgivinghere,topraiseGodbeforehandwithcherubimsandangels.Let us, then, be stirred up to give God his due beforehand, to beginheavenuponearth;forwearesomuchinheavenalready,asweaboundandareconversantinthanksgivinguponearth.

THETHIRDSERMON

Sowillwerenderthecalvesofourlips.Asshurshallnotsaveus;wewillnot ride uponhorses neitherwillwe say anymore to theworks of ourhands,Yeareourgods: for in thee the fatherless findethmercy.—HOS.14:2,3.

THEwords,asweheardheretofore,containamostsweetandexcellentform of returning unto God, for miserable, lost, and forlorn sinners;wherein so far God discovers his willingness to have his people returnunto him, that he dictates unto them a form of prayer, 'Takewith youwords,andturntotheLord;sayuntohim,Takeawayiniquity.'Whereinweseehowdetestationofsinmustbeasgeneralasthedesireofpardon,andthatnoneheartilypraytoGodto'takeawayalliniquity'whohavenotgracetrulytohatealliniquity.'Anddogoodtous,'ordograciouslytous;for there isnogoodtous till sinberemoved.ThoughGodbegoodnessitself,thereisnoprovokingormeritingcauseofmercyinus.Buthefindscausefromhisowngraciousnatureandbowelsofmercytopityhispoorpeopleandservants.Itishisnaturetoshewmercy,asthefiretoburn,a

springtorun,thesuntoshine.Therefore,itiseasilydone.Astheprophetspeaks,'WhoisaGodlikeuntothee?'Micah7:18.

Where we come to speak of the re-stipulation, 'So will we render thecalvesofour lips.'WhereGod's favourshines, therewillbeareflection.Love is not idle, but aworking thing. Itmust render or die. Andwhatdothitrender?DiverssacrificesoftheNewTestament,whichIspakeof;thatof abrokenheart; ofChristoffered to theFather, to standbetwixtGod'swrathandus;ourselvesasalivingsacrifice;alms-deedsandpraise,whichmustbewiththewholeinwardpowersofthesoul.

'Praiseisnotcomelyinthemouthofafool,'saiththewiseman,norofawickedman.SaithGodtosuch,'Whathastthoutodototakemywordsinthy mouth, since thou hatest to be reformed, and hast cast my wordsbehind thee?' Ps. 50:16, 17. There are a company who are ordinaryswearersand filthy speakers.For them topraiseGod,James tells themthatthesecontrarystreamscannotflowoutofagoodheart,James3:10,11.Oh,no;Godrequiresnotthepraiseofsuchfools.

I gave you also some directions how to praise God, and to stir upyourselvestothismostexcellentduty,whichIwillnotinsistonnow,butadda littleunto that I thendelivered,which is, thatwemustwatchalladvantagesofpraisingGodfromourdispositions.'Isanymerry?lethimsing,' saith James, 5:13. Oh! it is a great point of wisdom to takeadvantageswiththestreamofour tempertopraiseGod.Whenhedothencourageusbyhis favoursandblessings,andenlargeourspirits, thenweareinarighttempertoblesshim.Letusnotlosetheoccasion.Thisisone branch of redeeming of time, to observewhat state and temper ofsoul we are in, and to take advantage from thence. Is any man inheaviness?heisfittomournforsin.Lethimtaketheopportunityofthattemper.Isanydisposedtocheerfulness?Lethimsacrifice thatmarrow,oil,andsweetnessofspirit toGod.Weseethepoorbirds inthespring-time,whenthoselittlespiritstheyhavearecherishedwiththesunbeams,howtheyexpressit insinging.SowhenGodwarmsuswithhisfavours,lethimhavethepraiseofall.

AndhereIcannotbuttakeupalamentationofthehorribleingratitudeofmen,whoareso far fromtakingadvantagebyGod'sblessings topraise

him, that they fight likerebelsagainsthimwithhisownfavours.Thosetongueswhichhehathgiventhemforhisglory,theyabusetopiercehimwithblasphemy;andthoseotherbenefitsofhis,lentthemtohonourhimwith,theyturntohisdishonour;likechildrenwhoimportunatelyaskfordivers things, which, when they have, they throw them to the dog. Sofavourstheywillhave,which,whentheyhaveobtained,theygivethemtothedevil;untowhomtheysacrificetheirstrengthandcheerfulness,andcannotbemerry,unless theybemadand sinful.Are these things tobetoleratedinthesedaysoflight?Howfewshallwefind,who,inatemperofmirth,turnittherightway?

1.But to add someencouragements to inciteus topraiseGodunto theformer, I beseech you let this be one, thatwehonourGodby it. It is awell-pleasingsacrificetohim.Ifwewouldstudytopleasehim,wecannotdoitbetterthanbypraisinghim.

2.AnditisagainfultradingwithGod.Forinbestowinghisseed,wherehe finds there is improvement in a good soil, with such a sanctifieddisposition as to bless him upon all occasions, that there comes not agood thought, a goodmotion in themind, butwe bless Godwho hathinjected such a good thought in ourheart; there, I say,Goddelights toshowerdownmoreandmoreblessings,makingusfruitfulineverygoodwork to the praise of his name. Sometimes we shall have holy andgraciouspersonsmakealawthatnogoodorholymotionshallcomeintotheirhearts,which theywillnotbe thankful for.Oh!whenGodseethaheartsoexcellentlydisposed,howdothitenrichthesoul!It isagainfultrade.Aswedelight tobestowourseed insoilsofgreat increase,whichyield sixty and an hundredfold, if possible, so God delights in adisposition inclined to bless him upon all occasions, on whom hemultiplieshisfavours.

3.And then, in itself, it is amostnoble act of religion, it being amorebase thing to be always begging of God; but it argueth a more noble,raised, and elevated spirit, to be disposed to praise God. And it is anargumentoflessself-loveandrespect,beingthereforemoregainfultous.Yea, it is amorenoble and royal disposition, fit for spiritual kings andprieststhustosacrifice.

4.Again,indeed,wehavemorecausetopraiseGodthantopray;havingmany things to praise him for, which we never prayed for. Who everprayed forhiselection, careofparents inour infancy, theiraffection tous,caretobreedandtrainustoyearsofdiscretion,besidesthosemanyfavours daily heaped upon us, above all that we are able to think orspeak? Therefore, praise being a more large sacrifice than prayer, weoughttobeabundantinit.Forthosethatbeginnotheavenuponearth,ofwhich this praise is amain function, they shall never come to heaven,aftertheyaretakenfromtheearth;forthereisnoheavenlyaction,butitis begun upon earth, especially this main one, of joining with angels,seraphim, and cherubim, in laudingGod. Shall they praise him on ourbehalf,andshallnotwe forourown?Wesee thechoirofangels,whenChrist was born, sang, 'Glory be to God on high, on earth peace, andgoodwilltowardsmen,'Luke2:14.Whatwasthisfor?BecauseChristtheSaviour of the world was born; whereby they shew that we havemorebenefit, by it than they. Therefore, if we would ever join with them inheaven, let us join with them upon earth. For this is one of the greatprivilegesmentioned by the author to the Hebrews, unto which we become to, 'communionwith the spirits of justmenmadeperfect, and tothe company of innumerable angels,'Heb. 12:22, 23.We cannot bettershewthatwearecometothatblessedestateandsocietyspokenof,thanbypraisingGod.

5. And lastly, if we bemuch in praisingGod,we shall bemuch in joy,whicheasethmisery.Foramancanneverbemiserablethatcanbejoyful;andamanisalways joyfulwhenhe is thankful.Whenone is joyfulandcheerful,whatmiserycanlieuponhim?Therefore,itisawondroushelpinmiserytostirupthehearttothisspiritualsacrificeofthanksgivingbyallarguments,means,andoccasions.Ourheartsaretemples,andwearepriests.Weshouldalway, therefore,havethis lightandincenseburninginourhearts,asthefiredidalwayburnonthealtarinMoses'stime,thatwemayhavethesespiritualsacrificestooffercontinually.Wherethis isnot, the heart of that man or woman is like 'the abomination ofdesolation,'Dan. 12:11,which,when thedaily sacrificewas takenaway,was set up in the temple. And certainly where there is not praising ofGod,theheartis'anabominationofdesolation,'havingnothinginitsavemonstersofbaselustsandearthlyaffections.

Ques.ButhowshallweknowthatGodacceptsthesesacrificesofpraise?

Ans.Howdidhewitnesstheacceptationofthosesacrificesundertheoldlaw? 'By fire fromheaven,' Judges6:21; 1Kings 18:24, et seq.Thiswasordinary with them. So, if we find our hearts warm, cheered andencouragedwithjoy,peace,andcomfortinpraisingGod;thisisasitwereawitness by fire from heaven that our sacrifices are accepted. Let thisnow saidbe effectual to stir youup to this excellent andusefuldutyofthanksgiving,withoutmultiplyingofmorearguments,savetoputyouinmindofthis,thatasweareexhortedto'delightourselvesintheLord,'Ps.37:4,oneway,amongtherest,todoit,isto'servehimwithcheerfulness.'It is anexcellent thing tomakeusdelight inGod,who lovesa cheerfulgiver and thanksgiver. 'Sowill we render the calves of our lips.' But toproceed.

After this their solemncovenantandpromiseofyieldingpraise toGod,thatifhewouldforgivealltheirsins,anddogoodtothem,thenheshouldhavethebesttheycoulddotohimagain:praisehereisapromiseofnewobedience,whichhathtwobranches,

1.Arenunciationoftheillcoursestheytookbefore.

'Asshurshallnotsaveus;wewillnotrideuponhorses;neitherwillwesayanymoretotheworksofourhands,Yeareourgods.'

2.Thenthere isapositiveduty implied in thesewords, 'For in thee thefatherlessfindethmercy.'

Whereof, the one springs from the other; 'Asshur shall not save us,wewillnot rideuponhorses;neitherwillwesayanymore to theworksofour hands, Ye are our gods.'Whence comes all these? 'For in thee thefatherless findeth mercy.' Thou shalt be our rock, our trust, ourconfidenceforever.Whatwillfollowuponthis?'Asshurshallnotsaveusany longer;wewillnot rideuponhorses,'&c.Forwehavepitchedandplaced our confidence better; on him in whom 'the fatherless findethmercy.'

'Asshurshallnot saveus.'Theconfidencewhich thispeoplehadplaced

partly in Asshur, their friends and associates, and partly in their ownstrength at home, now promising repentance, they renounce all suchconfidenceinAsshur,horsesandidols.'Asshurshallnotsaveus,'&c.

First,forthis,'Asshurshallnotsaveus,'thatis,theAssyrians,whomtheyhadontheoneside,andtheEgyptiansontheother:itbeing,asweseeinthepropheciesofIsaiahandJeremiah,ordinarywithGod'speople,inanydistress,tohaverecoursetotheAssyrians,orEgyptians,asifGodhadnotbeen sufficient to be their rock and their shield.We see how often theLordcomplainsofthismannerofdealing.'Woeuntothemthatgodowninto Egypt for help, and stay on horses, and trust in chariots, becausethey are many,' &c., Isa. 30:2, and 31:1. The prophets, and so thisprophet, are very full of such complaints: it being one of the chiefarguments he presseth, their falseness in this, that in any fear or peril,theyran to theshelterofothernations,especially these two,EgyptandAssyria,asyouhaveit,'Ephraimfeedethonwind,andfollowethaftertheeastwind; he daily increaseth lies and desolation, and they domake acovenantwith theAssyrians, and oil is carried into Egypt,'Hosea 12:1,thatis,balm,whohadthisprivilegeaboveallothernations,toaboundinpreciousbalms;whichbalmandoiltheycarriedintoEgypt,towintheirfavour against the Assyrians. Sometimes they relied on the one, andsometimesontheother,thestoryandcauseswhereofweretootedioustorelate.WhereforeIcometotheusefulpointsarisinghence.'Asshurshallnotsaveus.'

1.Thatman,naturally,ispronetoputconfidenceinthecreature.

2. That the creature is insufficient and unable to yield us this prop toupholdourconfidence.

3.ThatGod'speople,whentheyareendowedwithlightsupernaturaltodiscernandbeconvincedhereof,areofthatmindtosay,'Asshurshallnotsaveus.'

But,tomakewaytothesethings,wemustfirstobservetwothingsforapreparative.

Doct. First, That reformation of life must be joined with prayer and

praise. Therewas prayer before, and a promise of praise; but, as here,there must be joined reformation of their sin. That it must be so, itappears, first, forprayer. It issaid, 'If Iregard iniquity inmyheart, theLord will not hear my prayer,' Ps. 66:18. And for praise, 'The verysacrificeofthewicked(whoreformsnothisways) isabominable,'Prov.15:8. So that, without reformation, prayer and praise is to no purpose.Thereforeitisbroughthereafterapromiseofpraise.Lord,aswemeantopraisethee,soweintendathoroughreformationofformersins,whereofwewereguilty.WewillrenounceAsshur,andconfidenceinhorses,idols,and the like. Therefore let us, when we come to God with prayer andpraise,thinkalsoofreformingwhatisamiss.OutwithAchan,Josh.7:19.If there be any dead fly, Eccles. 10:1, or Achan uncast out, prayer andpraise is invain. 'Willyousteal, lie,commitadultery,swearfalsely,andcomeandstandbeforeme,'saiththeLord,bytheprophetJeremiah,Jer.7:9.Willyouoffertopraytome,andpraiseme,livingintheseandthesesins?No;Godwillabhorboththatprayerandpraise,wherethere isnoreformation.'Whathastthoutodototakemynameinthymouth,sincethou hatest to be reformed, and hast castmywords behind thee, saithGod,' Ps. 50:16, where he pleads with the hypocrite for this audaciousboldnessinseveringthingsconjoinedbyGod.Therefore,aswewouldnothaveourprayersturnedbackfromheaven,whichshouldbringablessingupon all other things else: as we would not have our sacrificesabominable toGod, labour to reformwhat is amiss, amend all, or elsenever thinkour lip-labourwillproveanythingbuta lost labourwithoutthisreformation.

A second thing, which I observe in general, before I come to theparticulars,is,

Doct. That true repentance is, of the particular sin which we aremostaddictedto,andmostguiltyof.

Theparticularsinofthispeople,whomGodsoinstructshere,wastheirconfidence in Assyria, horses, and idols.Now therefore repenting, theyrepentoftheparticular,mainsinstheyweremostguiltyof;whichbeingstricken down, all the lesser will be easy to conquer. As when Goliathhimselfwasstrickendown,allthehostofthePhilistinesranaway,1Sam.17:51. So when Goliath shall be slain in us, the reigning, ruling,

domineeringsin,therestwilleasilybeconquered.

Use. Therefore let us make an use of examination and trial of ourrepentance.Ifitbesound,itdrawswithitareformation;asingeneral,soespeciallyofourparticularsins.Asthoseconfessandsay,'Aboveallotherthingswe have sinned in this, in asking a king,' 1 Sam. 12:8.Wewerenaught, and had offended Godmany ways before; but herein we havebeenexceedingsinful,inseekinganothergovernor,beingwearyofGod'sgraciousgovernmentoverus.Soagraciousheartwillsay,Ihavebeenawretchinallotherthings,butinthisandthatsinaboveallother.ThusitwaswiththewomanofSamaria,whenshewasputinmindbyChristofherparticulargrandsin, thatshehadbeena lightwoman,andhadhadmany husbands, he whom she lived with now not being her husband,John 4:18. This discovery, when Christ touched the galled part, did soworkuponherconscience that itoccasionedageneralrepentanceofallher other sinswhatsoever.And, indeed, sound repentance of onemainsinwilldrawwithitalltherest.And,forthemostpart,whenGodbringsanyman home to him, he so carries our repentance, that, discoveringunto us our sinfulness, he especially shews us our Delilah, Isaac,Herodias, our particular sin; which being cast out, we prevail easilyagainst the rest. As the charge was given by the king of Aram againstAhab,'Fightneitheragainstgreatnorsmall,butonlyagainstthekingofIsrael,' 2 Chron. 18:30; kill him, and then there will be an end of thebattle.Soletusnotstandstrikingatthisandthatsin(whichwearenotsomuchtemptedto),ifwewillindeedproveourrepentancetobesound;but at that main sin which by nature, calling, or custom we are mostproneunto.Repentanceforthiscausesrepentanceforalltherest;asherethechurchsaith,'Asshurshallnotsaveus;wewillnotrideuponhorses,'&c.

It is a grand imposture, which carries many to hell; they will cherishthemselvesinsomegrossmainsin,whichpleasescorruptnature,andisadvantageous to them;andbywayofcompensationwithGod, theywilldomanyotherthingswell,but leaveadeadflytomarall;whereastheyshould begin here especially. Thus much in general, which thingspremised,Icometotheforenamedparticulars.First,

Doct.Thatnaturallyweareaptandpronetoconfidenceinoutwardhelps

andpresentthings.

Thiscametoournaturefromthefirst fall.Whatwasourfallat first?Aturning from the all-sufficient, unchangeable God, to the creature. If Ishoulddescribesin,itisnothingbutaturningfromGodtoonecreatureorother.Whenwefindnotcontentmentandsufficiencyinonecreature,weruntoanother.Asthebirdfliesfromonetreeandboughtoanother,soweseekvarietyofcontentmentsfromonethingtoanother.Suchisthepravityofournaturesincethefall.Thisisafundamentalconclusion.Mannaturallywill,andmust,havesomewhattorelyon.Thesoulmusthaveabottom, a foundation to rest on, either such as the world affords, or abetter.Weakthingsmusthavetheirsupports.Aswesee,thevinebeingaweakthing,iscommonlysupportedbytheelm,orthelikesupply.Soisitwith the soul since the fall. Because it isweak, and cannot uphold norsatisfy itself with itself, therefore it looks out of itself. Look to God itcannot,tillitbeinthestateofgrace;forbeinghisenemy,itlovesnottolooktohimorhisways,orhavedealingwithhim.Thereforeitlooksuntothecreature,thatnexthanduntoitself.Thisbeingnaturallysincethefall,thatwhatwehadinGodbeforewhenwestood,wenowlabourtohaveinthecreature.

Reason 1. Because, as was said, having lost communion with God,somewhatwemusthavetostaythesoul.

2.Secondly,BecauseSatanjoinswithoursenseandfancy,bywhichwearenaturallypronetolive,esteemingofthingsnotbyfaithandbydeepergrounds,butbyfancy.Now,fancyhavingcommunionwithsense,whatitdiscovers and presents for good and great, fancymakes it greater. Andthedevil,aboveall,havingcommunionwiththatfacultyoffancy,andsoaspiritoferrorbeingmixedtherewith,tomakeourfancythinktherichesof the world to be the only riches; the greatness and goodness of thecreaturetobetheonlygreatnessandgoodness;andthestrengththereofthe only strength. This spirit of error joiningwith our own spirits, andwith the deceit of our natures, makes us set a higher value on thecreature, enlargeth and enrageth the fancy,making it spirituallydrunk,soastoconceiveamissofthings.

Use.Brieflyforusehereof,itbeingbutadirectingpointtoothers.Letus

take notice of our corruption herein, and be humbled for it; taking ingoodpart thoseafflictionsandcrosseswhichGodsendsus, toconvinceandletusseethatthereisnosuchthinginthecreatureasweimagined;because naturally, we are desperately given to think that there issomewhatmorethereinthanthereis.Nowafflictionhelpsthissicknessoffancy,embitteringuntousallconfidenceinthecreature.Thereforeitisahappyandablessedthingtobecrossedinthatwhichweover-value,asthese Israelites here did the Assyrians and the Egyptians: for beingenemies, they trusted in a 'broken reed,' 2Kings 18:21, aswe shall seefurtherinthesecondpoint.

Doct.Howtheseoutwardthingscannothelpus.

Howpronesoeverweare to relyupon them, theyare ineffectnothing.Theycannothelpus,andsoarenottobereliedupon. 'Asshurshallnotsaveus.' Indeed itwillnot, it cannot.These thingscannotaidusatourmost need. So that that which we most pitch upon, fails us when weshould especially have help. Some present vanishing supply they yield,but little topurpose.Theyhavenot that in themwhich should supportthesoulatastrait,orgreatpinch,aswesay.

Reason. The reason is largely given by Solomon in the whole book ofEcclesiastes, 'All isvanityandvexationofspirit,'Eccles.1:14.There isavanityinallthecreatures,beingemptyandnotabletosupportthesoul.Theyarevainintheircontinuance,andemptyinregardoftheirstrength.Theyaregonewhenwehaveneedofthem.Riches,asthewisemansaith,are gone, andhavewings to fly away, in ourmostneed,Prov. 23:5. Sofriends are fugitive good things, being like to the brooksmentioned inJob,6:15:whichwheninsummerthereisneedof,thentheyaredriedup,andyetrunamaininwinter,whenthereisnoneedofthem.So,earthlysupports,whenthereisnoneedofthem,thentheyareathand;butwhenwehavemostneedof them,aregone. 'Theyarebrokencisterns,'as theprophet calls them, Jer. 2:13. Cisterns, that is, they have a limitedcapacity.Acisternisnotaspring.Soalltheirsupport,atthebest,isbutabounded and amixed sufficiency; and that alsowhichwill quickly fail:likewaterinacistern,whichifitbenotfedwithacontinualspring,failsor putrefies presently. Likewise these outward things are not sufficientfor the grievance; for being limited and bounded, the grievancewill be

abovethestrengthofthecreature;whichthoughsometimeitbepresentanddonotfail,yetthetroubleissuch,thatitisabovethestrengthofthecreature to help. So that for these and the like respects, there is nosufficiency,norhelp tobeexpected fromthecreature. 'Asshurshallnotsaveus.'Heisnotasufficientgroundoftrust.Why?

1.Heisbutacreature.

2.Heisanenemy.

3.Heisanidolater.

Sothat,takehiminallthesethreerelations,heisnottobetrusted.

1. He is a creature.What is a creature? Nothing, as it were. Saith theprophet, 'All creatures before him are as nothing, and as a very littlething.'Andwhat it is,whenhepleaseth,hecandissolveit intonothing,turn it into dust.Man's breath is in his nostrils, Isa. 2:22. 'All flesh isgrass,andallhisgloryastheflowerofgrass,'Ps.103:15.Ifamantrustthecreature,hemayoutlivehistrust.Hispropmaybetakenfromhim,anddownhe falls.Asshurmustnotbe trusted, therefore,asacreature,nor as aman, for that brings uswithin the curse. Thus saith theLord,'Cursedbethemanthattrustethinman,andmakethfleshhisarm,'&c.,Jer. 17:5.So trusting in thecreaturenotonlydeceivesus,butbringsuswithinthecurse.Inthatrespect,Asshurmustnotbetrusted.

2.ButAsshurlikewisewasanenemy,andasecretenemy.ForhowsoeverthetentribesuntowhomHoseaprophesiedweregreatidolaters,yettheywere somewhat better than Asshur, who was without the pale of thechurch,andawhollycorruptedchurch.Therefore,theywereenemiestothetentribes,and,amongstotherreasons,becausetheywerenotsobadasthey,nordeeplyenoughdyedwithidolatry.

Many think theymay comply with popery in some few things, to gaintheirlove,andthattheremaybejoiningwiththeminthisandthat;butdowe think that theywill ever trustus forall this?No; theywill alwayhateus,tillwebeasbadasthey,andthentheywilldespiseus,andsecurethemselvesofus.Therefore,thereisnotrustingofpapists,aspapists;not

only creatures, but as false, and as enemies. For this is the nature ofwicked men. They will never trust better than themselves, till theybecomeasbadastheyare,afterwhichtheydespisethem.Saythey,Nowwemaytrustsuchandsuchaone;heisasbadaswe,becom'd*oneofus.Which is the reasonwhy some of a naughty dispositson take away thechastity and virginity ofmen's consciences,making them take this andthatevilcourse,andthentheythinktheyhavesuchsafe,beingasbadasthemselves.Wherein they deal as Ahithophel's politic, devilish counselwas,thatAbsalomshoulddothatwhichwasnaught,andthenheshouldbesurethatDavidandheshouldneveragreeafterthat,2Sam.16:21;andthatthenbythisdiscoverythewickedJews,setonmischief,mightsecurethemselves of Absalom. So they, now that they join with us, God willforsake them; we shall have them our instruments for anything. First,theywouldhavethetentribesasbadasthey,andthengivethemtheslipwhensoevertheytrustedthem.

3.Again,neitherweretheytobetrustedasidolaters,tohaveleagueandsocietywiththem.Theremaybesomecommerceandtrafficwiththem,butamityandtrust,none.AsshurandEgyptwerehorribleidolaters,andthereforenottobetrustedinthatrespect.AsweseetheprophetinthiscasereprovedgoodJehoshaphat,whenhehadjoinedwithwickedAhab,kingofthetentribes,'Shouldstthouhelptheungodly,andlovethemthathate the Lord? therefore wrath is upon thee from before the Lord,' 2Chron. 19:2. So we see it is a dangerous thing to be in league withidolaters, even such as the ten tribes were, who had some religionamongstthem.Thisgoodkingwaschiddenforit.

'Wewillnotrideuponhorses.'

What kind of creature a horse is, it is worth the seeing. What adescriptionGodgivesofhim,thatwemayseewhatreasontheSpiritofGodhathtoinstanceinthehorse.SaithGodtoJob,'Hastthougiventhehorse strength? hast thou clothed his neck with thunder? canst thoumakehimafraidasagrasshopper?thegloryofhisnostrilsisterrible.Hepaweth in thevalley,andrejoiceth inhis strength:hegoethon tomeetthearmedmen.Hemockethatfear,andisnotaffrighted;neitherturnethhe back from the sword. The quiver rattleth against him, the glitteringspearandtheshield.Heswalloweththegroundwithfiercenessandrage:

neitherbelievethhethatit isthesoundofthetrumpet.Hesaithamongthetrumpets,Ha,ha;andhesmelleththebattleafaroff,thethunderofthe captains, and the shouting,' Job 39:19–21. A notable and excellentdescription of this warlike creature. And yet for all this excellency, sodescribed by the Spirit of God, in another place the psalmist saith, 'Ahorse isavain thing forsafety,neithershallhedeliveranybyhisgreatstrength,'Ps.33:17. 'Sometrust inchariots,andsomeinhorses;butwewill remember the name of the Lord ourGod,' Ps. 20:7. So in anotherplace,'Thehorseispreparedagainstthedayofbattle,butvictoryisoftheLord,'Prov.21:31.

HowofthaveyouinthePsalmsthatproudwarlikecreaturedisparaged,becausenaturallymenaremorebewitchedwiththatthanwithanyothercreature. If they have store of horses, then they think they are strong.ThereforeGodforbidstheking 'tomultiplyhorsestohimself,norcausethepeopletoreturntoEgypt,totheendheshouldmultiplyhorses,'&c.,Deut.17:16,becauseGodisthestrengthofhischurch,whenthereisnomultitude of horses. You see it is a bewitching creature, and yet a vainhelp.Aplacelikethiswehave,Isa.2:7,complainingthereofthenaughtypeoplewhichwereamongtheJews,atthattimeasbadastheIsraelites.Saithhe,'Theirlandalsoisfullofsilverandgold;neitheristhereanyendoftheirtreasures;theirlandisalsofullofhorses,neitheristhereanyendof theirchariots.'What, is therea fault in that?No.Luthersaith, 'Goodworks are good, but the confidence in them is damnable.' So gold andsilver,horsesandchariots,aregoodcreaturesofGod.Butthiswastheirsin,confidenceinthesethings.'Thereisnoendoftheirtreasures.'Iftheyhad treasure enough, they should dowell enough. 'Their land alsowasfullofhorses.'Was thisa fault?No;but theirconfidence in them.Theythoughttheywereawisepeopletohavesuchfurnitureandprovisionofmunitionforwar.ButGodwastheirking,andthechiefgovernorofhispeople;andforthemtoheapupthesethings,totrustover-muchinthem,itwasamatterofcomplaint.'Theirlandalsoisfullofidols.'

Thusyouseethereisnoconfidencetobeputneitherintheonenortheother, neither in the association of foreign friends, who will provedeceitful,'reedsofEgypt,'thatnotonlydeceive,butthesplintersthereoffly about, andmay run up into the hand. Such are idolaters and false

friends,deceitfulandhurtful.Nor inhome.There isno trust inhorses,munition, or such like. What doth this imply? That to war and haveprovisioninthatkindisunlawfulandunnecessary,becausehefindsfaultherewithhorsesandthelike?No;takeheedofthat;forJohnBaptist,ifthesoldier'sprofessionhadbeenunlawful,hewouldhavebidthemcastaway their weapons; but he bids them 'do violence to noman, neitheraccuseanyfalsely,'&c.,Luke3:14.AndGodwouldneverstylehimself'theLord of hosts, and aman ofwar,' Isa. 42:13, and 'he that teacheth ourhandstowar,andourfingerstofight,'Ps.18:34,unless itweregoodintheseason.Thereforewarislawful,seeinginthewaytoheavenweliveinthemidstofenemies.

Therefore it is but an anabaptistical fancy to judgewar to be unlawful.No,no; it is cleananother thingwhich theHolyGhost aimsat: tobeatback carnal confidence. For it is an equal fault tomultiply help and toneglect them. Either of both are fatal many times: to multiply horses,trustinginthem,ortospoilhorsesandotherhelpsvainly,sotoweakenakingdom.Thereforethereisamiddlewayforalloutwardthings,afitcaretoserveGod'sprovidence,andwhenwehavedone,trustinGodwithouttemptingofhim;fortoneglectthesehelpsistotempthim,andtotrustinthem,whenwehave them, is to commit idolatrywith them.Beware ofboththeseextremes,forGodwillhavehisprovidenceservedintheuseoflawfulmeans.WhenthereisthisgreatcareinaChristiancommonwealth,there is a promise of good success, becauseGod iswith us.Otherwise,what isall, ifhebeourenemy?Soweseethesecondpointmadegood,that these outward things of themselves cannot help. Therefore comesthisinthethirdplace:—

Obs.ThatwhenGodaltersandchangesandmouldethanewtheheartofamantorepentance,healterethhisconfidenceinthecreature.

AChristianStatewillnottrustinAsshur,norinhorses.ItistruebothofState and persons. The reasonwill follow after in the end of the verse,'Forintheethefatherlessfindethmercy.'Because,whenamanhathoncerepented, there is a closingbetweenGodandhim, andhe seethanall-sufficiencyinGodtosatisfyallhisdesires.Thereforehewilluseallotherthingsashelps,andas faras itmaystandwithhis favour.ForhehathMoses'seyeputinhim,aneweyetoseehimthatisinvisible,Heb.11:27,

to seeGod in his greatness, and other things in their right estimate asvain things.What is repentancebuta changeof themind,whenamancomes to be wise and judicious, as indeed repentantmen are the onlywise men? Then a man hath an esteem of God to be El-shadai, all-sufficient,andallother things tobeas theyare,uncertain; that is, theyare so today, as that theymay be otherwise to-morrow, for that is thenatureofthecreatures.Theyareinpotentia, inapossibilitytobeotherthingsthantheyare.Godisalway'IAM,'alwaythesame.Thereisnotsomuch as a shadow of changing in him.Wherefore, when the soul hathattained unto this spiritual eyesight and wisdom, if it be a sinfulassociationwithEgypt orAsshur,with this idolater or that, hewill notmeddle; and as for other helps, he will not use them further than assubordinatemeans.Whenamanisconverted,hehathnotadouble,notadividedheart,totrustpartlytoGodandpartlytothecreature.IfGodfailhim,*hehathAsshurandhorsesenough,andassociationwithallroundabout.ButaChristianhewilluseallhelps, as theymay standwith thefavourofGod,andaresubordinateunderhim.Nowfortrial.

Quest.Howshallweknowwhetherweexceed in this confidence in thecreatureornot?

Sol.1.Wemayknowitbyadventuringonillcoursesandcauses,thinkingto bear them out with Asshur and with horses. But all the mercenarysoldiers in theworld, andall thehorses athomeandabroad,what cantheydowhenGodisangry?Now,whenthereissuchconfidenceinthesethingsasfortoout-dareGod,thenthereistoomuchtrustinthem.Thattrustwill end in confusion, if it benot repentedof, for that liftsup theheartinthecreature.Andastheheathenmanobserves,'Goddelightstomake great little, and little great.' It is his daily work to 'cast downmountains, and exalt the valleys,' Isa. 40:4. Those that are great, andboast in their greatness, as if they would command heaven and earth,Goddelightstomaketheirgreatnesslittle,andatlengthnothing,andtoraiseupthedayofsmallthings.Thereforetheapostlesaith,'IfIrejoice,itshallbeinmyinfirmities,'2Cor.12:9,innothingelse;forGoddelightstoshewstrengthinweakness.

2.Bysecurityandrestingofthesoulinmeanerthings,neverseekingtodivine and religious helps when we are supplied with those that are

outward.Forthesepeople,whentheytrustedtoAssyriaandEgypt,thosefalse supports and sandy foundations, they were careless of God, andthereforemusttrustinsomewhatelse.Wherefore,ifweseeamansecureandcareless,certainlyhetruststoomuchtouncertainriches,toAsshur,toEgypt, to friends,ortooutwardhelps.Hissecuritybewraysthat.IfamantrustGodintheuseof themeans,hiscarewillbetokeepGodhisfriend by repentance and daily exercises of religion, by makingconscienceofhisduty.ButifhetrustthemeansandnotGod,hewillbecarelessandweakingoodduties,dullandslow,and,outoftheatheismof his heart, cry, Tush! if God do not helpme, I shall have help fromfriendsabroad,andbesupportedwiththisandthatathome,horsesandthelike,andshallbewell.

Use1.Letusthereforeenterintoourownsouls,andexamineourselves,howfarforthweareguiltyofthissin,andthinkwecomesofarshortofrepentance. For the ten tribes here, the people of God, when theyrepented,say,'Asshurshallnotsaveus;wewillnotrideuponhorses.'Hespeaks comparatively, as trusted in. Therefore, let us take heed of thatboasting, vain-glorious disposition, arising from the supply of thecreature.SaithGod,'Letnotthewisemangloryinhiswisdom;neitherletthe mighty man glory in his might: let not the rich man glory in hisriches;butlethimthatgloriethgloryinthis,thatheunderstandethandknoweth this, that I am the Lord, which exercise lovingkindness,judgment,andrighteousness intheearth,'&c.,Jer.9:23,24.LetamanglorythatheknowsGodinChristtobehisGodinthecovenantofgrace;thathehaththeGodofallstrength,theKingofkingsandLordoflordstobe his:who hath all other things at his command,who is independentandall-sufficient. Ifamanwillboast, lethimgooutofhimself toGod,andplanthimselfthere;andforotherthings,takeheedtheheartbenotliftupwiththem.

1. Considerwhat kind of thing boasting is. It is idolatry, for it sets thecreatureintheplaceandroomofGod.

2.Anditisalsospiritualadultery,wherebywefixouraffectionsuponthecreature,whichshouldbeplacedonGod;asitisinJames,'Yeadulterersandadulteresses,knowyenotthatthefriendshipoftheworldisenmitywithGod?'&c.,James4:4.

3. Habakkuk calls it drunkennness, Hab. 2:4, 5, for it makes the souldrunk with sottishness and conceitedness, so as a man in this case isneversober,untilGodstriphimofall.

4.Andthenagain,itputsforththeeyeofthesoul.It isakindofwhite,thatmarsthesight.WhenamanlookstoAsshur,horses,andtooutwardstrength,whereisGodallthiswhile?Thesearesomanyclouds,thattheycannotseeGod,butaltogetherporeuponthecreature.Heseessomuchgreatnessthere,thatGodseemsnothing.ButwhenamanseesGodinhisgreatness and almightiness, then the creature isnothing, Job42:6.Butuntilthisbe,thereisamistandblindnessintheeyeofthesoul.

Andwhenwehaveseenourguiltinessthisway(aswhoofusinthiscasemay not be confounded and ashamed of relying toomuch on outwardhelps?), then let us labour to take off our souls from these outwardthings,whetheritbestrengthabroadorathome.Whichthatwemaydo,wemust labour for that obediencewhichourSaviourChrist exhortsusuntoinself-denial,Mat.16:24,nottotrusttoourowndevices,policy,orstrength,wit,will,orconceits,thatthisorthatmayhelpus,noranything.Makeitgeneral;forwhenconversioniswrought,andtheheartisturnedtoGod,itturnsfromthecreature,onlyusingitassubordinatetoGod.Wesee,usually,menthatexaltthemselvesinconfidence,eitherofstrength,ofwit,orwhatsoever,theyaresuccesslessintheirissue.ForGoddelightstoconfoundthem,andgobeyondtheirwit,aswehaveit,Isa.30:3.TheythoughttogobeyondGodwiththeirpolicy,theywouldhavehelpoutofEgypt, this and thatway.Oh, saith theprophet, but for all this,God iswisetoseethroughallyourdevices;secretlyherebytouchingthemtothequick, as sottish persons, who thought by their shallow brains to gobeyond God. You think religious courses, and the obedience Godprescribeth to you, to be idle, needless courses; but, notwithstanding,God is wise. He will go beyond you, and catch you in your own craft.'Therefore,thestrengthofPharaohshallbeyourshame,andthetrustintheshadowofEgyptyourconfusion,'Isa.30:3.ThusGodlovestoscatterBabels fabrics, Gen. 11:8, and holds that are erected in confidence ofhumanstrengthagainsthim.Hedelights tocatch thewise in theirowncraft, to beat all down, lay all high imaginations and things flat beforehim, that no flesh may glory in his sight. There is to this purpose a

notable place in Isaiah: 'Behold, all ye that kindle a fire, that compassyourselvesaboutwithsparks,'Isa.50:11.Fortheykindledafire,andhadalightoftheirown,andwouldnotborrowlightfromGod: 'Walkinthelightofyourfire,andinthesparksthatyehavekindled.'Butwhatistheconclusionofall? 'Thisshallyehaveofminehand.'Idareassureyouofthis,saiththeprophet.'Youshallliedowninsorrow.'Thosethatwalkbythelightandsparkoftheirownfire,thistheyshallhaveatGod'shands:'theyshallliedowninsorrow.'

Letusthereforetakeheedofcarnalconfidence.Youhaveanumberwholovetosleepinawholeskin,andwillbesuretotakethesafestcourses,astheythink,notconsultingwithGod,butwith 'fleshandblood.'Itmightbeinstancedinstoriesofformertimes,howGodhathcrossedemperors,and great men in this kind, were it not too tedious. But for presentinstance, you have many who will be of no settled religion. Oh, theycannottell,theremaybeachange.Thereforetheywillbesuretooffendneitherpart.Thisistheirpolicy,andiftheybeinplace,theywillreformnothing.Oh, I shall laymyselfopen toadvantages,andstirupenemiesagainstme.AndsotheywillnottrustGod,buthavecarnaldevicestoturnoff all duty whatsoever. It is an ordinary speech, but very true, policyoverthrowspolicy.Itistrueofcarnalpolicy.WhenamangoesbycarnalrulestobegovernedbyGod'senemyandhisown,withhisownwitandunderstanding, which leads him to outward things, this kind of policyoverthrowsallpolicy,andoutwardgovernmentatlength.Thosethatwalkreligiously andby rule, theywalkmost confidently and securely, as theissuewillshew.Therefore,considerthat,setGodaside,allisbutvanity.Andthat,

First,Inregardtheydonotyieldthatwhichweexpecttheyshouldyield.Thereisafalsehoodinthethings.Theypromisethisandthatinshows,butwhenwe possess them, they yield it not. As they have no strengthindeed,sotheydeceive.

2. Then, also, there is amutability in them; for there is nothing in theworldbutchanges.Thereisavanityofcorruptioninthem.Allthingsatlastcometoanend,saveGod,whoisunchangeable.

3. Then again, besides the intrinsical vanity in all outward things, and

whatsoevercarnalreasonleadsunto,theyaresnaresandbaitsuntous,todrawusawayfromGod,byreasonofthevanityofournature,vainerthanthethingsthemselves.Thereforetakeheedofconfidenceinanything,orelse this will be the issue: we shall be worse than the things we trust.'Vanityofvanities,all thingsarevanity,'Eccles.1:1;andmanhimself islighterthanvanity,saiththepsalmist,Ps.62:9.Hethattruststovanity,isworsethanvanity.Amancannotstandonathingthatcannotstanditself,—starenon stante.Aman cannot standon a thing that ismutable andchangeable.Ifhedoth,heisvainwiththething.Evenasapicturedrawnuponice,astheicedissolves,sothepicturevanishethaway.Soitiswithall confidence in the creature whatsoever. It is like a picture upon ice,which vanisheth with the things themselves. He that stands upon aslipperything,slipswiththethinghestandson.IftherewerenowordofGodagainst it, yet thusmuchmaybe sufficientoutof theprinciplesofreason,toshewthefollyoftrustingtoAsshur,andhorses,andthelike.

Letthisbetheendofall,then,touchingthiscarnalconfidence:tobewarethatwedonotfastenouraffectionstoomuchuponanyearthlything,athomeor abroad,within orwithout ourselves. For 'Godwill destroy thewisdomof thewise,' 1Cor. 1:19.Letus takeheed, therefore,ofall falseconfidence whatsoever. Let us use all outward helps, yet so as to relyuponGodforhisblessingintheuseofall.Andwhentheyall fail,beofJehoshaphat'smind:'Lord,weknownotwhattodo,'2Chron.20:12.Thecreaturefailsus,ourhelpsfailus; 'butoureyesareuponthee.'SowhenalloutwardAsshurs,andhorses,andhelpsfail,despairnot; forthelesshelpthereisinthecreature,themorethereisinGod.AsGideonwithhisarmy,whenhe thought to carry it awaywithmultitudes,God told himthereweretoomanyofthemtogetthevictoryby,lestIsraelshouldvauntthemselvesoftheirnumber,andsolessenedthearmytothreehundred,Jud. 7:2; so it is not themeans, but the blessing on themeans whichhelpsus.Ifwebeneversolow,despairnot.LetusmakeGodours,whoisall-sufficientandalmighty,andthenifwewerebroughtahundredtimeslower thanweare,Godwillhelpandraiseus.Thosewho labournot tohaveGod,theLordofhosts,togooutwiththeirarmies,iftheyhadalltheAsshursandhorsesintheworld,allwereinvain.ItwasthereforeagoodresolutionofMoses.SaithhetoGod,'Ifthypresencegonotwithus,carryus not hence,' Exod. 33:15.Hewould not go one step forwardwithout

God.So,ifwecannotmakeGodourfriendtogooutbeforeus,invainitistogoonestep forward.Letus thereforedoubleourcare inholyduties,renewingourcovenantwithGod,beforethedecreecomeoutagainstus.The more religious, the more secure we shall be. If we had all thecreaturesintheworldtohelpus,whataretheybutvanityandnothing,ifGodbeourenemy!Thesethingsweknowwellenoughfornotion;butletuslabourtobringthemhomeforuse,inthesedangeroustimesabroad.Letusbeginwhereweshould,thatourworkmaybeespeciallyinheaven.Letus reformour lives, beingmoderately careful, asChristians should,without tempting God's providence, using rightly all civil supports andhelps seasonably, and to the best advantage; for, as was said, thecarelessness herein for defencemay prove as dangerous and fatal to aState,asthetoomuchconfidenceandtrustinthem.

THEFOURTHSERMON

Asshurshallnotsaveus;wewillnotrideuponhorses;neitherwillwesayany more to the works of our hands, Ye are our gods: for in thee thefatherlessfindethmercy.—HOS.14:3.

WEshewedyouheretoforeatlarge,howtheSpiritofGod,bytheprophet,dothheredictateaformofturninguntotheseIsraelites, 'Takeuntoyouwords;' and then teacheth them what they should return back again,thanks.'Sowillwerenderthecalvesofourlips.'Whereintheyshewtwothings.1.Theythathavenogreatmatterstorender,oxenorsheep,&c.2.TheyshewwhatismostpleasinguntoGod,thecalvesofourlips;thatis,thanksgivingfromabrokenheart,which,asthePsalmistspeaks,pleasethGodbetterthan'abullockthathathhornsandhoofs,'Ps.69:31.Butthisis not enough. TheHolyGhost therefore doth prescribe them, togetherwithprayerandthanksgiving,reformation.'Asshurshallnotsaveus;wewillnot rideuponhorses;neitherwillwesayanymore to theworksofourhands,Yeareourgods:for intheethefatherlessfindethmercy.'Sothathereyouhavereformationjoinedwithprayerandpraise.Whenceweobserved divers things: that without reformation our prayers areabominable;thatinrepentancetheremustbereformationofourspecialsin; which here they do. Take this one thing more in the third place,whichshallbeaddedtotheformer.

Obs.Inreformation,wemustgonotonlytotheoutwarddelinquencies,buttothespringofthem,whichissomebreachofthefirsttable.

Therootofallsin,isthedeficiencyofobediencetosomecommandofthefirst table.When confidence is not pitched aright inGod, orwhen it ismisapplied, and misfastened to the creature: when the soul sets upsomewhat for a stay andpropunto it,which it shouldnot do, this is aspiritualandsubtlesin,andmustberepentedof,ashere, 'Asshurshallnotsaveus,'&c.Itweregoodthereforeforallthosewhoseriouslyintendthework of repentance, to take this course. If the gross fault be of thesecond table, take occasion of sorrow andmourning thence. But whenyou have begun there, resolve and bring all to the breeding sin of all,

whichisthefasteningofthesoulfalsely,whenitisnotwellfastenedandbottomedintheroot.AndthereforeitwaswelldonebyLuther,who,inaCatechism of his, brings in the first commandment into all thecommandmentsof the firstandsecondtable, 'Thoushalthavenoothergods but me.' Therefore thou shalt sanctify the Sabbath, honour thyfather and mother, shalt not take my name in vain, shalt not commitadultery, shaltnot steal,&c., (b).Becausehe thathathnoGodbut thatGod inhisheart,willbesure tosanctify theSabbath,honourhis fatherandmother, not commit adultery, nor steal. And whence come all thebreachesof thesecondtable?Hence, that there isnot the true fearandloveofGodinourhearts;anditisjustwithGod,fortheirspiritualsins,togivethemuptocarnalandgrosssins.Therefore,thoughtheIsraelitesherehadmanygrosssinstorepentof,yettheygotothespring-head,thebreedingsinofall, falseconfidence.This is todeal thoroughly, togo tothecore. 'Asshurshallnot saveus;wewillnot rideuponhorses.'Fromwhence, in thethirdplace,maydescendtothenextbranchof theirsin,idolatry.

'Neitherwillwesayanymoretotheworksofourhands,Yeareourgods.'Allfalseconfidencehathtwoobjects:foritisalwayseither,

1.Outofreligion;or,

2.Inreligion.

Forthefirst,allillconfidenceandtrust,ifitbeoutofreligion,itisinthecreature;either,

1.Outofus;or,

2.Inourselves.

Secondly,ifitbeinreligion,itisinafalsegod,ashere, 'Neitherwillwesayanymoretotheworksofourhands,Yeareourgods.'Observehenceinthefirstplace.

Obs.Mannaturallyispronetoidolatry.

The story of the Bible, and of all ages, sheweth how pronemen are to

idolatryandwill-worship,andwhatmiseriesensuedthereupon.Amongstotherinstances,weseehowpresentlyafterthatbreachinthekingdomofDavid and Solomon, by Jeroboam's setting up of two calves, howsuddenlytheyfelltoidolatry,1Kings13:33,seq.;2Chron.13:8.Sothatafterthat,therewasnotonegoodkingamongstthemall,untilthenationwasdestroyed.Andsointhestoryoftheirantiquities,seehowpronetheywere to idolatry in thewilderness.Mosesdothbutgoup to themount,and they fall to idolatry, cause Aaron tomake a calf, and dance roundaboutit,Exod.32:4,seq.;Ps.106:19.Thethingissopalpable,thatitneednotbestoodupon,thatman'snatureispronetoidolatrywhichwillnotraise itself up to God, but fetch God to itself, and conceive of himaccordingtoitsfalseimaginations.

Now idolatry is twoways committed, in the false,hollow, anddeceitfulheartofman:either,

1. By attributing to the creature that which is proper to God only,investingitwithGod'sproperties;or,

2.ByworshippingthetrueGodinafalsemanner.

1.Sothat, inthefirstplace, idolatry is to investthecreaturewithGod'sproperties.Go to thehighest creature,Christ's humannature.Wehavesomebitterspirits(Lutheranstheycallthem)Protestants,whoattributeto the humannature ofChrist, thatwhich only is proper toGod, to beeverywhere, and therefore to be in the sacrament, (c). You have somecomenearthem,bothintheiropinionandintheirbitterness.Theywillhaveanescioquomodo.Christ is there though theyknownothow.Butthis is tomake Christ's human nature a god, tomake an idol of it. Soprayerstosaintsandangels,thismakesidolsofthem,becauseitinveststhem with properties to know our hearts, which he must know untowhomwepray.Andthen,itgivesuntothemthatwhichispropertoGod,worship and prayer. But, wemust call upon none but whom wemustbelievein,andwemustbelieveinnonebutGod.Therefore,worshippingofsaintsorangelsisidolatry.

Secondly,idolatryistoworshipthetrueGodinafalsemanner;tofixhispresence to thatwe should not fix it to; to annex it to statues, images,

crucifixes,thepictureoftheVirginMaryandthelike.Nottorunintothecommonplaceofidolatry,buttocomehomeuntoourselves.

Quest.Whetherarethepapistsidolatersornot,likeuntotheseIsraelites,who say (being converted), 'Neither will we say unto the works of ourhands,Yeareourgods?'

Ans. I answer,Yes; as grossas ever theheathenswere, andworse.TheveryEgyptians,theyworshippednoneforgodsbutthosewhowerealive;asapapisthimselfsaith(thoughhewereanhonestpapist),theEgyptiansworshippedlivingcreatures,butweareworsethanthey;forweworshipstocks and stones, and a piece of bread in the sacrament. And to thispurpose,oneoftheirJesuitsconfesseththis,andyieldedthequestionforgranted,thatiftherebenotatransubstantiationofthebreadturnedintothebodyandbloodofChrist,weareworseidolatersthantheseandthesenations;becauseweworshipapieceofbread,whichisadeadthing.Butweassume(accordingtotheScriptures,thejudgmentofthechurch,andof the truth itself), the bread is not transubstantiated, at least it is adoubtfulmatter, for if itbenot the intentionof thepriest, it isnot.Seehereuponwhathazardtheyputthesoulsofpeople!

Obj.Buttheyhavemanyshiftsforthemselves;as,amongtherest,thisisone, that they do notworship the image, but God or Christ before theimage.

Ans. To which the answer is, that the fathers who wrote against theheathens meet with this pretence. The Pagans had this excuse. WeworshipnotthisstatueofJupiter,butJupiterhimself.Thustheyhavenoallegation for themselves, but the heathen had the same, which theancient Fathers confuted. They are guilty of idolatry in both theforenamedkinds.For,first,theyworshipthingsthattheyshouldnot,asappearsbytheirinvocationofsaints,vowstothem;theirtemples,altars,andthelike,fulloftheirimages,givingthemhonourdueuntoGod.Andthen, theyworship the trueGod in a falsemannerbefore their images.Thereisnokindof idolatrybuttheyaregrosslyguiltyof it.Whereofletthisbetheuse.

Use1.Firstofall,ofthankfulness,thatGodhathbroughtusintoGoshen,

intoakingdomoflight;thatweareborninatimeandplaceofknowledgeofthetrueGod,whereinisthetrueworshipofthetrueGod.ItisamatterthatwecannotbetoothankfultoGodfor.

Quest.Howshallweshewourselvesthankful?

Ans. Inkeeping fast the trueworshipofGodwehave, andkeepingoutidolatry; inreviving laws in thatkind, ifnotmakingnew.What if therewere liberty given for men to go about the country to poison people!Wouldweenduresuchpersons,andnotlayholdofthem?SointhatwearefreedfromJesuitswhogoabouttopoisonthesoulsofGod'speople,let us shew our thankfulness for this, and shun idolatry of all sortswhatsoever.

Use2.Secondly,See fromhence that therecanbeno tolerationof thatreligion,nomore,aswassaid, than tosufferand toleratepoisoners.Astheysaidofcoloquintidaintheirpottage,2Kings4:40,so'thereisdeathinthepot'ofRomishreligion.ThereforeitweregoodtocompelthemtocomeinandservetheLordtheirGod.Asitissaid,goodJosiahcompelledthoseinhistimetoservetheLord,2Chron.34:33,soitweregoodsuchcoursesweretakentoreformandreclaimthem.AsSaintAugustinesaidofhimselfinhistime,beingaDonatist,healteredhisjudgmentbyforce.Inwhichcaseitwouldbewiththemaswithchildren,who,whentheyareyoung, must be forced to school, but afterwards they thank them whoforced them. So it is in religion, though it cannot be forced, yet suchmight afterwards blessGod for themwho brought them to themeans;who, insteadof theirblindness, trainedthemupinmoreknowledge,byforcing them to use themeans forwhich,whenGod should open theireyes,theymightblessGodanotherday.Butthispointofgross idolatry,solargelyhandledinbooks,isonlytouchedbytheway,thatwemayhateidolatry themore;whichcouldnotbe leftout, thewords leading tosaysomewhat of it, seeinghow these converts herehate it, andout of thathatredmakethisprofession,'Neitherwillwesayanymoretotheworksofourhands,Yeareourgods,'&c.

Butthisisnotall;wemustknowthattherebeotheridolsthantheidolswhich wemake with our hands. Besides these religious idols, there besecularidolsintheworld,suchasmensetuptothemselvesintheirown

hearts.Whatsoevertakesuptheheartmost,whichtheyattributemoretothantoGod,thatistheiridol,theirgod.Aman'slove,aman'sfear,ishisgod.IfamanfeargreatnessratherthanGod,thathehadratherdispleaseGodthananygreatperson,theyarehisidolsforthetime.'Thefearofamanbringsasnare,'Prov.29:25,saiththewiseman.Andthosewhogetthe favour of any in place, sacrifice therefore their credit, profession,religion, and souls, it is gross idolatry; dangerous to the party, anddangeroustothemselves.ItwastheruinofHerodtohavethatapplausegiventohim,andtakenbyhim,'ThevoiceofGod,andnotofman,'Acts12:22.Soforanytobeblownupwithflatterers, that lift themupabovetheir duemeasure, it is an exceedingwrong to them, prejudiceth theircomfort,andwillproveillintheconclusion;indeed,treasonagainsttheirsouls.

Sothere isabasersortof idolaters,whosacrifice theircreditandstate,whatsoever is goodwithin them, theirwhole powers, to their base andfilthypleasures.Thusmanisdegeneratesincehisfall,thathemakesthathis god which is meaner than himself. Man, that was ordained foreverlastinghappinessandcommunionwithGod,isnowbroughttoplacehishappinessandcontentmentinbasepleasures.Whereasitiswiththesoulofmanforgoodorill,asitappliesitselftothatwhichisgreaterormeaner than itself. If it apply itself to confidence and affiance in God,then it isbetter.For it is thehappinessof the soul tohavecommunionwiththeSpringofgoodness,asDavidspeaks, 'ItisgoodformetodrawneartoGod,'&c.,Ps.73:28.Whenwesufferthesoultocleaveinaffianceto earthly things, it grows in somemeasure to thenature of the thingsadhered to.Whenwe love theworldandearthly things,weareearthly.TilltheSpiritofGodtouchthesoul,astheloadstonedoththeheavyiron,drawingitup,asitwere,itwillcleavetothecreature,tobaserthingsthanitself,andsomakesthecreatureanidol,whichisthecommonidolatryofthese times. Some make favour, as the ambitious person; some theirpleasures,asbaserpersonsofmeanercondition;andsomeriches.Everymanastheirtemperandastheirtemptationsare.

Now,itisnotenoughtobesoundinreligiononewayinthemain;butwemust be sound every way, without any touch of idolatry. In a specialmannertheapostlecallsthe'covetousmananidolater,'Eph.5:5,because

hemakesricheshiscastle,thinkingtocarryanythingwithhiswealth.Buthis riches oftentimes prove his ruin; for whatsoever aman lovesmorethanGod,Godwillmakeithisbaneandruin;atleast,besuretotakeitaway, if Godmean to save the party. Therefore, here they say, 'Asshurshallnot saveus;wewillnot rideuponhorses;neitherwillwe sayanymoretotheworksofourhands,Yeareourgods.'

'Forintheethefatherlessfindethmercy.'

Here he shews the reason of their rejecting of all false confidence inAsshur,inhorses,inidols;becausetheyhadplantedtheirconfidenceinthe true God. They said so when they had smarted by Asshur, and byidolatry.Then'Asshurshallnotsaveus,'&c.Theyknewitbyrulebefore;buttillGodplaguedthem,ashedidoftbyAsshurandbyEgypt,whenhebroke the reed that it didnot onlynotuphold them,but run into theirhands,theymadenosuchacknowledgment.Henceobserve,

Obs.Usuallyitisthuswithman,heneverrepentstillsinbeembitteredtohim.

Henever alters his confidence till his trusts be taken away.WhenGodoverthrowsthemouldofhisdevices,orbringsthemuponhisownhead,settinghimtoreapthefruitofhisownways,embitteringsinfulcoursestohim, then he returns. Instructionwithout correction doth for themostpart little good.WhenAsshurhaddealt falselywith them, and idolatrywoulddo themno good, then theybegin to alter their judgment.Whatmakesmen,after toomuchconfidence in theirwit,when theyhave,bytheirplotsanddevices,gonebeyondwhattheyshoulddo,andwrappedandentangledthemselvesinanetoftheirownweaving,aswesay,altertheir judgment? They are then become sick of their own devices. Thismakesthechange.Fortillthenthebrainhathakindofnettowrapourdevices in.So,manyhavenets in theirbrains,wherewith theyentanglethemselves and others with their idle devices; which, when they havedone,andsowoventheweboftheirownmisery,thentheybegintosay,as theheathensaithwhenhewasdeceived, 'O fool amI, Iwasneverawiseman!'Thentheybegintosay,Iwasafooltotrustsuchandsuch.Ihavetriedsuchandsuchpolicies,andtheyhavedeceivedme.Iwillnowaltermycourse.Andsurelymenofgreatpartsareseldomconvertedtill

God confound their plots, and lays flat all their false confidence.WhenAsshurdisappointsthem,then'Asshurshallnotsaveus,'&c.

Use.Thereforemakethisuseofit,nottobediscouragedwhenGoddothconfound any carnal plot or policy of ours, as to think that God hateseither a nation or a person when they have ill success in plots andprojects which are not good. Nay, it is a sign rather that God intendsgood, if theymake a right use it. God intends conversion, to translatefalse confidence from the creature to himself, and to learn us tomakeGod wise for us. It is a happy thing when in this world God willdisappointaman'scoursesandcounsels,andbringhimtoshame,ratherthanheshouldgoonandthriveinanevilandcarnalcourse,andsoendhisdays.There isnoevidenceat allwhich canbegivenof a reprobate,becausetheremaybefinalrepentance,repentanceatthelast.Butthisisoneandasfearfulasignasmaybe,tothriveandgooninanevilcoursetotheend.WhenGodshalldisappointandbringamantoshameinthathe prided in and built upon, it is a good sign. If thereupon we takeadvantagetoturntoGod,andlayabetterbottomandfoundation,asweseehere,'Asshurshallnotsaveus;wewillnotrideuponhorses,'&c.

'Forintheethefatherlessfindethmercy.'

As if he should say,Wehave that supply of strength and comfort fromthee thatAsshur, horses, and idols cannot give. Thereforewewill alterourconfidence,tofixandpitchituponthee,andtrustthee;because 'intheethefatherlessfindethmercy.'Weshallnotneedtosay,Intheewillwetrust;for,ifGodbeapprehendedthus,asoneinwhom'thefatherlessfindethmercy,' affiancewill follow. For the object is the attractive andloadstoneofthesoul;sothatifafitobjectbepresenteduntoit,affiance,confidence, and trust will of itself follow. Therefore the Spirit of Godforbears multiplication of words, and sets down this, 'For in thee thefatherlessfindethmercy;'anddothnotsay,IntheewillItrust,forthatisimplied.Whatsoever conceives that God is so gracious andmerciful todespicable,miserablepersons,suchasaresetdowninthisoneparticular,'fatherless,'theycannotbuttrustinGod.Thereforetheoneisputfortheother, 'for in thee the fatherless findeth mercy.' Whence, from thedependenceofthewords,observe,

Obs.That it isnotsufficient todisclaimaffiance inthecreature,butwemustpitchthataffiancearightuponGod.

Wemust not only take it off where it should not be placed, but set itwhere it shouldbe. 'Cease fromevil, and learn todowell,' Isa. 1:16, 17.Trustnotinthecreature.'Ceasefromman,'astheprophetsaith,'whosebreathisinhisnostrils,'Isa.2:22;'CommitthywaystoGod,trustinhim,'Ps. 37:5. The heathen, by the light of nature, knew this, that for thenegativethereisnotrustinginthecreature,whichisavainthing.Theycouldspeakwonderfulwittily*andtopurposeofthesethings,especiallytheStoics.Theycouldseethevanityofthecreature.Butforthepositivepart,wheretoplacetheirconfidence,thattheywereignorantin.Andsofortheotherparthere,'Neitherwillwesayanymoretotheworksofourhands, Ye are our gods.' Idolaters can see the vanity of false godswellenough. In Italy you have thousands of the wittier and learneder sort,who see the folly andmadness of their religion. And among ourselves,howmanywittymencandisclaimagainstpopery,whoyet intheir livesandconversationsarenotthebetterforit;becausetheythinkitenoughto see the error that misleads them, though they never pitch theirconfidence as they should do. It is not enough therefore to rest in thenegativepart.AnegativeChristianisnoChristian;nottobeanidolater,nottobeapapist;no,theremustbesomewhatelse.Wemustbringforthgoodfruit,Mat.3:10,orelseweareforthefire,andareneartocursingand burning, Heb. 6:8. This is spoken, the rather becausemany thinkthemselveswellwhentheycandisclaimagainsttheerrorsofpopery;andthattheyaregoodChristians,becausetheycanarguewell.Oh!suchmakereligionnothingbutamatterofopinion,ofcanvassinganargument,&c.But it is anothermanner ofmatter, a divine power exercised upon thesoul,whereby it is transformed into the obedience of divine truth, andmoulded into it. So that theremust be a positive aswell as a negativereligion;acleavingtoGodaswellasaforsakingofidols.

Again,intheseveringoftheseidolsfromGod,wemustknowandobservehence,

Obs.ThatthereisnocommunionbetweenGodandidols.

'Neitherwillwesayanymoretotheworksofourhands,Yeareourgods:

for intheethefatherless findethmercy.'Theremustbearenouncingoffalseworship, religion, and confidence, beforewe can trust inGod. 'Yecannot serve God and Mammon,' saith Christ, Mat. 6:24. We cannotserve Christ and Antichrist together. We may as well bring north andsouth,eastandwesttogether,andminglelightanddarkness,asmixtwooppositereligions.Youseehere,oneofthemisdisclaimedereaffiancebeplaced in theother.Therefore thehaltersbetwixt tworeligionsareherecondemned. Itwas excellentwell said by Joshua.Theyhad there somemixture of falseworship, and thought therewith to serve also Jevovah.'No,'saithhe, 'youcannotserveJehovah,'Josh,24:19.WhatisJoshua'smeaningwhenhesaiththeycouldnot?Notonlythattheyhadnopowerof themselves;but,youareanaughty, falsepeople,youthinkto jumbleGod'sworshipandthatofheathenstogether;'youcannotserveGod'thus.SoamanmaysaytothosewholookRomewards, forworldlyends,andyet will be Protestants, You cannot serve God; you cannot be soundChristians, halting thus betwixt both. These are not compatible, theycannotstandtogether;youmustdisclaimtheoneifyouwillcleavetotheother.Weseethegroundhere,'Neitherwillwesayanymoretotheworksofourhands,Yeareourgods:forintheethefatherlessfindethmercy.'

Again,whereasupondisclaimingoffalseconfidenceinthecreaturesandidols, they name this as a ground, 'For in thee the fatherless findethmercy,'observe,

In what measure and degree we apprehend God aright to be the all-sufficient true God, in that measure we cast away all false confidencewhatsoever.

ThemoreorlessweconceiveofGodasweshoulddo,sothemoreorlesswedisclaimconfidence in thecreature.Thosewho in theiraffectionsofjoy,love,affiance,anddelight,aretakenuptoomuchwiththecreature,say what they will, profess to all the world by their practice that theyknownotGod.By thecontrary, thosewhoknowandapprehendhiminhis greatness and goodness as he should be apprehended, in thatproportiontheywithdrawtheiraffectionsfromthecreatureandallthingselse.Itiswiththesoulinthiscaseaswithabalance.Iftheonescalebedrawndownby aweightput in it, theother is liftedup. SowhereGodweighsdowninthesoul,allotherthingsarelight;andwhereotherthings

prevail,thereGodissetlight.'Asshurshallnotsaveus,'forhecandousnogood;nor 'horses,'becausetheyarevainhelps.HowattainedtheytothislightesteemofAsshurandhorses?'Forintheethefatherlessfindethmercy.'Thatwhichistakenfromthecreature,theyfindinGod.Andthisis thereasonwhytheworldsomaligngoodandsoundChristians.Theythink,whenGodgets, that they losea feather, aswe say, someof theirstrength.Surelysoitis;forwhenaChristianturnstoGodandbecomessound,hecomestohaveameanesteemofthatwhichformerlywasgreatinhis sight.His judgment is otherwise, aswe seehere,Asshur,horses,idols,andall,theyesteemnothingofthem.Horsesandthelikearegood,useful,andnecessarytoserveGod'sprovidenceintheuseofmeans;nottotrust in,ormakeco-ordinatewithGod.Intheworldespecially,greatpersonswouldbegodsintheheartsofpeople;therefore,whentheyseeanymake conscience of theirways, they think they lose them; becausenow they will do nothing but whatmay stand with the favour of God.Thusfarfromtheconnection.Nowtothewordsthemselves.

'Forintheethefatherlessfindethmercy.'

Wherein we have set forth unto us for our consideration of God's richgoodnesstowardspoormiserablesinners—

1.TheattributeofGod,mercy.

2.Thefitobjectthereof,thefatherless.

Mercy is God's sweetest attribute, which sweeteneth all his otherattributes; for, but formercy,whatsoever else is inGodwerematter ofterror to us. His justice would affright us. His holiness likewise(consideringour impurity)woulddriveus fromhim. 'Depart fromme,'saithPetertoourSaviour,'forIamasinfulman,'Luke5:8.AndwhentheprophetIsaiahsawGodinhisexcellencyalittle,thenhesaid,'Woeisme,forIamundone,becauseIamamanofunclean lips,'&c., Isa.6:5.Hisower is terrible; itwouldconfoundus;hismajestyastonishus.Oh!butmercymitigatesall.Hethatisgreatinmajesty,isaboundinginmercy;hethat hath beams of majesty, hath bowels of mercy. Oh! this drawethespeciallymiserablepersons. 'In theethe fatherless findethmercy.'Andnow, in the covenant of grace, this mercy sets all awork. For it is the

mercyofGodbywhichwetriumphnowinthecovenantofgrace;inthatmercy which stirred up his wisdom to find out a way for mercy bysatisfying his justice. So that the firstmoving attribute of God that sethimaworkaboutthatgreatworkofoursalvationbyJesusChrist,inthecovenant of grace, was mercy, his tender mercy, his bowels of mercy.Therefore, of all others, that attribute is here named. 'For in thee thefatherlessfindethmercy.'

Mercy in God, supposeth misery in the creature, either present orpossible;forthereis,1.Apreventing;2.Arescuingmercy.

Apreventingmercy,whereby thecreature is freed frompossiblemiserythat itmight fall into;as it ishismercy thatwearenotsuchsinners inthat degree as others are. And every man that hath understanding isbeholdentoGodfortheirpreventing,aswellasfortheirrescuingmercy.WethinkGodismercifulonlytothoseuntowhomheforgivesgreatsins.Oh!heismercifultotheethatstandeth.Thoumightsthavefallenfoullyelse.Mercysupposethmisery,either thatweare in,ormayfall into.SothatmercyinGodmayadmitofathreefoldconsideration.

1.Itsupposethsin.Sothereisapardoningmercyforthat.Or,

2.Misery;thatis,adeliveringmercy.Or,

3.Defectorwantinthecreature,whichis,supplyingmercy.

Wheresoevermercy isconversant, it isusuallyaboutoneof thesethree,eithersin,ormisery,ordefectsandwants;thatis,topersonsinmisery.For,indeed,thewordismoregeneralthanfatherless.Desertedpersons,thatare forsakenofothers,andhavenostrengthof theirown, theyarehere meant by the fatherless, who have no means, wisdom, power, orabilityoftheirown,butaredesertedandforsakenofothers.Whencethechieftruththatoffersitselftobeconsideredofusisthis,

ThatGodisespeciallymercifultothosepersonswhostandmostinneedofmercy.

First,Because thesedo relishmercymost, andgivehim the gloryof it,

applyingthemselvesmosttohismercy,beingbeatenoutofthecreature;and the more we have communion with God, being driven out of thecreatureandothercomforts,themorehediscovershimselftous.Asthenearerwearetothefire,thehotteritis;sothenearerwearetoGod,themoregoodandgraciousheeverywayshewshimselfuntous.Now,whatmakesusnearhim,butextremityofmisery,wherebywearebeatenfromallotherholdswhatsoever? It isacknowledged tobehiswork,whenhedothitforthosethataredesertedofallothers,Hosea5:15.Thenhehaththechiefgloryof it.This isoneendwhyGodsuffershischildrentofallintoextremityofgreatsorrowsandperplexities,tofallverylowindepthsofmiseries(astheScripturespeaks),Ps.130:1,thathemightdiscoveradepthofhismercybeyondthedepthoftheirmisery,toshewthatthereisa depth deeper than that depth, for their misery is finite. Oh! but thebowels of his compassions are infinite, both inmeasure and time. 'Hismercyendurethforever,'Ps.136:1,seq.

Again, God is jealous of their affiance and confidence, knowing thatnaturally, unless we fall into some straits and weaning extremities, weshallplaceouraffianceuponthecreature.Therefore,hedealsthuswithus.Heknowsoursicknesswellenough,thatwearedesperatelyaddictedtopresent things.Therefore, tocure this sickness inus,hedrawsusbyextremities from the creature to himself,which,when it fails,we go tohim.'Help,Lord!'Why?'Forvainisthehelpofman,'Ps.60:11.Itistimethentohelp. 'Help,Lord,forthegodlyareperishedfromtheearth,'Ps.12:1.It istimetohelp,Lord,forifthoudonot,nonewill;wherebytheycome tohave their confidenceupon the rock,which isworth all.Othermen,theyrunfromcreaturetocreature,fromhelptohelp,assickbodiesdotothisandtothatdrug,andtothisandthatpotion.Theyseektomanythingstobegcomfortfrom;butaChristianhathasurefoundationthathemaystayupon.'Intheethefatherlessfindethmercy.'

Tocomenowtospeakof thewordsas they lie in thewhole.Theycarryanotherinstruction,

That God is very gracious and merciful to fatherless and distressedpersons.

Aswehaveit,Ps.10:18,'thatGodwilljudgethefatherlessandoppressed;

thatthemanoftheearthmaynomoreoppress;'soPs.146:9, it issaid,'The Lord preserveth the strangers, he relieveth the fatherless andwidow,'&c.And for the generalwehave it, 'TheLord relieveth all thatfall,andraisethupallthatbeboweddown,'Ps.145:14.Godheopenshiseartoheartheircry,to judgethefatherlessandtheoppressed.Thelikewehave inExodus, 'Alsothoushaltnotoppressastranger, foryeknowthe heart of a stranger, seeing ye were strangers in the land of Egypt,'Exod.23:9.Andsaithhe, 'Thoushaltnotafflictanywidoworfatherlesschild.Ifthouafflicttheminanywise,andtheycryatalluntome,Iwillsurelyheartheircry,'Exod.22:21.These,amongmany,aredirectplacestoshewthetruthofthis,thatGodismerciful,notonlyingeneral,buttothosepersonssetdownbyasynecdoche,afigurewhereoneissetdownfor all of the same kind. God ismerciful to all persons, in any kind ofmisery or distress whatsoever. As the apostle speaks, God is he 'whocomforteth the abject person,' 2 Cor. 7:6, the forlorn, the castawaypersonsoftheworld;andheis 'averypresenthelpintrouble,'Ps.46:1.So as when there are none to help, then he awaketh and rouseth uphimself to lay hold for us. 'His own arm brings salvation for his ownsake.'*Sowhenthereismisery,andnonetohelp,Godwillfindcauseandgroundfromhisownbowelstoshewmercy,totakepityandcompassionuponhispoorchurchandchildren.Whichshouldteachus,

Use1.Firstofall, to takenoticeof thismostexcellentattributeofGod,andtomakeuseofituponalloccasionsatourmostneed,thentopresenttooursoulsGodthusdescribedandsetoutbyhisownSpirit, tobe 'hethat comforteth the abject,' and sheweth mercy to the fatherless andoppressed.Thisweshouldmakeuseofforthechurchingeneral,andforeveryoneofourselvesinparticular.Thechurchhathbeenalongtimelikeaforlornwidow,asitwere.Godhathpromisedthathewillhaveacareofthe'widowandthefatherless,'andsohewillofhispoorchurch.

Weseeintheparable,thewidow,withherimportunity,prevailedwithanunrighteousjudge,Luke18:5.Thechurchnowbeinglikeawidow,whatiswanting but a spirit of supplication and prayer? Which spirit, if thechurchhadtowrestlewithGod,andlayholduponhimasJacobdid,Hos.12:4, and not suffer God to rest till he hadmercy on his poor church,certainly it would be better with it than it is, for God comforteth the

widow,Isa.62:7.Ifone,whatwillhedoforthewholespouse,whichhathsolongbeenadespicableandforlornwidow?Andforthetimetocomeitoughttoministermatterofcomfortforthechurch.Certainly,Godthatismercifultothefatherless,hewillbemercifultothepoorchurch.WeseeintheRevelation, thoughthewomanwaspersecutedbythedragon,yetthereweregiventwowingsofagreateagletoher,thatshemightflyuntothe wilderness, where she had a place provided of God, Rev. 12:14. Italludes to the story of the Israeliteswhen they cameout ofEgypt.Godprovidedfortheminthewilderness.Theyhadmannafromheaven,andwateroutoftherock;andtilltheycametoCanaan,Godprovidedeverywayfortheminamarvellousmanner.SoGodwillbesuretoprovideforhis in thewilderness of thisworld.Hewill have a harbour still for thechurch,andahiding-placefromthestormytempestsofheradversaries,Isa.4:5,6.Thereforeletusnotdespair,butstirupaspiritofprayerforthe church, that hewho shewsmercy to the fatherless, and commandsmercytobeshewedtothewidow,thathewouldshewthathimselfwhichherequiresofus.Andwhymaynotwehopeandtrustforit.Thechurchinthisworldis,asitwere,afatherlessperson,apupil,anorphan,asheepinthemidstofwolves,asDanielinthelions'den,asashiptossedinthewaves,asalilyamongthorns.Itisenvironedwithenemies,andofitself,like the poor sheep, is shiftless.*What is the church but a company ofweakpersons?Notsowitty†fortheworldasworldly-wisemenare,notsostronginthearmofflesh,norsodefenced,butacompanyofpersonswhohaveahiddendependenceuponGodweknownothow,andhang,as itwere,byathread,asthechurchinthisland,andabroadinotherplaces.Thetruechurchismaintained,weknownothow.Godkeepsupreligion,thechurch,andall,becauseheismercifultothefatherless,whohavenoshiftingwits,astheworldlyAhithophelshave.Godiswiseforthemthatare not wise for themselves, and powerful for them that have littlestrengthoftheirown.Thereforeletusnotbediscouragedthoughwebeweak creatures, a little flock, like a company of sheep, yetnotwithstandingwehaveastrongshepherd,Ps.23:1.Thechurchislikeavine, a poor, despicable, withered, crooked, weak plant, which windsabout,andmustbe supported,orelse it sinks to theground;yet it isafruitful plant, Isa. 5:1, 7. So the church of God, a number of weakChristians professing religion, theywantmany helps, yetGod supportsthem,andhathordainedthisandthathavenforthem,asthismagistrate

andthatperson.Godhathonesupportorotherforthem.Whiletheyarefruitfulandtruevines,Godwillhaveacareofthem,thoughtheybeneversoweakanddespisedintheeyeoftheworld,Isa.54:11.

Use2.Again,thisshouldteachustomakeGodourall-sufficiencyinallestates whatsoever, and not to go one hair's breadth from a goodconscience, for fearofafter-claps. Imaybecast intoprison, Imay losemy goods. What of all this? Is not God all-sufficient? And is not heespeciallyseenincomfortingofthosewhostandinmostneedofcomfort,whowantotherhelps?Andwillhebe indebted toanymanwhostandsout in a goodquarrel forhis cause? Isa.41:17.Willhenot giveneedfulsupply,ifnotinthisworld,yetinabetter,ofallcomfortswhatsoever?Itis a good supplywhen the loss is in outward things, and the supply ininward peace, grace, and strength. It is a happy loss that is lost to theadvantage, Isa. 60:17; 64:5. There was never any man yet, from thebeginningoftheworld,wholostbycleavingtoreligionandgoodcauses.God ever made it up one way or other. Therefore this is a ground ofcouragetocastourselvesupondoinggoodwhenGodofferstheoccasion,relyinguponGod, asEstherdid, 'If I perish, I perish,'Esther4:16. Shemeant,'IfIperish,Ishallnotperish.'SuchhaveabetterconditionintheloveandfavourofGodthantheyhadbefore,orshouldhavehad,iftheyhadnotperished.Itisthewaynottoperish,sotoperish.Itisasclearandtrueasthesunshine,butwewantfaithtobelieveit.

Use 3. And then, again, let usmake use of it in another kind, to resistanother temptation.Whatwillbecomeofmypoorchildren, if Ido thusand thus, stand thus and thus, and go on inmy innocency?What willbecomeofthychildren?ItwaswellspokenbyLactantius, 'BecauseGodwouldhavemenstandoutanddieinagoodcausewillingly,thereforehehathpromisedinaspecialmannertobeafathertothefatherless,andahusbandtothewidow'(d).Arewethechieffathersofourchildren?No;wearebutunderGod,tobringthosewhoarehischildrenintotheworld.Wearebutinstruments.Godisthechieffather,bestandlastfather,''Theeverlasting father,' Isa. 9:6, who takes upon him to be a father to thefatherless,whomhe chargeth all not tohurt.Experience shewshowheblesseththeposterityoftherighteous,whohavestoodindefenceofthetruth.Thereforeletusmakenopretenceseitherforbaseness,dejectionof

spirit,or covetousness, tokeepus fromwelldoing, forGodwill rewardall.

Quest.Oh,saysome,Icouldbecontentnottobesoworldly,butitisformychildren.

Ans.Whatsaiththeapostle?'Letthosewhoaremarriedbeasiftheywerenotmarried,' 1 Cor. 7:29,meaning in regard of this scraping of wealthtogetherbyunlawfulmeansofcovetousness,orinregardofreadinesstodoworksofmercy.What,dothGodappointoneordinanceofmarriage,to take a man off of all duties? No; notwithstanding this we must dofittingworksofmercy.Godwillbethefatherofthefatherless.Manyuseoppression, andgo tohell themselves tomake their children rich.Whocommandsustomakeourchildren,inshow,awhilehappyhere,tomakeoursoulsandbodiesmiserableforever?Thereisamoderatecare,astheapostle speaks, so that 'hewho caresnot forhis own, isworse than aninfidel,' 1 Tim. 5:8; but we must not make this pretence to excuseinjuriousandextortivecourses.But letGodalone.Hewilldoall thingswell;trusthim.Or,ifanythingshouldbefallusotherwisethanwell,whatif itdo?Godis theGodof the fatherless.Whatsoeverhetakesaway,hesupplies it better another way. For whence have the creatures thatinfusion to help? Is it not from God? And when the creature is takenaway,isnotGodwherehewas?

Use 4. And let us also learn hence that we answer God's dealing, inshewingmercytothefatherlessandsuchasstandinneed,astheapostleexhorts,'Puton,therefore,astheelectofGod,holyandbeloved,bowelsof mercy,' &c., Col. 3:12, as if he should say, as you would proveyourselves to be electmembers of Christ and children ofGod, so shewyour likeness in this particular, 'The bowels ofmercy and compassion.'Thishatheverbeen,andyetisatalltimes,acharacterofGod'schildren,andshallbe to theendof theworld. It isa signsuchaonehath foundbowels of mercy, that is ready upon all occasions to pour forth thosebowelsofcompassionuponothers,ashard-heartednessthiswayshewsadisposition which yet hath not rightly tasted of mercy. As we say inanothercase,thosethatareappeasedintheirconsciences,inthesenseofthe forgiveness of sins, they are peaceable to others, because they feelpeace.Sohere,thosethatfeelmercywillbemerciful,thosethathavefelt

lovewillbelovingtoothers,'Agoodmanismercifultohisbeast,butthemercies of thewicked are cruel,' Prov. 12:10. Those, therefore, that arehard-hearted and unmerciful, hardening themselves against thecomplaints of the miserable, there is, for the present, no comfort forthem,thattheSpiritofGodhathwroughtanychangeintheirhearts;forthenitwouldstamptheimageofGoduponthem,theywouldbemercifulto the fatherless, widow, and distressed persons.What shall we think,then,ofagenerationofmenwho,bygrippingusuryandthelikecourses,have made many widows miserable? Let such profess what they will,whilsttheyarethushard-heartedtheyhavenotthebowelsofChrist.Godissomerciful thatyousee,as theJewscall them(e),hehathhedgesofthecommandments, that is,hehathsomeremotecommandswhicharenotofthemain,andalltohedgefromcruelty,as,'Thoushaltnotkillthedam upon the nest,' Deut. 22:6; 'Thou shalt not seethe a kid in hismother'smilk,'Exod.23:19.Whattendsthisto?Nothingbuttoshewthemercy and bowels of God, and that he would have us to abstain fromcruelty.Hethatwouldnothaveusmurder,wouldhaveuskeepaloofoff,and not be merciless to the very dumb creatures, birds and beasts.Thereforeletuslabourtoexpresstheimageofourheavenlyfatherinthis.

Use5.Again,weshouldusethisasapleaagainstdejectednessatthehourofdeath, inregardofthoseweleavebehindus,nottobetroubledwhatshallbecomeofthem,whenwearetoyieldupoursoulstoGod;butknowthat he hath undertaken to be 'the Father of the fatherless, and of thewidow.' Therefore, for shame, for shame! learn, as to live, so to die byfaith; and as todie by faith in other things, so todie in this faith; thatGod,ashewillreceivethysoul,sohewillreceivethecareofthyposterity.Canst thouwith affiance yield up thy soul untoGod, andwilt thounotwith the same confidence yield thy posterity? Thou art an hypocrite, ifthisdistractandvexthee,whenyetthoupretendesttodieinthefaithofChrist.Canstthouyieldthysoul,andyetartgrievedforthyposterity?No;leave it to God. He is all-sufficient. 'The earth is the Lord's, and thefulness thereof,' Ps. 24:1. We need not fear to put our portion in hishands.He isrichenough. 'Theearthandall ishis.'Therefore,whenweare in any extremity whatsoever, rely on this mercy of so rich andpowerfulaGod;improveit,foritisourportion,especiallyinadistressedcondition.Wereitnotforfaith,wroughtbytheblessedSpiritofGod,he

wouldlosethegloryofthisattributeofmercy.Now,faithisawisepowerofthesoul,thatseesinGodwhatisfitforit,singlingoutinGodwhatisfit for the present occasion of distress. Is a man in any extremity ofmisery?lethimlooktomercy.Isamanoppressed?lethimlooktomercy,toberevengedofhisenemies.Isamaninanyperplexity?lethimlooktomercy, joined with wisdom, which is able to deliver him. Religion isnothingelsebutanapplicationofthesoultoGod,andafetchingoutofhimsomewhat(ashehathdiscoveredhimselfinthecovenant)fitforallour exigents; as there is somewhat inGod, and in thepromises, for allestatesofthesoul.Faith,therefore,iswittytolooktothatinGodwhichisfitforitsturn.LetusthereforetakeheedofSatan'spolicyherein,whoinourextremity,useththisasaweapontoshakeourfaith.'Tush,'asitisinthepsalm,'Godhathforsakenandforgottenhim,'Ps.10:11.Hathheso?Nay;because I am in extremity, anddesertedaboveothers, ratherGodnow regards me more than before; because, 'he scourgeth every sonwhomhe receiveth,'Heb. 12:6. So retort Satan's fierydarts back again.Forindeed,thatisthetimewhereinGodexaltsandshewshimselfmostgloriousand triumphant inmercy,wheremisery isgreatest. 'Where sinabounds,theregraceaboundsmuchmore,'Rom.5:20.Sowheremiseryabounds,mercysuperaboundsmuchmore.Thereforeletusbeaswiseforour souls, asSatancanbemaliciousagainst them.Whatheuseth foraweapontowoundthesoul,usethesameasaweaponagainsthim.

Toendall,letfaithinGod'smercyanswerthishisdescription;andletitbeadescription ingrafted intousatsucha time.DothGodcare for thefatherless, and mean persons, who are cast down and afflicted? Why,then,IwilltrustthatGodwhodothso,beinginthiscasemyself.Ifhewillhelpinextremity,trusthiminextremity;ifhewillhelpindistress,trusthim indistress; ifhewillhelpwhenall forsake, trusthimwhenweareforsakenofall,Hab.3:17.Whatifastreambetakenaway?yetnonecantakeawayGodfromthee.Whatifabeambetakenaway?thouhastthesun itself.What if aparticular comfortbe takenaway?So longasGod,'whocomforteththeabject,'andismercifultothedistressed,fatherless,and widows, continues with thee, thou needst not fear. A man cannotwantcomfortandmercy,solongastheFatherofmerciesisincovenantwithhim. Ifhe sin,hehathpardoningmercy forhim; ifweak,hehathstrengtheningmercy; if indarkness,hehathquickeningmercy; ifwebe

dull, dead, and in danger, there is rescuing mercy; and if subject todangers we may fall in, there is for that preventing mercy, Ps. 32:10.Therefore there ismercy ready to compass God's children about in allconditions.Whentheyareenvironedwithdangers,yetGod isnearer toguardtheirsouls,thanthedangeristohurtthem.

Therefore let us take the counsel of the blessed apostle. 'Be careful fornothing;butineverything,byprayerandsupplication,withthanksgiving,letyourrequestsbeknowntoGod.'Andwhatthen?WillGodgrantthatIprayfor?Perhapshewillnot;butyet,'thepeaceofGod,whichpassethallunderstanding,shallguardyourheartsandmindsthroughChristJesus,'Philip. 4:6, 7. As if he should say, in nothing be over-careful. Let yourcarebe,whenyehaveusedthemeans,todependuponGodforsupportintheeventandissueofall.IfGoddenyyouwhatyouprayfor,hewillgrantyouthatwhichisbetter.Hewillsetupanexcellentinwardpeacethere,wherebyhewillstablishthesoulinassuranceofhislove,pardonofsins,andreconciliation:wherebytheirsoulsshallbeguarded,andtheirheartsand minds preserved in Christ. So they become impregnable in allmiserieswhatsoever,whentheyhave'thepeaceofGod,whichpassethallunderstanding,' to guard them within. Therefore let us not betray andloseourcomfortsforwantofmakinguseofthem,orforfearsomeshouldcallushypocrites.And,ontheotherside,letusnotflatterourselvesinanevilcourse;butmake theconsciencegood,whichwillbearusout inallmiseries, dangers, and difficulties whatsoever. Nothing makes losses,crosses, banishment, imprisonment, and death so terrible and out ofmeasuredreadfuluntous,buttheinwardguiltandstingintheinside,thetumults of conscience,Gen. 42:21.Clear thiswell once,make allwholewithin, let conscience be right and straight, let it have its just use andmeasure of truth and uprightness, and go thy way in peace; I warrantthee,thoushaltholdupthyhead,andwindthyselfoutofalldangerswellenough: nothing shall daunt or appal thy courage. For, saith Solomon,'The righteous is bold as a lion,' Prov. 28:1.What can,what should hefear,whoisheirofallthings,'Rev.21:7,whoseallthingsare,andwhoisreconciled toGod in Christ, having all the angels and creatures for hisservants,Heb.1:14,forwhosesake 'allthingsmustneedsworktogetherforgood?'Rom.8:28.

THEFIFTHSERMON

I will heal their backsliding, I will love them freely: for mine anger isturnedawayfromthem.—HOS.14:4.

THE superabounding mercies and marvellous lovingkindnesses of agraciousand lovingGodtowretchedandmiserablesinners,aswehaveheard, is the substance and sum of this short, sweet chapter, whereintheirignoranceistaught,theirbashfulnessisencouraged,theirdeadnessisquickened,theiruntowardnessispardoned,theirwoundsarecured,alltheirobjectionsandpetitionsanswered;soasalargeandopenpassageismadeuntothem,andallothermiserablepenitentsinners,foraccessuntothe throne of grace. If theywantwords, they are taughtwhat to say; ifdiscouraged for sins past, they are encouraged that sin may be takenaway;yea,alliniquitymaybetakenaway.'Takeawayalliniquity.'Iftheirunworthinesshinderthem,theyaretaughtforthis,thatGodisgracious.'Receive us graciously.' If their by-past unthankfulness be any bar ofhindranceuntothem,theyaretaughttopromisethankfulness.'Sowillwerenderthecalvesofourlips.'Andthattheirrepentancemayappeartobesound and unfeigned, they are brought in, making profession of theirdetestationoftheirbosomsins,offalseconfidenceandidolatry. 'Asshurshallnot saveus;wewillnot rideuponhorses;neitherwillwe sayanymoretotheworksofourhands,Yeareourgods.'Andnotonlydotheyreject their false confidence, to cease from evil, but they do good, andpitchtheiraffiancewhereitshouldbe.For'intheethefatherlessfindethmercy.'

Nonemust therefore be discouraged, or run away from God, for whattheyhavebeen, for theremaybea returning.Godmayhavea time forthem,who, inhiswisedispensation,dothbringhischildrentodistress,thattheirdeliverymaybesomuchthemoreadmiredbythemselvesandothers,tohisgloryandtheirgood.Heknowsusbetterthanweourselves.Howpronewearetoleanuponthecreature.Thereforeheisfaintotakefromusallourpropsandsupports,whereuponweareforcedtorelyuponhim. Ifwecoulddo thisofourselves, itwereanexcellentwork,andan

undoubtedevidenceof thechildofGod, thathathaweanedsoul in themidstofoutwardsupports, toenjoy them,as ifhepossessed themnot;nottobepuffedupwithpresentgreatness,nottoswellwithriches,norbe high-minded; to consider of things to be as they are, weak things,subordinatetoGod,whichcanhelpnofurtherthanasheblesseththem.Buttocometothewordsnowread.

'Iwillhealtheirbacksliding,andlovethemfreely,'&c.

AfterthatthechurchhadshewedherrepentanceandtruthofreturningtoGod: now in thesewords, and the other verses, unto the end of thechapter(savingthelastverse,whichisakindofacclamationissuingfromalltherestoftheforegoingverses,'Whoiswise,andheshallunderstandthesethings?'&c.), issetdownanansweruntothatprayer,repentance,andreformationwhichthechurchmade;allthebranchesofwhichtheirformer suit the Lord doth punctually* answer. For they had formerlyprayed, 'Takeawayall iniquity,andreceiveusgraciously;dogooduntous.'Untowhichheanswershere,'Iwillhealtheirbacksliding,'&c.

Whichisthusmuch:Iwillpardontheiriniquities,Iwillacceptgraciouslyof them, I will love them freely, and so of the rest, as will appearafterwards;and,insum,Godanswersallthosedesireswhichformerlyhehad stirred up in his people.Whence, ere we come to the particulars,observeingeneral,

Obs.WhereGoddothgiveaspiritofprayer,hewillanswer.

Itneedsnoproof, thepoint is so clear andexperimental.All the saintscansaythusmuchfrom,theirexperienceofGod'sgraciousdealingwiththem;andtheScripturesarefullofsuchinstancesandpromises,whichweallknow.Tonameaplaceortwoforalltherest,'Calluponmeinthedayoftrouble,Iwilldeliverthee,andthoushaltglorifyme,'Ps.50:15.Soin another place, 'And it shall come to pass that before they call, Iwillanswer;andwhilsttheyspeak,Iwillhear,'Isa.65:24.Ithathbeenmadegood to persons, as Daniel, Elijah, Solomon, Jacob, and others; and ithathbeen, and is,madegooduntoall agesof the church, from time totime,andshallbeuntotheendof theworld.Andthereforetheprophetsetsdownthisasaconclusionundeniablefromthepremises,'Othouthat

hearestprayer,untotheeshallallfleshcome,'Ps.65:2.Whencehedrawsthis excellent consolation, 'Iniquities prevail against me; as for ourtransgressions,thoushaltpurgethemaway.'

Reason. The reason is strong, because they are themotions of his ownSpirit, which he stirs up in us. For he dictates this prayer unto them,'Takewithyouwords,'&c.,'andsayuntotheLord,Takeawayalliniquity,andreceiveusgraciously.'Sothat,whereGodstirsupholydesiresbyhisSpirit, he will answer exactly; there shall not a sigh be lost. 'Likewise,'saith theapostle, 'theSpirit alsohelpsour infirmities: forweknownotwhat we should pray for as we ought: but the Spirit itself makesintercessionforus,withgroaningswhichcannotbeuttered,'Rom.8:26.Therefore there cannot a groan be lost, nor a darting of a sigh.Whatsoever isspiritualmustbeeffectual, though itcannotbevented inwords.ForGodhathanear,notonlynearaman'stongue,toknowwhathe saith; but also in aman's heart, to knowwhat he desires, orwouldhave.As theobserving, careful, tendermothermany timesknowswhatthe child would have though it cannot speak; so God, he knows thedesires, sighs, and groans of the heart when we cannot speak. Forsometimes theremay be such a confusion upon the soul, by reason ofdivers disturbances, that it cannot express nor vent itself in words.ThereforetheSpiritventsitselftheninsighsandgroans,whichareheardandaccepted,becausetheyarethedesiresofhisownSpirit.ThusmuchtheprophetDavidexcellentlysheweth, 'Lord,thouhastheardthedesireofthehumble:thouwiltpreparetheirheart,thouwiltcausethineeartohear,'Ps.10:17.God,he firstprepares theheart topray, thenhisear toheartheirprayersanddesires.Ifthiswillnotencourageustobemuchinsuit to God, and put up our petitions to him, to labour for a spirit ofprayer,Iknownotwhatwillprevail;whenweknowthatnopetitionshallbeturnedbackagainunanswered.Whenwearetodealwithprincesuponearth,theyoftentimesregardneitherthepersonsnortheirpetitions,butturntheirbacksuponboth.Oh!butaChristianhaththeearofGodandheavenopenuponhim;suchcreditinheaven,thathisdesiresandgroansarerespectedandheard.Andundoubtedlyamanmayknowthatheshallbeheardwhenhehathaspiritofprayer;inonekindorother,thoughnotintheparticularsorkindsweask,hearhewillforourgood.GodwillnotlosetheincenseofhisownSpirit,ofaspiritofprayerwhichhestirsup,it

is so precious. Therefore let us labour to have a spirit of prayer,whichGodregardssomuch;seeingforacertain,wheresoeverhegivesaspiritofprayer,hemeanstogivethatweprayfor;butaccordingtohisheavenlywisdom,asherehisansweris,

'Iwillhealtheirbacksliding,Iwilllovethemfreely,'&c.

Godanswers themexactlyuntoall theyprayed for,beginning firstwiththe ground of all our comfort, 'forgiveness of sins.' According to theirpetition, 'Take away all iniquity,' he answers, 'I will heal theirbacksliding,'ortheirrebellion.Backslidingisanaggravationofsin.Everysin is not a rebellion, apostasy, or backsliding for there be also sins ofinfirmities.Weusuallyranksinsthus,in

1.Sinsofignorance.

2.Sinsofinfirmity.

3.Sinsagainstknowledge,withahigherhand;and

4.ThesinsagainsttheHolyGhost.

Now,thisismorethantocuresinsofignoranceandofinfirmitywhenhesaith,'Iwillhealtheirbacksliding.'

Quest.Butwhydothheanswerthehigherpitchofanaggravation,whentheirpetitionwasinalowerstrainonly,'Takeawayallmineiniquity'?

Ans.Toshewthathewouldanswerthemfully;thatis,thathewouldhealallsinswhatsoever,notonlyof ignoranceandof infirmity,butalsosinswillinglycommitted, theirrebellionsandbackslidings.For, indeed, theywerebacksliding.FromthetimeofJeroboam,thatmadetherent,thetentribes grewworse andworse continually, so that they had been utterlyextinguished,butthatGodwaswondrousgracioustosendthemprophetsto preserve many that they should not bow the knee to Baal, beingmercifultothemtobearwiththeirbackslidingsolong.Forbesidestheircalves,theyhadfalsegods.TheydidnotonlyworshipthetrueGodinafalsemannerbythecalves,buttheyhadBaalsalso.Sothatwesee,God,when he will comfort, will comfort to purpose, and take away all

objections that thesoulcanmake,aguilty soulbeing fullofobjections.Oh!mysinsaremany,great,rebellionsandapostasies.But,betheywhatthey will, God's mercy in Christ is greater and more. 'I will heal theirbacksliding,'ortheirrebellion.Godisaboveconscience.LetSatanterrifytheconscienceashewill,andletconsciencespeaktheworstitcanagainstitself, yetGod is greater.Therefore, let the sinbewhat itwill,Godwillpardon allmanner of sins. As they pray to pardon all, so he will 'takeawayalliniquity,healtheirbacksliding.'Buttocomenearerthewords.

'I will heal,' &c. The healingmeant here is especially in the pardon oftheir sins, answerable to their desires in justification. And there is ahealing also in sanctification by the Spirit. When God takes away thevenomfromthewound,thenGodcuresinsanctification.Botharemeant,butespeciallythefirst.Inawoundweknowthereis,

1.Themalignityandvenomofit;andthen,

2.Thewounditself,sofesteredandrankled.

Now,pardoninggraceinjustificationtakesawaytheanguishandmaliceofthewound,sothatitceasethtobesomalignantanddeadlyastokillorinfect. And then sanctification purgeth and cleanseth the wound andhealsitup.Now,GodthroughChristdothboth.ThebloodofChristdothheal the guilt of sin,which is the anger andmalignity of it; andby theSpirit ofChristheheals thewound itself, andpurgethout the sick andpeccanthumourbylittleandlittlethroughsanctification.Godisaperfecthealer.'Iwillhealtheirbacksliding.'SeeherethestateofthechurchandchildrenofGod.Theyarepronetobackslidingandturningaway.WearenaturallypronetodeclinefurtherandfurtherfromGod.SothechurchofGod,plantedina family inthebeginningof theworld,howsoonwas itpronetobacksliding.Thisisoneweaknesssincethefall.Itisincidenttoour nature to be unsettled and unsteady in our holy resolutions. Andwhilstwe live in themidst of temptations, theworld, togetherwith theficklenessofourownnature,evilexamples,andSatan'sperpetualmaliceagainstGodandthepoorchurch,areillpilotstoleadusoutoftheway.This is spoken tomakeus careful how to shunbacksliding. Forwe seehowmanyopinionsarefoisted inamongstus,andhavegotsomehead,that durst not before once benamed amongst us. Popery spreads itself

amain. Even churches are prone to backsliding. Therefore, St Paul'sadviceis,'Benothigh-minded,butfear;forifGodsparednotthenaturalbranches,takeheedlesthealsosparenotthee,'Rom.11:20,21.Whatisbecome of Rome? So the same will become of us if we stop not ourbackslidings.

Now,inthatGod'spromiseis,'Iwillhealtheirbackslidings,'observe,inthefirstplace,

Thatsinisawoundandadisease.

Now,as insicknessthere is,1,grief troublingandvexingthepartywhofeels it;and,2,deformityof theplaceaffected,whichcomesbywoundsandweaknesses; so in all sin, whenwe are sensible of it, there is firstgrief, vexation, and torment of conscience, and then, again, deformity.For it takes away the beauty and vigour of the soul, and dejects thecountenance.Itdebasethaman,andtakesawayhisexcellency.AsJacobsaith ofReuben, 'Unstable aswater, thou shalt not excel, because thouwentest up to thy father's bed,'Gen. 49:4. SaithGod toCain, 'Why artthou wroth, and why is thy countenance fallen?' Gen. 4:6. And theprophetDavid,heconfesseth,'WhenIkeptsilence,myboneswaxedoldthroughmyroaringall theday long,'Ps.32:3,4.Soagain, 'There isnosoundnessinmyflesh,becauseofthineanger;neitheristhereanyrestinmy bones, because of my sin,' Ps. 38:3. So that sin is a wound and adisease,whetherweconsiderthemiseriesitbringsonsoulandbody,orboth.Therefore,howsoeverasinfulpersonthinkhimselfagoodlyperson,andwearhissinsasornamentsabouthim,pride,lust,andthelike,yetheis a deformed, loathsomeperson in the eyes and presence ofGod; andwhenconscienceisawakened,sinwillbeloathsome,irksome,andodiousuntohimself,fillhimfullofgriefandshame,sothathecannotendurethesightofhisownsoul.

Now,allsinswhatsoeverarediseases.Thefirstsinofallsins,whichwecall hereditary, original sin, what was* it but an hereditary disease? Aleprosy,whichwedrew fromour firstparents, spreadoverall the soul,havingtheseedsandspawnofallsininit.ThechurchofRomemakesitless than other sins, as indeedpopery is ignorant both of the height ofgraceandofthedepthofcorruption,foriftheyknewtheone,theywould

bemorecapableof theother.Whydo theynot conceivearightofgraceandoftheheightofit?Becausetheyknownotthedepthoforiginalsin.And,indeed,thetrueknowledgeofthisdiseaseisproperonlytothechildofGodinthetruechurch.Nonebutheknowswhatoriginalsinis.Otherscandisputeandtalkofit,butnonefeelsitbutthechildofGod.Now,allotherparticular, actual sins bediseases flowing fromhence. So that alldiseasesinthiskindariseeither,1,fromourselves,aswehaveaseminaryoftheminourownhearts;orelse,2,fromtheinfectionandcontagionofothers;or,3,fromSatan,whohathsocietywithourspirits,asmenhavewiththeoutwardman,cominginbyhissuggestions,andourentertainingofthem.Sothatinthatrespectsinislikeuntoawoundandadisease,inregardofthecauseofthem.

And, in regard of the effects, sin is like a disease. Diseases, if they beneglected, breed death itself, and become incurable. So it is with thediseasesandsinsofthesoul.Neglectthem,andthebestendofthemwillbedespairinthisworld.WhereuponwemayhaveadvantagetoflyuntothemercyofGodinChrist.Thisistheendofsin,eithertoendinagooddespair or in a fruitless barrendespair, at the hour of death leading tohell,whentheyhavenogracetorepent. 'Thewagesofsinisdeath,'&c.,Rom. 6:23. Sin itself is a wound, and that which riseth from sin is awound too, doubting and despair; for this disease and wound of sinbreeds thatotherdisease,adespairofmercy,which is thebeginningofhell, the seconddeath. These thingsmight be further enlarged.But forthepresentonlyingeneralknowthatsinisadiseaseandawoundofthesoul;somuchworsethanthediseasesofthebody,byhowmuchthesoulismorepreciousthanit,andthedeathofthesoulmoreterriblethanthedeathof thebody.Sin isadiseaseandawound;forwhat ispridebutaswelling?Whatisangerbutanintemperateheatofthesoul,likeanague,asitwere?Whatisrevengebutawildfireinthesoul?Whatislustbutaspreading canker in the soul, tending to a consumption? What iscovetousness but a sword, a perpetual wounder of the soul, piercing itthroughwithmanysorrows?Whatissecuritybut,asitwere,thelethargyandapoplexyofthesoul?Andsowemightgooninotherresemblances(f).

Quest.But, itmaybedemanded,howshallweknowthatwearesickof

thissicknessanddiseaseyouspeakof?

Ans.Howdoweknowthatwearesick inbody?If thebodybeextremecoldweknowthereisadistemper,orifitbeextremehot.Soifthesoulbeso extreme cold that no heavenlymotives or sweet promises can workuponit,stiritup,thencertainlythereisadiseaseuponthesoul.

If the soul be inflamed with revenge and anger, that soul is certainlydiseased.The temperof thesoul isaccording to thepassions thereof.Amanmayknowbyhispassionswhenhehathasicksoul.

Ifamancannotrelishgooddiet,thenwecounthimasickman;sowhenamancannotrelishholydiscoursenortheordinancesofGod.Youhavesomemen that can relish nothing but profits and pleasures, and suchvanities,butnodivinething.Suchhavesicksoulsundoubtedly.

So,again,amanmayknowthereisadeadlysicknessandsorenessuponthesoul,1,whenitissenselessofitswounds;and,2,issenselessofthatwhichpassethfromit.Asmen,wesay,arereadytodiewhenexcrementalthingspassfromthemwithoutanysense,soamanmayknowthatheisdesperatelysoul-sickwhenoaths, lies,anddeceitfulspeechespass fromhim,andyetheissenselessofthem.Theythinknotofthem.Theymeanno harm. Doth that argue a sound state of body, when a man is sodesperatelyillthathefeelsnothisbodilyhurts?Andisthisagoodstateof soul, when these filthy things come out from it insensibly? It is anargument of extreme deadness of spirit and irreverence, and of adesperatesin-sicksoul,whenthereisnodreadoraweofthemajestyofGod.Letsuchlookaboutthem.Itisanaggravationofthedangerofthesoul this kindof temper.Weusually say,when the stomach is soweakthat itcanholdnonourishmentwithoutcasting itupagainas fastas itreceivesit,certainlysuchanoneissick,andinadangerousstateofbody.Sowhenamanhearsandhears,andreadsandreads,anddigestsnothingintonourishment,butall is leftwhereheheardit, it isasigntheyhavesick soulswhen their retentivepower is soweak.And there is certainlysome sickness, some dangerous obstruction in that soul that cannotdigestthewholesomewordofGod,tomakeuseofit;somenoisomelustthencertainlyobstructsthesoul,whichmustbepurgedout.

It is a pitiful thing to see the desperate condition of many now, who,though they liveunder the tyrannyof sin, yet flatter their owndisease,andaccountthemtheirgreatestenemieswhoanywayopposetheirsickhumour.Whatdotheymostcordiallyhate?Thesoundpreachingof theword.Theverysightofsuchanonewhosecallinghathbeentoputusinmindofoursins,evilcourses,andvanitiesoftheworld,isloathsomeandoffensive to carnal men, in whom corruption is grown up to such atyrannythatitswaysthewholesoultodevisehowtosatisfyit.Manissodiseased that those lusts inhim,whichheshould labour tosubdueandmortifybythepoweroftheSpirit,dosooverswayhimthatallhislifeisnothingelsebutadiseaseandbackslidingintosin.Andasifwewerenotcorruptenoughourselves,howmanyaretherewhofeedtheircorruptionswhen they frequent ill places and company, whom they cannot dowithout,andareasfishinthewater,feedingtheoldmaninthem.Sothatsucharenotonlysick,butdefend,maintain,andfeedtheirsickness,theirwhole life being spent this way, which they laugh at, and make 'pridetheirchainandornament,'Ps.73:6,astheprophetspeaks.Thisisspokenthatwemaytakeupalamentationforthevilenessofman'snature,andtoteachushowtojudgearightofmenwhentheydevisehowtohavetheirlibertystrengthened togo tohell,as itwere,withanhighhand,havingtheirwillsofortifiedthatnomanisabletodealwiththem,thwartthem,orteachthemanything.Ifitwereofferedtomostmentohavewhatestatethey would in this world, what are their wishes and desires? O that Imight liveas I list, that Imighthavewhatwouldcontentmypleasureswithout control, that Imight have no crosses, but go smoothly on! Yetthis,whichisthedesireofmostmen,isthemostcursedestateofall,andmost to be lamented. Thus it appeareth sin is a wound and a disease.Whatusemaywemakeofit?

Use1.Ifthisbeso,then,inthefirstplace,letusknowandconsider,thatnomanwholivesinsinsunrepentedofanduncured,istobeenvied,betheyneversogreat.Whowillenvyamanthathatharottenbody,coveredoverwithgloriousattire?wheneverymanknowsthathecarriesarottendisease about him; either some disease in the vital parts, or from therottennessof sin,whichputsakindof shameandscorn.Canwepityamanthusingloriousattire,havingafilthybodyunderit?thuscoveringtheir nakedness, in whose casewewould not for anything be. And are

they notmuchmore to be pitied, who have ulcerous souls, galled andpiercedthroughwithmanysins?Whenweseementhatareblasphemers,swearers, men guilty of much blood and filthiness, and of many sinshanginguponthem,toenvysuchaman'sgreatnessisextremefolly.Oh,hecarrieshisdeath'swoundabouthim,aswesay.Heisstrickenalreadyinhissidewithadeadlydart.WithoutthehealingmercyofGod,thereisbut a step betwixt him and eternal death; wherefore no man is to beenviedforhissinfulgreatness.

Use2.Again,ifthisbeso,thatsinisadiseaseandwoundofthesoul,letus therefore labour to cure it presently. It is desperate folly inmen toneglect their bodies, when they know that they are prone to such andsuchdiseases,whicharegrowinguponthemeveryday.Howcarefularemen,perceivingthusmuch,topreventdiseasesbytimelyphysic!Allsinsarediseases,andgrowinglikediseases,runfromilltoworse,worseandworse. 'Wickedmen,' saith the apostle, 'growworse andworse,' 2 Tim.3:13. Therefore, if sin be a disease, prevent it presently. For aswe see,hereticsandotherthelikearehardlysoundbutatthefirst,andthenarehardlycured.So,ifweneglectthediseasesofoursouls,theywillbreedaconsumptionofgrace,orsuchanilltemperofsoul,asthatitcannotwelldesire to repent. Nay, when a man lives in wicked, rebellious courseslong,Godwillgivehimuptosuchterrorsofconscience,thatitwillnotbepacified,butupbraiditself.Ihavebeenasinful,wretchedcreature;mercyhath been offered me again and again, but now it is too late, havingoutstood all the means of grace, and rejected them. When they haveconsideredthattheirliveshaveforalongtimebeenamererebellion,andthat theyhaveput off the checks of conscience, the admonitions of thewordandSpirit,withthemotionsthereof.Itislonginthiscasebeforeaman can have peace. For answerable to the continuance in sin, is thehardnessofthecure,ifitbecuredatall.

Therefore there isnodallyingwithsin. I shall repentat length,butnotnow.YetawhileIwillcontinuetheseandthesecourses, Ishalldowellenough,&c.;asifamanwhoweresick,ordesperatelywounded,shouldsay,Ishalldowell,andyetneglecttosendforthephysician.Nonearesodesperately foolish incaseof thebody,whyshouldwe foroursouls? Isnotthatinmuchmorehazardthanthebody, ifwehadspiritualeyesto

considerof it?The truth is,peoplearenotconvincedof this, thatsin issuchasickness,whichis thereasontheyaresocarelessof it.Butwhentheconscienceisawaked,asitwillbeoneday,hereorinhell,thentheywillbeofanothermind.Nay,inthisworld,whenfriends,norriches,noranything can comfort, then they cry out, O that they had not been sofoolish!Theywouldgiveaworld, iftheyhadit, forpeaceofconscience!Thiswill be the best of it, formen that go on in sin. Therefore, beforehardnessofheartgrowuponus,thatdiseasefollowingthediseaseofsin,let us takeheed, and labour to have our souls healed in time.Thuswehavefoundthatsinisasickness;forsomuchisimplied,whenhesaith,'Iwillhealtheirbacksliding.'Whencethedirectobservationis,

ThatGodisthegreatphysicianofthesoul.

Forhesaithhere,'Iwillhealtheirbacksliding;'sothathealingimpliesthetakingawayof—

1.Theguiltofsin,whichisthevenomofit,byjustification.

2.Therageofsin,whichisthespreadingofit,bysanctification.

3.Theremovingthejudgmentuponourestate.

For,unlessGodbethemoremerciful,thesethingsfollow.Wherethereissin,andbreakingofhis law, there isa statebindingover todamnationandguilt.Whenthereisasinfuldispositionraging,andbringingusfromone degree of sin to another, then there is God's judgment and wrathrevealed from heaven against this. Now, when God heals, he healsperfectly,butinsomeregardsslowly,asweshallseehereafter.Inregardofforgivenessofsins,hehealethperfectly.Butbylittleandlittleinregardoftheother,ofsanctification.Hestopsuptheissuesofourcorruptionbylittleandlittle.Forotherthings,andjudgmentsinthisworld,heremovesthemalice,andtakesawaythestingofthem,whichisthevenom;ashesaith afterward, 'Formine anger is turned away,'which being removedand turned from things, then they arenomore judgments.What caredPaulforimprisonment,whenheknewGod'swrathaccompaniednotthestocks?Acts 16:19, seq. Letwrath be taken from the suffering, that thesoulbesound,thenitisnomatterwhatconditionamanbein,hecarries

heaven and paradise with him. Therefore, so far God removes thosediseases and sicknesses of condition, as they carry venom in them; sochanging thecondition, thatwhatsoeverwesuffer, ithath thenatureofan exercise,medicine, or correctiononly.But thatwhich envenomsall,andmakes the least cross a curse, and sinks deep, is the anger ofGodjoinedwiththings,Ps.89:46.Theleastcross,whenitcarriethwithittheangerandvengeanceofGod,andreportsthattothesoul,IhaveoffendedGod,anditisjustwithhimthustoinflictwrathuponme:thisisterrible,anditputsastingtothecross.Now,Godherepromisethtoremovethat,'Iwillhealtheirbacksliding.'Thisprincipally,inthefirstplace,ismeantofhealinginregardofjustification;takingawaythatguiltfromthesoulwhichenthralsit,andbindsitovertocondemnationandjudgment.Godwill set the soul at a spiritual liberty, and so heal it. Thus you see thepointclear,thatGodisthegreatphysicianofthesoul.

Reason1.ForGodwhomadethesoul,knowsallthediseases,windings,andturningsofit.Heisanexcellentanatomist:'allthingsarenakedandopenbeforehis eyes,'Heb.4:13.Heknows the inwardpartof the soul,the seat of all sin.We know not ourselves as he knows us. There is amysteryofself-deceitintheheart,whichheknowswhocansearchallthehidden corners of the heart, which is the reason why he is so good aphysician,andsoexcellent.Becauseheisadiscernerandsearcheroftheheart, who can see all, and so can cure all, being above the sting ofconscience,hehatha remedyabove themalady.He isgreater thanourconscience.Thereforehecancureourconscience.

Reason2.Andinthenextplace,ashecanhealoursouls,soheiswillingtodoit,whichhiswillingnesswemayknowbythemedicinehedothitby,hisowndearSon.HehathprovidedaplasterofhisSon'sbloodtohealus.Andbesideshisowninwardwillingness,beingnowagraciousfathertousinChristJesus,hesendshisambassadorstohealandcureusinhisname,2Cor.5:20,toapplyhismedicines,andtobeseechandentreatustobereconciled.God,bythem,entreatsustoentreathimforpardonandmercy, and is so willing to be entreated, that ere we shall set out heteachethuswords, asweheard, 'Takeuntoyouwords,'&c.Ashe is anable,soheisawillingphysician.Christ,thegreatphysician,togetherwithhisFather, expectsnot thatwe should first come tohim,buthe comes

first,andsendstous.Thephysiciancametothesick,thoughforthemostpartthesick, ifable,gotothephysician,1John4:9,10.Buthereisthecontrary.Hecamefromheaven,tookournatureuponhim,andthereindied,bywhichhisblood-shedding,he satisfied thewrathofGod, justlyoffended with us, Isa. 53:10. So he heals our souls that way, havingundergonetheangerandwrathofGod,thathisbloodmightquenchandappease thatangerbyaplaster thereofmade,andapplied tooursouls,Isa.53:11,12.

Dowedoubtofhiswillingness,whenhecomestousandcallsus,'Comeuntome,allyethatlabourandareheavyladen,andIwillgiveyourest'?Mat. 11:28. It ishisofficewhichhehathassumed tohealour soul.Themany cures he hath done sheweth the ability and willingness of thephysician; cures whereof we are incapable, by reason of our meancondition.Aking,ashisplaceisgreater,sosometimeshissinsaregreaterthanothersare;yethecuredManasseh,thatsinfulking,2Chron.33:23,together with Mary Magdalen, Paul, Peter, and the rest, who were acompanyhealedbythisphysician.Thereforeallthisisforthegloryofourphysician.Wemayseewhathecandobywhathehathdone;asamongstus physicians are sought after according to their skill and cures done.ConsiderinthesacramenthowreadyGodistocureandtohealus,howgracious he is in the sacrament of baptism,wherein he engageth us tobelieve, admitting us into the covenant, and preventing uswithmercy,beforeweknewwhatacovenantorsealwas,Ezek.16:6,seq.Andso topersuadeusofhiswillingnesstoforgiveoursinsandhealourrebellions,hehathordained thesacrament,not forhissake,but tostrengthenourweak faith, and help us. The point is easy for matter of ourunderstanding,buthardinregardofuseandapplication,especiallywhenitshouldbemadeuseof,intimeoftemptation.Thenletuslayitupasacomfortable point, this gracious promise of God, 'I will heal theirbacksliding, Iwill love them freely,'&c.Lay thisupagainst thehouroftemptation,makeuseofitthen,alleginguntoGodhisownpromiseandnature, as David did, 'Lord, remember the promise wherein thou hastcaused me to trust,' Ps. 119:49. Thou hast promised pardoning andhealing[of]allourtrangressions,&c.RememberthyfreepromisesmadeinJesusChrist.Godcannotdenyhimselfnorhisword,butlovestohavehisbondssued.Rememberthis.Andwhenconscience issurprisedwith

anysin,thoughitbeneversogreat, looknotonthediseasesomuchaswho is the physician, andwhat his plaster andmedicine is. God is thephysician, and the blood of Christ is the plaster. What if our sins bemountains!Thereisanoceanandaseaofmercytoswellaboveandcoverthesemountainsofoursins,Mic.7:18,19.Oursins inthiscaseare likefire,which,fallingintothesea,isbyandbyquenched.Whatifoursinsbeofneversolongstanding(asthesetheirbackslidingsherehadcontinuedhundredsofyears,whereintheywereabackslidinggeneration),yetitisnomatterofwhatstandingorcontinuancethediseaseis,solongasGodhathpromisedtobethephysician,andthebloodofChrististheplasterthathealethus,Isa.1:18,19.Thequestionisnot,What?Howmany?Howgreat? and of what continuance our sins? but how we stand affectedtowardsthem,hatethem,andresolveagainstthem?Thatsincannothurtuswhichwefightagainst,mournfor,complainof,resolveto leave,andtrulyhate.Letusneverstand,then,incomparisonswithoursins,whichbearnoproportiontotheinfiniteskillandpowerofourgreatphysician,andtotheinfiniteworkofChrist'sall-sufficientsatisfaction.Whatcanstthouobject,Oman?'ItisChristthatjustifieththeungodly,whoartthouthatcondemneth?Itishethatdied,yea,rather,whoisrisenagain,whoisalsoattherighthandofGod,andalsomakethintercessionforus,'Rom.8:33,34.Thoucanstnotsatisfyfortheleastsin.Godhathlaiduponhimthe iniquities of us all, Lev. 16:21. 'The chastisements of our peacewasuponhim,andwithhisstripeswearehealed,'Isa.53:5.

Letus,therefore,bewiseforafterwards,hear,read,layup,andmeditatefor the time to come. For times will come, if we belong to God, thatnothingwillcontentorpacifythesoulbuttheinfiniteworthandmeritofaninfiniteandfreemercyapprehendedinthefaceofJesusChrist.Whenoursinsaresetinorderbeforeus,thesinsofouryouth,middle,andoldage, our sins against conscience, against the law and gospel, againstexamples,vows,promises,resolutions,andadmonitionsoftheSpiritandservants of God; when there shall be such a terrible accuser, and Godshallperhapsletthewoundsofconscienceflyopenandjoinagainstus;whenwrathshallappear,beinsomesortfelt,andGodpresentedtothesoul as 'a consuming fire,' Heb. 12:29, no comfort in heaven or earthappearing,hellbeneathseemingreadytorevengeagainstusthequarrelofGod'scovenant,Ohthenfor faithto lookthroughall theseclouds!to

see mercy in wrath! love in correction! Heb. 12:6, life in death! thesweetness of the promises! the virtue and merit of Christ's sufferings,death,resurrection,andintercessionattherighthand!thestingofdeathremoved,1Cor.15:55,sinpardonedanddoneaway,andgloryathand!Insum,thispromisemadegood,whichleadsuntoallthishappiness,asweshallbyandbyhear,'Iwillhealtheirbacksliding,Iwilllovethemfreely,formineangeristurnedaway.'Oh,thisisamarvellousmatter,then,tobepersuadedof!Thereforeletusmakearightuseofthesewordsindueseason, for they are 'like apples of gold, with pictures of silver,' Prov.25:11, like balm to a green wound, like delivery in a shipwreck. But,indeed,allcomparisonscomefarshortofthisillustration,astheterrorofincensed wrath in the fearful apprehension of eternal, unspeakablemisery,isbeyondanyotherfear,apprehension,orjoy.

But lest this grace be abused by others (for wemust not withhold thechildren'sbread,forfearotherspartakewiththemuntowhomitbelongsnot), let them know thus much: that those who turn this grace intowantonness,andwillbeevil,becauseGodisthusgracious—thatthereisnowordofcomfortinthewholeScriptureforthem,whostandresolvedto go on in their sins, presuming ofmercy. SeewhatGod saith in thiscase, 'Lest there should be among you a root that beareth gall andwormwood;anditcometopasswhenheheareththewordsofthiscurse,thatheblesshimselfinhisheart,saying,Ishallhavepeace,thoughIwalkintheimaginationofmineheart,toadddrunkennesstothirst:theLordwillnotsparehim,butthentheangeroftheLordandhisjealousyshallsmokeagainstthatman,andall thecursesthatarewritteninthisbookshall lie upon him, and the Lord shall blot out his name from underheaven,'Deut.29:18–20.'Godwillwoundthehairyscalpofsuchanone,'Ps.68:21,whogoesoninhiswickedness,andmeanstobeso.AndintheNew Testament thosewho thusmake a progress in sin, what do they?They are said 'to treasure up unto themselveswrath against the day ofwrath, and revelation of the righteous judgment of God,' Rom. 2:5.ThereforeGod'swordspeaksnocomforttothosewhopurposetoliveinanysin.Allthecomfortthatcanbespokentosuchis,thatyettheyarenotin hell; that yet they have time to return to this great Physician of thesoul. But take such an one in his present condition, he can have nocomfortinthisestate,whereinthereisbutastepbetweenhimandhell.

So as when the rotten thread of this uncertain life shall fail, or is cutasunder, down they fall. We have no comfort here for them, till theyreturn.Thispreciousbalmbelongstothewoundedconscience.Brieflyforusethen.

Use.SeeingthatourGodisahealingGod,aswecanadmirethewisdom,skill, andexcellencyofourphysician, so letusmuchmoremakeuseofhimuponalloccasions.Trustandcleave tohim,not likegoodAsa(butnotgood inthis),whoforgothimself,andsent first to thephysicians,2Chron.16:12.But letusespeciallyrelyuponGod,and looktohim,whocan 'createhelp,' Isa.4:5,andmustblessallmeanswhatsoever.He isahealing God, who will heal all rebellions, and the most grievoussicknesses.He is a physician that is good for all turns. There are somediseaseswhicharecalled thescornofphysicians,as thegout, theague,andthe like;wherein, insomecases, theyareput toastand,andknownotwhattodo.ButGodisneverataloss.Hisskillcannotbesetdown.Heisgoodatalldiseases,topardonallmannerofsins.Thereforeletusgo to him for cure, seeing there is neither sin, nor grief, nor terror ofconscience arising thereupon, which can be so great but God can cureboththesinandtheterror,ifwetakearightcourse,andspeakpeacetothesoul.GodisahealingGod,arisingwhenhecomes'withhealinginhiswings,'Mal.4:2.Ashesaith,'Iwillhealtheirrebellion,'&c.Andasheisahealingphysician,soheputshispatientstonocharge.Forashesaith,'Iwillhealtheirbackslidings;'sohesaith,'Iwilllovethemfreely.'

Thereforeletusthemorebuilduponthistruth,whichisindeedthesumofallgodliness.Forwhatisthegospelbutthetriumphofmercy?DobutconsiderthescopeofGodinthenewcovenant,whereofthesacramentisaseal,whichisonlytoshewforththeexaltationofthegraceandmercyofGodinJesusChrist,aboveallunworthinesswhatsoever.Forall there isfor the glory of his mercy. For in the covenant of grace, mercy dothtriumphagainst judgment and justice;whichmercy ofGod inChrist issaid by the apostle 'to reign unto life everlasting, by Jesus Christ ourLord,'Rom.5:21.Itreigns,andhatharegiment*above,andoverall.FormercyinGodstirreduphiswisdomtodeviseaway,bysheddingoftheblood of Christ Jesus, God-man, to satisfy divine justice, and rejoiceagainst it. But whence comes this, that justice should be so satisfied?

Because away is foundout, hownoneofGod's attributes are losers bymercy. Wherefore in any temptation, when we are prone to doubt ofGod's love, say,What! shallwewrongGodmore,bycalling inquestionhismercy,andtheexcellencyofhis lovingkindness,which ismorethananyother sinwehave committed?This is a sin superadded against hismercy,power,goodness,graciousness,and love inhealingofsin;whichtakes away the glory of God in that attribute, wherein he labours totriumph,reign,andglorifyhimselfmost,and'whichisoverallhisworks,'Ps.145:9.Thereforehe thatoffendsherein, indenyingGodthegloryofhis great, tender,unspeakablemercy,wherebyhewouldglorifyhimselfmostinthecovenantofgrace,heoffendsGodmost.

Thereforeletus,atsuchtimesasGodawakensconscience,besofarfromthinkingthatGodisunwillingtocureandhelpus,astothinkthatherebyweshallhonourGodmorebybelievingthanwedishonouredhimbyoursin.Forthefaithofanhumble,contritesinner,itglorifiesGodmorethanourbetterobedienceinotherthingsdoth;becauseitgiveshimthegloryof thatwherein he delights, andwill bemost glorified, the glory of hismercyandtruth,ofhisrich,abundantmercythathathnobounds.ThereisnocomparisonbetweenthemercyofGodinthecovenantofgrace,andthattoAdaminthestateofnature.Forinthefirsthedidgoodtoagoodman;firsthemadehimgood,andthendidhimgood.Butwhenmandiddegenerate, andwas fallen into sucha cursedestate asweare, forGodthen to be good to a sinner, and freely to do good, here is goodnessindeed, triumphant goodness.Cainwas a cursedperson,who said, 'Mypunishmentisgreaterthancanbeborne,'Gen.4:13.Weknowwhospakeit.No;Godisaphysicianforalldiseases.Iftheybe'crimsonsins,'hecanmakethem'whiteaswool,'Isa.1:18.

Whowouldnotbecarefulthereforetosearchhiswounds,hissinstothebottom?Let the search be as deep aswe can, considering that there ismoremercy inGod, than there canbe sin inus.Whowould favourhissoul? especially considering, ifheneglect searchingof it, sinswill growdeadlyand incurableupon thatneglect.Let this thereforeencourageusnottospareourselves,inopeningthewoundsofoursoulstoGod,thathemay spare all. Thus we saw formerly, the church here is brought indealing plainly with God, and confessing all (for she had an excellent

teacher), and God answers all; beginning with this, 'I will heal theirbacksliding.' They were idolaters, and guilty of the sins of the secondtable in ahighmeasure (nopetty sins), yetGod saith, 'Iwill heal theirbacksliding,'&c.Whichbeinghealed,thenanopenhighwayismadeforallothermercieswhatsoever,whichisthenextpointweobservehence:

Obs. That the chief mercy of all, which leads unto all the rest, is thepardonandforgivenessofsins.

Healing of the guilt of sin,we see, is set in the front of these petitionsformerlyshewed;whichasitisthefirstthinginthechurch'sdesire,'Takeawayalliniquity,'&c,soitisthefirstthingyieldedtoinGod'spromise,'Iwill heal their backsliding,'&c.Pardonof sin, and cureof sin,wherebytheconscienceceasethtobeboundovertocondemnation,isthefirstandchiefest blessingofGod, and is that forwhich the church falls out in atriumph. 'Who is a God like unto thee, that pardoneth iniquity, andpassethby the transgressionof the remnantofhisheritage,becausehedelighteth inmercy,' &c.,Micah 7:18, 19, 20. And this is that excellentandsweetconclusionofthenewcovenantalso,whereuponalltherestofthose former foregoingmercies there are grounded. For, 'I will forgivetheiriniquity,andIwillremembertheirsinnomore,'Jer.31:34.Yea,thisistheeffectofthatgrandpromisemadetohischurchafterthereturnoftheir captivity. 'In those days, and at that time, saith the Lord, theiniquityofIsraelshallbesoughtfor,andthereshallbenone;andthesinsof Judah, and they shall not be found; for I will pardon themwhom Ireserve,' Jer. 50:20. The point is plain and clear enough; it needs nofollowing.Thereasonis,

Because it takesaway the interposingcloud.God isgracious inhimself.PardonofsinremovesthecloudbetwixtGod'sgraciousfaceandthesoul.Naturally, God is a spring of mercy; but our sins stop the spring. Butwhensinispardoned,thestopistakenaway,andthespringrunsamain.Godisnotmercifulasaflintyieldsfire,byforce;butasaspring,whencewaternaturallyissues.

Quest.Seeingforgivenessofsinsunstopsthisspring,whydowenotfeelthismercy?

Ans. Surely, because some sin or other is upon the file uncancelled,*perhaps unconfessed; or because we are stuffed with pride, that webelievenot;orare so troubled,or troubleourselves, thatweapprehendnot,orbelievenotthepardonofsinsconfessedandhated.Butsureitis,forgiveness of sins unstops the spring of mercy, and unveils God'sgraciousfaceinJesusChristuntous.Sinbeingnotpardoned,thisstops,astheprophetspeaks.Ouriniquityisthatwhichkeepsgoodthingsfromus.Thereforethechiefmercyisthatwhichremoves,thatwhichunstopsthe current of all mercy. 'I will heal their backsliding,' &c. Look at acondemnedprisonerinthetower!Lethimhaveallcontentment;aslongas he is in the displeasure of the prince, stands condemned, and thesentenceunreversed,whattruecontentmentcanhehave?Noneatall.Soitiswithasinner,thathathnothispardonandquietusestfromheaven.Yieldhimallcontentmentwhichtheworldcanafford;allthesatisfactionthat can issue from the creature; yetwhat is this to him, as long as hehathnotmercy,andthathisconscienceisnotpacified,becauseitisnotcleansedandwashedwiththebloodofChrist?

Sin is like Jonah: whilst he was in the ship, there was nothing buttempest,Jonah1:4;likeAchaninthearmy,Joshua7:11,12:whilsthewasnot found out, God's judgment followed the camp. Sin is that whichtroublethall.Thereforeitmustbetakenawayfirst;andtherewithallevilis taken away. Therefore, the firstmercy is a forgiving, pardoning, andquietingmercy.WhenthebloodofJesusChrist,bythehandof faith, issprinkleduponthesoul,Godcreatingahandoffaithtosprinkleandshedituponthesoul,'Christlovedme,andgavehimselfforme,'thenthesoulsaith,Thoughmy sinsbe great, yet the satisfactionofChrist is greater.God hath lovedme, and gave his own Son forme; and I apply this tomyself,asitisofferedtome,andtaketheoffer.Thispacifieththesoul,asitiswritten, 'ThebloodofChrist,whothroughtheeternalSpiritofferedhimselfwithoutspot toGod, is thatwhichpurgethourconscience fromdeadworkstoservethelivingGod,'Heb.9:14.Toarepentantsinner,this'blood of sprinkling speaks better things than the blood of Abel,' Heb.12:24:notashisbloodcriedforvengeance,butmercy,mercy.Whenthesoul is thus pacified, there is the foundation of all other mercywhatsoever.Theorder is this:whenGod is reconciled,all is reconciled;when God is at peace with us in the forgiveness of sins, then all is

peaceableathomeandabroad.Conscienceisinpeacewithin,andallthecreatures at peace without; all which, with all that befalls us, have acommand to do us no hurt; as David gave charge to the people, ofAbsalom.WhenGod is reconciled and at peace, all things are at peacewith us. For is not he Lord of hosts,who hath the command of all thecreatures?Thereforethisgraceofforgivenessisthechiefgrace.

To shew it in one instance more. David was a king and a prophet, acomelyandavalorousperson.Butwhatesteemedhemost?Didhesay,Blessed is themanwho is aking,or aprophet, or a valiantwarrior, orhath dominion, obedience, or great possessions, as I have? Oh, no.'Blessed is the man whose sins are forgiven, and whose iniquities arecovered,'Ps.32:1.YouseewhereinthisholymanDavidsetsandpitchethhappiness, in the forgivenessof sins.Blessed is suchaman.Thoughhewereaking,heknewwellenoughthatifhissinswerenotpardonedandcoveredhehadbeenawretchedman.

Use 1. Therefore, this should teach us to desire of God continually thepardonofour sins;andweshouldmake it the chiefdesireofour soulsthatGodwouldshineupontheminJesusChrist,pardonandacceptusinhisbeloved.Theygotogether.

Use2.Andblesshimforthisaboveallotherblessings,asitisPs.103:1,3,'BlesstheLord,Omysoul;andallthatiswithinme,blesshisholyname,'&c.Why? 'Whoforgivethall thy iniquities,andhealethall thydiseases.'WeshouldblessGodmostofall for this, thathehathdevisedawaybyChristtoreceivesatisfactionforsin,topardonit,andsayuntooursouls,'Iamthysalvation,'Ps.35:3.Thisisthegreatestfavourofall.

Quest.But youask,Howshall I know thatGodhathhealedmysoul inregardoftheforgivenessofsins?

Ans.Theansweris,If,togetherwithpardonofsin,hehealsin.ForGod,when he takes away the venom of a wound that endangers death, thedeadlydisease,hetakesawayalsotheswellingofthewoundandglowingof it.Whenhe ceaseth tomake it deadly, heheals the soulwithal, andsubduesouriniquities,ashispromiseis,Micah7:19.Sothereis,togetherwith pardoningmercy, curingmercy in regard of sanctification.Where

GodisaFathertomakeussons,heisaFathertobegetusanew.SowhereChristcomesbybloodtowashawayoursins,hecomesbywateralsoandtheHolyGhost;whereheisaComforterintheforgivenessofsins,heisasanctifier.Andthesoulofadistressedsinnerlookstotheoneaswellastheother.Ask the soulof anymanwho is trulyhumbled,Whatdoyouchieflydesire?Oh, thatGodwouldpardonmysins!But is thatall?No;thathewouldalsohealmysinsandsubduemyrebellions,thatImaynotanylongerbeunderthegovernmentandtyrannyofmylusts,butunderGod'sgraciousgovernment,whowill guidemebetter thanbefore,Hos.2:7.ThisweseetobetheorderintheLord'sprayer.Afterwearetaughtto say, 'Forgive us our trespasses,' it follows, 'And lead us not intotemptation,butdeliverusfromevil,'whichisforthetimetocome,Mat.6:12, 13. SoDavid, 'Cleanseme frommy secret sins, andkeepme, thatpresumptuoussinshavenotdominionoverme,'&c.,Ps.19:12,13.Sothatthisisthedesireofanafflictedconsciencetrulyhumbled,curingaswellascoveringofsin.Thisisasureevidencethatoursinsarepardoned.

2.Thenagain,whenthere ispeace:whenthesoul feels this, it isasignthatGodhathhealedthesoul. 'For,'saiththeapostle, 'beingjustifiedbyfaith,wehavepeacewithGodthroughourLordJesusChrist,'Rom.5:1.ThebloodofChristhathapacifyingpowerinforgivenessofsins.WhenJonahwascastout,therewasacalm,Jonah1:12;sowhensiniscastoutand pardoned, there is a calm in the soul, which comes from theforgivenessofsins.

3. Again, healing is known by this, if we have hearts willing to besearched, for thenourwill is cured,which in the stateofgrace ismorethanourobedience.Whenwewouldbebetterthanweare,thencertainlyourwillisnotinleaguewithcorruptions.Now,wherethewillissomuchsanctified,Iresolvetobebetter,Iwouldbebetter,andIuseallmeans,beinggladwhenanyjoinswithmeagainstmycorruptions,Iamgladofall such advantages, here is a good sign. As now, when aman goes tochurch,anddesires,'Othatmycorruptionsmightbemetwithal!OthatImight be laid open to myself, and know myself better than I haveformerlydone!'thisisthedesireofaningenuoussoul.Wherethereisnoguile of soul, a man is glad to have himself and his corruptionsdiscovered,whereasanotherfretsandkicks,andragethagainsttheword

ofGod,whichisasignthatthereissomeleaguebetwixthimandhissin.Youhavesome that,aboveall things in theworld, theywouldnothavesuchandsuchdownrightministers.Otakeheed;thisisasignofahollowheart, and that aman is in love with his disease. Can there be a curewherethereisaloveofthedisease?

4. Not to namemany, the last, which is a high pitch, shall be, by ourestimationof thingshereandabove.Whathaththishealingwrought inthee? What estimation of things? How is thy heart weaned from theworld?How are thy affections set on thingswhich are above? Col. 3:1.When a sickman is soundly recovered, though his distempered palatecouldnot relish thebestmeats inhis sickness, yetnowhe relishesandlovesthebestmostofall.Look,then,toourselves.Howforgetwe,withblessedStPaul, 'thethingswhicharebehind,pressinghardtothemarkwhichisbefore,forthehighprizeofthatcalling'?Philip.3:13.Howstandweaffected,tolongforourcountry?thisworldbeingonlytheplaceofourpilgrimage.Surelyasoulthatissoundlyhealedisanundervaluingsoul,tousethisworldandallthingsthereinasthoughweusedthemnot;anditisalsoavaluingsoul,tocovetspiritualthingsaboveall,1Cor.7:29,31.'O,'saithDavid,'howIlovethylaw,itismymeditationalltheday;Ilovethycommandmentsabovegold,yea,abovefinegold,'Ps.119:97,127.Thejoyofthisestate'isajoyunspeakableandglorious,'1Pet.1:8,ofwhichitis said 'the stranger shall not meddle with,' Pro. 14:10. Thus muchconcerningthedisease.Beforewecometothecureaquestionariseth.

Quest.Whence,then,comesacalminacarnalperson?

Ans.Fromignoranceanddeadnessofconscience,orfromdiversion.Asasickman,whenhetalkswithanothermanthatishisfriend,hismindisdiverted that he feeleth not his sickness all the while, so wickedmen,either their consciences are seared, and they go on in sin, or else theyhavediversions.Greatpersonsare loath tohear, andareusually fullofdiversionsfromthetimetheyrisetilltheysleepagain.Alldiversionsbusyconscienceaboutother things; so theykeep themselves, that itmaynottrouble them. But the peace of a true Christian comes from anotherground, from sound knowledge of his disease, and from soundsatisfaction, by faith knowing Christ, the Spirit of God sealing thisknowledgetothesoul.Ifpeacebethussettled,itisasignofasoundcure.

Quest. But you will say, How shall I know that my sins are pardonedwhenIamsubjecttothosesinsstill?

Ans.Not to speak of transient actual sins, that are past and pardoned,when we have repented of them; but of the root of all sin, which isweakness and corruption inus, fortified, and, as itwere, intrenchedbynature,occasionsandcustom.Ofthisthequestionis,Howtodiscernofpardon, the root of sin remaining, and now and then foiling us? Theanswer is affirmative. We may have that sin pardoned, which yetoccasionallymayfoilusstill.Foramanisinthestateofhealth,thoughhehave thedregsofadiseasehanginguponhim,wherebyamanofttimeshathsomelittlefitofthedisease.Whennatureandphysichathprevailedover the disease, yet after that, theremay be grudgings. So when Godhathcuredthesoulbypardon,andhathbeguntocureinsanctification,thecureiswrought,thoughsomedregsremain,becausethosedregsarecarriedawaywithdailyphysic,anddailyflyingtoGod,'Lord,forgiveourdebts; Lord, heal us.' Every prayer and renewing of repentance carriessomedebtaway,tilldeathcomes,thatexcellentphysician,whichonceforall perfectly cures both soul and body, bringing both therewhere bothshallhaveperfection.

Quest.Butyouwillsay,IsGod'sgraceweak,thatitcannotcarryawayalldregsofcorruptionaswellaspardon?Whyispardonintheforgivenessofsinsabsolute,whenyetGodsuffersthedregstoremain,soaswestillaresubjecttothediseaseofsin?

Ans.God iswise.Letusnotquarrelwithourphysician, forhe iswiserthan we ourselves. For hemakes these relicsmedicinal to us, as thus:naturallywearepronetosecurityandspiritualpride,thereforehemakesamedicineofourinfirmities,tocurespiritualprideandsecurity,andtosetusa-work.ThereforetheJebusites,andtheresidueofthatkind,wereleftuncastoutfromamongIsrael,thattherebyhemightproveIsrael,andlesttheyshouldbeapreyuntowildbeaststodevourthem,Judges3:1.Sosome remainders of the flesh are left still in the best, that these wildbeasts might not prey upon their souls. Spiritual pride, which is adetestablesin,robbinganddenyingGodofhisprerogative,andsecurity,thegraveof thesoul, tocure these twoespecially,Godmakes therelics

andremaindersofsinamedicineuntous.

Quest.WhydothGodsuffer these infirmitiesanddiseases to remain inus?

Ans.Diseases are suffered, to put us inmindof infirmities in the root,whichweknewnotbefore.Foriftheseshouldnotsometimesbreakforthinto a disease, we would think our nature were pure. Therefore Godsuffers themtobreak forth intodiseases.Whowouldhave thought thatMoseshadbeenpassionate?Certainly,himselfdidnotknowhimself,atthewatersofstrife,thattheseedsofangershouldbeinthemeekestmanin the world! Num. 20:2.Who would have thought that David, whoseheart smote him for cutting off the lap of Saul's garment, 1 Sam. 24:4,that so mild a man should have cruelty in him, and yet after that hecommittedmurder?WhowouldhavethoughtthatPeter,whomadesuchprotestationsof love toChrist, that thoughallmen forsookhim, yethewouldnot;yetafterthatshoulddenyhisMaster,andforswearhim?Matt.23:33,39,&c.Allwhichwastoshewus,thatitisusefulforussometimesto have our corruptions break out, to put us in mind what inwardweaknesses we have unknown and unsearched in us, and that wemayknowthedepthofourcorruption.God'schildrenaregainersbyalltheirinfirmitiesandweaknesses,wherebytheylearntostandstronger.Hereisamain difference betwixt the slips of God's children, and the ordinaryevilcoursesofothers.Theygrowworseandworse.Theoftenertheyfallintosin,themoretheyaresettledupontheirdregs.ButGod'schildhaththe remainders of corruption in him, fromwhence he hath infirmities,andwhencehebreaksintodiseases.Butnotwithstanding,corruptionisaloserhereby.Fortheoftenerhefallsintosin,itistheweakerandweaker.For themore he sees the root of it, themore he hates it, resolves andstrives against it, till it be consummated by repentance and sanctifyinggrace. Let no man therefore be too much cast down for infirmities,thoughofttimes theybreakout, if thereuponwe finda renewedhatred,repentance,andstrengthagainstthem.ForGodlooksnotsomuch,howmuchcorruptionthereisinus,ashowwestandaffectedtoit,andwhatgoodthereis,whetherwebeinleaguewithit,andresist it.It isnotsinthat damns men, but sin with the ill qualities, sin unconfessed, notgrievedfor,andunresisted,elseGodhathholyendsinleavingcorruption

inus,toexercise,tryus,andkeepusfromothersins.Thereforesinisleftuncured.

Now the way to have it cured, both in the pardon and likewise insanctification,wehaveitinthecontext.WhatdothGodsay?'Iwillhealtheir backsliding,' &c. After they had searched their hearts, andthereuponfoundiniquity,andthenprayed,'Takeawayalliniquity;'aftertheyhaddesiredadivorcefromtheirsins,'Asshurshallnotsaveus;'andwhentheyhadsomefaiththatGodwouldcurethem,andaccordinglyputconfidence inGod, 'theFather of the fatherless;' then saithGod, 'Iwillhealtheirbacksliding.'Sothatsenseofpardonintheforgivenessofsins,andsenseofgrace,comesaftersight,sense,weariness,andconfessionofsin. God doth not pardon sin, when it is not seen, sorrowed for, norconfessed,andwherethereisnotsomedegreeoffaith,tocometoGod,'theFatherof thefatherless,'andthegreatPhysicianofsouls.Whenwedothis,as it issaid in thecontext, thenwefindthe forgivenessofsins,withthegraciouspowerofGod'sSpirithealingofourdiseases,'Iwillhealtheirbacksliding.'

Letusthereforerememberthis,lestwedeceiveoursouls,foritisnotsoeasyathingtoattainuntoforgivenessofsinsaswethink.

And thenagain, though forgivenessof sinsbe free, yetnotwithstandingthere is a way whereby we come to forgiveness of sins that costs ussomewhat.Godhumblesthesoulfirst,bringsamantohimself,tothinkof his course, to lay open his sins and spread them before God inconfession,andworkinguponthesoulheartyrepentance;sotocometoGod,andwaitforforgivenessofsins,perhapsagoodwhilebeforetherebeareportof it.Therearenonewhohavesins forgiven,but theyknowhowtheycomebyit.Forthereisapredispositionwroughtinman'ssoulby the Spirit, which teacheth him what estate he is in, and what hisdanger is, whereupon follows confession; and upon that, peace. Godkeeps his children many times a long while upon the rack before hespeakspeaceuntothemintheforgivenessofsins,becausehewouldnothavethemthinkslightlyoftherichesofhismercy.Itisnoeasymattertoattainuntothesenseoftheforgivenessofsins,thoughindeedweshouldstrivetoattainit,thatsowemaywalkinthecomfortsoftheHolyGhost.Thedifficultyofobtainingorrecoveringthesenseofforgiveness,maybe

seeninDavidafterhisfall.Didheeasilyobtainsenseofpardon?Ohno!Godheld him on the rack a long time, 'He roared all the day long, hismoisturewasturnedintothedroughtofsummer,'Ps.32:3,4.Butwhenhe had resolved a thorough, and no slight, confession; when he hadresolved to shame himself and glorify God; then saith he, 'And thouforgavestmy sin.' But till he dealt thoroughlywith his soulwithout allguile,he feltnocomfort.So it iswith thechildrenofGod.When in thestateofgracetheyfallintosin,itisnoslight'Lord,havemercyuponme'that will serve the turn; but a thorough shaming of themselves beforeGod,anda thoroughconfession,resolvinganddeterminingtobeunderanothergovernment;tohaveChristtogovernthemaswellastopardonthem. God will no otherwise do it. Because he would glorify his richmercyherein;forwhowouldgivemercyitsdueglory,ifforgivenesswereeasilyattained,withoutshamingofourselves? If it cameeasily,withoutprotestationandwaitinguponGod,asthechurchhere,weshouldneverbethoroughlyhumbledforoursins,andGodwouldneverhavethegloryofhismercy,norknowntobesojustinhatingofsininhisdearchildren,wholongagouponsuchtermshaveattainedsenseofforgivenessofsins.It is worth our trouble to search our souls and towait at Christ's feet,nevertogiveoveruntilwehaveattainedthesenseofforgivenessofsin.ItisheavenuponearthtohaveourconsciencesenlargedwithGod'sfavourinthepardonofsin.

What is the reason thatmany profess that God ismerciful, and Christhathpardonedtheirsins,&c.?Ifthegroundberight,itisahighconceitofmercy; and suchhavebeen soundlyhumbled for their sins.Butdostthou profess so, who livest carelessly in thy sins, and licentiously still?Surely*thygroundisnaught,forhadstthoubeenupontherack,inGod'sscalding-house,andsmartedsoundlyforsin,wouldstthoutakepleasurestilltoliveinsin?Ohno!Thosethatgooncarelesslyintheiractionsandspeeches,notcaringwhattheyare,didtheyeversmartforsin,whocarrythemselves thus?Surely thesewerenever soundlyhumbled for sin,norconfessedthemwithloathinganddetestation.Thereforeletusmarkthecontext here inferred. After they had confessed, prayed, and waited,resolving reformation in their false confidence, then God promiseth, 'Iwillhealtheirbacksliding.'ItisafundamentalerrorinaChristiancourse,the slightingof truehumiliation,which goes along in all the fabric and

frameofaChristiancourse.Letamannotbesoundlyhumbledwiththesightofhissins,hisfaithisweaker,andhissanctificationandcomforttheslighter.Whereas,ifamanwoulddealtrulywithhisownheart,setupacourtthere,andarraign,judge,andcondemnhimself(whichisGod'sendin all his dealings, afflictions, and judgments inflicted upon us), thedeeperwewent in thiscourse, themorewouldourcomfortbe,and thereportofGod'smercy,inthesenseofthatwhichfollows,'Iwilllovethemfreely:formineangeristurnedaway.'

THESIXTHSERMON

Iwilllovethemfreely:formineangeristurnedaway.IwillbeasthedewuntoIsrael;heshallgrowasthelily,andcastforthhisrootasLebanon.—HOS.14:4,5.

IT was a good speech of St Austin, 'Those that are to petition greatpersons, theywill obtain somewhoare skilful, to frame theirpetitions;lestby theirunskilfulness theyprovokeanger, insteadof carryingawaythebenefitdesired.'SoitisherewithGod'speople,beingtodealwiththegreatGod, andnotbeingable to frame their ownpetitions,God, asweheard before, doth it for them, and answers them graciously with thesamemercieswhichhehadsuggestedthemtoask;hisanswerbeingexactto their petitions, 'I will heal their backsliding, I will love them freely,'&c.,whereinGodexceedsallphysiciansintheworldwhatsoever.Fortheyhavenaturetohelpthem.Physicisthemidwifeofnature,helpingittodothatwhichitcannotdoitself.Physiccandonothingtoadeadman.ButGodissogreataphysician,thathefirstgiveslife,andafterthatspirituallifeisinsomedegreesbegun;bylittleandlittlehehealsmoreandmore.'Iwillhealtheirbackslidings.'

Wehaveanerrorcreptinamongstsomeofthemeaner,ignorantsortofpeople,whothinkthatGodseesnosinwhenhehathoncepardonedmenin justification; who falsely smooth themselves in this wicked, sensualconceit, think they can commitno sinoffensive toGod; as thoughGodshouldframesuchajustificationformen,toblindfoldhim,andcastdust,

asitwere,inhiseyes;orjustifymen,tomakethemlooseandidle.No;itisfalse,asappearethbythisplace;forhowcanGodhealthatheseesnot?Heseesitnottoberevengedonthemforit;butheseessin,tocorrectitandtohealit.Heseesitnotafterarevengeful,wrathfuljustice,tocastusintohellanddamnusforit;butheseesitafterasort,tomakeussmartandlamentforit,andtohavemanytimesabittersenseofhiswrathandforsaking, asmen undone without a new supply of comfort and peacefrom heaven. Let a man neglect sanctification, daily sorrow andconfession of sin, and now and then even craving new pardon for sinspast, casting all upon a fantastic conceit of faith in their justification:whatfollowsbutpride,hardnessofheart,contemptofothers,andneglectofbetter than themselves, andpronenessoutofGod's judgment, to fallfromilltoworse,fromoneerrortoanother?Inthiscasetheheartisfalseanddeceitful.ForwhilstitpretendsagloriousfaithtolookbacktoChrist,tolivebyfaith,andlayallonhimbyjustification,itwindsitselfoutofalltasks of religion, sets the heart at liberty, neglects sanctification andmortificationof lusts,andbeautifying the imageofGod in them,givingtoo much way to the flesh. Therefore, away with this false and self-conceitedopinion,whichdrawspoisonoutof thatwhichGodspeaks toconfirm and stablish us, 'That he sees no iniquity in Jacob,' &c.,Num.23:21. Whence from these hyperbolical speeches, they think that Godseethnot thatwhichweourselves see.But, 'Heheals ourbackslidings,'thereforeheseesthem.Forhowcanhehealawound,ifheseeitnot?Hesees it,butnottotheirdestructionwhoarefreely justifiedbyhisgrace.Butwewill leavethispoint, itbeingtoomuchhonourtothemtospendtimeinconfutationofit,andwillrathersayuntoit,asIsaiahspeaksofamenstruouscloth,'Gettheehence,'Isa.30:22.

Now as God is a most gracious God, never weary of well-doing andcomfortinghispeople,becauseitishisnaturetobemerciful,sohehathsuitable expressions of it; he goes on with mercy upon mercy,lovingkindnessuponlovingkindness.Hehadpromisedbefore,'Iwillhealtheirbackslidings,'takeinsumalltheirapostasy,allshallbehealed.Butthisisnotall.HeanswersalltheaccusationsanddoubtsofSatan,whoisstillobjectingagainstusourunworthiness,misery,wretchednesstohavesuchfavoursconferredonsuchfilthycreatures.Therefore,hetakesoffallwiththiswhichfolloweth.Astheyhadprayed,'Receiveusgraciously;'so

theanswerisfull,andsuitabletotheirrequest,'Iwilllovethemfreely.'

Putcase,theyoutofconscienceoftheirownguiltshouldseenoworthinthemselves, or causewhy they should be respected, yet I see reason inmineownlove.'Iwilllovethemfreely.'

Quest.Butmaysomesay,HowcanGodlovefreely?

Ans. Ask thyself. Doth not a father andmother love their child freely?What doth the child deserve of the father and mother a great while?Nothing.Butthemotherhathmanyawearynightandfoulhandwithit.HathGodplantedanaffectioninustoloveourchildrenfreely;andshallnotGodmuchmore,whogivesthisloveandplantsitinus,beadmittedtolovefreely?Butindeedthereisabsurdityandinfidelityindistrust.Forit is against reason, to deny the mighty God that which we have inourselves. If he did not love freely, how could he love us at all?Whatcouldheforeseeinustoloveforbeforehand?TheverymanhoodofChristdeservednotthegraceofunion,itwasfreelygiven.

'Iwilllovethemfreely.'Thatwhich,firstofall,weobservehenceisthusmuch, that God loves his people freely. So saith the apostle, 'Godcommendeth his love towards us, in that while we were yet sinners,Christ died for us;muchmorebeing justifiedbyhis blood,we shall besavedfromwraththroughhim,'Rom.5:8,9.ThelikewehaveinEzekiel.SaithGod, 'Therefore, sayunto thehouseof Israel,Thussaith theLordGod, I do not this for your sakes,O house of Israel, but formine holyname's sake, which ye have profaned among the heathen whither yewent,'Ezek.36:22.Adamwhenhehadsinnedthatmain,greatsin,whatdid he? Fly from God, run away; and when God called to him, anddebatedthematterwithhim,heaccusedGod,andexcusedhimself,Gen.3:12,13.YetforallthisGodpitiedhim,andclothedhim,andmadehimthatpromiseof theblessed seed.Whatdesertwas therehere inAdam!nay,ratherthequitecontrary;yetGodlovedhimfreely.ThesamemaybesaidofStPaul,forthetimepastapersecutor,whatdeservingwasthereinhim?Noneatall;yethefoundGod'sfreeloveinhisconversion;for,saithGodtoAnanias,'Heisachosenvesseluntome,tobearmynamebeforetheGentiles,'Acts9:15.HerewasnodeservinginStPaul,butGod'sfreeelection,which in time took place, Acts 9:5. And sowemay say of the

prodigal,havingspentall,hisfatherpardonedall,andlovedhimfreely,Luke15:20.

Reason1.Thereasonhereof is,because it ishisnameandnature tobegracious,andtolovefreely;andwhatsoeverisGod'snature,thathathafreedomintheworking.

Reason2.BecausenocreaturecandeserveanythingatGod'shands.(1.)Because by nature we are all God's enemies; and therefore what canenemiesdeserve?Nothingbutwrathandvengeance.(2.)Ifwehaveanygraces, they are the gift of God; and therefore we deserve nothing bythem,theybeingofhisowngift.SoStJamesspeaks,'Everygoodgift,andevery perfect gift, is from above, and cometh down from the Father oflights,withwhomisnovariableness,norshadowofturning,'James1:17.And St Paul saith, 'That of him, and through him, and to him, are allthings,'Rom.11:36.Whatshould followhereupon? 'Tohimbeglory forever.'

Use1.This,inthefirstplace,servesforreproofofouradversariesoftheRomishChurch,whosaythatGodlovesusforsomethingforeseeninus,which is good, or for somewhatwhich in timewewould do to deservefavour at his hands. But both are false. The cause of love is free fromhimself;for,'whenwehavedoneourbest,'yet,saiththeHolyGhost,'weareunprofitableservants.'Luke17:10.

Use 2. Secondly, It is for reproof of God's own dear children, who,becausetheyfindnodeserving inthemselves,arethereforediscouragedatthesightoftheirownunworthiness;whereas,quitecontrary,thesightofourownunworthinessshouldmakeusthemorefitsubjectsforChrist'sfreelove,whichhathnothingtodowiththemthatstandupondeserving.ManyofGod'sdearchildrenaretroubledwithtemptations,doubts,andfearsofGod'sloveandfavourtowardsthem,becausetheyexpecttofinditinthefruitsofgrace,andnotinfreegraceitself.Ifwewouldhaveanysoundpeace,letuslookforitinfreegrace.Thereforetheblessedapostle,in the entranceofhis salutations inhis epistles, still joinethgrace, andthenpeace,toshewusthat ifwelookforsoundpeace,wecannowherefinditbutingrace.Wewouldfindpeaceinthegracethatisinus,butitislabourinvain,forweshallneverfinditbutinfreegrace.

Use3.Hencewemayalsobecomfortedinthecertaintyofoursalvation;forthatgrace,andlove,andfavour,wherebywearesaved,isinGod,notin us. Now, whatsoever is in him is immutable and sure. So saith theapostle, 'Nevertheless, the foundationofGodstandeth sure,having thisseal,theLordknoweththemthatarehis;andleteveryonethatnameththenameofChristdepartfrominiquity,'2Tim.2:19.Wherespeakingofelection,which comes from the free love of God, hemakes that a surefoundationtobuildon.Iftherebeareformation'todepartfrominiquity,'wemaybecomfortablyassuredofoursalvation.Andasitiswithelection,so is it with all the other fruits of God's love: vocation, adoption,justification, and perseverance. The foundation of God, fastly sealed inthewayofholiness,standsgoodandsureinall,Rom.3:24;John13:1.

Use4.ThisfurtherteachethusthankfulnessuntoGod,whohathsofreelylovedus;forifthereweredeservingonourpart,whatplacewereleftforthankfulness? We know, one who deserves nothing, and hath smallmattersbestoweduponhim,atleastwillbethankfulforsuchfavours.Butwhen one is so far from deserving anything, that by the contrary hedeserveth all plagues and punishments, hath yet many and abundantmercies bestowed freely upon him, this doth exceedingly provoke(especiallyagenerousspirit)toasuitablethankfulness,asmuchasmaybe.

Use 5. And let it likewise breed confidence in us to God, in all ourmiseries,bothforpardonofsin,helpindistress,andcomfortinsorrows,because he 'loves us freely,' and did love us whilst we were enemies.Make,therefore,uponalloccasions,theapostle'suseof it. 'For if,whenwe were enemies, we were reconciled to God by the death of his Son,muchmore,beingreconciled,weshallbesavedbyhislife,'Rom.5:10.

'Iwilllovethemfreely.'

Inthenextplace,fromhenceweobserveanotherpoint,whichnecessarilyfolloweth upon the former,—thatGod did not then begin to love them,whenhesaid,'Iwilllovethemfreely;'buttodiscoverthatloveuntothem,whichhecarrieduntothemfromalleternity.Forinstancehereof,StPaulwasbelovedofGod,ereGodmanifestedhisloveuntohim;ashetestifiethtohimself,thatthediscoveryofthisfreelovewas,'whenitpleasedGod,

whoseparatedmefrommymother'swomb,andcalledmebyhisgrace,torevealhissoninme,'&c.,Gal.1:15,16.SotheapostleblessethGod,inhis salutation unto them, 'who had blessed them with all spiritualblessingsinheavenlyplacesinChrist,'Eph.1:3.Butwhencefetchethhethe groundhereof? 'According as he hath chosen us in him, before thefoundationoftheworld,thatweshouldbeholyandunblameablebeforehiminlove,'verse4.Weneednotmultiplyplacesmoretoproveit.OuradversarieswouldfainseemtoclearGodonlyinall,*andsoshroudtheirarguments under suchneedless pretences, shift off all places, nameweneversomany,withtheirstrongheads,distinctions,andsophisms.ButGodwill one day give themno thanks for their labour: thewill ofGod(howunequal soever inoureyes,whocannotwithour shallowconceitssoundthedepthofsuchmysteries)beinggroundenoughtojustifyallhisactionswhatsoever.Wewillthereforecometosomereasonsofthepoint.

Reason 1. Becausewhatsoever is inGod,manifested in time, is eternalandeverlastinginhim,withoutbeginningandending;forwhatsoeverisinGodisGod.Godisnotloving,butlove,1John4:8;andheisnotonlytrue,buttruthitself,John14:6.Heisnotwiseonly,butwisdomitself,1Cor.1:24.Andthereforehislove,discoveredintime,mustneedsbefromalleternity.

Secondly,IfGoddidthenfirstbeginto loveus,whenhemanifestedhisloveuntous, then there shouldbe a change inGod, becausehe shouldlovethemnowthathedidnotformerlylove.Aswesee,thosewholovedPaulafterhisconversionlovedhimnotbefore.Therewasthenachangein the church. In which case, if God should so love, he should bechangeable,andsobelikeuntoman.

Thirdly,Andthen,again,Christ'sprayer,John17,makesitclearthatthelove of God beginneth not with the manifestation thereof; for Christthere,knowingalltheFather'ssecrets,ascomingoutofthebosomoftheFather,intimatesthecontrary,wherehemakesoneendofhisprayerforthemtobe,'Thattheworldmayknowthatthouhastlovedthem,asthouhast lovedme,' John 17:23.Now,howhe lovedChrist is also shewed alittleafter,'Forthoulovedstmebeforethefoundationoftheworld,'verse24.ThereforethesaintsandchildrenofGodarelovedwithaneverlastingformerlove,notbeginningatthatinstantdiscoverythereof.

Use1.Theusehereofis,firstofall,againstthosewhomeasureGod'sloveandfavourbytheirownfeeling,because,asGodlovedthembefore,sohelovesthemaswellandasdearlystill;whenhehidethhisfacefromthem,aswhenhesufferedhis lovingkindness toshinemostcomfortablyuponthem.HelovedChristasdearlywhenhehangedonthetree,intormentof soul and body, as he did when he said, 'This is my beloved son, inwhomIamwellpleased,'Mat.3:17; yea, andwhenhe receivedhimupintoglory.Thesunshinethasclearlyinthedarkestdayasitdothinthebrightest. The difference is not in the sun, but in some clouds whichhinder themanifestation of the light thereof. So God loveth us as wellwhen he shineth not in the brightness of his countenance upon us aswhen he doth. Job was as much beloved of God in the midst of hismiseriesashewasafterwardswhenhecametoenjoy theabundanceofhismercies,Job42:7.

'Iwilllovethemfreely,'&c.

The last point which we gather from hence, as a special ground ofcomfort,isthis,

ThatthisfreeloveandfavourofGodisthecauseofallothermerciesandfreefavours,wherebyhediscoverethhisloveuntous.

(1.) It is the cause of election, 'Even so, then, at this present time alsothereisaremnant,accordingtotheelectionofgrace,'Rom.11:5.So(2.),For vocation. When the apostle had shewed that the Ephesians weresaved by grace, he adds, 'That in the ages to come hemight shew theexceedingrichesofhisgrace, inhiskindnesstowardsusthroughChristJesus,'Eph. 2:7.He afterwards sheweth,when this gracebegan first tohavebeing,'Forwearehisworkmanship,createduntogoodworks,whichGod hath before ordained thatwe shouldwalk therein,' Eph. 2:10. (3.)Forgivenessofsins. 'Inwhomwehavearedemptionthroughhisblood,eventheforgivenessofsins,accordingtotherichesofhisgrace.'Eph.1:7.So (4.),For thegraceof love. 'We lovehimbecausehe lovedus first,' 1John4:19. (5.)For justificationandsanctification. It is said 'thatChristhath loved us.'Why? 'For he hathwashed us fromour sins in his ownblood,'Rev. 1:5; andSt John saith, 'Hehathmadeuskingsandpriests

untoGodandhisFather.'[1.]Kingstofightagainsttheworld,theflesh,and the devil. [2.] Priests to teach, instruct, reprove, and comfortourselvesandothersbythewordofGod,andthentoofferupthesacrificeofabrokenheart,inprayersandpraises.Allcomesfromfreedomoflove.(6.)Soeverygoodinclinationcomeshence, 'foritisGodwhichworkethinus,bothtowillandtodoofhisgoodpleasure,'Phil.2:13.So(7.)Everygoodwork. 'For we are his workmanship, created in Christ Jesus untogoodworks,whichhehadbeforeordainedthatweshouldwalktherein,''forbygraceyearesaved,'saithhe, 'throughfaith,'Eph.2:8,10.So(8.)Foreternallife.Theapostlesheweth,'ItisthegiftofGod,throughJesusChristourLord,'Rom.6:23.

Use1.Thisshouldteachus,inthefirstplace,tobehumbled,inthatwearesomiserable,naughtyservants,doingsolittlework,nay,nothingasweshould,yetshouldhavesogoodwages.But'Godlovesusfreely,'&c.Itshouldratherhumbleusthemorethanpuffusupinpride,inregardthattherewasnothing inuswhichmightdeserveanythingatGod'shand, 1Cor.4:7;Eph.2:9.

Use 2. And hence also it followeth that if he loved us from everlastingwithafreelove,John17:23,24,inasortashelovedChrist,thatthereforetheeffectsofhislovetowardsusshallneverfail,astheapostlesheweth,'ThegiftsandcallingofGodarewithoutrepentance,'Rom.11:29.Faithand repentance, being fruits of his love wrought in us, shall hold out.Therefore the weakness of these graces, as they shall not hinder oursalvation, nomore should theydiscourageus, or hinder the comfort ofourprofession;because that faithand repentancewhichwehave isnotanyworkof ours, but theworkofGod's free love inus.Therefore theyshallbecontinuedandaccepted.Forourperseverancedothnotstandinthis, thatwehave strength inourselves to continue faithful toGod,butbecausehe,outofhisfreelove,continuethfaithfultous,andwillneverfail nor forsake them whom he hath once taken into his everlastingfavour, on whom he hath set his everlasting free love, as the apostlespeaksofChrist,'Whoalsoshallconfirmyouuntotheend,thatyemaybeblameless in thedayof ourLordJesusChrist.'Butuponwhat ground?'Godisfaithful,bywhomwewerecalleduntothefellowshipofhisSon,JesusChristourLord,'1Cor.1:8,9.Sothatifanyoftheelectshouldfall

away, God should be unfaithful. The case in perseverance is not howfaithful we are, but how faithful God is, who 'guides us here with hiscounselinallthings,andafterwardsreceivethusintoglory,'Ps.73:24.Soinanotherplace,aftertheapostlehadprayed,'NowtheveryGodofpeacesanctifyyouwholly;andIprayGodyourwholespiritandsoulandbodybepreservedblamelessuntothecomingoftheLordJesusChrist.'Whatmakeththegroundofthishisprayer?'Faithfulishethatcallethyou,whoalsowilldoit,'1Thess.5:23,24.

Use3.If,then,wewouldhaveGodtomanifesthisfreelovetous,letusstrivetobeobedienttohiscommandments,andstirupourheartsbyallmeanstolovehimwhohathsofreelylovedus.

Quest.Now,howshouldwemanifestourlovetowardGod?

Ans.First, in lovinghisword,asPs.19.andPs.119.Secondly, in lovinghis people, 1 John 5:1, 2. Thirdly, in longing for and loving his secondcoming,Rev.22:20.

Nowfolloweththereasonofthediscoveryofthisfreeloveshewednowintimetothem.

'Formineangeristurnedawayfromhim.'

HereisthethirdbranchofGod'sanswertotheirpetition,'Mineangeristurnedaway fromhim,'which is includedand implied in the former, 'Iwillhealtheirbacksliding.'Howcouldhedothisifhewereangry?No;hesaith,'Iwilllovethemfreely,'whicharguesthathisangerwasappeased.Godknoweththatvarietyofwordsandexpressionsarealllittleenoughtoraiseupandcomfortadoubting,wounded,galledsoul,which,whenitistouched with a sense of sin and of his displeasure, cannot hear wordsenoughofcomfort.ThisGodknowswellenough,andthereforeheaddsexpressionuponexpression,'Iwillhealtheirbacksliding,Iwilllovethemfreely, for mine anger is turned away from him.' The soul which istouched with the sense of wrath, and defiled with the stains of sin'sdreadful impressions, receives all this cheerfully, and more too.Therefore,insuchcaseswemusttakeingoodpartthelargenessofGod'sexpressions, 'For mine anger is turned away from him.' To unfold the

words,therefore,

Anger is the inward displeasure which God hath against sin, and hispurpose topunish it, accompaniedwith threateningsuponhispurpose,andexecutionuponhisthreatenings.Thepointtobeobservedinthefirstplaceis,

ThatthereisangerinGodagainstsin.

Weneednotstandtoprovethepoint,itissomanifesttoeveryman.TheScriptureiscopiousinit.Ifweconsidereitherjudgmentsexecuteduponsinners, threateningsagainst sin,or thesaint's complainingof it, asPs.74:1,Job42:7,Ps.6:1,Ps.90:11,Ps.38:1,3,Isa.63:6,withmanythelikeplaces,provethatthereisangerinGodagainstsin.Wewillratherseethereasonofit.

Because there isanantipathybetwixthimandsin,which is contrary tohispurenature.Sin,asitopposethGod,soitiscontraryuntohim;and,indeed,sinwouldturnhimoutofhissovereignty.Forwhatdothaman,whenhesinswittinglyandwillingly,butturnGodoutofhisgovernment,and causes the devil to take upGod's room in the heart?When amangiveswaytosin,thenthedevilrules,andhethinkshisownlustsbetterthan God's will, and his own carnal reason in contriving of sin aboveGod'swisdom inhisword; therefore, he is a proud rebel. Sin is such akindof thing, that it labours to takeawayGod; for itnotonlyputshimoutofthatpartofhisthrone,man'sheart,butforthetimeamansins,hecouldwishtherewerenoGodtotakevengeanceofhim.Canyouwonder,therefore, that God is so opposite to that which is so opposite to hisprerogativeroyalassinis?

Thetruthis,Godisangrywithnothingelsebutwithsin,whichistheonlyobjectofhisanger.Thatwhichfoolishpersonsmakeatrifleandsportof,swearing,filthyspeaking,andlying,istheobjectofGod'sanger,Ps.14:1.Forthisoffenceofsinhedidnotsparetheangelsofheaven,2Pet.2:4,buttumbledthemthence,nevertoreturnagain.SinalsothrustAdamoutof paradise, Gen. 3:23, and made God angry with him and the wholeworld,soastodestroyitwithafloodofwater,Gen.6:13,andwillatlastmakehimburnandconsumeallwithadelugeoffire,2Pet.3:12.Yea,it

madehiminasortangrywithhisowndearSon,whenheunderwentthepunishmentofsinasoursurety,sothathecriedout, 'MyGod,myGod,whyhast thou forsakenme?'Mat. 27:46. IfGod thus shewedhis angeragainstsin,inpunishingitinChristoursurety,whowasmadesinforus,andyethadnosininhimself,howwillhepunishitmuchmoreinthosewhoarenotinChrist?Thosewhostandintheirownsinandguilt,whatwill become of them? So that God is angry with sin, andwith nothingelse.

Thesecondthingwegatherfromthis,wherehesaith,'Myangeristurnedawayfromhim,'God'sangerbeingtakenespeciallyforjudgments,is,

ThatGod'sangeristhespecialthinginafflictions.

They come fromhis anger, as hath been shewed. Therefore he saith, 'Iwilltakemineangerfromyou,'wherebyhemeansjudgments,theeffectofhisanger.ForintheScripturesangerisordinarilytakenforthefruitsandeffectsofGod'sanger,whichareterriblejudgments,aswemaysee,Deut.29:20,andsoinmanyotherplaces.

Quest.[Whyare]judgments,then,calledGod'sanger?

Ans,1.Becausetheyissuefromhisangeranddispleasure;foritisnotthejudgments,buttheangerinthem,whichliesheavyuponthesoul.WhentheycomefromGod'sanger,theyareintolerabletotheconscience:else,whenwesufferill,knowingthatitisnotfromGod'sanger,butfortrialofour graces, or for exercise, we bear it patiently. Therefore God saith,'Mineanger is turnedawayfromhim:' forthis,unremoved,embitteretheverycross,thoughitbeneversosmall.LetGod'sangerbeuponaman,andhewillmakeaconceit,averylightthing,tobeasaheavycrossuponhim,andvexhimboth inbodyandstatemore thanmightiercrossesatsome other time shall. Will you see this in one instance, where Godthreatenedhisowndearpeoplethus: 'AndtheLordwillsmitetheewiththebotchofEgypt,andwiththeemrods,andwiththescab,andwiththeitch,whereofthoucanstnotbehealed,'Deut.28:27.What!isascab,andanitch,andthelike,suchaterriblejudgment,whichinthesedaysissetsolightby?Oyes!WhenitcomeswithGod'sdispleasure;whentheleastscratch is set on fire by God's anger, it shall consume us, it proves

uncurable, as there it is threatened: 'whereof thoucanstnotbehealed.'When the vermin came inGod's anger upon that hardhearted king, allPharaoh'sskill,andhismagicians'skill,couldnotbeatthemout,because,astheyconfessed, 'thiswasthefingerofGod,'Exod.8:19.LetanythingcomeasamessengerofGod'sanger,itcomeswithvengeance,andstickstothesoul,likea'frettingleprosy,'Lev.14:45,46,which,whenitenteredintoahouse,manytimescouldnotbegottenoutagainwithpullingoutstones,orscrapingthem,tillthehouseweredemolished.So,whenGod'sanger is raised andkindled against aperson, youmay remove this andthat,changeplaceandcompany,anduseofhelps;yetitwillneverleavefrettingtillithaveconsumedhim,unlessitberemovedbyrepentance.Ifitbeneversosmallascratchoritch,allthephysicintheworldshallnotcureit.ForastheloveofGodmakesallotherthingsinGodcomfortableuntous,soit ishisangerwhichmakesallhisattributesterrible.As,forhispower,themorehelovesme,themoreheisabletodomegood.Butotherwise, the more he is angry and displeased, the more his otherattributesareterrible.Ifhebewise,themorehewillfindoutmysins:ifhebepowerfulandangry,themorehecanrevengehimselfonme.Isheangryandjust?themorewoetome.SothereisnothinginGodwhenheis angry, but it is so much the more terrible. For this puts a sting ineverything:which,whenitisremovedoutofmalignantcreaturesarmedwitha sting, then theyarenomorehurtful.The stingof every evil andcross, isGod'sangerandwrath.Thisbeing removed,nothinghurts.Allcrosses then are gentle,mild, tractable, andmedicinal, whenGod hathonce said, 'Formineanger is turnedaway fromhim.'After that's gone,whatsoeverremainethisgoodforus,whenwefeelnoangerinit.Whatisthatwhichblowsthecoalsofhell,andmakeshellhell,but theangerofGod,seizingupontheconscience?ThiskindlesTophet,andsetsita-firelikeariverofbrimstone,Isa.30:33.Thereforethis isawondroussweetcomfort and encouragement when he saith, 'For mine anger is turnedawayfromhim.'Whence,inthenextplace,wemayobserve,

ThatGodwillturnawayhisangeruponrepentance.

When there is this course taken, formerlymentioned, to turn unto theLord and to sue for pardon, to vow reformation, 'Asshur shall not saveus,'andathoroughreformationof theparticularsin;andwhenthere is

wrought in theheart faith to rely onGod'smercy, as the 'Fatherof thefatherless,' inwhomthey 'findmercy,' thenGod'sanger is turnedaway.God,upon repentance,will turn awayhis anger.Thepoint is clear.Wesee, when the Lord hath threatened many grievous judgments andplaguesforsin,oneupontheneckofanother,denouncedwithallvarietyofexpressionsinthemostterriblemanner;yet,afterallthatthundering,Deut. 28 and 29, it follows, 'And it shall come to pass, when all thesethingsarecomeuponthee,theblessingsandthecurses,whichIhavesetbefore thee, and thou shalt call them to mind among all the nationswhither the Lord thy God hath driven thee, and shalt return unto theLordthyGod,&c.;thatthentheLordthyGodwillturnthycaptivity,andhavecompassionuponthee,'&c.,Deut.30:1,2,3.Afterrepentance,youseethepromisecomespresentlyafter;notthattheoneisthemeritoriouscauseoftheother;butthereisanorderofthings.Godwillhavetheonecomewiththeother.Wherethereisnotsenseofsinandhumiliation,andthence prayer to God for pardon, with reformation and trusting in hismercy,theretheangerofGodabidesstill.Butwheretheseare,'hisangeris turned away.' God hath established his order, that the one of thesemuststillfollowtheother.

Anotherexcellentplaceto the forenamed,wehave intheChronicles, 'Ifmypeoplethatarecalledbymynameshallhumblethemselvesandpray,'(astheydidhereinthischapter, 'takewordsuntoyourselves') 'andseekmyfaceandturnfromtheirwickedways,'2Chron.7:14;astheydidhere,'Asshur shallnot saveus,wewillnot rideuponhorses,'&c.Wewillnomorerelyonthebarrenfalsehelpsofforeignstrength.Whatthen?'Iwillhear fromheaven,andwill forgive their sin,andwillheal their land,'2Chron.7:14.Hereisthepromise,whereofthistextisaproof.Soinalltheprophets there is a multiplication of the like instances and promises;whichwewillnotstanduponnow,asnotbeingcontroversial.ItisGod'sname so to do, as we may see in that well known place of Exodus.'Jehovah, Jehovah, God, merciful and gracious, longsuffering, andabundantingoodnessandtruth;keepingmercyforthousands,forgivinginiquity,andtransgression,andsin,'&c.,Exod.34:6,7.Andsoitissaid,'Atwhattimesoeverasinnerrepentshimselfofhissinsfromthebottomofhisheart,Iwillputallhissinsoutofmyremembrance,saiththeLordGod,'Hebrews8:12.TheScriptureisplentifulinnothingmore;especially

it is theburdenofEzek. 18and33, forgivenessof sins, and removalofwrathuponrepentance.

And for example. See one for all the rest. Let the greater include thelesser.Manassehwasagreatersinnerthananyofusallcanbe;becausehewas enabled* with a greater authority to domischief, (all which noprivateman, nor ordinary greatman, is capable of, not having the likepower);whichheexercisedtothefullinallmannerofcruelty,joinedwithothergrossanddeadly sins; andyet theScripture shews that,uponhishumiliationandpraying,hefoundmercy.Godturnedawayhisanger,2Chron.33:12,13.

Thatoftheprodigalisaparablealsofittedforthispurpose,whohadnosooner a resolution to return to his father, Luke 15:23. Filius timetconvitium,&c.Theson fearschiding; the fatherprovidesabanquet.SoGoddothtranscendourthoughtsinthatkind.Wecannosoonerhumbleourselvestopraytohimheartily,resolvingtoamendourwaysandcometo him, but he lays his anger aside to entertain terms of love andfriendshipwithus.AsweseeinDavid,whowasagoodman,thoughheslubberedoverthematterofrepentance,allwhichwhileGod'shandwasso heavy upon him, that his moisture was turned into the drought ofsummer,heroaringallthedaylong,Ps.32:3,4.Butwhenoncehedealtthroughlyinthebusiness,andresolved, 'Iwillconfessmytransgressionunto the Lord; and thou forgavest the iniquity of my sin.' Let ourhumiliationberealandthorough,withprayerforpardon,andpurposetoreform,andpresentlyGodwillshewmercy.

Thereasonisclear,becauseitishisnaturesotodo.Hisnatureismoreinclined to mercy than anger. For him to be angry, it is still uponsupposition of our sins. But to be merciful and gracious, it alwaysproceedsfromhisownbowels,whetherwebesinnersornot.Withoutallsupposition,Godisstillmercifuluntowhomhewillshewmercy.'Whoisa God like unto thee,' saith the prophet, 'that pardoneth iniquity? hepassethbythetransgressionoftheremnantofhisheritage,andretainethnothisangerforever;becausehedelightethinmercy.'Thingsnaturallycomeeasily,withoutpain;asbeamsfromthesun,waterfromthespring,andasheatfromfire;allwhichcomeeasily,becausetheyarenatural.SomercyandlovefromGodcomeeasilyandwillingly.Itishisnaturetobe

graciousandmerciful.Thoughwebesinners,ifwetakethiscoursehere,as the church doth, to pray and be humbled, then it will follow, 'Mineangeristurnedawayfromhim.'Theuseis,

First,toobserveGod'struthintheperformanceofhisgraciouspromises,who,ashemakesgraciouspromisestous,sohemakesthemgood.Hispromiseis,'Ifweconfessoursins,hewillforgivethemandbemerciful,'Prov.28:13.Soherehesays,'Mineangeristurnedaway.'Astheyconfess,soheismercifultoforgivethem.Itisgoodtoobservetheexperiments*ofGod's truth.EverywordofGod is a shield, that is,wemay take it as ashield.Itisanexperimentaltruth,wherebywemayarmoursouls.Thisisanexperimental truth, thatwhenwearehumbled forour sins,God,hewill bemerciful unto our sins, and allay his anger, as it is in this text.Thereforeitissaid,'Thosethatknowthynamewilltrustinthee,forthouneverfailestthosewhoputtheirtrustinthee,'Ps.9:10.Letusthenopenour hearts untoGod, and confess our sins unto him; and ifwe resolveamendment,weshallfindthetruthofhisgraciouspromises.Hewillturnasidehisanger,andwillneverfailus,ifweputtrustinhim.'ThenameoftheLordisastrongtower,andtherighteousflytoitandaresafe,'Prov.18:10. This name of mercy, grace, and favour, is a strong tower todistressed consciences. Let us therefore remember to fly unto it, whenourconsciencesareawakedanddistressedwithsin,andsenseofGod'sdispleasure.Seeingthesekindsofpromisesareasacityofrefuge,letusrununtothem,andweshallnotbepulledfromthehornsofthisaltar,asJoaboncewasfromhis,1Kings2:28;butshallatalltimesfindgraceandmercy to help us at the time of need. It is a comfortable point, 'Mineangeristurnedawayfromhim.'

Quest. But it may be said, How is God's anger turned away from hischildren,whentheyfeelitofttimesafterinthecourseoftheirlives?

Ans.Theansweris,thatthereisadoubleangerofGod,wherebywemustjudgeofthings,foreitheritis,

1.Vindicative;or,2.Fatherlyanger.

God,ofterour first conversion,he removethhisvindicativeanger,afterwhich,thoughsometimeshethreatenandfrownuponus,yetitiswitha

fatherlyanger,whichGodalso removes,with the shameandcorrectionattendingit,whenwereformandamendourwickedways.

Thereis,1.Achildofanger;2.Achildunderanger.

God's children are never 'children of wrath,' Eph. 2:3, and anger, aftertheirfirstconversion.Butsometimeschildrenunderwrath,iftheymakeboldwithsin,soastheycannotusetheirrightofsonship,togoboldlytothe throne of grace. Because then, though they have the right of fear,*they conceiveofGodas angrywith them, and cannotuse it, so long astheyliveinanysinagainstconscience,andsocontinue,untiltheyreformand humble themselves, as the church doth here; afterwhich they canand do rejoice again, claim their right, and are not either children ofwrath,orunderwrath.David,afterhehadsinnedthatfoulsin,Ps.51wasachildunderwrath,notachildofwrath.So,ifwemakeboldtosin,wearechildrenunderwrath, forofttimesGodbeginscorrectionathisownhouse, if therebeanydisorder there, 1Pet.4:17.YouknowGodwassoangry with Moses, that he was not suffered to enter into the land ofCanaan,Num.20:12.AndDavid,whenhehadnumberedthepeople,Godwas angry with him, 2 Sam. 24:1; and with the Corinthians also, forunreverent receiving of the Lord's Supper, 1 Cor. 11:30. But here is acourseprescribedtoremovehisfatherlyanger,andtoenjoythebeamsofhis countenance, and sunshine of his favour in Christ. If we humbleourselves, confess our sins, and fly unto him, as the church here doth,thenweshallfindthismadegood, 'Formineangeristurnedawayfromhim.'Butitmaybeasked,

Quest. In times of affliction, how may we know God's anger to beremoved,whenyetweenduretheaffliction?

Ans.Theansweris,thatGodisinfinitelywise,andinoneafflictionhathmanyends;as,

1.Whenheafflictsthem,itistocorrectthemfortheirsins;afterwhich,whentheyhavepulledoutthestingofsinbyconfessionandhumiliation,ifafflictionscontinue,hisangerdothnotcontinue.

2.Afflictionsometimesisforanexerciseofpatienceandfaith,andtrialof

their graces, and for the exemplary manifestation to others of God'sgoodnesstothem.

Buteventhentheymayknowthatthingscomenotinangeruntothembythis; that after repentance God speaks peace unto their conscience; sothat, though the grievance continue, it is with much joy in the HolyGhost,andpeaceofconscience,inwhichcase,thesoulknowsthatitisforotherendsthatGodcontinuesit.Thereforethefirstthinginanyafflictionis, toremoveawaythecoreandstingthereofbyhumblingourselves,asthe church here doth, after which our consciences will be at peace forother things.Godhathmany ends in correctingus.Hewill humbleus,improve our afflictions to the good of others, and will gain himselfhonourbyour afflictions, sufferings, and crosses.WhenGodhath shedabroad his love in our hearts by his Spirit, then we can rejoice intribulation, and rejoice under hope, Rom. 5:5. Though the afflictionscontinue,becausethestingisgone,angerisremoved.

'Formineangeristurnedawayfromhim.'

Thelastpointweobservefromhence,andgatherfromallthesegeneraltruths,isthis,

Where there is not humiliation for sin, and hearty prayer toGod,withreformationofourways,flyinguntoGodformercy,whoismercifultothefatherless,thereGod'swrathcontinues.

For as where they are performed his anger is turned away, somust itneeds follow, thatwhere they are not performed, his anger continueth.Therefore, let us examine ourselves. The Spirit of God here speaks of'healingbackslidings,'andof 'turningaway iniquity.'Letus lookwell toourselves,andtothepresentstateofthings,thatourdiseasesbesoundlycured,ourpersonaldiseases;andthenletusbesensibleofthediseasesoftheland,andprayforthem.Forthereareuniversaldiseasesandsinsofakingdom,aswellaspersonal.Andweareguiltyofthesinsofthetimes,asfaraswearenothumbledforthem.Paultellsthosewhodidnotpunishtheincestuousperson,'Whyareyounothumbledratherforthisdeed?'1Cor.5:2.Wherethereisapublicdisease,thereisapublicangerhangingover upon that disease; the cure whereof is here prescribed, to be

humbled,asforourselves,soforothers.Thereforeletusbewareofsin(ifwewouldshunwrath),especiallyof idolatry,orelseweshallbesure tosmart for it, as Ephraim did, of whom the Spirit of God saith, 'WhenEphraim spake trembling, he exalted himself in Israel; but when heoffended inBaal,hedied,'Hosea13:1.Ephraimhadgotsuchauthority,whatwithhis formervictories, andby the signsofGod's favouramongthem,thatwhenhespake 'therewastrembling,'andhe 'exaltedhimselfinIsrael;'butwhenhe'offendedonceinBaal,'thatis,whenhebecameanidolater,'hedied.'Itismeantofthecivildeathespecially,thathelosthisformer credit and reputation.We see then thedangerous effects of sin,especially of idolatry.Wherefore let us fortify ourselves against it, andbless God that we live under such a gracious, just, andmild king, andgood government, where there are such laws against this great sinespecially, andbeseechGod long to continuehis life andprosperity forourgoodamongstus.Forusethen.

Remember,whenwearetodealwithGod,thatheisthegreatMoverofallthings;who,ifhebeangry,canoverturnallthings,andcrossusinallthings;andcanalsohealusofallourdiseases.Butwhatmustwedoifwewouldbehealed?Wemusttakethecourseprescribedhere,'Takeuntouswords;'humbleourselves,andhavenoconfidence inAsshur,munition,people, or in 'theworks of ourhands;' but trust inGod, so shallwebehappyandblessed.Whatsoeverourenemiesbe,yetifwecanmakeGodourrock,fortress,andshield,thenitisnomatterwhobeourenemies.'Ifhebeonourside,whocanbeagainstus?'Rom.8:31.Letusall,ministersand all, reform ourselves, and stand in the gap, after the course hereprescribed,andgotoGodinarightmanner;sowemaydissipateallthecloudsof angerwhichmay seem tohangoverourheads, and findGodexperimentallymaking thispromisegood tous,whichhemade then tohispeople,'Iwillhealtheirbacksliding,Iwilllovethemfreely:formineangeristurnedawayfromhim.'

ThereforeletusdoasJacobdidwithEsau,whenhecameincensedwithmightydispleasureagainsthisbrother.Jacobcomesbeforehimhumbly,prostrateshimselfbeforehim,andsoturnsawayhisanger,Gen.33:3.SowhenGodisangrywithus,andcomesagainstus,letushumbleourselvesbeforehimtoappeasehim.AsAbigailquietedDavid,byhumblingherself

beforehim,whenhehadapurposetodestroyherfamily,1Sam.25:23,seq., so let us come before God in humility of soul, and Godwill turnaway his anger. As when there was a great plague begun in the army,Aaron stood with his censer betwixt the living and the dead, offeringincenseandmakingatonementforthem,wherebytheplaguewasstayed,Num.16:48;soinanywrathfeltorfeared,forourselvesortheStatewelivein,leteveryoneholdhiscenserandoffertheincenseofprayer,'Takewith you words,' Rev. 8:4. God is wondrously moved to pity by theincense of these sweet odours offered up by Christ unto the Father.Believeit,itistheonlysafecoursetobegininheaven.Suchabeginningwillhaveablessedending.Othercourses,politicandsubordinatehelpsmustalsobetaken,butall is tonopurpose,unlesswebegin inheaven;becauseallthingsunderGodareruledandmovedbyhim;who,whenheis favourable, makes all the creatures pliable unto us, but especiallymakesthisgood,'Iwillhealtheirbacksliding,Iwilllovethemfreely;formineangeristurnedawayfromhim.'

THESEVENTHSERMON

IwillbeasthedewuntoIsrael:heshallgrowasthelily,andcastforthhisrootasLebanon.Hisbranchesshallspread,andhisbeautyshallbeastheolivetree,andhissmellasLebanon.—HOSEA14:5,6.

THEchurch,asweheard,hadbeenhumbled,andthereforeiscomforted.It is usual in the Scriptures, especially in the prophetical parts thereof,afterterriblethreateningstocomewithsweetpromises;becauseGodinallageshathachurch.*ThereforeGodinthischaptertakesthiscourse.Hemakes gracious promises to this people, groundedupon the formerpartofthechapter,whereinGodhaddictateduntothemaformofprayer,repentance,andreformation.'Takewithyouwords,andturntotheLord:say unto him, Take away all iniquity, and receive us graciously,' &c.Whereuponareformationispromised,'Asshurshallnotsaveus,wewillnotrideuponhorses,'&c.Whichwasareformationof thatnationalsinwhichtheywereguiltyof,falseconfidence.Now,aswehaveheard,Godanswersthemtoeveryparticular.Hemakesagraciouspromise,'thathe

will heal their backsliding,' according to their prayer, 'Take away alliniquity.'Andtothat,'receiveusgraciously,'heanswers,'Iwilllovethemfreely,formineangeristurnedawayfromhim.'

Now, it cannot be but that God should regard the desires of his ownSpirit,whenboth thewordsandSpiritproceed fromhim.Thereforehegoesonmorefullytoanswertheirdesireof'doinggoodtothem,'saying,'IwillbeasthedewtoIsrael,'&c.

Inwhichwordstheholyprophetdothfirst,byametaphorandborrowedspeech,setdownthegroundofallhappiness.Sothatthereisheregivenamorefullsatisfactiontothedesiresofthechurch.

1.Thecauseofall—'Iwillbeasthedew,'&c.

2.Theparticularpersonstowhom—'toIsrael.'

3.The fruitof this follows—'he shall growas the lily, andcast forthhisrootasLebanon.'

Now the words read are a fuller satisfaction to the desires of God'speople,whichwere stirred up by his own Spirit. 'Iwill be as dewuntoIsrael.'Where,

1.Youhavesetdownthecauseofall,whichfollows.GodbyhisgraciousSpiritwillbe'asthedewuntoIsrael.'

2.And thenupon that, the prosperous success this dewofGod's Spirithathinthem,'Theyshallgrowasthelily.'

Obj.1.Aye,butthelilygrows,buthathnostability.Everythingthatgrowsisnotwellrooted.Thereforeheadds,inthesecondplace,'TheyshallcastouttheirrootsasLebanon;'thatis,withgrowththeyshallhavestability;not only grow in height speedily, but also grow fast in the root withfirmness.

Obj.2.Andlikewise,aseverythingthatgrowsinrootandfirmness,dothnot spread itself,he says,he shallnotonlygrowupward,and take rootdownwards, 'but his branches shall spread;' whereby he shall be more

fruitfulandcomfortabletoothers.

Obj.3.Oh!buteverythingthatgrows,isrootedandspread,isnotforallthatfruitful;therefore,hesaith,theyshallbeastheolivetree,'Hisbeautyshallbeastheolivetreeforfruitfulness.'

Obj.4.Yet,thoughtheolivebefruitful,ithathnopleasantsmellnorgoodtaste.Thereforeheaddsanotherblessingtothat.Theyshall,inregardoftheirpleasantnesstoGodandman,thatshalldelightinthem,be'asthesmell of Lebanon;' which was a wondrous pleasant, delightful place,whichyieldedapleasantsavourroundabout.Soweseewhatacompletekindofgrowth this is,whereinblessinguponblessing ispromised.TheHoly Ghost cannot enough satisfy himself in variety of comfortableexpressions.Nothingis leftunsatisfiedthattheheartcanpropound.Hewill make them grow, be stedfast, fruitful, delightful, and pleasant. Sothatwehaveheretoconsider:

1.Thefavourandblessingthathepromiseth,tobe'asthedewtoIsrael.'

2.Theexcellencyofitindiversparticulars.

3.Theorderwhereinitispromised.

Beforewecometothewordsthemselves,ifwerememberandreadovertheformerpartoftheprophecy,weshallfinditfullofterriblecurses,alloppositeuntothatherepromised:toshew,

Wecanneverbeinsodisconsolateastate,butGodcanalterall.

Hehatharighthandaswellasaleft;blessingsaswellascurses;mercyaswellasjustice;whichismorepropertohisnaturethanthat.ThereforeletChristian souls never be discouraged with their condition and statewhatsoeveritis.

Reason. For, as there aremanymaladies, so there aremany remediesopposite to them.As Solomon saith, 'This is set over against that,'&c.,Eccles.7:14.Iftherebeathousandkindsofills,therearemanythousandkindsof remedies.ForGod is larger inhishelps thanwecanbe inourdiseasesanddistresses,whatsoevertheyare,Zech.1:19,20,21.Therefore

itisgoodtomakethisuseofit,tobesoconceitedofGod,asmaydrawusneareruntohimuponalloccasions.

Again,we see here how large the Spirit ofGod is in expressions of theparticulars.'IwillbeasthedewuntoIsrael:andheshallgrowasthelily,andcast forthhis rootsasLebanon.Hisbranches shall spread, andhisbeauty be large,' &c.Whereunto tends all this largeness of expression?God doth it in mercy unto us, who especially need it, being in adistressed, disconsolate estate. Therefore they are notwordswastefullyspent. We may marvel sometimes, in Isaiah, and so in some otherprophets, toseethesamethings insubstancesooftenrepeated, thoughwithvarietyoflivelyexpressions,asitis,forthemostpart,themannerofevery prophet. Surely, because it is useful and profitable, the people ofGod need it. There is, nor never was any man in a drooping, sinkingcondition,buthedesireslineuponline,worduponword,promiseuponpromise,expressionuponexpression.

Obj.Onewouldthink,isnotawordofGodsufficient?

Ans.Yes,forhim,butnotforus.Wehavedoubtinganddroopinghearts,and thereforeGod adds sacraments and seals; not only one sacrament,buttwo;andinthesacramentnotonlybread,butwinealso;toshewthatChrist is all in all. What large expressions are here, thinks a profaneheart, what needs this? As if God knew us not better than we knowourselves.Whensoever thouart touched inconsciencewiththesenseofthysins,andknowesthowgreat,howpowerful,howholyaGodthouhasttodealwith,whocanendurenoimpurething,thouwiltneverfindfaultwith his large expressions in his word and sacraments; and with thevarietyofhispromises,whenhetranslatesoutofthebookofnatureintohisownbook,allexpressionsofexcellentthingstospreadforthhismercyand love. Is thisneedless?No;weneedall.Hethatmadeus, redeemedus, preserves us, knows us better than we know ourselves. He who isinfiniteinwisdomandlovetakesthiscourse.

Andmarkagain,inthenextplace,howtheHolyGhostfetchethherethiscomfortfromthingsthataremostexcellentintheirkind.'Theyshallgrowas the lily,' that grows fairly and speedily; 'and they shall take root asLebanon.'ToshewthataChristianshouldbetheexcellentinhiskind,he

compareshiminhisrighttemperandstate,tothemostexcellentthingsinnature;tothesun,tolions,treesofLebanon,cedars,andolivetreesforfruitfulness; andall to shew that aChristian shouldnotbeanordinaryman. All the excellencies of nature are little enough to set out theexcellency of a Christian. He must be an extraordinary singular man.Saith Christ, 'What singular thing do ye?'Mat. 5:47.Hemust not be acommonman.Therefore,whenGodwouldraisehispeople,hetellsthem,they shouldnotbe commonmen,butgrowas lilies,be rootedas trees,fruitful as olives, and pleasant, beautiful, as the goodly, sweet-smellingtreesofLibanus.HowgraciouslydothGodcondescenduntous,toteachusbyoutwardthings,howtohelpoursoulsbyoursenses,thatwhenweseethegrowth,fruitfulness,andsweetnessofotherthings,weshouldcalltomindwhatweshouldbe,andwhatGodhathpromisedweshallbe,ifwe take this course and order formerly prescribed. Indeed, a wiseChristian,endowedwiththeSpiritofGod,extractsaquintessenceoutofeverything, especially from those thatGod singles out to teach himhisduty by.When he looks upon any plant, fruit, or tree that is pleasant,delightful,andfruitful,itshouldputhiminmindofhisduty.

'IwillbeasthedewtoIsrael,'&c.

These sweetpromises in their order follow immediatelyupon this, thatGodwould freely love them,andcease tobeangrywith them.Thenheaddsthefruitsofhislovetotheirsouls,andtheeffectsofthosefruitsinmanyparticulars;whencefirstofallweobserve,

God'sloveisafruitfullove.

Wheresoeverhe loves,hemakesthethings lovely.Weseethings lovely,andthenwelovethem;butGodsolovesusthatinlovingushemakesuslovely.SosaithGodbytheprophet, 'Ihaveseenhisways,andwillhealhim; I will lead him also, and restore comforts unto him and to hismourners,' Isa. 57:18. And from this experience of the fruitfulness ofGod'slove,thechurchisbroughtinrejoicing,'IwillgreatlyrejoiceintheLord;mysoulshallbejoyfulinmyGod:forhehathclothedmewiththegarmentsofsalvation,hehathcoveredmewiththerobeofrighteousness,asabridegroomdeckethhimselfwithornaments,andasabrideadornethherself with her jewels,' Isa. 61:10. Thus he makes us such as may be

amiableobjectsofhislovethathemaydelightin.

Reason.Forhis love is the love,asofagracious,soofapowerful,God,thatcanalterallthingstous,andustoallthings.Hecanbringusgoodoutofeverything,anddousgoodatalltimes,accordingtothechurch'sprayer,'Dogooduntous.'

Use.Wherefore,seeingGodcandousgood,andsincehisloveisnotonlyapardoninglove,totakeawayhisanger,butalsosocompleteandfruitfulalove,sofullofspiritualfavours,'IwillbeasthedewuntoIsrael,andheshallgrowupasthelily,'&c.,letusstandmoreuponGod'slovethanwehave formerly done, and strive to have our hearts inflamed with lovetowardsGodagain,astheprophetDaviddoth, 'I lovetheLord,becausehe hath heardmy voice andmy supplications,' Ps. 116:1. Itmay be foroutwardconditionthatevenwhereGodlovestheymaygobackwardssoand so; but for their best part, their souls, God will be as the 'dew tothem,'and'theyshallgrowasLebanon.'Godwillbegoodtotheminthebestthings;andaChristian,whenhebeginstoknowwhatthebestthingsare,concerningabetterlife,hethenlearnethtovaluespiritualblessingsandfavoursaboveallotherwhatsoever.ThereforeGodsuitshispromisestothedesiresofhischildren,thathewouldwatertheirdrysouls,thathewouldbeasthedewuntothem.God'sloveisafruitfullove,andfruitfulinthebestthings.AsweknowwhatDavidsaith,'Therebemanywhosay,Who will shew us any good? Lord, lift thou up the light of thycountenanceuponus.Thouhastputgladnessinmyheart,morethaninthetimethattheircornandtheirwineincreased,'Ps.4:6,7.SoGodfitshisgraciouspromise,answerabletothedesiresofagraciousheart,

'IwillbeasthedewtoIsrael.'

2.Tocome to thewords, inparticular, for this is thegroundofall thatfollows,'IwillbeasthedewuntoIsrael.'

Quest.HowwillGodbeasthedewtoIsrael?

Ans.Thisisespeciallymeantof,andperformedto,thechurchundertheNewTestament,especiallynextuntoChrist'stime,whenthedewofgracefellingreatestabundanceuponthechurch.Thecomfortable,sanctifying,

fruitfulgraceofGodiscomparedtodewinmanyrespects.

First,thedewdothcomefromabove.Godsendsit,itdropsfromabove,and cannot be commanded by the creature. So all other gifts, andespeciallythisperfectgift,thegraceofGod,comesfromabove,fromtheFatheroflights.Thereisnoprincipleofgracenaturallywithinaman.Itisaschildishtothinkthatgracecomesfromanyprinciplewithinus,astothinkthatthedewwhichfallsuponastoneisthesweatofthestone,aschildren think that the stone sweats,when it is the dew that has fallenuponit.Certainlyourhearts,inregardofthemselves,arebarrenanddry.Wherefore, God's grace, in regard of the original, is compared to dew,which should teachus to go toGod, as the churchdothhere, andprayhimtodealgraciouslywithus,todogoodtous,forthiscauselayingopenoursoulsuntohim,toshedhisgraceintothem.

Secondly,thedewdothfallinsensiblyandinvisibly.SothegraceofGod.Wefeelthecomfort,sweetness,andoperationofit,butitfallsinsensiblywithoutobservation.Inferiorthingsherefeelthesweetandcomfortableinfluenceof theheavens,butwhosees theactive influenceupon them?which, how it is derived from superior bodies to the inferior, is notobservable. As our Saviour speaks of the beginnings of grace andworkingsof it, 'Thewindblowethwhere it listeth,and thouhearest thesoundthereof,butcanstnottellwhenceitcomethorwhitheritgoeth:sois everyone that isbornof theSpirit,' John3:8. Itworksweknownothow.We feel the work, but themanner of working is unknown to us.Grace, therefore, is wrought undiscernibly. No man can see theconversion of another; nay, no man almost can discern his ownconversionatfirst.Therefore,thisquestionshouldnotmuchtroubleyou,Shewusthefirsthour,thefirsttimeofyourconversionandentranceintothestateofgrace.Grace, tomany, falls like thedew,by littleand little,drop and drop, line upon line. It falls sweetly and undiscernibly uponthematthefirst.Therefore,itishardtosetdownthefirsttime,seeing,asourblessedSaviourspeaks,graceatthefirstiswondrouslittle,likenedtoa grain ofmustard-seed; but though it be small at first, yet nothing ismoregloriousandbeautifulafterwards,forfromasmallseeditgrowstooverspreadandbe great, shootingoutbranches,Mark4:31, 32.AndastherootofJessewasadespisedstock,andinshowadeadroot,yetthence

Christrose,abranchashighasheaven;sothebeginningofaChristianisdespised and little, like a dead stock, as itwere; but they growupwardandupwardstill,tilltheycometoheavenitself,Prov.4:18.Thusweseethere isnothing in theworldmoreundiscernible in thebeginning thanthe work of grace, which must make us not over-curious to examineexactlythefirstbeginningsthereof,becauseitisasthefallingofthedew,or'theblowingofthewind.'

Thirdly,Again,asitfallsundiscerniblyandinvisibly,soverysweetlyandmildly,notviolatingthenatureorcourseofanything,butratherhelpingandcherishingthesame;orifitmakeanychangeinanything,itdothitmildly and gently. So usually, unless it be in some extraordinary case,Godworksupon the soul byhis gracemildly and sweetly.Graceworkssweetlyuponthesoul,preservingitsfreedom;soasman,whenhebeginstobegood,shallbefreelygood,frominwardprincipleswroughtinhim.His judgment shall like the course he takes, and be clean opposite toothersthatarecontrary,fromaninwardprinciple;asfreenowinalteringhiscourse,asformerlyhewasinfollowingtheother.Thereisnoviolence,butinregardofcorruption.Godworksstronglyandmildly:strongly,forhechangetha stone intoa fleshlyheart;andyet sweetly:hebreaksnotanypowerofnature,butadvanceth it.Forgracedothnot takeawayorimprisonnature,butliftsitup,andsetsitatliberty.Foritmakesthewillstrongerandfreer,thejudgmentsounder,theunderstandingclearer,theaffectionsmoreorderly.Itmakesallthingsbetter,sothatnoviolenceisofferedtonature.

Fourthly,Again,graceiscomparedtodew,inregardoftheoperationsofdew.For,whateffectshathdewupontheearth?

(1.) It cools the air when it falls, and then with coolness it hath afructifying virtue; for falling especially on tender herbs and plants, itsoaks into the root of them, andmakes them fruitful. So it is with thegraceofGod'sSpirit. Itcools thesoul,scorchedwiththesenseofGod'sanger;asindeedalloursoulswillbe,whenwehavetodealwithGod,whois'aconsumingfire,'Heb.12:29,tillwetakethatcoursetolookuponhiminChrist for thepardonofsin;afterwhichhisgraceandthesenseof itcooleth, assuageth, and speakspeace to anuncomfortable, disconsolateheart.Thisvoice,'Son,beofgoodcomfort,thysinsareforgiventhee.'Oh,

thishathacoolinginit!andthisalso,'Thisdayshaltthoubewithmeinparadise.'Oh,how it cooledandcheered thegood thief, andcomfortedhim!AndsowhenGodsaysuntothesoul,'Iamthysalvation;'Oh,whenthesoulfeelsthis,howisitcooledandrefreshed!

(2.)Andthesoulisnotonlycooledandrefreshed,butitisalsosweetenedandmadefruitfulwithcomforttothesoul.Ifweweretoseeamaninthepangsofconscience,stungwithfierytemptations,aswithsomanyfieryserpents and poisoned darts, which drink up the spirits, and presentsGodaconsuming fire;andhellbeneath, fullof insupportable torments,setonbythe insupportablewrathofGod: thenweshouldknowwhat itweretohavegraceinthisefficaciousmanner,coolingandrefreshingthesoul,thathaththesefierydartsstuckintoitofviolentstrongtemptations,whichtothepresentsensearetheflashesandbeginningsofhell.Oh,itisanexcellentthingtohavethegraceofGodinsuchacasetoassuageandcool the maladies of a distressed soul, which for the present seems toburnina flameofwrath!As itcools,soalso itmakestheheart fruitful,ourheartsofthemselvesbeingasthebarrenwildernessandwilddesert.Now God by his grace turns 'the wilderness into water-springs,' as itappeareth in many places of the prophets. Saith God, 'For I will pourwater upon him that is thirsty, and floods upon the dry ground; I willpourmySpirituponthyseed,'&c.,Isa.44:3;45:8.Sograce,itturnsthebarrenwilderness,theheart,dryofitself,andmakesitfruitful.WeknowwhatPaulsaidofOnesimus,afruitlessservant,nay,afugitivethief.Heisunfruitfulnolonger,saithhe,nowthatheisbecomeaconvert,another,anew man, now he will do good service, Phil. 16. A man is no sooneralteredbythedewofgrace,buthowsoeverformerlyhewereanaughty,hurtfulperson,ofwhomeverymanwasafraidbecauseofhiswickedness,yetnowheisafruitfulperson,andstrivestobringforthfruitsworthyofamendmentoflife,Mat.3:8.

Fifthly, Andwemay add onemore, in the next place, in regard of theunresistibleness thereof; forasnothingcanhinder thedew from fallingfrom the sweet influence of heaven unto us, or hinder the working ofthosesuperiorbodiesupontheinferior,orhinderthewindfromblowing;so who can hinder God's grace? Job 38:37. They may, out of malice,hinderthemeansofit,andhinderthegraciousworkingoftheSpirit,by

discouragements inothers;which isasignofadevilishspirit,whenyetGodhathahandinthattooafterasort.Foritrainethinonecity,andnotin another, by God's appointment; but nothing can hinder, where Godwillhave thedewandwater, and shineof the influenceof grace,work.Nothingintheworldcanstopit.SoitissaidinthatexcellentprophecyofChrist andhiskingdom, 'He shall comedown like rainupon themowngrass,asshowersthatwatertheearth,'whichastheycoolandfructify,socometheyunresistibly,Ps.72:6.

Use.Letnone,therefore,bediscouragedwiththedeadness,dryness,andbarrenness of their own hearts; but let them know that God dothgraciouslypromise, if theywill takethecourseformerlysetdown,tobe'asthedewuntothem.'ThereforeletthemcomeuntotheordinancesofGod,withwondroushope, confidence,and faith, thathewillbeasdewuntothem;that,seeinghehathappointedvarietyofordinances,thewordand sacraments, he will bless those means of his own ordaining andappointing, for his own ends. He that hath graciously appointed suchmeansofgrace,willhenotblessthem?especiallyhavingpromised,'Iwillbeas thedewuntoIsrael.'Therefore letusattendupontheordinances,andnotkeepaway,thoughourheartsbebarren,dry,andunfruitful.Godisabovetheheart,andabletoturnthewildernessintoafruitfulplace.Hecanmaketheheartafithabitationforhimselftodwellin.Letusbyfaithattendupontheordinances.Ifwefindnotcomfortinoneordinance,letusgountoanother,andanother.Comfortandhelpshallcome,especiallyif,withthechurch,we'goalittlefurther,'Cant.3:4;forthepromiseis,'IwillbeasthedewuntoIsrael.'

Butmarktheorderwhereinhemakesthispromise.

First,Hegivesgracetopraytohim. 'Takeawayall iniquity,andreceiveusgraciously;''Dogoodtous.'

Then, second, he gives a spirit of reformation, promising amendment;whereupon this followeth, 'that he will forgive their sins, love themfreely,'&c., andbe 'as thedewunto Israel.'Hewill be as thedewuntoIsrael;buthewillgive themgrace first tobehumbled,confesssin,andpraytoGodforgraceandforgiveness.Thereisanorderofworkinginthesoul.Godgiveth justificationbefore sanctification; andbeforehe freeth

fromtheguiltofsin,hegivesgracetoconfesssin.'Ifweconfessoursins,heisfaithfulandjusttoforgiveusoursins,andtocleanseusfromthem,'saithStJohn, 1John1:9.Where thesegobefore,gracewill follow;andwhere they do not, there will be no sanctification. Therefore let usconsidertheorder;forwheresoeverGod'takesawayiniquity,'andhealstheir souls, in regard of the guilt of their sins, unto thosehewill be asdew.Therefore,ifwehavestillbarrensouls,withoutdesiresorstrengthtogoodness,certainlyoursinsarestilluponthefile;*forjustificationisnever without holiness of life. 'Whosoever is in Christ, he is a newcreature,'2Cor.5:17.Whenthisisdone,Godwillbe'asthedew;'becausehedothpardonoursins for thiscause, thathemay thereby fitus tobeentertained in the covenant; andarewe fit tobe in covenantwithhim,until our natures be altered? Therefore, whensoever he enters intocovenantwithany,hechangeth theirnatures, that theymaybe friends,andhavecommunionwithhim.Thenthesamesoulwhichcrieth, 'Takeawayall iniquity,'desirethalso thedewofgrace tomake itbetter.ThisorderisnotonlynecessaryonGod'spart,butinregardofthesoulalso.Forwasthereeveranysoul, fromthebeginningof theworld, thattrulydesired forgiveness of sins, which did not also therewith desire grace?Suchasoulwerebutahypocriticalsoul.Forifitberightlytouchedwithsorrow, it desires as well ability to subdue sin, as forgiveness of sin;holinessandrighteousness,withforgiveness,Luke1:75.

Use1.Therefore,lestwedeceiveourselves,letthisbeanuseoftrialfromtheorder,thatifwefindnotgracewroughtinournaturestorestrainsin,and alter our former lewd courses, our sins are not yet forgiven. For,wheresoeverGodtakesawaysin,and'lovesfreely,'therealsohegivesthebest fruits of his love, bestows the dew of his grace, towork upon andalter ournatures.Christ camenotbybloodalone, todie forus; butbywateralso,tosanctifyus,1John5:6.Hewillnotonly'lovefreely,'buthewill be 'as the dew,' where he loves freely. Therefore, if we have notsanctifyinggrace,wehavenotasyetpardoninggrace.Forweknowtheprophet joins them both together. 'Blessed is the man unto whom theLordimputethnotiniquity,andinwhosespiritthereisnoguile,'Ps.32:1,2. Ifwe retain a guileful, false spirit, our sins are not forgiven.We seeboththeseareputtogether.

Use2.AndseeingallthesegoodthingscomefromGod,itisnecessarytotakenoticeofwhathathbeensaidofGod'sgoodness,thatwedonotrobGodofhisdueglory,norourselvesoftheduecomfortthatwemaydrawthence.TheEgyptianshadtheriverNylus,thatoverflowedthelandeveryyear,causedbyanniversarywinds,whichsoblewintothemouthof theriver, that it could not discharge itself into the sea; whereupon itoverflowed thebanks,and lefta fruitful slimeupon theground, so thatthey needed not rain as other countries, because it was watered withNylus.HereupontheydidnotdependuponGod'sblessing,norweresoholy as they should; but were proud of their river, as is intimated byMosesuntothepeople.'Butthelandwhitherthougoestintopossessit,isnotasthelandofEgypt,fromwhenceyecameout,wherethousowestthyseed, andwateredst itwith thy foot, as a gardenofherbs: but the landwhither ye go to possess it is a land of hills and valleys, and drinkethwaterof the rainofheaven: a landwhich theLord thyGod careth for,'&c.,Deut.11:10,11.Theyhavingmoreimmediatelyrainfromheaven,sawGod's hand in watering it, whereas the Egyptians did not. And whatmakes a papist to be so unthankful? He thinks he can with his ownindustrywater his own groundwith somewhat inhimself.Whatmakesanothermanthankful,ontheotherside?Becauseheknowethhehathallthingsbydependence fromthe firstCause: foras innature, 'InGodwelive,move,andhaveourbeing,'Acts17:28,muchmoreingrace.Wehaveall our nourishment, spiritual being,moving, and life from the dew ofheaven.All our heat is from the Sun of righteousness,'Mal. 4:2,whichmakesaChristianlifetobenothingelsebutagraciousdependence.'Icandoallthings,'saithStPaul,'Philip.4:13.Bigandgreatwords!Oh,butitis'throughChristthatstrengthensme.'Thesethingsmustnotbeforgotten.Forachildofthechurchisachildofgrace.Bygraceheiswhatheis;hehathallfromheaven.SuitabletotheformerplaceisthatinEzekiel.'AndthelandofEgyptshallbedesolateandwaste;andtheyshallknowthatIamtheLord;becausehehathsaid,Theriverismine,andIhavemadeit,'Ezek.29:9.Heshallbedesolate,becauseheboastsandbragsofhisriver,anddependsnotuponGodforthesweetshowersoftheformerandthelatterrain.Theyboastedbecauseitwasafat,fruitfulcountry,whichtheRomanscalledtheirgranary.Butwemustlookforallfromheaven.GodbyhisSpiritwillbeasthedew.

Youknow inparadise therewere fourrivers thatwatered thegardenofGod, that sweet place, and made it fruitful; but the heads of all theseriverswere out of paradise,Gen. 2:10. So it iswith the church ofGod,'Thereisariver,thestreamswhereofmakesgladthecityofGod,'asthePsalmist speaks, Ps. 46:4: many precious comfortable graces, theparticularswhereoffollow.Butwhereisthehead-springoftheriver?Itisin heaven. We have all from God, through Christ the Mediator. So,thoughwehaveofthewateranddew,yetnotwithstandingtheheadandspring of all is from without the church; in heaven, in Christ, in theMediator. And, therefore, in all the excellent things we enjoy in thechurch,letuslooktotheoriginalfirstcause,ChristbyhisSpirit.Heis'asthedew'tohischurch.

Use 3. This affords likewise an use of direction, how to come to havegracetosanctifyandalterournatures.

Ans.Doasthechurchdothhere;desireitofGod.Lord,teachmetoseeand know my sins: Lord, 'Take away all iniquity, and receive megraciously;'Healmysoul,forIhavesinnedagainstthee.Olovemefreely.Turnawaythyangryfacefrommysins,andbeasthedewuntomybarrensoul;mydeadsoul,Oquicken it;makegoodthypromise,comeswiftly,come speedily, come unresistibly, 'like rain upon the mown grass,' Ps.72:6; as showers, to water with the dew of grace, and fructifymy dry,parchedsoul.ThusweshouldbeearnestwithGodforgraceforourselves,andforthechurchesabroad,forourchurchandstateathome.Therefore,let such an use bemade of it generally, as God, and not other foreignhelps,mayespeciallybetrustedin:foritistheonlywaytodestruction,toletGodalone,and to trust to thisbodyand thatbody.For in this case,many times, God makes those we trust in our destruction, as theAssyrians and Babylonians were the ruin of the ten tribes. But beginalwaysfirst inheaven:setthatgreatwheela-working,andhewillmakeall things comfortable, especially for our souls. Thenwe shall not onlyfindhimtomakegoodthispromise,'IwillbeasthedewuntoIsrael;'buttheresiduewhichfollowafter.

'Heshallgrowasthelily,'&c.

ThoseuntowhomGodisdew,[hegives]adoubleblessing.Hewillmake

themgrow, and so growas they shall growupas the lily.Thistles, andnettles,andillweedsgrowapacealso,butnotaslilies.ButGod'schildrenarelilies,andthentheygrowaslilies.

Quest.HowdoChristiansgrowlikelilies?

Ans.First,forbeautyandglory.Thereissuchakindofgloryandbeautyinthatplant,thatitissaidbyourSaviour,thatSolomon'inallhisroyaltywasnotarrayedlikeoneofthese,'Mat.6:29.Becausehiswasaborrowedgloryfromthecreature,butthelilyhathanativebeautyofitsown.

2.Again, the lily hath a sweet and fragrant smell. So haveChristians asweetness and shining expressed in their conversation; aswe have it alittleafter,'HissmellshallbeasLebanon,'&c.

3.And thenagain, inregardofpurityandwhiteness.So,Christiansarepure and unspotted in their conversation, and their aim is purity andunspottedness. Whiteness betokens an unstained conversation. So thepeopleandchildrenofGod,theyare lilies,beautifulandglorious intheeyes of God, and of all those who have spiritual eyes, to discern whatspiritual excellency is; howsoever in regard of the world, their life behidden. Their excellency is veiled with infirmities, afflictions, anddisgracesbythemalignantchurch;yetinGod'sesteem,andintheesteemofhischildren,theyarelilies.Allthedirtintheworldcastuponapearlcannotalter thenatureof it.So, though theworldgoabout tobesmeartheselilieswithfalseimputations,yettheyareliliesstill,andhaveagloryuponthem.Fortheyhaveabetterspiritandnaturethantheworldhath.Andtheyaresweeterintheirconversationthantheworld;forwhentheyhavebeguntobeChristians,theysweetentheirspeechesanddiscourses.ThereisnoChristianwhoisnotofasweetconversation.Sofarasgracehath altered him, he is beautiful, lovely, and sweet, and hath thewhitenessofsincerity.

4.NowasGod'schildrenarelilies,andthengrowasliliesforsweetness,glory, and beauty; so they are like lilies, especially in regard of suddengrowth. When God gives a blessing, there is a strange growth on asudden,asitisobservedofthisplant,thatitgrowsverymuchinanight.So God's children, when his blessing is upon them, they thrive

marvellouslyinashortspace.Tomakethisclear.WhenthedewofgracefellinourSaviour'stimeupontheChristianworld,whataworldofliliesgrewsuddenly!Threethousandinoneday,atonesermon,convertedbyPeter, Acts 2:41. The kingdom of heaven suffered violence in JohnBaptist'stime,thatis,thepeoplethrongedafterthemeansofgrace,andofferedaholyviolencetothethingsofGod,Mat.11:12.Sowhenthisdewofgrace fell, itwasprophesiedof it, 'Theyouthof thywomb,' saithhe,'shallbeasthemorningdew,'Ps.110:3.Thedewcomesoutofthewombofthemorning,forthemorningbegetsit:'Thyyouthshallbeasthedewofthemorning,'thatis,theyshallcomeingreatabundance,asweseeitfelloutinthefirstspringofthegospel.Inthespaceoffortyyears,bythepreachingoftheapostles,whatadealofgoodwasdonethroughagreatpart of theworld!Howdid the gospel thenbreakout like lightning, bymeansofthatblessedapostlePaul,whohimselfcarrieditthroughagreatpartoftheworld!

And now, in the second spring of the gospel, when Luther began topreach,intheperiodofafewyears,howmanycountrieswereconvertedandturnedtothegospel!England,Scotland,Swethland,*Denmark,thePalatinate,agreatpartofFrance,Bohemia,andoftheNetherlands.Howmanyliliesgrewuphereonasudden!Suddengrowthsaresuspected,andwelltheymaybe.ButwhenGodwillbless,inashortspaceagreatdealofworkshallbedone.ForGodisnottiedtolengthoftime.Hemakeswatertobewineeveryyear in tractof time; forhe turns thewaterofheavenintothejuiceofthegrape.Sothereiswaterturnedintowine;thatdoneintractoftime,whichhecandoinashortertime,ashedidinthegospel,John2:1,&c.Whereisthedifference?Thathedidthatmiraculouslyinashorttime,whichheusuallyeffectsincontinuanceoftime.Sonowmanytimeshedothgreatmattersinashorttime,thathispowermaybeknownand seen the more, as we see now in these wars of Germany (g) howquickly God hath turned his hand to help his church, and hiss for adespised, forgotten nation to trample down the insulting, afflicting,menacingpowerof theproudenemy.Andhecandosostill, ifoursinshinderhimnot. Surely ifwe stand still andbehold the salvation of theLord,weshallseegreatmatterseffectedinalittletime.'Theyshallgrowasthe lily.'Theaccomplishmentof thispromise isnotwhollyyetcome,for there be blessed times approaching, wherein, when the Jews are

converted, 'they shall grow as the lily' in those glorious times therespoken of, at the conversion of the Jews and 'fulness of the Gentiles'coming in, Rom. 11:12, the accomplishment whereof we expect, to therejoicingof ourhearts, that they shouldat lengthprove indeedwithusthetruechildrenofAbraham.

Use1.Therefore,weshouldmakethisuseofall.LabourthatthedewofGodmay prove the dew of grace, thatGodwouldmake us lilies. If wewouldbebeautifulandglorious,havea lustreuponus,andbeasmuchbeyond others as pearls are beyond common stones, and as lilies arebetterthanthornsandbriers,letuslabourtohavethegraceofGod,sotobeaccountedlilies,whatsoevertheworldaccountsofus.

Use2.Again,iftheworkbewroughtuponus,thoughtheimputationsoftheworldbeotherwise,letuscomfortourselves,Godaccountsmealily.Set this against the base esteem of the world, considering how Godjudgeth,andthosewhoareledbyhisSpirit,whojudgebetterofus.Andin all association, combination, and linking in acquaintance, labour tojoinwiththosethatarelilies,whocastagoodandasweetsavour.Forweshall gain by their acquaintance whom Solomon affirmeth to be betterand more excellent than their brethren, Prov. 12:26. What are otherpeoplethen?Theyarebutthorns.Therefore,letnotthosewhicharelilieshavetoomuchornearacquaintancewiththorns,lesttheyprickus,and,asourblessedSavoursaith,turningagainalltobe-rentus,Mat.7:6.ItissaidofourblessedSaviourintheCanticles,'Hefeedethamongthelilies,'2:16.And,indeed,whereisthereanytruedelighttobehadunderheavenbut in their companywho are gracious?What can aman receive fromprofane spirits in regard of comfort of soul? Nothing. They are as thebarren wilderness that can yield nothing. Their hearts are empty.Therefore, their tongues areworth nothing. But let our delight bewithDavid,towardthemostexcellentoftheland,Ps.101:6,andthenweshallnot only 'grow as the lily,' but, as it followeth, 'we shall cast forth ourrootsasLebanon.'

'AndcastforthhisrootsasLebanon.'

Becausewehave spokenof growth, and shall have occasion to touch ithereafter,wewillnotbelargeinthepoint.Godherepromisethagrowth

not only to the church, but to every particular Christian; and it is verynecessaryitshouldbeso.ForwithoutgrowthneithercanwegiveGodhisduehonour,norhereceivethesmellofasweetsacrificefromus,asisfit.Nor canwewithout it withstand our enemies, or bear our crosses thatGod may call us to. Again, without growth and strength we cannotperform those great duties that God requires at our hands, ofthankfulness; nor do things so cheerfully and sweetly as may becomfortabletous.Insome*withoutgrowthwecandonothingacceptablyeithertoGodorhispeople.Themoregrace,themoreacceptance,whichis spoken thatwemayvalue thepromises, this especially, thatwe shallgrowup ingraceandknowledge 'as the lily,andcast forthourrootsasLebanon.'

Quest.Buthowshallwecometogrow?

Ans.1.GotoGod,thatwemaycontinuallyhavefromhimthesanctifyingdewofhisgrace.Gofirstforpardonofsin,thenforahearttoreformourways, toenter inanewcovenant for the time tocome, thatwewillnot'trust in Asshur,' but will renounce our particular personal sins; afterwhichwe shall find sanctifyinggrace, soas thedewofGod'sSpiritwillmakeusgrow.Thereforetakethisordertoimprovethepromises.GotoGodforhisloveinChrist,forthepardoningofsin,andacceptingofusinhim,thatwemayfindasenseofhisloveinacceptingofourpersons,inthepardoningofoursin,whichisthegroundoflove;forthenthissenseofhislovewillkindleourlovetowardshimagain,feelingthatweareinthe state of grace. Then go toGod for his promise in this order: Lord,thouhastpromisedthatthouwiltbeasthedew,andthatweshallgrowaslilies.Makegoodthypromisethen,thatImayfindtheeffectualpowerofittransformingmysoulintotheblessedimageofthydearSon!

2.Andknowthatwemustuseallthemeansofgrowth,togetherwiththepromise;for,inthethingsofthislife,ifamanwereassuredthatthenextyearwouldbe a veryplentiful year,wouldmen therefore, because theywere thus forewarned, hang up their ploughs, and not prepare theirground? No; but they would the rather be encouraged to take pains,because theyknow thathowsoeverGodbepleased to vouchsafeplenty,yet he will do it in the use ofmeans, observing and depending on hisprovidence.Sowhenhehathmadegraciouspromisesof thedewofhis

grace,andofgrowthaslilies,&c.,thisimpliethasubordinateservingofhisgraciousprovidence.Thereforeitisawaytostirusupuntotheuseofallmeansrather,andnottotakeusofffromthem.EvenasGod,whenhetoldtheIsraelites,'IwillgiveyouthelandofCanaan,'Gen.17:8,didonlypromiseit, leavingtheremaindertotheirconquestintheuseofmeans.Shouldthishavemadethemcastawaytheirswords?No;butitwasthatthey might fight, and fight the more courageously. So when God hathpromisedgrowthingrace,shouldthismakeuscareless?Ohno;itshouldmakeusmorediligentandcareful,andcomfortus intheuseofmeans,knowing that our labour shall not be in vain in the Lord, 1 Cor. 15:58.Now,Lord,IknowIshallnot losemylabour inhearing, inreceivingofthesacrament,inthecommunionofsaints,anduseofsanctifiedmeans,forthouhastmadeagraciouspromisethat 'Ishallgrowasthelily,'andthat thouwilt be 'as the dew untome.' Thereforemake thy goodworkbegun,effectualuntomypoorsoul,thatitmayflourishandberefreshedas a watered garden. But there are several sorts of growth formerlytouched,either

1.Agrowingupward;or

2.Agrowingintheroot;or

3.Aspreadingandgrowinginthefruit,andsweetness.

Therefore Christiansmust not always look to have their growth in oneand the sameplace, butmustwisely consider ofGod's prudent dealingwith his children in this kind, as will be further seen hereafter in theparticulars.

'HeshallcastforthhisrootsasLebanon.'

Thatis,heshallcastandspread,andsoputforthhisrootsasLebanon.Heshallgrowupwardanddownward.Inregardoffirmness,heshallbemorerooted.Inwhatproportion?Treesgrowupwards,inthatproportiontheytakerootdownwards,becauseotherwisetheymaybetop-heavyandoverturn,ablastofwindtakingadvantageoftheirtallnessandweakness,torootthemoutthesooner.Therefore,proportionabletotheirspreadingabove, theremustbea rooting in theground.As theprophet speaks to

HezekiahofGod'speople,'Andtheremnantthatisescapedofthehouseof Judah shall yet again take rootdownward, andbear fruitupward,' 2Kings19:30.Theremustbefirmnessintheroot,aswellasgrowthinthebranches, forwhich causeGodherepromiseth to the churchandeveryChristianstabilityandfixedness,thatashegrowethupwardlikethelily,soheshouldgrowdownward,firmandstrong.

Quest. Now, whence comes this rootedness and firm stability of God'schildren?

Ans. Especially from this, that they are now in the covenant of grace,rooted in Christ, who is God-man, in whom they are firmly rooted. InAdamwehadarootofourown,butnowourrootisinChrist.AllgraceisfirstpouredintoChrist'sblessednature,John1:16,andthenatasecondhand, 'outofhis fulnessweall receive grace for grace.'Being rooted inChristwebecome firm, for there is inhimaneverlastingmarriageandunion. 'The root beareth us, we bear not the root,' Rom. 11:18. Christbeareth us, we bear not him. So now, in the covenant of grace, all thefirmnessisoutofus.Evenassalvationitselfwaswroughtoutofusbyamediator,so it iskeptbyamediatoroutofus.Allgoodness,grace,andfavourofGod tous isnot inus,but inChrist;but it is sooutofus, asChrist and we are one. But now we only speak of the cause of ourfirmnessandstability, thatbecauseweareinthestateofgracewehavean everlasting firmness, as we are in Christ Jesus, God nowmaking asecondcovenant,hewillnothave itdisannulledasthefirstwas, forhissecondworksarebetterthanhisfirst.Hisfirstcovenantwas,'Dothisandlive,'Lev.18:5;buthissecondis,'Believethisandlive,'Rom.10:9.Soashowsoeverourstateingracebebutlittle,yet it isofablessed,growing,spreading,firmnature,sosureaswhatisbeguningracewillendinglory.WhereGodgives the first fruitshewillgive tenths,yea, the fullharvestandall,becausebythecovenantofgraceweareonewithChrist,whoisan everlasting head that never dies. Subservient to this now we havepromised in thecovenantofgrace thatweshallneverdepart fromhim,andthathewillneverdepartfromustodousgood.Heputsanawe-bandintoourhearts,thatweshallneverdepartfromhim.Butthispointbeingoftentouched,leavingit,wewillcometoanswersomeobjections.

Obj. 1. Itmay seem that these things arenot so.God's childrendonot

always grow and spread themselves, but they are often overturned andfall.

Ans 1. This is nothing. They aremoved, but not removed. They are asMount Zion,which cannot be removed, but abideth for ever, Ps. 125:1,which, though it may be shaken with earthquakes, yet is not removedthereby.Thegatesofhellandsorrowsofdeathmaysetsoreuponthem,butnotprevailagainstthem,Mat.16:18.Theymayfall,butnotfallaway.Theymaybeasaweather-beatentree,butnotasatreepulledupbytheroots.Thereforetheyarecomparedheretoatreewhoserootstandsfaststill. Thus much the church, after a sore trial and endurance of muchaffliction,confesseth,'Allthisiscomeuponus,yethavewenotforgottenthee,neitherhavewedealtfalselyinthycovenant;ourheartisnotturnedback, neither have our steps declined from thy way, though thou hastbroken us in the place of dragons, and covered us with the shadow ofdeath,'&c.,Ps.44:17,18,19.

Andagain,thoughtheyfall,yettheylearntostandfastbytheirfalls,aregainersbytheirlosses,andbecomestrongerbytheirweaknesses.Astallcedars,themoretheyareshakenbythewinds,themoredeeplytheytakerooting; soChristians, themore storms and blasts they have, themoretheyarefastlyrooted.ThatwhichwethinktobetheoverthrowofGod'schildren,dothbut root themdeeper.AsPeter afterhis fall tookdeeperrooting,andDavid,&c.,soafteralloutwardstormsanddeclinings,hereis the fruitofall.They takedeeperrooting,whilst theirsinsarepurgedawaybytheirfieryafflictions,Isa.30:15.

Qbject.2.Butwhy thenare theynotmorecomfortable in their lives, infeelingandseeingofGod'swiseorderingofthings?

Ans.1.First,BecausethoughGodworkstronglyandsurelyinthem,yethedothitforthemostpartslowly,asthewisemanspeaks,'allhisworksbeing beautiful in time,' Eccl. 3:11. Therefore they apprehend not theircomforts as they ought, and so go mourning the longer: the time ofknittingdivineexperiencestogethernotbeingyetcome.

Secondly,Becausetheanguishofthecross,ifitbequickandsharp,manytimestakesawaytheapprehensionsofGod'sexcellentendsinthesame;

asthechildrenofIsraelcouldnothearkenuntoMoses, foranguishandvexation of spirit, Exod. 6:9. 'No affliction,' saith the apostle, 'for thepresent is joyous,' though afterwards it brings forth the quiet fruit ofrighteousness,Heb.12:11.

Thirdly,Thenagain,Satan'smalice,whocastsinfloodsoftemptations,isgreat.So that the soul cannot enjoy that sweet tranquillity andpeace itotherwisemight,castingindoubtsandnumbersofwhat-ifsintothesoul.So that for a time, he causes a strong diversion in them, whence afterthat, there followethpeaceagain,when those temptations are seenandovercome.

Fourthly,It islongalsoofourselves,whoarenotarmedforcrossesandafflictions,untilwearesuddenlysurprisedbythem.Andthenleavingourwatchfulness,andforgettingourconsolation,wearestruckdownforthepresentbythem,andcannotsupportourselvesagainstthem.

Fifthly,andlastly,ItcomesalsofromGod'swiseorderinganddisposingprovidence, who will not do all at once. Our comforts must come bydegrees, now a little and then a little. Our experience, and so ourcomforts, come together, after we have honoured God in dependenceupon his will and pleasure. And yet this hinders not, but a Christiangrowsstill,thoughhebeforthepresentinsensibleofit,asamanisaliveand grows whilst he sleeps, though he be not sensible of it. Otherobjectionshavebeenformerlytouched.

'HeshallcastforthhisrootsasLebanon.'

We see then that the state of God's children is a firm and a stablecondition, whence wemay observe the difference betwixt God's peopleandothers.God'speoplearerooted,andspreadtheirroot;buttheotherhaverottennessintheirroot,beingcursed,withoutanyfoundation.FortakeamanwhoisnotagoodChristian,whereishisfoundation?Onlyinthe things of this world. Now all here is vanity, and we ourselves bytrusting vanity become vain, 'Everyman inhis best estate is altogethervanity,'Ps.62:9,vanityinhimself,andtrustsinvanity.Whatstablenesscantherebeinvanity?Canaman,starenonstante,standinathingthatstandsnot in itself?Willapicturecontinuethat isdrawnuponthe ice?

Willitnotfailandmeltaway,whentheiceuponwhichitisdrawnthaws?Soall thesewhohavenot thedewofGod's grace, theyareas apictureuponthewater,haveno foundation,andstanduponthatwhichcannotstand itself. Therefore the Scripture compareth them to the worst ofgrass,whichhathnogoodroot;grassuponthehousetop,whichhathnoblessingofthosethatcomeby,buttherestandsperkingupaboveothers,Ps. 129:6.So it iswithmen thathavenograce, theycanperkupaboveothers;butastheyhavenostableroot,northeblessingofGod'speople,stabilitywiththeSpiritofGodinwardly,andtheprayersofGod'speopletowaterandbless them, so theyperishandwitherquickly.Nay,wholenations, if wicked, have no foundation. What is become of the greatmonarchies of the world, the Assyrian, Persian, Grecian and Romanmonarchies?Andforcitiesthemselves,theyhavediedlikemen,andhadtheirperiods.OnlyaChristianhathakingdom,astableconditionwhichcannot be shaken, Heb. 12:28. He takes his root strongly, and growsstrongerandstrongertillhegrowstoheaven,nay,indeed,whilehelives,heisrootedinheavenbeforehistime;forthoughwebeinearth,wearerooted in heaven. Christ our root is in heaven, and his faith which iswroughtfromheaven,carriethustoChristinheaven;andlove,thatgraceof union, following the union of faith, carrieth us to Christ also. Evenbefore our time, we are there in faith, love, and joy. Therefore a poorChristian is firm and stable even in this life, having unionwith Christ.Thoughhecreepupontheearth,andseemadespisedperson,yethisrootisheaven,wherehehathunionwithChrist. 'His life ishidwithGod inChrist,'who'whenheshallappear,'heshallappearwithhimlikewiseinglory, Col. 3:3, 4. Therefore, if Christ be firm, the estate of a Christianmustneeds be firm, for he is a cedar.Anotherman is as grass or cornuponthehouse-top.'Allfleshisgrass,'saiththeprophet,Isa.40:6.

Obj.Aye,buttheyhavewit,andmemory,andparts,&c.Yettheyarebutas the flower of the grass, perhaps better than ordinary grass, 'but thegrasswithereth, and the flower fadeth.'What continueth then?Oh, thewordoftheLord,andcomfortandgracebythatword,'enduresforever,'1Pet.1:25,andmakesusendureforever.ThisisexcellentlysetdownbytheprophetDavid.Weseethere,therighteousmaniscomparedtoatreeplanted by the water side, his leaf fails not, Ps. 1:3. So a Christian isplanted inChrist,he is stillon thegrowinghand,andhis leaf shallnot

wither:'ThosewhoareplantedinthehouseoftheLord,shallflourishinthecourtsofourGod,theyshallstillbringfruitintheiroldage,theyshallbefatandflourishing,theyshallgrowlikeacedarinLebanon,'Ps.92:13.

Use 1. This clear difference should stir us up to be comforted in ourcondition,whichisfirmandstable.Whydowevaluecrystalaboveglass?Because it is brighter, and of more continuance. Why do we valuecontinuingthings?inheritanceaboveannuities?Becausetheycontinue.Ifby the strength of our discourse, we value things answerable to theirlasting,whyshouldwenotvaluethebestthings?Ourestateingrace,thisis a lasting condition: for aChristian is like a cedar that is rooted, andtakes deeper and deeper root, andnever leaves growing till he grow toheaven.'HeshallcastforthhisrootsasLebanon.'

Use2.Again,letallthemmakeuseofit,thatfindnottheworkofgraceupontheirhearts.Oh!letthemconsiderwhatafadingconditiontheyarein.Theythinktheycandogreatmatters.Perhapstheyhaveadestructivepower.Theylabourtodomischief,tocrushwhomtheywillinthisworld.Butwhat isall this?WeseewhatthepsalmistsaithofaDoeg,acursedman,whohadadestroyingpower.'Whyboastestthouthyselfinmischief,Omightyman?thegoodnessofGodendurethcontinually,'Ps.52:1.Whyboastest thou thyself, that thou canst do mischief and overturn God'speople? &c. Know this, that the good will of God continues. Boast notthyself;thytonguedevisethmischief,asasharprazor;Godshalldestroythee forever.Heshallcast theeawayandpull theeoutof thydwelling,and root thee out of the landof the living.Thosemen that rejoice in adestructivepower, in their ability todomischief, andexercisingof thatabilityalltheycan,theyshallbepluckedoutoftheirplace,androotedoutofthelandoftheliving.AndasitisinJob,theyshallbehurledawayasamanhurlsastoneoutofasling,Job.27:21.Thenwhatshalltherighteoussay?Theyshallseeandfear,andsay, 'Lo,thisisthemanthatmadenotGod his strength, but trusted in the abundance of his riches, andstrengthenedhimselfinwickedness,'Ps.52:7.Hethoughttoroothimselfsofast,thatheshouldneverberemoved;butatthelastitshallcometopass,thatallthatseehimshallsay,'Lo,seewhatisbecomeofhim!thisisthemanthattrustedinhisriches,andmadenotGodhisstrength.'Whatisbecomeofhim?SaithDavidofhimself,'Iamlikeagreenolivetreein

thehouseofGod;ItrustinthemercyofGodforeverandever,'Ps.52:8.Let them trust, if theywill, in riches, power, strength, and favourwithSaulandgreatmen;yetnotwithstanding,beDoegwhathewill,'IshallbeagreenoliveplantedinthehouseofGod,'&c.

SohereisadoubleusetheScripturemakesofthesethings.1.Thegodlymanrejoicethinhiscondition;and2,Othermenfearandgrowwise,notto trust to their fadingcondition.Theyare,as theprophetspeaks, 'asabay tree,' Ps. 37:35, that flourishes for a time, and then after come tonothing,'theirplaceisnowherefound.'Theykeepagreatdealofdointheworld for a time, but afterwards, where is such an one? Their place isnowhere found, nowhere comfortably. They have a place in hell, butcomfortablyaplacenowhere.Thisistheestateofallthosewhohavenotagood root. For, saithChrist, 'Every plant thatmyheavenly Father hathnotplanted,shallberootedup,'Mat.15:13.Itistrueofeverycondition,andofeveryman,ifGodhavenotplantedhiminthatexcellentstate,ordo not in time, he shall be rooted up. For the timewill come that theearthwillholdhimnolonger.Herootshimselfnowintheearth,whichthenshallcasthimout.Hecannotstayherelong.Heavenwillnotreceivehim, thenhellmust.Whatamiserable thing is this,whenweplaceandbottom ourselves upon things that will not last! when ourselves shalloutlastourfoundation!whenamanshallliveforever,andthatwhichhebuilds on is fading!What extremity of folly is this, to build on riches,favour, greatness, power, inheritance,which eithermust be taken fromhim,orhefromthem,heknowethnothowsoon!

What makes a manmiserable, but the disappointing of his hopes andcrossingofhisaffections?Nowwhenamanpitchethhissoul toomuchuponhisworldlythings,fromwhichtheremustbeaparting,thisis,asitwere,therendingoftheskinfromtheflesh,andthefleshfromthebones.Whenaman's soul is rent from thathepitchethhishappiness on, thismakethamanmiserable; formisery is indisappointing thehopes, andcrossing the affections. Now only a Christian plants his heart andaffectionsonthatwhichiseverlasting,ofequalcontinuancewithhissoul.Asheshallliveforever,soheisrootedforeverinthatwhichmustmakehimeverlastinglyhappy.Thesethingswehear,andtheyareundeniablytrue. But how few make use of them, to desist from going on in a

plodding, swellingdesireofanearthly condition, toovertopothermen.Such labour to grow in tallness andheight, but strivenot tobe rooted.Nowthatwhichgrowsperkingupinheight,overtoppingotherthings,yetwithoutroot,whatwillbecomeofit?Itwillbeturnedupbytheroots.

Now, how shallwe grow to be rooted?For to attain hereunto, it is notonlynecessarytoapplythepromises,andchallengeGodwiththem,buttoconsideralsowhatwayshewillmakethemgood.

First, Labour to knowGod andhis free grace in JesusChrist. 'Grow ingrace,andintheknowledgeofourLordJesusChrist,'2Pet.3:18.Theygoboth together. Themore we grow in the knowledge of our Lord JesusChrist,andofthegraceofGodinhim,themoregraceandrootednessweshall have. For that which the soul doth clearly apprehend, it fastensuponinthatmeasureitapprehendethit.Clearnessintheunderstandingbreeds earnestness in the affections, and fastness too. So themore wegrow in knowledge, themore we root ourselves in that we know. Andtherefore the apostle prays for theEphesians, that theymight have theSpiritofrevelation,&c.,thattheymightknowtheheight,breadth,depth,andlengthofGod'slovethatpassethknowledge.'ForthiscauseIbowmykneesuntotheFatherofourLordJesusChrist,ofwhomthewholefamilyofheavenandearthisnamed,thathewouldgrantyou,accordingtotherichesofhisglory,tobestrengthenedbyhisSpiritintheinnerman;thatChrist may dwell in your hearts by faith; that ye, being rooted andgroundedinlove,' inthesenseofGod'slovetous,andsoofourlovetohimagain(forwearenotrootedinlovetoGod,tillweberootedinthesenseofGod'slovetous), 'thatyoumaybeabletocomprehendwithallsaintstheheightandbreadth,'&c.,Ephes.3:14.

Second,Andwithal,labourtoknowthegraciouspromisesofChrist.Forweareknittohimbyvirtueofhiswordandpromises,whichlikehimselfare'yeaandamen.''Jehovah,yesterday,to-day,andthesameforever,'2Cor. 1:20.Soallhispromisesmade inhim, theyare 'yeaandamen,' inthemselvesfirm,andfirmtousinhim.Theyare'yeaandamen;'thatis,they are made and performed in Christ, in whom they are sure to beperformed; and thereupon they are firm too. God made them, who isJehovah,andtheyaremadeinChristthatisJehovah.SoGodtheFatherJehovah,hepromiseth,andhemakesthemgoodinChristJehovah,who

isunchangeable.

Thirdly, But this is not enough. We must labour to have our heartsstablished,thattheymayrelyfirmlyonthatwhichisfirm.Forifathingbe never so firm, except we rely firmly on it, there is no stability orstrengthfromit.Now,whenthereisstrengthinthething,andstrengthinthe soul, that strength is impregnable and unconquerable strength. InChrist they are 'yea and amen;' inwhomhe stablisheth us, anoints us,sealsus,andgivesustheearnestoftheSpiritinourhearts.

HowdothGodstablishusuponthepromises?Therestwhichfollowethisanexplicationofthis.Whenhegivesusthe'earnestoftheSpirit,'2Cor.1:22,andsealsustobehis,intokenhemeanstomakegoodthebargain,thenweareestablished.Butweareneverfirmlyestablishedtillwegettheassurance of salvation. Then, as the promises are yea and amen inthemselves,sowearestablisheduponthemwhenwearesealedandhaveearnestoftheSpirit.LetuslabourthereforetogrowintheknowledgeofGod'sloveinChrist,toknowtheheight,breadth,depth,andlengthofit,andtogrowinallthegraciouspromiseswhicharemadeinChrist,whoisAmen himself, as his promises are; and then, whenwe are sealed andanointedbytheSpirit,weshallbesostablishedthatnothingshallmoveus.Thereforeletususeallmeansfortheestablishingofgrowthinus,thewordandsacramentsespecially.ForasbaptismadmitsusintothehouseofGod,sobythesacramentoftheLord'ssupper,theblessedfoodofthesoul, we are strengthened. In the use of thesemeans, let usmake suituntoGodtomakegoodhisgraciouspromiseuntous,thatweshall'growaslilies,andtakerootasthecedarsinLebanon.'

Let us know, that we ought every day to labour to bemore andmorerooted. Dowe knowwhat timesmay befall us?We have need to groweveryday,togrowupward,andinbreadthandindepth.Ifweconsideredwhattimeswemayliveto,itshouldforceustogroweveryway,especiallyinhumility,thatrootandmotherofgraces,togrowdownwardinthat;togrowinknowledgeandfaith,untilwebefilledwiththefulnessofGod.

Obj.ApoorChristianofttimesmakesthisobjection,Oh!Idonotgrow!ThereforeIfearmystate;Iamoftshaken!Thereforethispromiseisnotfulfilledtome!

Ans. To this I answer, Christians may be deceived; for they do growofttimes in firmness, strength, and stability, though theydonot spreadout.Theymaygrowinrefinedness,thatthatwhichcomesfromthemmaybemore pure, and lessmixedwith natural corruption, pride, self-love,andthelike.Thisisatemptationthatoldmenaresubjecttoespecially,inwhomtheheatofnaturedecays,whothinkwithalthatgracedecays.Butitisnotso;forofttimeswhengraceiscarriedwiththeheatofnature,itmakes a greater show, being helped by nature. The demonstration, butnotthetruth,ofgraceisthushelped.ThereforethisclauseofthepromiseismadegoodinoldChristians.Theyareeverydaymoreandmorerooted,firm,stable,andjudicious,andmoreableinthosegraceswhichbelongtotheir place and condition. Therefore they should not be discouragedthough they be not carried with the stream and tide of nature, helpedwiththatvigourthatsometimewasinthem.Theygrowinjudiciousness,mortifiedness, in heavenly-mindedness, and in ability to give goodcounsel to others. This is well, for we grow not in grace one way, butdiversways; not onlywhenwe grow in outwarddemonstration, and inmany fruits and actions, but when we grow in refinedness andjudiciousness,aswassaid,thenwearesaidtogrowlikewise.

Yetnotwithstandingitshouldbetheendeavourofalltogrowwhattheycaningrace.When,iftheygrownotsofastasothers,letthemknowthatthereareseveralagesinChrist.AyoungChristiancannotbesoplantedandsodeeplyrootedasanotherthatisofagreaterstanding.Thisshouldnotdiscourageany,seeingthereare'babesinChrist,'1Cor.3:1,aswellas'strong men,' Rom. 15:1. Therefore where there is truth of heart, withendeavourtogrowbetterandbetter,andtouseallmeans,letnomanbediscouraged.Rememberalwaythisforatruth,thatwemaygrow,andweoughttogrow,andthechildrenofGodordinarilyhavegrownmoreandmore,bothinfruitfulnessandstedfastnesseveryway,butnotwithalikegrowth in measure or time. Therefore labour to make use of thesepromises,andnottofavourourselvesinanungrowingestate,forgraceisofagrowingnature.Ifitgrownotinfruitfulness,yetitgrowsintheroot;asaplantsometimesgrowsinfruitfulness,sometimesintheroot.Thereismorevirtueinwintertimeintherootthaninthefruitwhichisgone.Soa Christian groweth one way if not another; though not in outwarddemonstration,yetinhumiliation.Godsometimesseesitnecessarythat

ourbranchesshouldnotspread forawhile,but thatweshouldgrowinhumility;bysome faultsandsinswe fallandslip into, thatwemayseeourownweaknessandlookup.

Letus labour therefore,whohaveso longenjoyedsuchstoreofblessedmeans,underthedewofGod'sgraceandtheinfluenceofhisSpirit,intheparadiseofGod,hishouseandchurch.HavingsolonglivedinthisEden,letus labournowtospreadandgrowinfruitfulness, thatsowemaybefilledwiththefulnessofGod.Itisthechiefthingofall,toberootedandgrowingrace.Yousee,Godwhenhewouldsingleoutablessing,hetellsthemnot that they shallgrowrich, that they shall spreadoutandgrowrichintheworld.No!But,youwhomIlovefreely,takethisasafruitofit,'youshallgrowasthelily,'youshallgrowfruitful'astheolive,'&c.ThisisthecomfortofaChristian.Thoughhegrowsdownwardoftintheworld,andthingsofthisnaturallife,yethegrowsupwardinanothercondition:as lilies and cedars, they grow downwards one way, but they growupwardsanother.Perhapstheymaydecayintheirstateandfavour,andintheirpracticeandcunninginthis life;butaChristian, ifhebe intheuseofrightmeans,andputinsuitthegraciouspromises,heissurestilltogrowingrace,infaith,inlove,andintheinnerman.

Isnot thisa comfort, thataChristianhatha comfortablemeditationofthetimetocomeinallhiscrosses?thatitisforbetterandbetterstill;thatasintimeheisnearerheaven,soheshallbefitterandfitter,andnearerandnearerstill,withadispositionsuitabletotheplace;thatthetimetocome is the best time; and that he shall grow every way, in height, inbreadth, indepthand length,andapprehensionofGod's love, and thatthemorehegrowsinknowledgeofthesethings,themoreheshallgrowinalldimensions,beingassureofthingstocomeasofthingspast,andthatneitherthingspresentnortocomeshalleverseparatehimfromtheloveofGodinChrist?Rom.8:35.WhatacomfortablestateisaChristianin,whoisalwaysonthemendinghand,thatissuchachildofhope,whenthehopeofthewickedshallperish!Letuslabour,therefore,thatwemaybe insuchacaseandstateofsoulas that thoughtsof thetimetocomemaybecomfortable,thatwhenwethinkwemustbetransplantedhenceoutof theparadiseandEdenofGod's church intoaheavenlyparadise,thatallourchangesshallbeforthebetter.Whatafearfulthingisittobe

in the stateofnature!What foundationhathaman in that estate,whohath no root here, and that root he hath will fail him ere long? Howfearfulisitforsuchamantothinkofachange,whenitisnotachangeforthebetter?

Here iswisdom. Ifwewill bewise to purpose, let us bewise thisway.Labour, in the first place, to prize God's favours, and to know how tocomebythemintheuseofallmeans.LooktoGodfortheperformanceofthese gracious promises. For they are not of what we shall do inourselves, but what God will do in the covenant of grace. And if aChristian should not be rooted and grow stronger and stronger, weshouldnotfail,butGodandChristshouldfail,whoisourrootandbearsusup.Therefore,Godhathtakenuponhimtheperformanceofallthesethings.Whatremainethforusbutacarefulusingofallmeans?andintheuseofall,agoingoutofourselvestoGod,thathewouldbe'asthedewtous,'andcauseus,bythedewofhisSpirit,togrowmoreandmorerootedin grace as long as we live in this world? And then our rooting andstability lies upon God, not upon us. He fails if we fail, who hathundertaken that 'we shall grow as the lily, and cast forth our roots asLebanon.'

THEEIGHTHSERMON

Hisbranches shall spread,hisbeauty shallbeas theolive-tree, andhissmell as Lebanon. They that dwell under his shadow shall return; theyshallreviveasthecorn,andgrowasthevine:thescentthereofshallbeasthevineofLebanon.—HOS.14:6,7.

WEhaveheardatlargeheretoforewhatpetitionsGodputintotheheartandmouthofhischurch,asalsowhatgraciousanswerGodgiveshisownpetitions.HecannotdenytheprayersmadebyhisownSpirit;andasheisgoodnessinitself,soheshewsitinthis,thathegoesbeyondallthatwecan desire, think, or speak. His answer is more transcendent, as theapostle speaks.Hedoes 'exceeding abundantly above all thatweaskorthink,'&c.,Ephes.3:19,20.Forwhereas they inparticular and inbriefsay,'Dogoodtous,andreceiveusgraciously,'hetellsthem,'Hewillbeasthe dew unto them.' And from thence, being dew to them, is theirspreading and growing as a lily, and casting of their roots as Lebanon.'And their branches shall spread,' &c. And all this to encourage us tocome to so powerful and large-hearted aGod,who, as he is able to domorethanwedesireofhim,sohewillalsodoit. 'Hewillbeasthedewuntous.'This is thegeneralofall, forallother fruitfulnesscomes fromthis: 1.Godwillbeas thedew;and then,2.Theyshallgrowas the lily,andcast their rootsas thecedars inLebanon.Theyshallnotonlygrowupward,butdownward, forthe lilyquicklyspreads itself forth;buttheyshall be like the trees of Lebanon for stedfastness, and then spread inbreadth, grow in all dimensions, which is fulfilled of the church ingeneral, and of every particular Christian, when once he is in Christ,usingsanctifiedmeans.Theygrow,then,intheroot,andupright,andineverydimension.'Hisbranchesshallspread.'Andthen,

'Hisbeautyshallbeastheolive-tree.'

Which,thoughfruitfulandexcellent,yetbecauseithathnosweetsmell,itisadded,

'HissmellshallbeasLebanon.'

TheseexcellenciespromisedtothechurchofGodarenotallinonetree,but yet theyare in some sort in everyChristian.What agreesnot all tooneplantagreestothe'plantsofrighteousness.'Theygrowupwardsanddownwards, spread,andaresavouryand fruitful.Allagrees toa treeofrighteousness.Wesayofman,Heisalittleworld,acompendiumofthisgreatworld,asindeedthereisacomprisingofalltheexcellenciesoftheworld inman, for he hath a beingwith those creatureswho have onlythat,andtherewithhehathgrowingsenseandreason,wherebyhehathcommunion with God, and those understanding spirits, the angels. Sothatheis,asitwere,asumofalltheexcellenciesofthecreatures,alittleworldindeed(h).Thegreatworldhathnothing,butthelittleworldhaththe same in some proportion. So it is in grace. A Christian hath allexcellencies inhim, that are in theworld.There isnot anexcellency inanything,but it isanhigherkind inaChristian.Hehaththebeautyofthe lily, and he grows up in spreading, smell, and fruitfulness. Hiswisdom exceeds that of all the creatures. There is not an excellency innature, but we have some proportionable excellency in grace which isabove it.Goduseth theseoutward things tohelpus, thatwe shoulddobothbodyand soul goodby the creatures.Whatsoeverdothourbodiesgood, either by necessity or delight, they help our souls; as plants andtrees not only refresh the outwardman, and the senses, but also theyteachoursouls,asheretheHolyGhostteacheththembyoutwardthings.Firstitissaid,

'Hisbranchesshallspread.'

WhenGodenrichesthesoulwithsavinggrace,oneshallgroweverywayand flourish abundantly, extending forth their goodness on every sidelargelytotheknowledgeandopenviewofothers;andthenfurther,

'Hisbeautyshallbeastheolive-tree.'

What is thebeautyof theolive-tree?Tobeuseful, fruitful,and tobringforthgoodfruit.Indeed,thegloryofatreeistobeloadenwithfruit,andusefulfruit;whichisthebestpropertyoffruit,tobeusefulanddelightful.SothegloryofaChristian,whoisaplantofrighteousness,ofGod'sownplanting, is to abound in fruits of righteousness. Indeed, the olive is averyfruitfultree,andtheoilwhichcomesanddistilsfromithathmany

excellentpropertiesagreeingtograces.

1.Amongsttherest,itisaroyalkindofliquor,thatwillbeabovetherest.So grace it commands all other things; it gives a sanctified use of thecreature,andsubduesallcorruption.

2.Andthenitisunmixed.Itwillminglewithnothing.Lightanddarknesswillnotmingle,nomorewillgraceandcorruption;fortheoneishostiletotheother,asSolomonspeaks,'Thejustisabominationtothewicked,'Prov.29:27.

3.Further,itissweet,strengthening,andfeedingthelife,asinZechariahthereismentionmadeoftwoolivesbeforetheLord,whichfeedthetwocandlesticks,Zech.4:3.AndolivesofgracehavealwaysfatnessdistillingfromChristtofeedhis lampwithoil.God'schurchhathalwaysoil;andthosethatareolives,theykeepthechurchbytheirparticularcalling.

1.Heshallbefruitfulastheolive;and,

2.Abundantinfruit,astheolive.

3.Constantinfruit,liketheolive.

For it bears fruit much, and never fails, no not in winter, and hath aperpetualgreenness.Indeed,thechildofGodhathaperpetualverdure;as it is,Ps. 1:3, 'His leafnever fails,' because thatwhich is the causeofflourishingneverfailshim.Whichcausesaretwo,

1.Moisture.

2.Heat.

Forweknow,moisture andheat, these twoare the causes of all kindlygrowth. Ifa treehavemoremoisture thanheat, then it iswaterish; if ithavemoreheat thanmoisture, then there isnobigness in the fruit. Sotrueitis,thatmoistureandheatarethecausesoffruitfulnessinagoodproportion. So God's children, having the Sun of righteousness alwaysshining upon them, and being always under the dew of grace (thepromisebeing, 'tobe as thedew to Israel'), having all dew to fall upon

them formoisture, and having the Sun of righteousness to shine uponthem tomake them fruitful, their leaf never fails, they never give overbringing forth fruit; because they have in them causes perpetuatingfruitfulness,thoughnotalike;becauseChristbyhisSpiritisavoluntary,andnotanatural,causeoftheirfruitfulness,thatis,heissuchacause,asworks sometimesmore and sometimes less, to shew that grace springsnot from ourselves, and to acquaint us with our own weakness andinsufficiency.Heaven is theperfectionof all, bothgraces and comforts.WhereforePetercallsthestateofheaven, 'aninheritance,immortalandundefiled,thatfadesnotaway,'1Peter1:4.Whyisthatanestateofgraceand comfort,more than thisof thisworld?Because it is anever-fadingestate. There they are alway in one tenure; and because Christ shewshimselfalway there.There isabundanceofwater tomoisten them,andheattocherishthem.Thereisnointerminglingorstoppingingrowth,asis here. Therefore it is an inheritance that fadeth not away, having thesupplyofaperpetualcauseofflourishing.

Thisinsomedegreeistrueofthechurchonearth.ItistheinheritanceofGodthatfadesnot,andChristiansthereinareolivesthatbringforthfruitconstantly,havingaperpetualfreshnessandgreenness.SotherighteousmaniscomparedtothecedarsofLebanon,Ps.92:12,whichbringforthmuchfruit in theirage.Heshallbe fruitfulas theolive.Fromallwhichthispoint,formerlytouched,followeth:

ThatitistheexcellencyandgloryofaChristian,tobefruitfulinhisplace.

BothtobefruitfulinhisplaceasaChristian,andinhisparticularcalling;tobefruitfulasamagistrate,asaminister,asagovernorofafamily,asaneighbour,asafriend;tobefruitfulinall.Becauseinreligion,everynearrelation is as it were a joining together of the body in Christ, one toanother,bywhich somegood isderived fromone toanother.Godusesthese relations as conduits to convey graces. A good Christian, themeanestofthemisagoodneighbour,anddothagreatdealofgood,beingfruitfulasaneighbour,fruitfulasafriend;muchmoreasahusband,asamagistrate, as a minister. These relations are a knitting to Christ, bywhichfatnessandsaparederivedfromtheheadforthegoodofthewholebody.ThereforeaChristianinallrelationsisfruitful.WhenhecomestobeaChristian,heconsiders,likegoodMordecai,whatgoodhemaydo;as

hetoldEsther, 'What if thoubecalledtothekingdomforthispurpose,'Esther4:14?SoaChristianwillreasonwithhimself,WhatifIbecalledtobeamagistrate,oraminister,forthispurpose?WhatifIbecalledtobeafriend, forsuchorsuchapurpose, todothisor thisgood?Indeedsucharegraciousquære's*madetoaman'ssoul,toinquireforwhatpurposehath God raised me? To do this or that? To be idle, or barren, ornoisome? O no; to be a plant of God's planting.My glory shall bemyfruitfulnessinmyplace.

Therefore letuseveryoneconsiderwithourselves,whereforeGodhathsetusinthechurchinourparticularstandings.Whereinletusrememberthis, that howsoeverGodmay endure barrenness out of the church, inwantofmeans,yethewillneverendureitundermeans.Itisbetterforabramble to be in the wilderness, than in an orchard; for a weed to beabroad,thaninagarden,whereitissuretobeweededout,astheothertobecutdown.Ifamanwillbeunprofitable,lethimbeunprofitableoutofthechurch.Buttobesowherehehaththedewofgracefallingonhim,inthemeansofsalvation,whereareallGod'ssweetfavours,tobeabrambleintheorchard,tobeaweedinthegarden,tobenoisomeinaplacewherewe should be fruitful, will God the great husbandman endure this?Hewill not long put it up. But that he exerciseth his children with suchnoisometreestotrythem,ashehathsomeserviceforthesethornstodo,toscratchthem.So,wereitnotforsuch-likeservicesforatime,hewouldweedthemoutandburnthem.Forwhatsoeverisnotforfruit,isforthefire. 'Yea, every tree that bringeth forth not good fruit, shall be hewndownandcastintothefire,'Mat.3:10.

And themore to stir usuphereunto, let us know thatwheresoever thedewofgracefalls,andwherethereisthemeansofsalvation,thatatthatverytimethereisanaxe,aninstrumentofvengeance,laidtotherootofthe tree,which is not struck downpresently, but 'it is laid to the root,'Mat.3:10;thatis,vengeanceisthreatenedtothetree,tothatplantwhichhaththemeans,andbringsnotforthgoodfruitintimeandseason.Whatistheendthereof?Tobehewndownandcastintothefire.AsweseethechurchoftheJews,whenChristcame,theMessiah,thegreatprophetofthechurch,neverwastheremoremeansofsalvation;yeteventhen,whatsaithJohnBaptist?'Now,'evennow,'istheaxelaiduntotherootofthe

tree,' Mat. 3:10; and indeed, in a few years after, the whole tree, thechurchoftheJews,wascutdown.And,Rev.6:2,4,wesee,aftertherideronthe'whitehorse,'whichisthepreachingofthegospel,therecomesa'red, bloodyhorse,' and 'apalehorse,'war and famine.After the 'whitehorse,'histriumphantchariot,thepreachingofthegospel.Ifthistakenotplace,thatitwinandgainnot,whatfollowsafter?'Theredandthepalehorse,'war,famine,anddestruction.Itwillnotbealwayswithusasitis;for the gospel having been so long preached, we having been so longplantedinGod'sparadise,thechurch,ifwebearnotfruit,'theaxeislaidto the root of the tree.' God will strike at the root, and root up all.Thereforeleteveryoneintheirplacebefruitful.

Every one that is fruitful, God hath a special care of. If any tree werefruitful,theIsraelitesintheirconquestweretosparethat,becauseitwasuseful,andtheymighthaveuseofit,Deut.20:19,20.SoGodwillalwayssparefruitfultrees,andhaveaspecialcareofsuchincommoncalamities.Let us therefore be exhorted not only to bring forth fruit, but to bringforthfruitinabundance,tostudytoexcelingoodworks.Thewordintheoriginal is, 'astandard-bearer' (i), tostandbeforeothers ingoodworks.AsitisinTitus,'labourtobeasstandard-bearers,'Titus3:8,togobeforeothersingoodworks.Strivetoout-goothersinfruitfulness;forthereinistheexcellency.For thoseboth in the sightofGodandmenare inmostesteemwho aremost fruitful in their callings andplaces.Themoreweexcelinfruitfulness,themoreweexcelincomfort;andthemoreweexcelthisway,themorewemayexcel.ForGodwilltendandprunegoodtrees,thattheymaybringforthmoreandbetterfruit,John15:2.Andthemoremajestywewalkwith, themorewedamp the enemies, seeing themallunder our feet. A growing Christian never wants abundance ofencouragements, for he sees such grounds of comfort, as that hewalksimpregnable and invincible in all the discouragements of this world,breakingthroughall.AsSolomonsaith,itisacomelythingtoseealionwalk,Prov.30:29,30.Somuchmore it is toseeavaliant, strong,well-grownChristian,whoisboldasalion,aboundingoodworks.

Itissaid,'Hisbeautyshallbeastheolive,andhissmellasLebanon.'Theolive of itself hath no sweet smell. Therefore it ismade up by anotherresemblance,

'HissmellshallbeasLebanon.'

Lebanon stood on the north side of Judea, andwas a place aboundingwithgoodlytrees,andallsweetplantswhatsoever,whichcastawondroussweet scent and smell afar off; as some countries abound so in sweetfruitsandsimples,asoranges,lemonsandthelike,thatthefragrancyofthesmellissmeltofpassengersastheysailalongthecoast(j).SowasthisLebanonaplacefullofrarefruitsandfragrantflowers,whichcastascentafaroff.Now,hencetheHolyGhostfetcheththecomparison.'TheyshallsmellasLebanon,'thatis,asthoseplantsinLebanonwhichcastasweetanddelightfulsmellafaroff.Whencewewillonlyobservethis;

ThataChristianbyhisfruitfulnessdothdelightothers.

He is sweet to God andman, as the olive and the vine speak of theirfruitfulness. 'TheydelightGodandman,'Judges9:9,13.SoaChristian,bothaliveanddead,heispleasinganddelightfultothespiritsofothers,toGod,andallthathavetheSpiritofGod.AsforGodhimself,weknowthatworksofmercyare,as itwere,asweetodour.He isdelightedwithgoodworks,aswithsacrifice,Philip.4:18,smellingasweetsavourfromthem; and their prayers ascend as sweet incense before him, Ps. 141:2.Every good work is pleasing and delightful to God, who dwells in anhumbleheart,andbrokenspirit.'Theuprightarehisdelight,'Prov.11:20.We see likewise howChrist commends the graces of his church,whichwholebookisfullofpraisesinthiskindoneofanother.ThechurchsetsoutthepraisesofChrist,andChristthepraisesofthechurch.Thechurchissweet:'Oh,letmehearthyvoice,foritissweetandlovely,'Cant.2:14.The church's voice is sweet, praying to God, or praising him. SowhatsoevercomesfromtheSpiritofGodintheheartsofhischildren,issweet.Godlaystoheartthevoiceofhischildren.

AndasitistrueofGod,soisitofGod'speople.TheyaredelightedwiththefavourofthosethingsthatcomefromotherofGod'speople.Fortheyhavegracesinthem,andtherewiththeSpiritofGod,whichisasfiretoseta-workall thosegraces in them.For it is thenatureof fire,where itencounterswithsweetthings,tokindlethem,andmakethemsmellmorefragrant and sweet. So a spirit of love makes all sweet and pleasingwhatsoever, in the children of God. It puts a gracefulness upon their

words, making their reproofs, admonitions, comforts, and whatsoevercomesfromthem,tohaveadelightfulnessinthem;becauseallisdoneinlove,andcomesfromtheSpiritofGod,whichcarriethasweetnessinit,toallthoseendowedwiththesameSpirit.

Use1.LetthisbeanencouragementtobeinlovewiththestateofGod'schildren,thatsoourworks,andwhatsoevercomesfromus,asfarasitisspiritual,may be acceptable untoGod and to the church,whilewe areliving,nay,whenwearedead.Theveryworksofholymen,whentheyaredead,areasaboxofointment,astheointmentoftheapothecary;asthewisemansaysofJosiah,whoseverynamewas like theointmentof theapothecary.*Sothenameofthosewhohavestoodoutforgood,andhavebeen good in their times, it carries a sweetness with it when they aregone. The church of God riseth out of the ashes of themartyrs, whichhithertosmellssweet,andputslifeinthosewhocomeafter,sopreciousaretheybothdeadandalive(k).

Use2.Andthen,letitbeanencouragementtobeledbyGod'sSpirit,andplanted inGod'shouse,and tobe fruitful inourplaces, thatsowemaydelightGodandman,andwhenwearegone,leaveagoodscentbehindus.Goodmen,asitwere,withtheirgoodscenttheyleavebehindthem,perfumethetimes,whicharethebetterforthemdeadandalive.Whatasweet savour hath Paul left behind him, by his writings to the church,eventotheendoftheworld!Whatfragrancyofdelightfulsmellshavetheholyancientfathersandmartyrsleftbehindthem!Agoodmanshouldbelike the box of ointment spoken of in the gospel, which when it wasopened,thewholehousewasfilledwiththesweetnessthereof,Mat.26:7,seq.Soagoodmanshouldlabourtobefullofsweetness,willingnessandabilitiestodogood,allkindledbyaspiritofloveinhim;thatwhenheisopened, all should be pleasing and delightful that cometh from him.Christ never opened his mouth, but good came from him; and theheavensneveropened invain.Therefore, inopeningofourmouths,weshouldlabourtofilltheplaceswherewearewithagoodsavour.Oh,howcontraryisthistotheconditionofmany!Whatcomesfromthem?Filthyspeechesandoaths;nay,thatwhichshouldbetheirshametheygloryin.We see it is the glory of a tree to be fruitful, and to cast forth a goodsavour, like the treesofLebanon.What vile spirits, then, are suchmen

led withal, who delight to offend God and man with their impiousspeeches!who yet are so bold as to shew their faces, to outdare othersthatarebetterthanthemselves.SucharecontrarytoallGod'ssenses.TheScripturecondescendssofartoourcapacity,astoattributesensesuntoGod,of feeling,smelling,andtouching,&c.SoGodissaidto lookuponhis children with delight, and to hear their prayers. 'Let me hear thyvoice,'&c.,Cant.2:14.Andhetastesthefruitthatcomesfromthem.So,on the contrary, all his senses are annoyed with wicked men and vilepersons,whoareabominabletoGod,astheScripturespeaks.Asamanthat goesby a stinkingdunghill, stopshisnose, and cannot endure thescent,sotheblasphemousbreathofgracelesspersons,itisabominabletoGod, as it were; God cannot endure such an odious smell; and for hiseyes,hecannotendureiniquity,tolookuponthewicked;andforhisears,their prayers are abominable.Howabominable, then, are their personswhencethoseprayersproceed!Theyhaveproudhearts,hatingGodandman. Wherefore, praying out of necessity, not love to him, they areabominable.Andso for feeling.Yoursacrificesareaburdenuntome, Icannotbear them, Isa. 1:11; and theprophet complaineth thatGodwasburdenedandloadedundertheirsins,'asacartpressedtillitbereadytobreak under the sheaves,' Amos 2:13. All his senses are offended withwickedmen.This,hardenedwretchesthinknotof, that,whilstGodfillstheir bellies with good things, go on in sin-security. But the time willcomewhentheyshallknowthetruthofthesethings,whatitistoleadanodious,abominablelife,contrarytoGodandallgoodmen.Henceweseewhatweshouldbe,thatwemaygiveasweetscent:'HissmellshallbeasLebanon.'

Wickedmenknowthisverywell,thatthelives,speeches,andcoursesofgoodmen, forthemostpart,arefruitfulbeyondtheirs.Therefore,whatthey can, they labour to cast aspersions upon them, that theymay notsmell so sweet. So, crying down thosewho are better than themselves,thattheymaybethelessillthoughtof,andsettingapriceuponallthingsin themselves, and their companions. Take me a knot of cursedcompanions,andtheyaretheonlystout,theonlywiseandlearnedmen:all learning itmust live and die with them; and all othermen, thoughincomparable beyond them in abilities, in grace, in fruitfulness to dogood,theyarenobody.Andthispolicythedevilteacheththem.Butthis

willnotservetheturn;forGod,bothinlifeandafterdeath,willraiseupthe esteem of such who have been fruitful, when 'the memory of thewicked shall rot,' Prov. 10:7, and not be mentioned without a kind ofloathing.Thereforeletnomantrusttothisfoolishpolicy,tocrydownallothersthatarebetterthanthemselves,thinkingtherebythemselvesshallbebetteresteemed.Thiswillnotdo;forasallotherthings,soourgoodnameisatGod'sdisposing.It isnot intheworldtotakeawaythegoodname or acceptance of good people; for they shall have, in spite of theworld,aplace intheheartsofGod'speople,whoarebestableto judge.Thenextthingpromisedis,

'Theythatdwellunderhisshadowshallreturn.'

The Holy Ghost, it seems, cannot express in words and comparisonsenough,theexcellentconditionofthechurch,andofthechildrenofGod,when they are once brought into the state of grace. The former wordsconcerntheexcellencyofthechildrenofGodinthemselves,andthesethefruitfulness and goodness of them that are under them, who shall bebrought into the families and places where they live. 'They that dwellunderhisshadow,'undertheshadowofIsrael,'shallreturnandreviveasthecorn,andgrowasthevine,'&c.ForsoitismostfitlymeantofIsrael.For formerly it is said, 'Iwillbeas thedewunto Israel.'Originally it ismeant of Christ's shadow; but because whosoever dwells under thechurch'sshadowdwellsunderChrist's,thereforeitismostfitlyappliedtoIsrael. They that dwell under Israel's shadow shall return.' Whatreturning?ReturntoGodbyrepentance.Thisissupposed;forthosethatdwell in the church ofGod, if they belong toGod, by the help of goodmeanstheyshallattaintoreformationandrepentance.Butitisespeciallymeantofthatwhichfollowsuponit,'Theyshallreturn;'thatis,theyshallrevive,asaman'sspiritsafteraswoonaresaidtoreturn,andthingsafteraseemingdecayanddeadnessaresaidtobequickenedandreturnagain.SoallthatdwellundertheshadowofIsrael,theyshallreturntoGodbyrepentance. 'They shall return,' having a greater vigour and liveliness,recoveringthatwhichtheyseemedtohavelostbefore.

'Theythatdwellunderhisshadowshallreturn.'

WhenGodwillblessanypeople,hewillblessallthatbelongtothemand

areunderthem,becausetheyareblessedinblessingthem,evenaswearetouched when our children are stricken. God strikes the father in thechild,thehusbandinthewife,themasterintheservant,becausethereissomerelationanddependencebetwixtthem.Asitisinillsoitisingood.God blesseth the father in the child, the king in the subject, and thesubjectintheking.Godblessethoneinanother.Andinblessing,becauseGod loves the church, all the friendsof the churchare thebetter for it.Theyprosperthatlovethechurch,Ps.122:6,thoughtheybenotmembersofit.AllthatblessAbrahamshallbeblessed.Thoughtheybenotactuallygood, yet if they wish him well, a blessing is promised. So when Godblessethamantopurpose,heblessethallthatbelongtohim.Allthatbeunderhisshadowfarethebetter.Thepointtobehandledisthis,

That the church itself yieldsa shadow,being shadowed itselfbyChrist,whospreadshiswingoverit.Now,whatistheuseofashadow?

1.Itisforaretiringplacetorestin.

2.Itisfordefenceagainsttheextremityofheat.

3.Itisfordelight,iftheshadesbegoodandwholesome.

For, as philosophers express the nature of trees, there be some treeswhich yield noisome shadows, some trees have a heavy, noxious,dangerous shadow, because there comes a scent from the tree, asnaturalistsobserve,whichannoysthebrains.Buthespeakshereofgoodtrees. Israel is a tree that yields a shadow unto all; that is, all that areunderIsraelshallrestquietly,andnotbeannoyedwiththeheatofGod'swrath, and the like. They shall be delighted, having a sweet refreshingunderthechurch.

God,inScripture,isoftensaidtobeashadow,andhispeopletobeunder'theshadowofhiswings,'Ps.36:7.ButGodandthechurcharealloneinthis,fortheythatareunderthechurch'sshadowareunderGod'sshadow;for the church is Christ's, and Christ God's. Therefore to be under thechurchistobeunderGod,andtobeinthechurchistobeunderGod'sprotection.Theybothagree,aswesee,Mic.5:7.Thechurchissaidtobedew,becauseGodbedewsthechurch,andthechurchbedewsothers;and

here the promise is, 'I will be as the dew unto Israel,' where the samename is attributeduntoGod.Christ is a vine, and the church is a vine,John15:1.Christisadewandashadow.Soisthechurch,becauseChristcommunicates his excellencies to her, and she hers unto others.Thereforetherecanbenooffenceinapplyingthistothechurch,whichisthepropermeaningoftheplace;forthechurchisashadowforrestandfreedomfromannoyanceuntoallthatcomeunderher.

Quest.Toclearthisalittle.Whatsolaceandrestdomenfindundertheshadowofthechurch?

Ans.Thereisarestandapeaceinthechurch,forallthingsareatpeacewiththechurch,eventheverystonesinthefield,Job5:23;nothingcanhurtthechildrenofthechurch,'Godwillbeandisasunandshielduntothem,'Ps.34:11:ashield tokeepoffall ill,andasuntoconferallgooduntothem.SohispromiseistoAbraham,'Iwillbethybuckler,andthineexceedinggreatreward,'Gen.15:1.Abucklertokeepillfromhim,and'anexceeding great reward' for good. Therefore it is a sweet shadow to beunder thechurch,whereGod isall inall to them,whomakesall thingswork forgoodunto them,eventhegreatestevil.Now,whatadelightfulthingisittohavearesting-placewiththemwhicheithersuffernoill,orGodturnsallilltotheirgreatgood!whereGodisa 'sunandashield,'a'buckler,' and an 'exceeding great reward,' as he is to his church andchildren!

Andthen,again,Godisabouthischurchasa 'walloffire,'Zech.2:5,toprotectit,notonlyasashadowtokeepoffstorms,butasawalloffiretokeepoffandconsumeenemies.God,inregardofprotectionofhischurch,is a compassing unto them, as it is in Job. Saith Satan, 'Hast thou notmade a hedge about him, and all that he hath?' Job 1:10. Therewas ahedgeaboutJob,hiswife,children,andgoods,whichthedevildurstnotenter,normakeagapin,untilGodgavehimleave.Thereforethosethatareundertheshadowofthechurch,theyaresafe,andmayrestquietly.

Butthisisespeciallyunderstoodspiritually.Thechurchisashadow,andherself under a shadow spiritually, that is, in regard of spiritual evils,fromtheworstenemies.Foroutofthechurch,whereisanyfenceforthegreatestillofall,thewrathofGod?InthechurchofGodthereissetdown

awayofpacification,howthewrathofGodistakenoffandappeasedinreconciliation by the death and sufferings of Jesus Christ, whereby thebelievingsoulattainethpeaceand joyunspeakableandglorious.Outofthe church there is nomeans at all to pacify the greatest ill. Thereforethereisnotruerestoutofthechurch,nothingbutstingsandtormentsofconscience. And as there is a shelter against the wrath of God, whichburns to the bottom of hell, so here is a remedy against death anddamnation. For now death is made a friend to the church, and thechildren of the church, for the sting of it is taken away, so that it doththemmoregoodthananythingintheworld,endingalltheirmiseryandsinning,andopeningapassageuntoeternalhappiness.Allotherpettyillsthat attend upon death are nothing. There is a rest from all thesewhatsoever, for all afflictions have a sanctified use to God's people fortheirgood.There is thereforearestandrefreshing in thechurch forallthatcomeunderit.

And as this is true of the church in general, so it is true of particularfamilies,thatarelittlechurches.Thereisrestandhappinessinthem.Godblessethallundertheroofofagodlyman.Whosoevercomesunderthatshadow comes for a blessing, or for further hardening. We see in thecurrentofScriptureordinarilythatwhenGodconvertedanyoneman,heconvertedhiswholefamily.'Salvationisthisdaycometothyhouse,'saithChristtoZaccheus,Luke19:9.Whensalvationcametohisheart,itcametohishouse;allwasthebetterforit.Sothejailor,whenhebelieved,heandhiswholehousewerebaptized,Acts 16:33.WhenGodblesseth thegovernor once, then it is supposed all the house comes under thecovenantofgrace.Abrahamandhishousewereblessed,Gen.22:17.Butthisholdsnot always, for therewas aHam in goodNoah's family. Stilltherewill be the ravens andwild beasts among the tame beasts. TherewillbeanIshmaelinAbraham'sfamily,aDoeginthechurchofJudah,aJudas inChrist's family, andaDemas amongGod'speople.That is, letthe family be never so good, you shall have some by God's judgmentnaught in the same. As it is said of Jeremiah's figs, the good figswereexceedinggood,and thebadexceedingbad,Jer.24:3.There isnonesogoodasthosethatare inagraciousfamily,andnonesonaughtassuchwhoarenaughtthere.Becausetheyarecursedandunderacurse,beingbadundersuchgraciousmeans,beinglikethegroundwhichreceivesthe

rainandshowersfromheaven,andyet isnotthebetterfor it,andsoisaccursed,Heb.6:7,8.Ifamanwhoisuntowardwereinagraciousfamily,itissupposedhewouldbebetter,butthosewhoarenaught,wheretheyshould be good, under abundance of means, such are in danger to besealedtoeternaldestruction.Suchbeingbad,areverybad,whothoughtheybreaknotouttodangerousenormities,becauseof theplace,yet tohave a barren, untractable heart under abundance of means, is to behardened to destruction, without a special mercy to make it workafterwards.Forsomewhohavelivedingraciousfamilies,thoughforthepresent the seed fructified not, yet have afterwards found that seedfructifyafteralongtime,andhaveblessedGodthatevertheycameundersuchashadow.Therefore,thoughsuchbarrennessbeadangeroussign,yetmustwenotsuddenlyeithercondemnourselvesorothersinthiscase.Because in the things ofGod in the church it is as in nature. The seedsprings not as soon as it is sown. So that grace at length which hathseemedtoliedead,aftermanyyearsmaysproutout.Monica,StAustin'smother,wasagraciouswomanwhilsthewasanuntowardyoungman,asappeareth by his ownConfessions, yet hismother having prayedmuchforhim,hewasconvertedafterherdeath,andbecameagloriousfatherandinstrumentofthechurch'sgood(l).Itisordinaryamongstus.Many,when they have gone astray, reflect home upon themselves, considerunder what means they have been, calling to mind the graciousinstructions they have had, and so, by God's assistance, are newmen.Therefore letnonedespair inregardof timeorplace,becauseGodmayhave further aims thanwe can reach to. But unless God give a specialblessingaftersuchwatering,itisfortheincreaseofcondemnationnottoprofit under such aboundingmeans, but still to be like Pharaoh's leankine,fullfedandleanstill,Gen.41:17,seq.Forthepromiseis,'Thosethatareunderhisshadowshallreturn.'

Thereishereafitoccasionofferedtospendmuchtimeinpressingcareuponthosethataregovernors, thatevenoutof loveuntothosethatareunder them, they would labour to be gracious; because if they begracious, God will give them those that are in their family. The wholefamilywasbaptizedwhen themasterwasbaptized;andwhenanymanwas called, thewhole family camewithin the covenant.WhenShechemand Hamor were circumcised, all the city was circumcised also, Gen.

34:24. It is trueespeciallyofgovernors.There isnomanhathgrace forhimselfalone.Godgivesspecialgracestospecialpersons,tobeameanstodrawonmanyothers.Wheresoevergraceis,itisofaspreadingnature.Itissaidhereofsuch,'theirbranchesshallspread.'Itiscommunicative,andofapiercingnature,alittlewhereofwillworkstrangely.Asweknow,a little short speech of a poor maid to Naaman the Assyrian,* how itwrought,andwastheoccasionofhisconversion,2Kings5:3.Soalittlesavouryspeechwilloftenministeroccasionofmanyheavenly thoughts.GodsoassistsitwithhisSpirit,thatitoftendothagreatdealofgood.

Quest. Butwhy are all in the family the better for the governor that isgood?

Ans.BecauseGodgivesthemgraceandwisdomtowalkholybeforethem,and to shine as lights, expressing and shewing forth the virtues ofGodwhich they have felt; as we see David professeth, Ps. 101:2, to walksingularly and exactly in all things in theperfectway, that sohemightplease God and men, shining out before them in an holy, gloriousconversation in themidst ofhis family.Andasby their example, sobytheirauthority,theyusetobringallunderthemtooutwardobedienceattheleast,whichbringethablessingtothefamily.Because,whengraceisonce kindled in the master, he will see all at least come to outwardconformity.Theycannotworkgraceinthem;butastheprophetspeaks,theymaycompel them touse themeans,or elsenot to sufferawickedand untoward person to dwell under their shadow.We knowwhyGodsaid that he would not conceal his secrets from Abraham, because heknew he would instruct and teach his family in the fear of God, Gen.18:19.SothismaybesaidofeveryonethatisanAbraham,agovernorofa family. They labour to tell them all things that have done good tothemselves.Therefore theyare thebetter for livingunder theirshadow.Nay, further, not only the governor of the family, but if there be anygraciouslygoodinthefamily,theydomuchgood.Laban'sfamilywasthebetter for Jacob, Gen. 30:27; and Potiphar, he and the jailor both,prospered the better for Joseph's sake,Gen. 39:5, 23; soNaaman, thatgreatcaptain,faredthebetterforhispoormaid,2Kings5:3,seq.Itisatrue position. God stablisheth grace in none who are gracious forthemselves merely, but for the good of others also that converse with

them.Whetheritbegovernororservants,nomanlivethtohimself,andforhimselfonly,butforthegoodofallwithintheirreach.

Use 1. For use therefore, first, this shall be for encouragement to allgovernors of families, to be good, if not for themselves, yet in love tothosethataretheirs.Itmaybe,somehavenocareoftheirownsoulsorgood.Buthast thounocareof thychildren,of thywife that lieth inthybosom, or of thy servants? If thouhast not a heart of stone ormarble,surely thouwouldstdesire that for them, that thoudostnot for thyself.Thinkofthis,at leastthouwouldsthavethychildrengoodandprosper.Labourthen,ifwewouldhaveallprosperwhocomeunderourroof,thatourfamiliesmaybelittlechurchesofGod,thatallwhocomeunderourshadowmayreviveandreturn.Therefore,outoflovetothosethatbelongtous,letuslabourtobegood.Isitnotapitifulthing,thatsomewhoaregovernorsofothers,theylooktothemastobeasts,andusetheirserviceasamanwouldusetheserviceofhisbeast?Theyfeedtheirbodies,andthinktheyhavenochargeoftheirsouls.Nowthis isonereasonwhyallthatcomeunder theshadowofagoodgovernorare thebetter;becausethey take care for their instruction and best good; that they live inobedience to God's ordinances, and not like wild creatures, ruffians,vagabonds,Cains,andthelike.Whatastrangethingisthis,tohaveacareof the body, theworser part, andneglect themore excellent part, theirsouls!

Use 2.Make we also this use, of trial. Art thou a good and a graciousgovernorindeed?Thengraceinthyheartiscommunicative.Itwillspreadoverthyfamily.Thouwilt labourtomakethychildrenandthyservantsgood; tomake all good that comeunder thy roof.Other things are notalways communicative. Gold is a dead thing, and other goods thoumayestkeepbythee,whichdonotspread.Butifthouhastthebestgood,faithandlove,withagraciousheart,thisislikeoil,orlikefire,whichwillnotbeheldin,butout;andshewthemselvestheywill,andshineintheirkind. So grace is a spreading, communicative thing. All that comesthereforeundertheshadowofagraciousfamily,aresaidtoreturnandbethebetter for it.Make this therefore anuse of trial,whether thoube agraciousgovernorornot.If thoucanstsaywithJoshua(whenhecalledthepeopletogether,saithhe,Dowhatyouwill,IknowwhatIwilldo, 'I

andmyhousewillservetheLord.'Ifyouwillbe,idolaters,orsoandso;'butIandmyhousewillservetheLord,'Josh.24:15).SocertainlythereisnomanwhointruthofheartfearstheLord,butheisabletosay,'IandmyhousewillservetheLord.'

Use3.Lastly,forterror,letusbeholdthedangerousandcursedestateofthosethatdwelloutofChrist'sshadow,thechurch,andgoodmeans;wholieopentotheindignationofGodandstormofhiswrath;whohowsoevertheymayblessthemselvesinathingofnaught,yetitisafearfulthingtolieunderacurse;andthatsoulmustneedsbebarrenwherethedewofgracefallsnot,forGodusuallyderives*spiritualandheavenlythingsbyoutwardmeans. 'They that dwell under his shadow shall return.' TheyshallreturntoGod;andbyreturningtohim,returnasitwereandrevive;aswheninaswoon,aman'sspiritsreturnagain,heissaidtorevive.Butthegroundofreturningis,thattheyshallreturntoGod,andcomeunderhis roof in the church. But more immediately this is true, 'they shallreturn,'andshallquickenandreviveinreturning;whichwespakeof inthe beginning of the chapter. Only this shall be added to that, that awickedman, out of judgment of the danger of his estate, maymake astop;butturningismorethanso.InthiscaseamanturnshisfacetoGodandheavenwards;togoodthingsformerlyneglected,onwhichheturnedhisbackformerly.Whatisturning,butachangeofposture,whenthefaceis turned towards that the backwas to before? So it is in this spiritualturning to God.When heavenly things are in our face, when God andJerusalem,thechurch,areinoureyes,stillmindingheavenlythingsandnot earthly, then we are said to return. And therefore these convertsmentionedinJeremiaharethusdescribedintheirconversion,'askingtheway toZion,with their faces thitherward,' Jer. 50:5.Whereasbefore inthe days of our corruption,we turned our backs toGod; nowwhenwereturn,'wesettheLordalwaysbeforeus,'Ps.16:8,ineverything.Thisisproperlytoreturn,toreviveandflourishalsoinreturning.Thuswehaveheardhowallwho liveunder theshadowofChristdoreturn,andwhatuseweshouldmakeofit.

THENINTHSERMON

They that dwell under his shadow shall return; they shall revive as thecorn, and grow as the vine: the scent thereof shall be as the vine ofLebanon.—HOS.14:7.

OURdesireofgoodthingsisnotsolargeasGodisbountifulinsatisfyingour desires, and going beyond them, as we see in this chapter. TheirheartsweretoonarrowtoreceiveallthatgoodwhichGodintendedthem.'Receiveusgraciously.'Thiswastheirpetition:whereuntoGodanswers,'Thathewouldbeasthedewuntothem;thattheyshouldgrowasthelily,and cast forth their root as Lebanon, and their branches shall spread:'that they should grow in all dimensions, upwards anddownwards, andspreadinbeautyandsmell.'Theirbeautyshallbeliketheolive,andtheirsmelllikeLebanon.'AndbecausehewouldbeGod-like,likehimself,thatis,thoroughlyandabundantlygraciousandmerciful,hedothnotonly,aswe have heard, promise a blessing to Israel himself, but unto all nearuntohim,andbelongingtohim.'Thosethatdwellunderhisshadowshallreturn;theyshallreviveasthecorn.'

We are all too shallow to conceive either the infinite vastness of God'sjusticetoimpenitentsinners,orhisboundlessmercyandgoodnesstohispoorchurchandchildren.ThereforeGod,tohelpourweakconceitinthiskind,borrowethalltheexcellenciesofnature,andmakesuseofthemingrace. He takes out of the book of nature, into his book, what mayinstruct our souls; and therefore sets down the growing estate of aChristian, by all excellent comparisons that nature will afford; manywhereofwehavegoneover.Thelastwespakeofwas,thatmercywhichGodsuperabundantlyshewsuntothefriendsandservantsofthechurch,'Those that dwell under his shadow shall return.'Now, those that shallthusreturn,theyreviveinreturning;fortheyturntothefountainoflife,totheSunofrighteousness.TheycomeunderGod'sgrace.Thereforetheymust needs return and revive in vigour, as they return to God: whichvigour is especiallymeanthere,whenhe saith, 'Those thatdwell underhisshadowshallreturn.'

'Theyshallreviveasthecorn.'

Now,howdoththecornrevive?Nottospeakofthatcomparisonthatthegodlyare corn,andnot chaff, as thewickedare,whoaredriven toand

fro,Ps.1:4,withoutanysolidity,which,thoughtrue,isnothereespeciallyaimedat.Foritissupposedthattheywhoaregoodandgracious,haveasubstance,solidity,usefulness,andgoodnessinthem,likecorn,notbeingemptychaffwhichthewindblowsaway.Thisisusefultomention;buttocometothescopeindeed*bytheprophet.

1. 'They shall revive as the corn.' In this, first, that as the corn whenunsown, it liesdead in thegranary, fructifiethnot,butwhen it is sownspringsuptoanhundredfold,aswereadofinIsaac'stime,whoreceivedsomuch increase,Gen.26:12.So it iswithconvertedChristians.Beforetheywere under any graciousmeans, or in a good place, they lay as itweredead, anddidnot spring forth.But afterwards, beingplantedandsown under gracious means, in good company, in a good family, thentheyincreaseandgrowupandmultiply.'Theyrevivelikethecorn.'

2.Andthenagain,asitiswiththecorn,thoughitseemtodie,anddothindeed die in some sort, covered with winter storms, ere it spring outfromtheoppressionsof frostandsnow,andhardweather,as if itwerealtogetherperished;yet,notwithstanding, it is all thewhilea-preparingfor springing up againmore gloriously. So it iswith the church,whichseems to die often in regard of spiritual mortification by afflictions,wherebyitisdeadtotheworld;yetallthiswhilethereisablessedlifeinthespirit,preparingthesoul,underthehardpressuresofallweathers,toa glorious springing up again. Therefore the church hath no hurt byafflictions, no more than the corn hath by the winter, which is asnecessary for itas thespring-timeorsummer.Forelse,howshouldtheearth be ripened and prepared? How should the worms and weeds bekilled, if it were not for hard weather? So it is with a Christian: thoseafflictions thathesuffers,andunderwhichheseems tobeburied, theyareasusefultohimasallhiscomforts.Nay,aChristianismorebeholdentoafflictionsforhisgracesandcomfortsthanheistooutwardblessings.Onewouldthinkthatthegoldsmithwerea-spoilinghisplatewhenheisa-burningofit,whenallthatwhilethedrossisbuta-consumingoutofit;and the vessel sohammeredandbeatenout, is but a-preparing tobe avessel of honour, to stand before some great man. So it is with aChristian:an ignorantperson lookingbutoneway, thinksGodneglectssuchaone;andthatifGodcaredforsuchaone,orsuchaone,wouldor

could such and such things befall them? they conclude hence, as thePsalmistsaith,'Godhathforsakenhim,'Ps.71:11,andforgottenhim.Andas Christ the head of the church was thought to be forgotten andneglected,evenwhenhewasmostdearandpreciousuntoGod,soeventhey all this while. The Spirit of God is working an excellent work inthem,preparingand fitting themforgraceandglory.Therefore, in thatrespectalso,'Theyshallreviveasthecorn.'

3.Thirdly, 'Theyshallreviveasthecorn' inregardoffructification.It istruebothofthechurchandofparticulargraces.Weseeonegrainofcorn,when it is almost perished and turned to froth, nothing in a manner;presentlyoutof it springsa stalk, and thenceanear, and in thatmanyears,Godgivingitabodysixtyorahundredfold,ashepleaseth.Soitiswith a Christian: when he is planted, he will leaven others, and those,othersandothers.Afewapostlesleavenedthewholeworld,scatteringthegospel like lightning all over the same. So it is true of grace in God'schildren;itislikeagrainofmustard-seedatthefirst,yetitgrowsupandfructifies,Mat. 13:31, from knowledge to knowledge, faith to faith, andgracetograce;fromvirtuetovirtue,fromstrengthtostrength,fromonedegree to another; nothing less at first, and nothing more great orgloriousinthisworldinprogressoftime;nothingsoadmiredofGod,andpleasinguntoman,asthiswhichmakesoneallgloriousandwithoutspot.

Oh, what can be said more to encourage us to come under graciousmeans, to love God and his ordinances, good company, and thecommunion of saints—considering they are such happy people! 'Thosethatareundertheirshadowshallreturn,'revive,andbevigorous. 'Theyshall revive as the corn,' which doth, when it seemeth to be dead,notwithstanding all weathers, grow up and multiply. And whereas itseemeddeadbeforeandlayhid,beingsownitgrows.Sobeingplantedinthechurch,weshallgrow.Forthereisahiddenvirtueintheleastgrace,intheleastofGod'sordinances,morethanweareawareof.SaithChrist,'Wheretwoorthreearegatheredtogetherinmyname,thereamIinthemidst of them,' Mat. 18:20. Much more is this made good in greatcongregationsandfamilies.Butthisisnotall;hesaith,

'Theyshallgrowasthevine.'

Howsoever, the churchwhich is themother churchgrowsbefore in theformerwords:thenewchurchthatcomesunderhershadow,shallgrowin the same manner. 'They shall grow as the lily; their branches shallspread;' andmore, it is said here, 'They shall grow as the vine.' It is acomparisondelightfultotheHolyGhost,tocompareChristtoavine;thechurchtoavineyard,andChristiansuntovines,butsuchasdrawalltheirmoistureand fatness in themfromChrist the truevine, theirsweetnessbeingaderivativesweetness,

'Theyshallgrowasthevine.'

1.Thevineweknowisafruitfulplant,aswereadintheJudges,9:9,13.Theoliveandthevinewouldnotforsaketheirsweetnesstobeaking;foritissaidbythem,thattheyreviveGodandman,beingpleasingtothem.So every true Christian is like a vine for fruitfulness. He is a tree ofrighteousness;aplantofGod'sownplanting;avinethatspendshimselfinbearingfruit.

2.Again,as it is fruitful,so it isexceedinglyfruitful,aboundinginfruit,So Christians are vines, not only for a little fruit that they bear, butbecausetheyareabundantlyfruitful,whichispremised,thatiftheydoastheyshoulddo,theyshallbevinesabundantintheworkoftheLord.

3.Andfurther,thevineasweknowisneverawhittheworseforpruning;butisprunedandcut,asourSaviourspeaks,'thatitmaybringforththemorefruit,'John15:2.SothechurchandpeopleofGodareneverawhittheworseforafflictions;forasthebestvinesneeddressingandpruning,thebestgroundploughing,thebestlinenwashing,thebestmetalthefire,to consume away the dross, the best things we use having somethingamiss, so thebestChristiansneeddressing andpurging from the greatHusbandman, whereby they are not the worse, but the better; havingtherebymuchcorruptionpurgedawayfromthem.Asthepruningofthevinemakesitnottheworse,butdrawswildthingsfromit,whichwoulddraw away the strength of the vine, a Christian is the better for hisafflictions, wherein the glory of the church especially consists. For thechurchneverthrivedbetterthaninEgypt,wheretheylabouredtocrushandtocutthevine.GodbroughthisvineoutofEgyptforallthis,maugreallthemaliceoftheenemies.Thechurchwasnevermoregloriousinits

ownseat than itwas inBabylonunder thecaptivity.Howglorious thenwasthechurchinDanielandothers!

4.Again,totheoutwardappearance,thevineisarugged,unseemlyplant,being not sightly and beautiful to look on; yet it is abundantly fruitfulunder thatunsightliness.So ifwe look to theoutward stateand faceofthechurch,itisnothingelsetolooktobutadeformedcompany,defacedbyaffliction,lifelesshere,asitwere,'havingtheirlifehidupwithGodinChrist,'Col.3:3,astheapostlespeaks.Theirlifehereiscoveredoverwithmanyafflictions, crosses, infirmities, anddisgraces,whereunto theyaresubject,likeuntoothermen.ThereforeasitwasthestateoftheHeadtohavenooutwardformorbeauty,thoughinwardlyhewasallglorious,sothebeautyofthechurchisinward;foroutwardshow,itbeingunsightlylike the vine, crooked and uneven, there being nothing delightful in it,unless it be in regard of the fruit that comes from it. So it is with thechurch of God and particular Christians; who, though in outwardgovernment they have not that policy and outward glory othergovernments have, yet there is an inward secret work of God'sgovernmentofthechurchbycontrarieswhichexceedsallotherpolicies,whereinhebringsgloryfromshame, lifebydeath.Hebringsdownandliftsup.Whenheisabouthisexcellentworkhehumblethfirst.Thisisanordinary way. Therefore we must not take offence at any outwarddeformity that we see in the church, and in God's children, when theyseem to be trampledupon.They are but as vines, unsightly to the eye;theyhavealife,thoughitbeahiddenone.

ItisexcellentlysetdownbyEzekiel,Ezek.15:3,whatthevineisofitself.It is serviceable for nothing.We cannot make a pin of it. It is such abrittlewood,asisgoodfornothingbuttobearfruit.So,takeaChristianthatprofessethreligion,ifhebenotfruitfulinhisplace,ofallmenheistheworst;ofallmenhe iseitherthebestortheworst.Asthevine, if itbearfruit,itisthebest,thoughitbeanunsightlytree;butotherwiseitisfitfornothingbutthefire.Thereforeletnomangloryinhisprofession,that he is baptized, hears sermons, and reads. But where is thy fruit?Wherefore serves the dressing and pruning of the vine but for fruit? Iftherebenofruit,aChristianistheworstmanthatlives;worst,inregardthatheisbadundergoodmeans;andincondition,heistheworstofall

men, his torment is the greater. Those that are barren and unfruitfulunder means, the time will come that they will wish they had neverenjoyedsuchatestimonyagainstthemselves.

5.Andfurther,avineissoweakthatitmustbeproppedandsupportedalong,orelse itwill lieon theground.Such is theestateof thechurch,which must have something to fence it and underprop it. God is thestrengthofthechurch.Itisawondrousweakplant.ThechildrenofGodarewondrousweak,andexposedtoawonderfuldealofmisery.Inregardwhereof, and of the injuries and weaknesses they are exposed to, theymusthavesupport.AChristianiscomparedtotheshiftlessthings,sheep,lambs,anddoves;andintheplantstheyarecomparedtothevine,whichneedsastrongsupport.And,asSolomonsaithoftheconies,though'theyareaweakpeopleof themselves,'Prov.30:26,yetnotwithstandingtheyhaveastrongrockovertheirheads,wheretheyaresafe;thoughtheybeasweakasthevine.SoGod'speople,thoughtheybeweakofthemselves,yettheyhaveastrongsupporttoupholdthem.God,bytheordinancesofmagistracy and ministry, especially by his Spirit, keeps them up andsupportsthem,thattheyspreadinlargensesandinfruitfulness.

Use1.Isthisso?Thenletusexamineourselves,whatourfruitis.Ifwebevines,whatisourfruit?whatcomesfromus?Certainlyifwedonotshewforththatfruitweshould,inourlivesandconversations,inourspeech,carriage,andactions,whenwearecalledto it, it isanargumentthatasyetthedewofGod'sgracehathneverfallenuponus,soasitmustbeforewecometoheaven.Aswassaidbefore,amanmayendureadeadplantinhis ground, but in his orchard he will not. He may endure weeds inpastures, in neglected grounds, but not in his garden. Ifwe be lilies inGod'sgarden,andvinesinhisorchard,wemustbefruitfulandgrow,orelseGodwillnotendureus.Ofallwoes,thegreatestwoeliesuponthemwhoenjoyplentiful andabundantmeans, andyet arenot fruitful,Mat.11:21.

Use2.Thatwearevines,andGod'svines,itisinthenextplaceanuseofcomfort,thatGodthereforewillhaveacareofusifwebefruitful.Hewillhave a special care of that placewhere his vines are planted. Ifwe seemany gracious persons and families, who are conscionable in theirpractice and conversation, we may rest assured that God the great

husbandmanwillhaveaspecialcareofthosechoicevines,andtheplacestheylive in.TheycarrytheblessingofGodwiththemwheresoevertheygo,withashadowandprotection,makingeveryplacethebetterforthem.ForGodwillcareforthosevineswhichbringforthmuchfruit;asitisinIsaiah,'Spoilitnot,forthereisablessinginit,'Isa.65:8.IfaChristianbefruitful,and labours tobemore fruitful,Godgivesaprohibition—'He ismyvine,dohimnoharm.''Touchnotmineanointed,nordomyprophetsnoharm,' Ps. 105:15. Satanhimself, and all creatures in heaven and inearth,haveaprohibition to touchhisvinesno further thanshallbe fortheirgood.Willamansuffermentocomeintohisorchardtobreakdownhisvines?Hewillnot.Surelythoughthesinsofthisnationbeverygreat,yetone thingministerethhope;Godhathagreatmanyvinesunderhisshadow and protection,many conscionablemagistrates,ministers, andpeople of other professions, governors of families and the like, whichwalkholily.Godwillsparethevineyard,evenforthevinesthatbearfruit.Anotable place amongst otherswehave,Cant. 2:15, 'Takeus the foxesandthelittlefoxesthatspoilthevine;forourvineshavetendergrapes.'Thereisineverychurchnotonlygrosspapists,andforeignenemies,thatwould root out all, if itwere in their power, but subtle foxes also;menthat pride themselves in devilish policy, to undermine the church andchildren ofGod;whowheresoever they see vine or grapes, theymalicethat.Both themeans, andgracewroughtby themeans, is theobjectoftheircruelty.Subtlefoxestheyare;whoaccountitagreatdealofglorytobe accounted politic men; to do mischief secretly and closely in thechurch.WillGodsuffer these foxes?No;hewillnot. 'Takeusthe foxes,thelittlefoxesthatdestroythevines,'Cant.2:15.Godhathyounggrowingvines, so ashewillnotonly care for the great vines, but for the tendervines also. Christ hath a care of his lambs; as he said to Peter, 'Lovestthoume,'&c.,'Thenfeedmylambs,'mylittleones,John21:15.SoChristspeaks in the gospel of these little ones. 'I tell you (of a truth) that theangelsoftheselittleonesbeholdthefaceofmyFather,'&c.,Mat.18:10.Andsohespeaksinanotherplace.'Abruisedreedwillhenotbreak,andsmoking flax will he not quench, until he bring forth judgment untovictory,' Isa. 42:1, 2. So likewise he promiseth, 'that he will carry thelambsinhisbosom,andgentlyleadthemthatarewithyoung,'Isa.40:11.

Use3.Thenextuseshallbeforencouragementuntoweakones.Should

tender and weak Christians then be discouraged, for whom God is socareful?Surelyno.Putcasetheybringforthbutlittlefruit;yet,Odestroyitnot,forableasingisinit.Thereforeletusnotbediscouraged,ifwebeGod's vines; which is known and discovered, not by the abundance offruitonly,butbythekindofourfruitalso.If itcomefromtheSpiritofGod,andrelishoftheSpirit,thoughitbenotinsuchplenty,yetavineisnot a thorn. A Christian is not to be discouraged, though he bring notforth abundance of fruit at the first. There are different degrees andtempersofsoil,andofagesinChristianity;whichisspokentoencouragethosethataregood;andyetarediscouraged,becauseitisnotwiththem,aswithsomeotherChristiansoftheiracquaintance.Know,thatthereisnosetmeasureofgracenecessarytosalvation,buttruth.Goddothassignusameasureofgraceaccordingtohisgoodpleasure,andaccordingashehathpurposedtomakeusprofitabletoothersintheuseofmeans.Thosewhom he means to use for suffering or doing of great matters in thechurch, those he fits suitably for that hemeans to call them to; othershavenotthatabundanceofgrace,outofGod'swisdom,whoknowsbesthowtodispensehisowngracestohisownglory.Ifweallownotourselvesinourweaknesses,butgroanunderthem,hatethem,andstriveagainstthem,reachingtowardsperfection;inthiscaseourweaknessesshallnothurtoursalvation,butGodwillperfecthispowerinourweakness,2Cor.12:9.

Sowe see it isnot themultitudeof fruit, but the sincerityof it. If it betrue, thatmakes a Christian. If there be truth of grace, it will out andspread the branches; it shall not always be so with us. Sincerity andendeavourtogrow,withadesireandthirstaftergrowth,makesamanaChristian. Therefore, as was said, wemust not be discouraged, thoughour growth and spreading be not like others. Every Christian hath hismeasure. Though every one be bound to go further and further, fromfaithtofaith,andgracetograce;yetthereisablessingina little,andapromisealsotohimthatusethitwell.'Tohimthathath,itshallbegiven,'Mat.13:12.Christhathacarethatthefoxesdonothurtthelittletendergrapes.Letnonethereforebediscouragedfortheirnon-proficiencyinthewaysofGod,soastogobackandleaveoff.Heknowsbest,whenandhowtotakeawaythebaits,snares,andtemptationsthataresettocatchthemanddiscouragethem.LetGodalonewithhisownwork,whoisthegreat

vine-dresser. Do thou thine own work; attend upon good means; waituponGod;andthenletthemaliceoftheworldandthedevilbewhattheywill,hewillhaveacareofhisvines;andthemorecare,themoreyoungandtendertheyare,&c.

Theseconsiderationsmayaffectus,notonlytotakegoodbythevineforourbodies,butforoursoulsalso,andsothesamethingmaycherishbothbodyandsoul.AChristianbygracehathanextractingvirtuetodrawholyusesoutofeverything;astheHolyGhostherecomparesustoavine,toteachustheseandthelikethingsnowunfolded.Thelastthingpromisedis,

'ThescentthereofshallbeasthevineofLebanon.'

This Lebanon was a mountainous place, on the north side of Judea,wondrousfruitfulinallkindoftrees,incedars,andgoodlyvines;soitdidaboundinspice,andallgoodlythings.Therefore,toshewthataChristianshould be the best of his rank, he fetches comparisons from the bestthingsinnature.

'ThescentthereofshallbeasthevineofLebanon.'

Now the vine of Lebanon had a sweet scent in it, both to draw to theliking,andthentodelightinthetasteandtakingthereof.SoitiswiththegracesofGod inhis children, they carry, as itwere, a sweet scentwiththem,bothtodrawotherstodelightin,andtasteofthesamethings.

Quest. But how comes it to pass thatChristians send forth so sweet ascent?

Ans.BecausetheyareinChrist,inwhomtheointmentandallsweetnessisinfulness.FromhimtheHead,first,andfromthenceitisderiveduntothemembers;allwho*mustpartakeofthisointment.Asitissaidofthehead of Aaron, that that ointment which was poured on his head randown to his skirts, and all his rich attire about, Ps. 133:2. So thatsweetnessinChristispouredontheskirts,allalonguponhismembers;even the meanest Christian receiveth 'grace for grace,' John 1:16,sweetnessfromChrist.Thevirgins,thatis,suchasdefilenotthemselves

withidolatry,andsuchotherlewdcourses,theyfollowafterChristinthesmell of his sweet ointments, Cant. 1:3. It is spoken of Christ, whocarriethsuchasweetsmellwithhim,as'allhisgarmentssmellofmyrrh,aloes,andcassia,'&c.,Ps.45:8.SosweetisthesmellofChrist,whenheisunfoldedinhisbenefitsandoffices,thatthepureandholyvirginsoulsofthesaintsfollowafterit. 'Hisnameisasanointmentpouredout,'Cant.1:3;thatis,himselfishisname,andhisnameishimself,astheHebrewproverbis:Christmadeknownintheunfoldingoftheword,that is,hisname. When the box is opened, all in Christ is like ointment. In thepreachingoftheword,allissweet,andnothingbutsweetinJesus.NowaChristian,beingamemberofChrist, andavirgin soul followingChrist,mustneedsdrawsweetnessfromhim,castingoutthatscentuntoothers,drawnfromhim,becausetheypartakeofChrist'sanointing.Whatisthename of a Christian, but a man anointed with Christ's ointment, oneanointedtobeakingandapriestinsomesort?Rev.1:6.Thereforetheycarry the favourofhimwheresoever theygo.Aaron thehighpriesthadsweet garments, Exod. 39:26, which made a savour where he went,havingbells and sweet pomegranates at thebottomofhis garment.Hehadnotonlybellstodiscoverhim,butsweetpomegranatesalso.SoitiswitheveryChristian.Notonlytheminister,buteveryChristian,isapriestunder theNewTestament, and carrieth a savourwith him; graces thatspread and cast a sweet scent in all places wheresoever, which theyexerciseuponallgoodoccasions.AsStPaulexpresseth it, 'TheysavourthethingsoftheSpirit,'Rom.8:5.ThosewhoareinChrist,theyhavetheSpiritofChrist,ortheyarenoneofhis.AndhavingtheSpiritofChrist,theysavourof the thingsof theSpirit; that is, their thoughts, speeches,actions,andconversationaresavoury.Those'thatareintheflesh,'saiththeapostle, 'cannotpleaseGod,'Rom.8:8,theyareunsavoury.Acarnalman hath no savour in his speeches. They are either worldly or civil,withoutspiritualsavour;becausehehathnothingoftheSpiritofChristtosavourof.'Hisheart,'saithSolomon,'islittleworth,'Prov.10:20.Thelikewemaysayofhis thoughts, actions, andaffections; theyareunsavouryand little worth. He hath a dead heart to goodness; and thencewhatsoevergoodnesscomethfromhimisforced,andagainstthehair,aswe say. But a Christian having the Spirit of Christ, and therewithcommunionwithChrist, all hisdiscourses andactions are for themostpart savoury; those he acteth as a Christian. Therefore from his

communionwithChrist,itissaidhere,'HissmellshallbeasLebanon.'

'ThescentthereofshallbeasthevineofLebanon.'

Delightful both toGod and holy, blessed spirits, likewise to the churchandtotheangelswhichareaboutus,andpleasingtoourownspirits;forthereissuethawondrouscontentmenteventotheconscienceofaperson,which is fruitful and abundant in goodness. That soul receiveth ananswerableproportionofcomfort.As it iswithheat, thataccompaniethfire alway, so there is a kind of heat of comfort which naturallyaccompanieththeheatofanygoodaction.Thereremainethasweetrelishtotheconscienceoftheperformer,reflecting,withhumilityuponhimself,with thankfulness to God, from whose dew, as we have heard before,comethwhatsoeverisgood.Reflectingonthiswithaneyetotheprincipalcause, it breeds a great deal of comfort to the soul. As it was said ofJosiah, thememory of Josiahwas like the ointment of the apothecary;whereas,onthecontrary,itissaid,'Theremembranceofthewickedshallrot,'Prov.10:7.GodthreateneththeJewsthattheyshouldbeahissingtoall nations, and that they should be abominable to all kind of people,Deut. 28:37 (for what is so odious now as the name of a Jew?), yetcertainly this whole promise shall be verified even of them, this wholechapterhaving an eyeunto the callingof the Jews.The timewill comethat the scentof theseodiouspeople,whoarenow theobjectofhatreduntoallpeople,'shallbeasthevineofLebanon.'

Use1.Ifthisbeso,itcutsoffacarnalexceptionofsenselesspersons,thatthinktheycanstopmen'smouthswiththis,Icannotmakesomuchshowasyou,butIhopeIhaveasgoodahearttoGodasyouorasthebest.ButaChristianisavinethatbringsforthgrapesandmuchfruit,andcastsascent fromhim,as 'thescentofLebanon,'uponall fitoccasions; forhiswords shouldbe 'as theapplesofgold setwithpicturesof silver,'Prov.25:11.He is seasonable inhisactionsofconsolation,andbringeth forthhis fruit indue season,as thepromise is,Ps. 1:3; forSolomonsheweththat everything is made beautiful in his season, Eccles. 3:11. Those,therefore, that have not a good word to speak, but rather express thecontrary, rotten, unsavoury discourse, vain in their conversation,savouringnothingthatisgood,howhavetheyasgoodahearttoGodasthebest?No;thisisnottobeaChristian,whoshouldsavourlikeAaron's

garments,orlikethesegracescomingfromhisHeadtohim;whoshouldspreadabroadhissweetnessuntoothers, 'shiningoutasa light,'Philip.2:15, amongst others. Therefore, away with this base plea. A rottenspeecharguetharottenheart.Whatcancomeoutofavesselbutsuchasiswithinit?Iftheissuesbenaught,whatisthevesselbutnaught?Ifallbeunsavouryoutward,whatistherebutarottenheartwithin?

Use 2. Again, if Christians should cast a scent and savour, this shouldmove and stir them up, if they will answer their title to be Christians,sweet,anointedpersons,priests toGod, to labourmoreandmoretobespiritual,andsavourthethingsoftheSpirit,andtolabourformoreandmorecommunionwithChristintheuseofallsanctifiedmeans,thattheymay have the Spirit of Christ in their conversation, shewing forth thehumility, patience, love, and obedience of Christ. As Peter speaks andexhortethus, 'to shew forth thevirtuesofhimwhohathcalledus fromdarknessintohismarvellouslight,'1Pet.2:9.Thenweanswerourtitle,and 'cast forth a scent like Lebanon,' when inwardly and outwardly allthingsjointomakeusfruitfulandsavourybeforeGodandman.

Quest.Whatwillcomeofitifwebefruitfulandsavoury?

Ans.1.Godwillbemorepleasedinallouractions,andwill'smellasweetsavourofrest,'asitissaidofNoah,Gen.8:21,afterhiscomingoutoftheark; forGoddelights inhisowngraces,whichheadmireth inus.AshesaidtothewomanofCanaan,'Owoman,greatisthyfaith,beituntotheeasthouwilt,'Mat.15:28.God,asitwere,standsadmiringhisowngraces,he is so delighted with the faith, love, prayers, and patience of hischildren,whichisfurtherexcellentlyexpressedintheCanticles, 'Whoisthisthatcomethupoutofthewildernesslikepillarsofsmoke,perfumedwithmyrrhandfrankincense,andall thespicesof themerchant?'Cant.3:6. Christ there is brought in admiring* at his church and children,conflicting through all the miseries and incumbrances of this world,which hinder and oppose their journey to heavenwards, wherein theythrust forthall thepracticeof theirholygraces,whichsmell likespices.ThenletusnotenvyGod,thesaints,andholypeoplethesweetnessofourgraces,but letourscentsmellabroadto thecontentandcomfortofall,thattheymaydelightinthesegracesthatcomefromus,inourhumility,patience,faith, love,sincerity,andall thesegraceswhereinweresemble

Christ and shew forth his holy virtues. Therefore, for our own comfortanddelight of all, and to assure ourselves of heaven and of the love ofGodwhilstwe livehere, letus labour tobe fruitful inourconversation,and to cast forth a scent in regard of others, which hath an attractive,drawing force. For when they see a holy, fruitful, and graciousconversation,itcastsforthascent,andmakesotherslikereligion.SoGodis glorified, and religion is adorned.What greater ornament to religionthantoseeafruitful,graciousChristian,whohathabilityandahearttodo good upon all occasions, with an humble, meek, peaceable spirit,taughtofGodtobesoforthegoodandloveofothers?

Theremustbepomegranateswithbells,asweetconversationwithwords,alittlewhereofwilldomoregoodtoothersthanagreatmanywords.Agood conversation is sweet, and hath a kind of oratory joined with it.Therefore,ifneitherforGod,orChrist,orothers,yetforourownsakes,andthereflectionofthatgoodscentuponourselves,letusbefruitful.Aman cannot grow in fruitfulness but he must needs grow in comfort,peace, and joy. Nothing cheereth and solaceth the heart of a Christianmorethanthis,theconsciencethatGodhonourethhimtobefruitful,todogood,andcastasweetsavour,todrawotherstogoodthings.Thiswillcomfortusuponourdeathbedsmorethanallotherthings.Therefore,inall these respects, for love of God, others, and ourselves, which aredelightedwith theexpressionsofourgraces, letus labour tobe fruitfultrees inGod's garden, and tobring forthmuch fruit, thatwemay sendforth'ascentlikeLebanon.'

Now,whowouldnotbeinsuchanestateandconditionasthis,astohavetitletoallthesegraciouspromises,for'thedew'ofgracetofalluponhim,'to grow as lilies' in height, and to spread as other plants do, to growupwardsanddownwards,tobe 'rootedascedars'and 'fruitfulasvines'?The Spirit of God sets himself here to shew spiritual things by earthlycomparisons, tomake us themore capable of them. Themisery of thecontrary conditionmaywell stirusup to seek after the forementioned.ForwhatamiseryisittohavethecurseofGoduponone'ssoul,tohaveitlikethebarrenwilderness,voidofallgraceandcomfortthatmaydelightothers, or is spiritual, savoury, or savingly good. So all these promisestendtoencourageustobeintheconditionofGod'schildren;thatwhen

weareinthatestatewemaycomfortourselves,andbeabletoclaimourpart,portion,andinterestintheseexcellentpromises.

Thus, by God's blessing, we have passed over the particulars of God'sgraciouspromisestohischurchandallthatshallcomeunderthechurch,allwhichshouldencourageus togo toGod,anddoas thechurchdothhere,'takewordstoourselves,'anddesireGod'totakeawayalliniquity,and heal all our backslidings,' and that we may renounce all vainconfidence, as the church doth here, who is taught to trust horses nolonger,'Asshurshallnotsaveus.'Andthenletus,aswassaid,cleaveuntotheblessedpromises,thatwemayimprovethemandmakethemourowneverydaymoreandmore.Therefore,letushaveintheeyeofoursoultheexcellency of growth, or else we shall not value these promises. Let usconsider what an excellent condition it is to grow, flourish, and befruitful, having a due esteem of all these promises beforehand. Do butconsiderhowexcellentaChristian is thatgrowethaboveothers,whatamajesty he hath in his carriage, how undauntedly he walks in alloppositions whatsoever, as a lion in his courses, Prov. 28:1; how heoverlooks hell, wrath, death, damnation, and all; what a sweetcommunion he enjoyeth with God in all the disconsolations that theworldputsuponhim.Hecarriethhisheaveninhisheartandaparadisewithin him, which is planted with all graces; whereas another mancarriethhishellabouthim.

Wherefore,letustakesuchcoursestohelpourselvesasthechurchdothhere, trust in God, and not in man or in the arm of flesh, and beencouraged,fromallthathathbeensaid,tohaveagoodconceit*ofGod,tobefruitful,anddrawonotherstogoodness,thatGod,hissaints,andangels may be delighted with the scent of our graces, and ourselvescomforted;thatwemayrejoiceinourportionandlotthatGodhathdealtso graciously to us, and glorymore that he hathmade usmembers ofChrist and heirs of heaven than in any condition of this world. O theincomparable, excellent state of a Christian, above all the glory of thisworld!whonotonlygroweth,butshallgrowtoheavenwardsstill;andashe hath begun to hate sin, shall hate it more and more. God hathundertaken it shall be so. Ephraim, after all these sweet promises anddewofgrace,shallsay,'WhathaveIanymoretodowithidols?'&c.,the

prosecutionwhereofmustbereferred†untilthenexttime.

THETENTHSERMON

Ephraimshallsay,WhathaveIanymoretodowithidols?Ihaveheardhim and observed him: I am like a green fir-tree: fromme is thy fruitfound.—HOS.14:8.

WEhaveheardatseveraltimesheretofore,howGod,outofthelargenessof his goodness, goeth beyond those desires which he putteth into hispeople'shearts.Theybrieflyentreathimto'dogood'tothem,andtodealgraciouslywiththem;andheanswereththemlargely,'Thathewillbeasthedewtothem,thattheyshallgrowasthelily,andcastforththeirrootsasLebanon.'Allsetoutbymostexcellentcomparisons,helpinggracebynature,oursoulsbyourbodies,andourspiritsbyoursenses.Aswehavesouls and bodies, so God applieth himself to both: 'His branches shallspread;hisbeautyshallbeastheolive,andhissmellasLebanon.'

Thenintheseventhverse,hisgraciouspromisereachethuntothosewhodwellunderthechurch.'Thosethatdwellunderhisshadowshallreturn,theyshallreviveasthecorn,andgrowasthevine,'&c.Thenewchurchthatshallcomeundertheshadowoftheold,shallflourishastheancientdid. 'They that dwell under his shadow,' that is, under Ephraim's andIsrael'sshadow,'shallreturn,'andbepartakersofthesamedewofgrace.

NowthiseighthversecontainethafurthergraciouspromisetoEphraim,uponhis repentingand former resolutions.Ephraimsaid, 'Asshur shallnotsaveus,wewillnotrideuponhorses:neitherwillwesayanymoretothe work of our hands, Ye are our gods.' Now what saith God here,repeatingthewordsofEphraim?Ephraim'shallsay'isnotintheoriginal;butonlysetdowntoexpresswhatthemeaningis;whereasEphraimsaid,'WhathaveIanymoretodowithidols?'Ephraimshallhavethisanswer,'Ihaveheardhim,andobservedhim,Iamlikeagreenfir-tree:frommeisthyfruitfound.'

As though theLordhad said, let notEphraim think thatwhenhehathforsook idols, he hath forsaken his comfort, as though there were nocomfort inwalkingaccording to the ruleofmywordand laws.Lethimknow, that instead of these poor and base comforts, either in grossidolatry, or other more cunning idolatries whatsoever, which formerlytook him up, that now he shall exchange them for more solid andsubstantialcomforts.For'Ihaveheardhimandobservedhim.'Sothatlethim seewhat he loseth in partingwith base corruptions,worldly lusts,pleasures,andthelike,heshallfinditmoreabundantlysuppliedinafarmore excellentmanner inme, and in the fruits and effects ofmy loveuntohim;soasheshallfindthatthereisnothinglostbyenteringstrictlyintomy service. Andwhereas formerly hewalked in a vain shadow, inrelyingon'Egypt,Asshur,andtheworksofhisownhands;'nowheshallhaveafarmoreexcellentshadow,whichnostorm,norrain,norinjuryofweathercanpiercethrough.'Iamlikeagreenfir-treeuntohim.'Notsucha shadow as those his idolswere, who could not keep off the storm ofGod'swrath fromhim;norsuchashadowasJonah'sgourdwas,whichflourished for one day, andwas nipt the next, Jonah 4:7.No; Iwill beconstant and permanent as myself, 'I will be as the green fir-tree;' aconstant shadow to keep back all annoyance whatsoever; not like thecursednoisomeshadowofidols,underwhichEphraimrestedbefore.But'Iwillobserveandregardhim,andbelikeagreenfir-treeuntohim.'Iwillnot only be a shadow and shelter of defence untohim from injury andmolestation,thathemayrestquietly;butheshallbealsofruitful.Thoughthefir-treebenotsofruitful,yet'frommeisthyfruitfound.'Whatsoeverheisinhimself,yetthisshallnotbematterofdiscouragementuntohim.Iamall-sufficient,thereisenoughinmetosupplyhimwith;'frommeisthyfruitfound.'Buttotaketheminorder.

'Ephraimshallsay,WhathaveIanymoretodowithidols,'&c.

Some think the words come upon Ephraim's observing and hearing ofhim;soaswhenGodisseeninhismostexcellentmajestyandglory,andobservedashe is just,merciful,andwonderful, terrible inhimself, thatthis manner of hearing and observation causeth flesh and blood so tostoopandreform,as theyyieldthemselves,andresignupalluntoGod;seeingthatmiserableconditiontheyarein,andwhataninfinitedistance

thereisbetwixttheir impurityandGod'smostexcellentholiness.Aswereadof Isaiah,whenhehadseenGod inhis throneofmajesty, 'Woe isme!'saithhe,'forIamundone;becauseIamamanofuncleanlips,andIdwellinthemidstofapeopleofuncleanlips:formineeyeshaveseentheKing,theLordofhosts,'Isa.6:5.AndsoofJob,'Ihaveheardoftheebythehearingof theear,butnowmineeye seeth thee;wherefore I abhormyself,andrepentindustandashes,'Job.42:5,6.Which,indeed,istruein the general, that aman then truly repenteth and turneth untoGod,whenheknowethGodandhimselftopurpose,andnevereffectuallyuntilthen; for Christ, who cannot lie, and is truth itself, calleth this kind ofknowledge eternal life. 'This is life eternal, to know thee to be the onlyveryGod,andwhomthouhastsent,JesusChrist,'John17:3.But,thoughthisbeageneral truth,yetwetake ithererather foranencouragementuntoEphraim,asbefore,thatnothingislostbycleavinguntoGod'sways,andforsakingofsin.Nowwhereas, 'Ephraimshallsay,whathaveIanymoretodowithidols?'Inthewordswemayconsider.

1.Themannerofexpression,withagreatindignationofsoul,'WhathaveIanymoretodo,'&c.

2. Thematter so hatedwith indignation, is idolatry, their former idols,'Ephraimshallsay,WhathaveIanymoretodowithidols?'

Ephraim,wesee,renouncethidolatry.Butinwhatmanneristhisdone?withanhighindignationofzealandhatred:'WhathaveIanymoretodowithidols?'Hedothnotsay,NowthatEphraimhathleft idolatry,Iwillsupply all these comforts that they had by idols. But Ephraim loathesidolatry.Thereforehesaith,'WhathaveIanymoretodowithidols?'Itisafigurativequestion,implyingastrongdenialwithastrongindignation.'WhathaveIanymoretodowithidols?'Ihavehadtoomuchtodowiththem: I havenownothing todowith idols. It is anegation anddenial,withasgreataversation*andabominationascanbepossiblyexpressed:forinsuchquestions,thedenialissetforthmorestronglybyanegation,and with a greater emphasis, than by any affirmation is possible toexpress.SoelegantistheSpiritofGod,insettingforthspiritualthingsinaheavenlyandtranscendentmanner.

'Ephraimshallsay,WhathaveIanymoretodowithidols?'&c.

Hence,inthatEphraimshallsaythus,andsayitwithsuchvehemencyofspiritandindignation,wemayobserveingeneral,

Thereisexcellentuseoftheaffections.

Godhathplantedtheaffectionsinus,tobeasthewind,tocarrythesoulto and fro, forward or backward: for affections are planted in the soul,answerabletothingsaimedatbyit.For,asinthenatureofthings,therebe good and bad, delightful and hateful, hurting or pleasing; soanswerablyGodhath framed the soul to thenatureof things.For goodthings,Godhathplantedaffectionsinustojoin,clasp,embracethemandwelcomethem;aslove,joy,delight,andsuchlike.Andforevilthings,hehath planted affections to avoid them; as indignation, hatred, and thelike.Indeed,religionismainlyintheaffections,whereofthereisexcellentuse.Takeawaythem,andtakeawayallreligionwhatsoever.Aman,wereit not for his affections, is likemaremortuum, thedead sea that neverstirreth.Thereforeitisbutadoting,idleconceitoftheserigidmen,thattakeawayaffections;muchlikethefollyofthem,who,becausetheyhavebeendrunkwithwine,dothereforecutupallthevines.Butthewaywere,tomoderatetheexcess,nottocutupthevines.Sofortheaffections,wemust not root them up, or cut them down, but order them aright. Forwhatdoththefirstcommandmentrequire,Thoushalthavenoothergodsbutme;butarightorderingofalltheaffectionsofthesoul,joy,delight,trust,andfear,andthewholeframeofthemtobecarriedtoGod?FortheinwardworshipofGodisnothingelsebuttheexcellentworkingoftheseaffections suitably to the law,with the detestation of the contrary. It isnot knowledge that makes a man a goodman, but the affections. Thedevilandwickedspiritsknowmuch;buttheyhavenolove,joy,ordelightinthem.Thereforewemustvalueourselvesandthings,asweareinourwill and affections; for so God valueth us, and we should value othersthereby.Thiswelldonewouldbringusawondrousdealofcomfort,andstopourtoomuchandrigidjudgingandcensuringofothers.

'Ephraimshallsay,WhathaveIanymoretodowithidols?'

Now inparticularweseehere, thatEphraimnotonly leaveth idols,butthereisplantedinhimasoundindignationagainstthem;whencewemaylearn,

Thatitisnotenoughtoleavesin,butwemustloathesinalso.

Anotableplacetothispurpose,wehaveintheprophecyofIsaiah,whattheyshoulddoaftertheirconversion,inthecaseofhatredtoidolatry.'Yeshall defile also the covering of thy graven images of silver, and theornamentof thymolten imagesofgold: thoushalt cast themawayasamenstruous cloth; thou shalt say unto it, Get thee hence,' Isa. 30:22.Thereisahatredandastrongloathingindignationagainstsin,whenitisdiscovered in the pollution and vileness thereof; which affection ofhatred, God hath planted to draw the soul away from anything that istrulyhurtfultoit.Itisnotenoughtoleavesinforsomeby-ends,asfearofpunishment,shame,andthelike;butwemustloatheitalso.TheprophetDavid,whenheprofessethhislovetothelaw,howprovethheit?'Ihateandabhorlying,'Ps.119:163.Andsoagain,'DonotIhatethem,OLord,thathatethee?andamnotIgrievedwiththosethatriseupagainstthee?I hate them with perfect hatred, I account them mine enemies,' Ps.139:21.Hereishatred,andperfecthatredwithabomination.

Reason1.Thereasonis,becauseGodisaSpirit,John4:24;andlookstothebentofourspirits,seeingwhatweloveandwhatwehate.Thereforethestrengthofthisconsiderationdraweththesoultohateandlove,withGod,ashehatesandloves;andasmuchasmaybe,tohatesinashedoth.

Reason2.Andthenagain,herequirethourheartespecially.'Myson,givemethyheart.'Givemethyloveinthatwhichisgood,andhatethatwhichisill.Whatillweleave,wemusthatefirst;andwhatgoodwedo,wemustfirstlove,orelseweshallneverdoeitherofthemacceptablytopurpose.Whattheheartdothnot,isnotdoneinreligion.Ifithathnohandintheavoidingofill,itisnotavoided.Ifithavenohandinthedoingofgood,itis not done before God. Therefore in true conversion, theremust be aloathingofsin.

Reason3.Thirdly, because in all true conversion there is anewnatureput inus.Now thenew creature,whichpartaketh of thedivinenature,wherebyweresembleGod,ithathanantipathytothegreatestill,whichissin,thecauseofallotherevilswhatsoever;whichmakethusoppositetoGod,defileththesoul,andhinderethoursweetcommunionwithhim.Anew creature, we know, hath a new disposition, and is opposite to the

works of the flesh; they are contrary to one another. So that we see itclear,thatwemustnotonlyleavebutloathesin.

Quest.Buthowmayweknow,discern,andtrythistruehatredofsin?

Ans. First, true hatred is universal. He who hates ill truly, hates inuniversally in thewholekind.Aswesee inwickedmenanddevils,whohateGodandallgoodness.Soonthecontrary,thosethataregoodhateallillwhatsoever,whetheritpleasureordispleasurethem;theystandnotupon it, theyhate theverynatureofall ill.Thosewhoseobedienceandaffectionsarepartial, theyhate someevils,butnotothers,which isnottruehatredwroughtbytheSpiritofGod,forthatisuniversaltothewholekind.

2. Then also, wheresoever true hatred is, it is unplacable andunappeasable.There'snotrueendofsoundhatred,butbytheabolishingaltogether of that thing it hates; as we see the hatred of Satan to thechurchandpeopleofGodisunappeasableandunquenchable.NothingintheworldcanstaySatan'shatred,northehatredofhisinstruments,whohatetheremembranceofGod'speople.ThereforetheverynameofCalvinandLuthermustbeputoutoftheirbooks,tosatisfytheirhatred,notonlywhentheyaredead,burntheirbones,butabolishtheirmemory,iftheycan,(m).SothereisthelikedispositioninGod'speopletothatwhichisill.Agodlydisposition, ithateth sineven to thedeath,and isnotquietuntil all sin be abolished.Whereupon it is never quiet in this life, butdesires heaven, not enduring patiently the least relics and rags of sin;desiring that thatwhich it sohateth,mighthavenobeing at all. Thosewhomince and cull things,whoare so gentle and tender towards theirsinsandcorruptions,inthemselvesandothers;isthisthathatredwhichisunappeasable,andneverrests,tillitseeeitherathoroughreformation,orabolishingofwhatitsohateth?Whereinitisamorerootedaffectionthananger.Forhatredisarootedoffensivedispleasure,againstpersonsand things; and so rooted, as thatnothing in theworld can root it out.Angermaybeappeased.ItisappeasedinGod,anditmayandmustbeinmen.Buthatredisimplacable,aimingattheannihilationofthethingsohated.

3.Again,wheretruehatredandindignationis,therethenearertheillis

tous, themorewehate it,&c.Aswehate it in itself, sowehate it themore,theneareritistous.Asatoadoranyvenomousthing,theneareritis tous,we loatheandabhor it themore,socertainly,whosoeverhatesandabhorrethsinassin(asitisahatefulthingtoarenewedsoul),sohehatethsinmoreinhimselfthaninothers,becauseitisnearestinhisownbosom.Everymanhatesasnakemoreinhisbosomthanafaroff,becauseit ismore likelytodohimharmthere.Thereforethosethat flattertheirowncorruptions,andareviolentagainstothers,asJudahagainstTamar,'She shall be burned, bring her forth and burn her,' when himself hadgotten her with child, Gen. 38:24. Somany are severe in punishing ofothers,asiftheywerewondrouszealous;butwhataretheyintheirownbreast?Do they reformsin in theirownhearts and lives?He that trulyhatessin,hehatethhisownsinmorethanothers,becauseitisnearhim.

4.And so, in proportion, he that hates sin trulywill hate it in his ownfamily,childrenandservants,morethaninothersabroad.Itwasagreatfault in David, that he cockered* up Adonijah, and others in his ownhouse,whilsthewasmore strict abroad.Canmen think to redress andhate sin in the commonwealth, and yet suffer it in their families? Truehatred ismost conversant in its strength near hand. Those who sufferdeboistness†andprofanenessintheirfamilies,andnevercheckitintheirchildren and servants, they hate not sin.Whatsoever countenance theymaytakeuponthem,ofreformationabroad,itcomethoutofby-respects,andnotoutoftruehatred.

5.Again,hethathatethsintrulyassin,willhatethegreatestsin inthegreatestmeasure,becausehehatesitasitishateful.Nowinthenatureofthings, the greatest sin deserveth the greatest abomination, andaversation* from it. Therefore he who truly hateth sin, he hates thegreatestsinmostofall.Thosethereforethatareveryniceinlessmatters,andlooseingreaterthings,itisbuthypocrisy.Forhewhotrulyhatessinassin,wherethegreatestsinis,thitherhedirectstheedgeofhishatred,whichis thestrongliestcarriedagainstthestrongest ill.Andsuchaonewillnotrespectpersonsinevil,butwheresoeverhefindethit,ifhehaveacalling, there will be an answerable hatred of it. Therefore if one be aministerofthewordofGod,hewilldoasgoodMicaiahdid,andwillnotbalk† Ahab for his greatness, 1 Kings 22:9, seq.; and like good John

Baptist, he will tell Herod of his faults. Because he hates sin as sin,therefore,wherehehathacallingto it,hewillhate itproportionably inthe greatestmeasure. Good Eli in this case was too indulgent over hissons,1Sam.2:27,seq.;butwemustlovenomansonearly,astolovetheillinthem.

6. Again, a man may know that he truly hates sin, if he can endureadmonition and reproof for sin.He thathates a venomousplantwhichtroubleththeground,willnotbedispleasedifamancomeandtellhimthathehath suchaplant inhisground,andwillhelphim todig itup:surelyhecannotbedispleasedwiththeparty.Sohere,ifamandotrulyhatesin,willhebeangrywithhimthatshalltellhimthatheisobnoxioustosuchanevil,whichwillhurthimdangerously,anddamnhissoulifitbenothelped?Surelyno.Thereforeletmenpretendwhattheywill,thosewhoswellagainstprivatereproof,theydonothatesinassin.Onlyaddwethiscaution:areproofmaybeadministeredwithsuchindiscretion,outofself-love, and with a high hand, as that a man may dislike the carnalmannerof reproving;but if itbedone inagoodmanner,he thathatesreproof,becausehe lovethhimselfandhissin,pretendwhathewill,hehatesnotsin.

7.So,ifamanlovetobeflatteredinhissin,itisasignhehatesnotsintruly.Forthereisnaturallyagreatdealofself-loveinman,whichmakeshimthathe loves tobe flattered inhis sins;whereuponhecomes tobeabusedtohisowndestruction,especiallygreatmen.Now,it isasignofan ill state of soul to be subject to be abused by flattery, and to hateinstruction. Saith Paul, 'Am I your enemy, because I have told you thetruth?'Gal.4:16.

8.Again,wemayknowwhatourhatred to sin is,byourwillingnessorunwillingnesstotalkofitormentionit,ortoventureupontheoccasionsthereof.Wherehatredis, there isoutwardaversation.Wefly fromwhatwe hate, and shun to frequent places where we may receive offence.Whatsoeverhathanantipathytonature,thatwehateandrunawayfrom.Thereforethosethatpresentthemselvestotheoccasionsofsin,uponnocalling,saywhattheywill,theyfeedsin,andliveaccordingtotheflesh.Those that hate a thing will never come near it if they can choose.Therefore, those that present themselves willingly to places infected,

where there isnothingreligious,butscorningof religion,yourcommonrepresentationsofabomination,pretendwhattheywill,theirintentistostrengthentheirowncorruption,against thegoodof theirsouls.This istheissue.Thosethathatesinwillhateallthatwhichmayleadtoit, therepresentations of sin also. Can a man hate sin and see it acted?Wickedness is learned when one seeth it acted, as one of the ancientssaithwell.Therefore letusby theseand the like trials takenoticewhatourhatredtosinis.

Onlythisourzealandindignationtosinmusthaveamitigationandberegulated, lest, likeanexorbitantriver, itexceedthebounds.Therefore,not to follow the schoolniceties in the exactnessof differences,wewilltouch the mark a little, how this zeal and hatred to sin, in reproofespecially,mustbequalified;whereinwemustconsiderdiversthings.

1.First,ourcallingmustberespected.Forhowsoeverwemustcarryanuniversal hatred to sin thus far, that we must not do it, yet in thediscoveryofhatredanddisliketoothers,wemustconsiderwhatcallingwehave,andhowfarwego.

2.And itmustbedonewitha sweet temper,keepingourdistance, andreservingtheduerespectuntothoseinwhomweshewourdislike.AsweseeNathan,whenhecametotellDavidofhisfault,howhedothit,whatartheuseth!Itmustsobedoneasthatitmayappeartobedoneoutofpurezeal,thatitisnowild-firenornoheatofnature;butthatitcomethmerely from the Spirit, and in much love, with mildness and pity, inwhich case it carrieth awondrous authority.Thediscoveryofhatred tothe faults either in aminister or in amagistrate, though theymust betrulydealtwith,andhavetheirfaultstoldthem,yettheremustberespecthad to their place, by reason of theweakness ofmen.As it iswith thebody,greatmenhavetheirphysiciansaswellasmeaner,onlytheirphysicmust be more costly, because perhaps of the tenderness of theirconstitutions;butasfortheirbodies,theymustnotbesufferedtoperish,norwillnot.Sofortheirsouls,theymusthavethatwhichothermenhavetohelpthem,butitmustbedonewithreservationandrespect;asPaul,speakingtoFestusthegovernor,callethhim'mostnobleFestus,'&c.,Acts26:25. Pressing also goodness in some sort upon kingAgrippa, 'O kingAgrippa,believest thou theprophets? Iknow thoudost,'Acts26:26.So

weseehowwemayexaminewhetherourhatredtosinbetrueornot.

Let every one therefore make use of it in their calling. Those that areentrustedwithGod'smessage,letthemknowthatGod'sambassadorsaretobefaithfulintheirmessage,fortheyserveagreaterLordthanisupontheearth;andletthemshewtheirtruehatredofill,andthedangerofsin,wheresoever they find it.And for those thataregovernorsofothers, letthemnotthinkthattheyhatesininthemselvesexcepttheyhatesinalsoinallthatbelongstothem,andreformit.Forweseehereanevidenceofconversion.WhenEphraimwasconverted, 'WhathaveIanymoretodowithidols?'and,2Cor.7:11,thereisanexcellentdescriptionofthenatureof repentance, bymany parcels. The Corinthians had repented: how isthis evidenced? 'Oh, behold,' saith he, 'this selfsame thing, that yesorrowedafteragodlysort,whatcarefulnessitwroughtinyou;yea,whatclearing of yourselves; yea,what indignation; yea,what fear; yea,whatvehementdesire; yea,what zeal; yea,what revenge!'What revenge andindignationagainstsin!Akindofextremityofhatred,ahatredquickenedand kindled, the height of hatred. What indignation! Insinuating thatwheresoever there is the truth of conversion, there will be indignationagainst sin inourselves.AsDavid confessethofhimself, having sinned,'So foolishwas I,and ignorant: Iwasasabeastbefore thee,'Ps.73:22.Whenhesufferedsuchathoughttolodgeinhisbreast,thatitwasbetterwith the children of the world than with the church of God, he wastroubledforit.ButwhenhewentintothechurchofGod,andsawtheendofwickedmen,thenhesawhisownfoolishnessinbeingsodeceived,andspeaks against himself with indignation. So wheresoever there is trueconversion,thereishatredwithindignationagainstourselves.Asinthatplacebeforealleged,theyshallsayuntotheiridols,'Gettheehence,'Isa.30:22,whathaveIanymoretodowithyou?Whichisaphraseofspeechshewingadispositionofhatredtotheutmostextension,'Getyouhence.'So Christ to the devil, 'Get thee behind me, Satan.' This is the righttemper of a truly converted Christian, expressed by divers phrases inScripture:byadenialofourlusts,bykillingandcrucifying,bypullingouttheeye,andcuttingofftherighthand.Whichphrases,dotheynotimplyagreatstrengthofhatredandindignation,whenwemust,asitwere,pulloutourowneyes;thatis,ourbelovedsins,whichareasdeartousasoureyes,andasusefulasourrighthandsuntous?Yetthesemustbecutoff,

mortified, crucified, and denied, Col. 3:5. Therefore let us not deceiveourselves; but let us judge of the truth of our conversion by our truehatredtosininourselvesandothers,andinallwhoarecommittedtoourcharge.

If thisbe so,what shallwe judgeof a cold, lukewarm temper? It is thenatureof cold, togatherheterogenealbodies together.Aswesee in theice, thereare straws, and stones, andheterogeneal things incorporated,becausethecoldcongealsthemtogether;butwherethereisfire,thereisaseparatingofthedrossfromthegoodmetal.SowheretheSpiritofGodis,itisnotsocoldastojumblesinandsin,thisandthattogether;butitpurgethawaythatwhichisill,andthatwhichisgooditmakesbetter.ForinwhatproportionthefireofGod'sSpiritstirsupthatwhichisgood,inthatproportionthereisahatredofthatwhichisill.Theyareunparalleledaffections.ThosethatloveGod,theyhateevil.Thosethatarealiketoallthings,doshewthattheyhavenotthisactivetruehatredagainstsin.No!'Ephraimshallsay,WhathaveIanymoretodowithidols?'

Quest. But now,How shallwe come to get this hatred against sin, andholyrevengeandindignationagainstourselvesforthatwhichisamissinus?

Ans. First, we must every day labour to get a clearer sight of theexcellencyof thatwhich isgood,andanearercommunionwithGodbyprayer andmeditation.And then,whenwe have beenwithGod, itwillwork an abomination ofwhatsoever is contrary untohim.ThusMoses,whenhehadtalkedwithGodinthemountain,athisreturn,seeingthemdancingandsacrificingtothecalfofgold,Exod.32:19,whatdidMoses?He brake the tables asunder. So it is with those that have communionwithGod,who is 'light itself, and inwhom is no darkness,' 1 John 1:5,who is holiness and purity itself. Thosewhohave effectually conversedwithGod inhisordinances,meditation,prayer,andthe like,whentheylookuponsin,which is contrary toGod, they lookupon itwithamoreperfect hatred. So Isaiah 6:5.WhenGod appeared to the prophet, andtouchedhistongue*withacoalfromthealtar,saithhe,'Woeisme,forIamundone,becauseIamamanofuncleanlips,'&c.,'formineeyeshaveseen theKing, theLordofHosts.'Thus,whenoncehehadcommunionwith God, he began to loathe himself. So, if we would hate evil, let us

labourmoreandmoretobeholy,andtoincreaseinthatdivineaffectionoflove.Forinwhatmeasurewelovethatwhichisgood,inthatmeasurewe hate the evil: as it is, Ps. 97:10, 'Ye that love the Lord, hate evil;'insinuating, thatall that love theLordhateevil.All those thatarenearuntoGod, they hate all sin. Themore they grow into communionwithGod, the more they grow in the hatred of all that is contrary. Let usthereforenevertalkoflovetoGod,andofpiety,andsuchlike;foriftherebeanygraceorcommunionwithGod,wehateallsininthatmeasureasGod hateth.Hewho hath no zeal to reform thatwhichGod hateth, hehathnoloveatall.

2.Again,thewaytostirusuptohatesininourselvesandothers,andoutofthathatredtoreformit,istosetbeforeus,whatitisinitself;thatitistheloathsomestthingintheworld,worsethanthedevilhimself:foritissin which makes him a devil. That corruption, pride, worldliness, andprofaneness,whichwecherish, isworse than thedevilhimself,becausethismadehimadevil.Letusmakesinthereforeasloathsomeaswecan,andthenweshallhate it:andletuspresent it tooursouls,asthemostdangerous thingofall, the illof ills,whichbringethallotherevilsuponus.Thismayappearmoreugly inoursight, inthatthefoulnessthereofcouldnotbeexpiatedbutbythedeathof theSonofGod.Andconsiderwhatgreattormentshehathpreparedforthatwhichwesocherish.Thisproud,sinful,andcarnaldispositionofours,sooppositetoallgoodness,God hath appointed to punish it with eternal separation from hispresence. It maketh God hate his own creatures. 'Go, ye cursed, intoeverlastingfire,preparedforthedevilandhisangels,'Matt.25:41.

3. And to stir us up to reform sin in all that belong unto us, wemustconsiderthedangerousconditionthattheyliveanddiein,inwhomthisisnotreformed.Eternaltorments,andseparationfromGod.Thesethingsmayhelp towork inourheartsahatredof sin:and fromthishatred,areformation of it, with a zeal and indignation. Therefore let us labourmore andmore for this temper of soul, that wemay be like God, andcarrythecharactersofthechildrenofGodinus.Thereisnoaffectionwilldistinguishusfromhypocritesmorethanhatred,whichcomethof love,whichisthefirst-bornandbreedingaffectionofallothers.Forwhydowehateanything,butbecauseitisoppositetothatwelove?Whydowehate

ill, but because it is opposite to God and to Christ, whom we love?Amongstothers, takewealong this considerationwithus, that it is thespear whichwounded our blessed Saviour; and that it is that he hatesmostwhichwe lovemost. Consider the holiness ofGod, that hewouldpunishitinhisownSon,ereitshouldnotbepunished.

4.And consider that it is thebaneof all our comfort, thiswhichwe socherish,andthatitembittersallthingstous.Wecannotrejoice,no,notinthegoodblessingsofGod,whilstweareguiltyofsin;neithercanwepraycomfortablywhilstourheartsregardit,Ps.66:18.Inthiscase,thatwhich should rejoice the heart, communionwithGod, is terrible to us.WhathaveItodototakehisnameinmymouth,whenIembracesuchsins?Ps.50:16.Thedayofjudgmentisterriblealso;forhowcanamanthink comfortably thereof, if therewith he expect a heavy doom for hissinshelivethin?Sowemaysayofthedayofdeath.Noneofthesecanbethoughtuponwithoutterror,whentherewithal itcomethtoone'smind,thecuttingofffromtheirsins,andthe'terroroftheLord'againstallsinwhatsoever,2Cor.5:11.Itshouldbethejoyofourheartstothinkofthesehappy times: therefore, there must needs be a great deal of sin andatheism in our hearts whenwe cannot think comfortably of them. Foreitherwebelievenotthesethings,andsoareplainatheists;orelse,ifwebelieve them, we are exceeding foolish to lose future joys for the poor'pleasuresofsinforaseason.'

5.Letuslabourtogrowingracemoreandmore;forthemorewegrowinthe love of God and good things, the more we shall hate sin. For,whatsoevermay be said for the growth in love, and cherishing of it togood things, the same may be said for the hatred of ill, in a contrarysense.

6.Thelastplaceshallbe,toplaceanddriveouraffectionsacontraryway,totranslateandplacethemonacontraryobject,whentheyarestirredupto evil attempts. As, when hatred is stirred up, direct it to its properobject,sin;whenloveisirregular,thinkwithourselves,thatGodhathnotplantedthisaffectionforthisobject,buttocarrymeanotherway;ImustloveGodaboveall,andallthatheloveth,forhissake.HathGodputloveandhatredintomyheart,tohatemybrotherwhomIshouldlove,andtolovethedevil,andhateGod?Ohno!IshouldloveGodaboveall,andmy

brother as myself; and hate the devil and all his works, whom I haverenounced in my baptism. Therefore, in distempers of the affections,makeadiverson,andturnthemtherightway.Asphysiciansuse todo,when the distempered blood runs dangerously oneway; if they cannotstopthat,theyopenaveintodrivethecourseofthebloodanotherway.So it is Christian policy,when the affections run dangerously oneway,thentoreflectthusuponourselves:Aye,ButisthistheendwhyGodhathplacedthisaffectioninme?Certainlyno!Hehathplantedthisaffectioninmeforanotherpurpose.Therefore,IwillhatethatwhichIshouldhate;sin in general, andmy own sinmost of all, whichmakesme hate mybrother.Thisshouldbeourdailytaskandstudy,totakeofftheaffectionswhere theyshouldnotbeplaced,and to fix themwhere theyshouldbeplaced;andtheretoletthemgoamain,thefasterthebetter;restrainingthemwheretheyshouldnotrunout.

Thusweoughttotemperourselves,andtoworkinourselvesasmuchasmaybe,asoundhatredtoallsin,notonlyofthesecondtable,butofthefirstalso.Thechurchheresaith,'WhathaveIanymoretodowithidols?'Now I hate all vain inventions. And think not, with Gallio, that thisbelongethnottous;ifwebemagistrates,andcalledtodoit,tostandforthecauseofthechurchandtruereligion.

'WhathaveIanymoretodowithidols?'

The last thing tobeobserved fromEphraim'smannerof expressinghisindignationis—

Obs.Thatwhereloveisnotwellcontractedandbegun,itwillnotholdtotheend,butwillendineternalhatred.

TheserpentandEve*hadsomepooracquaintancetogether,astheissueproved. What did it end in? 'The seed of the woman shall break theserpent's head,' Gen. 3:15. This association and acquaintance ended ineverlastingwar and breach. So all covenants, leagues, and associationswiththoseweshouldnotjoinwith,canneversoderhandsomelytogether,but will end in everlasting hatred. What a strict league was in formertimesbetwixtEphraimandidols!ButwhenEphraim'seyesareopenedtosee his idols devils, he detests and loathes all abominations, and is of

anothermind. 'WhathaveIanymore todowith idols?'Heabominatesthem,asthewordimporteth.

Letusthereforebewarewithwhomwejoininintimateleague.Forwhatmakesmiserablesomuch,astherentingoftheaffectionsfromthattheywerestronglyplacedon?whenloveisrentfromthethingbeloved?Ifweplaceouraffections,forsomeby-respects,uponwickedpersons,thiswillcausesomuchthemoretormentandindignationagainstourselves,thatwere so foolish to suffer our affections to enter so deeply where theyshouldnot.Thosethatgloryintheirleaguewithantichrist,andwonderatthebeast,Rev.17:8,seq.,thinkinghimademi-god:willthisbealwayso?Oh, no;whenGod opens the eyes of any of his people, they shall hatethem for ever. Sowickedpersons, that now are led on to this and thatwickedcourse:shallthisbealwaysso?Woetothee,ifitbe!Butthetimemaycomethatthoushaltsay,'WhathaveIanymoretodowithidols,'orwith such an one's acquaintance? I cannot endure to look on him: hetaintedme,andmisledme,andtemptedme.Nowwemustbetwo,partwemust, and Iwouldwehadnevermet together.Therefore,beforeweplaceouraffectionsonany,considerwhotheybe,whetherwebelikelytolivewiththemforeverornot;whethertherebeanyevidenceofgraceinthem.Ifnot,letthembetwotous.Forwhatsoevervanityisinthethingsorpersonswelove,ifwebelongtoGod,wemustbeseparatefromthem,unless we will be damned. Therefore we must be wise to prevent thedanger betimes. Ephraim might have known before the danger ofidolatry,hadhebeenwiseandprudent;butitiswellheknowsitnowatlength,whichcausethhimsotoabominateidols.'WhathaveIanymoretodowithidols?'Thusmuchisspoken,becauseofthelukewarmnessandcoldtemper,neutralityandhaltingofagreatmanyintheworld,havingso many sinful combinations and associations one with another, as ifthesethingswerenotmaterial.

Now,letmenconsiderwhatadispositionthisis,andhowitstandswiththatdispositionwhichmustbeinthosethataremembersofChrist,andlookforheaven.LetaChristianalwaysrememberwhatheis,andwhathehopesfor,andthiswillputhiminarighttemper.1.Whatheis:aking,and an heir of heaven, &c. After which he should reason with goodNehemiah,'ShallsuchamanasIfly?'shallsuchamanasIdothis?Iam

redeemedfrommysins,andadvancedtobeakingtoruleovermylusts,tobe anheir ofheavenand eternalhappiness in theworld to come, toreignwithChrist;andshallIdothusandthus?Doththisstandwithmynewtemper,thissin,thisfilthiness,thisbaseactionandthoughtsthatIamtemptedtoandencumberedwith?ShallsuchamanasIfollowthesebaseactions,ways,andcompanions?Considerwe thiswell,and then itwill breedEphraim's resolution, 'Whathave I anymore todowith thisbaselust?'Whathathittodowithme,orIwithit?Isthisandthisactionbefittingaking,andanheirofheaven,andanewcreature?Andifamanbe in authority, then let him consider what Mordecai said to Esther,'Whatifthoubecalledtothekingdomforsuchapurpose?'Esther4:14.Whatifthoubecalledtothisplaceordignityforthispurpose,toreformsuch and such abuses? Think with thyself, not only in particular whatthouart,but inthyplace,what if thoubecalledtoreformsuchabuses:such unsound doctrines; to stand for God and for the truth. This willbreedthisresoluteindignationofEphraiminus,'WhathaveIanymoretodowithidols?'AllwhichisforthemannerofEphraim'sindignation:astrongnegationof an abominated thing. 'Whathave I anymore todo,'&c.Thenext,whichisthesubstanceandmatterabominated—idolatry—mustbereservedforsomeothertime.

THEELEVENTHSERMON

Ephraimshallsay,WhathaveIanymoretodowithidols?Ihaveheardhim, and observedhim: I am like a green fir-tree: fromme is thy fruitfound.—HOS.14:8.

WEhaveheardatseveraltimesheretoforehowgraciouslyGoddealswithhis people, alluring them by many free and gracious promises to hisservice;theparticularswhereofweheardheretoforeatlarge.

This8thversehathreferenceuntothatwhichwentbefore,ver.3.ThereEphraimrenouncethhisformeridols.'Asshurshallnotsaveus,'&c.;andhere, 'Ephraimshall say,WhathaveIanymore todowith idols?'Untowhich the answer is, 'I have heard him, and observed him: I am like a

green fir-tree unto him: from me is thy fruit found.' Now, in that'Ephraimshallsay,WhathaveIanymoretodowithidols?'thisinsumisonly the first part of the third verse, repeated in anothermanner:ThatEphraim shall and will go on in abominating idols, be constant in hisformerresolution.Therefore,inthatEphraimshall,bytheSpiritofgrace,gooninrenouncingallfalseconfidence,GodshewethherethatEphraimshall lose nothing by it, for he intends here the continuance of time. 'Ihaveheardhim,'andIdohearhim,andIwillhearhim,andrespecthim,andbe like a shadygreen fir-tree to shadehim, causinghimalso tobeabundantinfruit.'Frommeisthyfruitfound.'

'Ephraim shall say,What have I any more to do with idols?' Here weconsideredthemannerofexpression,andthenthematteritself.

'Ephraimshallsay,WhathaveIanymoretodowithidols?'

Tocome,therefore,tothematteritselfspecified,idolatry,againstwhichEphraim'sindignationisdirected:

'WhathaveItodowithidols?'

Inhandlingwhereofwemusttakeinallthesefourtogether,thatis—

1.Falsedoctrine,whichisthefoundationofidolatry.

2.Idolsthemselves;or,

3. Idolatry, which they tend to (for he which hates idols, hates thembecausehehatesidolatry);or,

4.Idolaters;asifhehadsaid,

What have I any mere to do with idolatrous doctrines, opinions, orconceits,orwithidolsframedaccordingtotheseconceits,orwithidolatryoridolaters?Forthesegotogether.Nomanworshipsidols,butbecauseheispoisonedinhisconceits;andidolsareforbidden,becauseidolatryisdangerous; and communion with idolaters is forbidden, because ofidolatry.Sothatthedoctrine,idols,idolatry,andcommunionwiththem,alltheseareobjectsofEphraim'sabominationandindignation.

'Ephraimshallsay,WhathaveIanymoretodowithidols?'

Itweretomisspendprecioustime,appointedforbetteruses,totellyouoftheabominabledistinctionsofthepapists,ofLatriaandDulia,(n)ortoinsist upon a discourse of heathenish idolatry; truths, but not soprofitableforustospendtimein.Therefore,wewillrathercometoshewthereasonswhyEphraimsoabhorrethidolatry,idols,andconceitsofall.

1. To begin, in the first place, with idols. When Ephraim is trulyconverted, he hates them, because idols are abominable to God, untowhom Ephraim is now converted. Ephraim hates idols, for idolatry isspiritual adultery.Religion is, as itwere, a conjugal act ofmarriage; sothatabreachinreligiousworshipisabreachofspiritualmarriage.Now,theworshippingof idolsbeingabreachof the conjugal act ofmarriagebetwixt God and the soul, spiritual adultery, it must needs beabominable. For adultery is an abominable, filthy thing; much morespiritualadultery.Therefore,saithEphraim,'WhathaveInowanymoretodowithidols?'

2.Andthenagain,idolatryframethbaseconceitsofGod.Whereas,onthecontrary, we should elevate and raise up our hearts unto him; idolatrypulls himdown, and conforms him to our base conceits.Were it not awrong to man to make him like a swine, or an ape, or some suchridiculous creature?Who, in this case, would think himself well used?ThereisnotsuchdisproportionbetwixtanycreatureandmanasthereisbetwixtthegreatGodofheavenandearth,andthebestcreaturethatcanbe made to resemble him. Therefore, it is an abominable abuse anddishonourtothegreatmajestyofGodtoberepresentedanykindofway.

3.Again,considertheoppositionbetweenanyrepresentationofGod,andGod.Theyarecorruptible things;God is incorruptible.Theyarevisible;Godisinvisible.Theyarevainandnothing;Godabeingofhimself,whogivethbeinguntoall things.God is the livingGod, and the causeof alllife.Tobebrief:theScripture,toshewGod'shatredofthem,calleththemdunghill-gods,andAbel,asit is inthisbook,vanity,nothing,anametoalienatetheaffectionsfromthem,(o)

4.Yea, further,becauseGod isa jealousGod,Exod.34:14,andwillnot

give his glory to another. Ephraim, therefore, as soon as he cometh toknowGod,hehatethidols;becauseheknowsGod,beingajealousGod,couldnotendurethem,Isa.42:8.

Now, idolatry iscommittedwheneitherwesetupfalsegods inplaceofthetrueGod,orwhenweworshipthetrueGodinafalsemanner.

Quest.Butnowanotherquestionmaybemoved,Whetherthepapistsbeidolatersornot?Forweliveamongstmanyofthem;thereforewecannotbetoowaryofthem.

Ans.Theanswerisaffirmative.Theyareidolaters,andworseinsomesortthan the heathen idolaters were. Only change the names of the popishsaints which they in popery worship, and the names that the heathenworship,andtheywillbeallone.Now,namesbenorealities.

Howmaythisbecleared?

First, theygive thehonourdue toGod toothers,which is idolatry.ThereligiousworshiponlydueuntoGod,theygiveuntootherthings.Christ,whenhesaid, 'Himonlyshalt thouserve,'Mat.4:10,excepted the leastdivineworship from the creature. The devil,we know,would have hadhim fall down before him; but Christ's answer is, 'Him only shalt thouserve;' that is,himonly shalt thou religiouslyprostrate thyselfunto.SothatreligiousworshipispropertoGodonly.Now,thistheygivetosaints;fortheypraytothem,whichisreligiousworship.

Obj.Buttheyobject, thattheypraynotdirectlytothem,buttothemasmediators,thattheymaypraytoChristforthem.

Ans.1.First,theyraisethemabovetheirdegree,tomakethemmediators,andsodethroneChristofhisofficeofMediator,at leastjoincopartnerswithhim.

2. But this is not all. They pray directly to saints to help them againstseveralills,astheyhaveseveralsaintsforseveralevils.Whatsoevertheysay,whoarenotashamedoflyingtofurthertheirdesigns,yettheirbooksandwritingsdotestifythecontrary.

3.Thenagain,theyvowtosaints,as intheformoftheirvowsisseen.Ivow to theVirginMary,&c.Now, a vow is a religious act.Theyvow tosaints,andburnincenseuntothem,erecttemples,andsetapartdaysfortheirworship,andsobreakallthefourcommandmentsofthefirsttable.Inagoodfashion,itisnotunfittorememberthem,thattheirmemorialmaybekept;butwearenottoworshipthem.

4.And, besides saints, theyhaveother false gods; for theirheadof thechurch is an abominable idol, unto whom they ascribe that which isproperuntoChrist,tobetheheadofthechurch,whichhathnoinfluencefromhim, but all fromChrist, the spiritual head thereof. Therefore theapostlecomplainethofsuch'whoholdnotthehead,'&c.,Col.2:19.ThoseoftheRomishChurch 'holdnotthehead,'holdnotChrist,becausetheyattribute that to saints and men which is proper to Christ only. Theymakethepopejudgeofallcontroversies,whomustgiveauthoritytotheword,anddetermineScripturetobeScripture.Whatashamefulthingisthis, tomakehim judgeof theScriptures,whichmust judgehimat thelast day.Apitiful thing it is to see 'amanof sin' go about to judge therighteous law of God, and to determine of that which must ere longdeterminehimuntoeternaltorments,withoutparticularrepentance.Yet,beingspirituallydrunk,thisfollytheyaregivento,thattheywillbejudgeofthatwhichmustbejudgeofthem.Manywaystheymakehimanidol,ascribingthattohimwhichispropertoChrist.

5.Solikewise,theymaketheirsacramentstobeidols.

For,1,theyascribetothewaterinbaptismpowerofconferringgrace.

Now, grace is God's creature only; for all the creatures in heaven andearthcannotconfertheleastdramofgrace.ItisathingofGod'smaking.Now,toraiseanelementtoconfergrace,andthemtotrustinit,exopereoperato,fortheconferringofit,istomakeanidolofit.

2. And for the bread. None of all the heathens ever had such anabominable idolas themass,abreadengod, for theyworshipped livingcreatures,andthereisnottheworstlivingcreaturebutitisbetterthanapieceofbread;andyettheyworshipthat,for,bytheirownconfession,iftheintentionofthepriestbenottotheaction,thereisnothingbutbread.

Howmaytheminds,then,ofmenbetormentedwhentheymayorshallthinkperhapsthepriesthathnosuchintention,andsoareindangerofidolatry. For, saith the psalmist, 'their sorrows shall bemultiplied thathasten after another god,' &c., Ps. 16:4. So certainly the sorrows andscruplesof those thatare idolatersshallbemultiplied.Theycannotbutbe much tormented in soul sometimes. Coster (p), himself a forwardJesuit,acknowledgeth'thatif,uponthewordsofconsecration,thebreadbenot turnedand transubstantiated into thebodyofChrist,weare themost abominable idolaters of the world.' But we make the minor andassumption,longsinceprovedbythelateworthiesofourchurch*(q),butthere isnosuchtransubstantiatingof thebread intothebodyofChrist.Therefore,bytheirownconsent,theyarethemostabominableidolatersoftheworld,worsethantheheathen.

3. And in their equalising traditions, which are but the inventions ofman'sbrain,withtheScriptures,theycommitidolatry,inthattheymaketheirverychurchanidol.Butwhatshouldwespeakoftheirchurch,whentheyhavethepope,whoistheirchurchvirtually?forwhatissaidoftheonemaybesaidoftheother.Whentheycometotheissue,thechurchisnothingbutthepope.Whatsoevertheirchurchorcouncilssay,heisthewholechurch.Manywaystheyaregrossidolaters,especiallythecommonpeople.For though they say theygivenotLatria,worship to the image,but Dulia, service, but can the common people distinguish, who giveworshiptoallalike?Tosayweworshipnottheimage,butGodbeforetheimage,wastheheathen'sexcuse,aswemayseeinArnobius(r).Canthecommon people distinguish? No; for they are ignorant imagesthemselves.Inthistheyareworsethantheheathens,becausetheyhavemore light, and still the more light the more sin. For they have beenforetoldthatthewhoreofRomeshouldbethemotherofallfornications,thespiritualBabylon,Sodom,andEgyptinregardofidolatry,themotherof all these abominations, Rev. 17:5. Now, for them who have beenforewarnedhereof,and insomuch lightstill, tocontinue idolaters,andpersistinfalseworship,istobeworsethantheheathens,whohadnotthelikelightandwarning.

Ques.Butwhatisthereasonthattheyaresoimpudentandaudacious?

Ans. 1. First, to answer with the Scriptures, they are drunk with the

whore'scup,Rev.17:2;andweknowadrunkenmandaresdoanything.

2.And then, again, as the psalmist speaks, because thosewhoworshipidolsbecomeblockishandstupidlikeuntothem,foranidolisablockish,deadthing,soidolatersarestupid,deadthingsinasort,whoareseldomconverted, partly because they are drunk, and partly because they arestupid,liketheidolstheyworship,Ps.115:8.

Use1.Ifthisbeso,asitistootruetotheeyeofthewholeworld,thenhowoughtwetoblessGod,whohathbroughtusoutofthispalpableEgyptiandarkness, out of spiritual Sodom, as Lot was out of that Sodom! Gen.19:17.Oh,wecannotbethankfulenough,noroughtwetodesiretoreturntoSodomagain,oruntoEgypt.Where,then,isplaceleftforneutrality?Thoseneuters,thatwillbeofneitherreligion!IssuchadispositionfromtheSpiritofGod,whichmakethEphraimsayhere,'WhathaveIanymoretodowith idols?'Ephraimwouldnotbeaneuter.Therefore,whatshallwe say unto them that present themselves to Masses, in their travelsespecially?IsthistosaywithEphraim,'WhathaveIanymoretodowithidols?'Wemust 'believewith theheart, andconfesswith themouth, tosalvation,' Rom. 10:9. If a man might escape with having his heart toGod-wards, and his body prostrate, where were confession? In Elias'stime,Godtoldhim,thattherewereleftseventhousandinIsrael,whohadnotbowed theknee toBaal, that is,whomadenobodilyprostration, 1Kings 19:18. Therefore, as the papists do not join with us, so neitheroughtwewiththem,ifweholdthecontraryreligionfalse.Inthiscaseweshouldnotpresentourselveswiththeminanyservice.

Use2.Again,ifthisbetrue,whatdowethinkofreconcilersofreligion?Athingimpossible,astheapostlesheweth.'ForwhatcommunionhathGodwithBelial? Christwith antichrist?' 2 Cor. 6:14, 15.What communion?Thequestionisastrongnegation,asthatofEphraimhere.'WhathaveInowanymoretodowithidols?'

Obj.Butsomemaysay,Wedifferfromthemonlyincircumstance.

Ans. We may ask any man who hath his brains in his head, whetheridolatry be a circumstance or not? it being clear that they are as greatidolatersastheheathens,inmanyinstances.Ifanyaffirmthatidolatryis

acircumstance,thereisnodisputingwithsuchaone.Thatwhichisthesin, which makes God abhor and desert his own people, is that acircumstance? Is that a circumstance,which is the chief sinagainst thefirst table?Granting that theyare idolaters, that thepope is 'antichrist,'and Rome to be 'Babylon' (s), and Babylon to be the 'mother of allfornication,' thismustneeds follow, that there canbeno reconcilingofthese two religions.Wemay comenear them, and becomepapists, buttheywillnevercomenearus,tobegoodChristians.

Use 3. Again, if this be so, that popery be idolatry, and that we mustbewareofallidolatry,letustakeheed,therefore,thatwehavenothingtodo with them more than we must needs. Converse with them in ourcallings, we may; because, as an ancient father saith, we becompossessorsof theworld,andnotof religion.Wemustgooutof theworld,ifwewillnothavetodowiththemsometimesintheplaceswherewelive;butamityisverydangerouswithsuch.TheScripturerunsmuchupon it.Shouldwe love themwhomGodhates? ItwasEve's fault, thatwithout a calling she ventured to talk with the serpent. We shouldthereforeshunconversingandparleywiththemasmuchasmaybe.Asthere were rails set about Mount Sinai, to keep off the people fromtouching the mountain; so God hath set hedges about the secondcommandment, tokeepusoff fromoffending in it,as itwasusualwithGod in this kind. As, when he would keep them far from murder, heforbade them to kill the dam with the young, Deut. 22:6, and not toseetheakidinhismother'smilk,Exod.23:19;onlytorestrainthemfrommurder, thatabominablesin.SuchpreceptstheJewscall 'thehedgesofthecommandments'(t).Soforidolatry,theScripturewouldhaveus'hatethe garment spotted with the flesh,' Jude, verse 23; 'to defile thecoveringsoftheimages,toaccountthemasamenstruouscloth,'&c,Isa.30:22;and'tohavenothingtodowiththeunfruitfulworksofdarkness,'Eph.5:11;[and]tohateallmonumentsofidolatry.AsAugustinesaithofmonuments, 'Anymonumentmovesandstirsupthemind;'soanythingthatmaymoveorstirustoidolatry,weshouldabhor,andkeepafarofffromit.

Andthereforethecommandmentsaresetdowninthehighestpitchofthesin,toshewthatweshouldavoidallthedegreesunderthatwhichleads

tosogreatabreach,andthatweshouldhateallthosestepsandleadingsto the sin itself.We should therefore beware of popishwriters, and dowiththemaswasdonewiththemagicbooksintheActs,burnthemall,lest they corrupt ourselves and others, Acts 19:19. Learnwe this of thepapists,whohateourbooks,burnthem,orlockthemupsafe;yea,hatetheverynamesofLutherandCalvin,muchmoretheirbooks.

Inthiscaseitiswiththesoulofmanaswithwater,thatrelishethofthatsoilthroughwhichitruns,ifitrunthroughahotsoil,asbathsthroughasulphury soil, it tastes of that. So the spirit of a man tastes of thoseauthorshe runs through.Therefore suchwho conversemuch inpopishwritings,unlessministerswhohavea calling thatway to confute them,areindangertobeensnaredbythem.

Use4.Andthen,again,ifwemusthateallidolatry,wemusttakeheedofoccasions. Not like some looser Christians, which make no matter ofcrucifixes. How doth the spirit of Ephraim here agree with such? Acrucifix is but a teacher of lies, representing only the outside, and thatfalsely; for there isnoexpression inScripture,whatkindofmanChristwas. And if therewere, yet the apostle sheweth, 'thatwemust now nomoreknowhimanymoreaftertheflesh,'2Cor.5:16.Notassuchaman,astallandfair,&c.;butknowhimastheMediator,askingofheavenandearth,avoidingalllewd,baseconceitsofhim.Peopleinthiskindaretoobold,andruntoonearpopery.Afathersaithwell,'Nomanissafethatisneardanger.'Wearecommandedto,'flyfromidolatry,'1Cor.10:14.Wemustnotcomenearthepit'sbrink,lestwefallin.Runandflyfromitasfromaserpent,dallynotwiththeoccasions.

Buttoleavethisgrossidolatry,tospeakofsomethingwhichmorenearlyconcerneth us, and which we are prone to. Though we hate the grossidolatries,yettherebesomewearemorenearlyaddictedto;as,

Firstofall, there isaproneness inus, inourworship, toconceive falseconceptions and ideas ofGod; and so in place ofworshippingGod,weworshipanidolofourownbrain.

Quest. Itmaybe said,Howshallwe conceiveofGodwhenweworshiphim?

Ans. 1. First of all, negatively, do not dishonour God in imagining anycharacterofaninfiniteincomprehensibleGod,butconceiveofhimasaninfiniteessence.

2.Andthen,conceivenotabsolutelyofGod,butofGoddistinguishedinthreepersons, theFather, Son, andHolyGhost; or elsewe conceive anidol. For there are three persons in one common nature; and in ourprayerswemustnotconceivethenaturewithoutthepersons.

3.Inthethirdplace,wemustnotinourprayersconceiveofGod,withoutChristtheMediator.ForevenasGodwasonlytobeknownandspokentotowards the tabernacle; so Christ is the tabernacle now, where Godmanifests his gracious presence, and will be worshipped in him theMediator. For God, considered out of Christ, is a 'consuming fire;'withoutChrist,noconversewithGod.LetusthereforetakeChristalongwith us, when we go to God. Go to him by God in our nature, ourImmanuel; and sowe shall conceiveofGodaright, andnotworshipanidolofourownbrain.

4. Again, there is another thing which is a common abuse amongChristians,whereintheycomeneartoidolatry,whentheytransformGodto be like themselves in their affections, as it is the property of allunregeneratementodoso.Idolatryissonatural,itcannotbuttransformGodtobelikeitself.Asforinstance,amanthatisnotagraciousman,inthe pride of his sinful course, thinks that God is like unto him. 'ThouthoughtestthatIwaslikeuntothyself;thereforeIwillcomeagainstthee,'&c,Ps.50:21.Asoppressors,andsuchwhogrowgreatbyillcourses,theyjustify thusmuch.WouldGod letmealone ifhedidnotapproveofmycourses?So theymakeGod like themselves.Andso thegood fellowsoftheworld,theymakeGodtoallowalltheirdissoluteness,becauseheletsthemalone.Sothosethatare fierceandcruelbynature,whodelight incruelty,vexation,andblood,theytransformGod,asthoughhedelightedinsuchthings,andmakehimaGodofblood.SootherstransformGodtobeallmercy.ThisistomakeGodanidol,andasillasiftheytransformedhim into this and that creature; worse than the heathens, in regard oftheirlightunderthegospel;yetthisisthedispositionofmanyChristiansnow-a-days.

Quest.WhatwasthereasonwhytheheathensworshippedBacchusandVenus,suchabominablegods?

Ans. They, to countenance their lusts and drunkenness, deify them: anabominablesinoftheheathen,forwhichGodgavethemuptoothersins.Dothnotour sin comenear theirs,whenwemakeGod to countenanceour sin, and cite Scripture for it, as if God can countenance sin in hisword?ThisistotransformGodintoourownabominableconceits.Those,therefore, who bless themselves in any sinful course, they are guilty ofidolatryintheworstkindthatmaybe;foritisasilltotransformGodtoallowofsuchcourses,astotransformChristtodieforsuchwhogoonintheirsinswithoutremorse,ortotransformhimintothelikenessofsuchandsuchvilecreatures.

5.Further,thereisanothersortofidolatryChristiansaresubjectunto—toset up somewhat in their hearts higher than God. There is no manwithoutgrace,buthedoth sountilhis conversion.Nay,whenaman isconverted,heispronetothis,toidolizeandsetupsomethingabovethatwhich should be in the heart. Hereupon Paul, Col. 3:5, callethcovetousness, idolatry;becausea covetousmanplaceth thoseaffectionsupon his own wealth, which should dwell in God: for, 'he saith to thewedgeof gold,Thou artmy confidence,' Job31:24, thinkinghiswealthshallbearhimoutinanyillcausewhatsoever.Andthen,again,thattimewhichheshouldspendinthinkingofGodandofabetterlife,heburiedthosethoughtsinhismuckandwealth,toilingandmoilingintheworld,whenheshouldserveGod.Thusthecovetousmanisanidolater.

6.Andtherearesomeguiltyofidolatry,likewise,inanotherkind,suchashavemen'spersonstoomuchinadmiration,thatdeifythem,especiallyiftheybe ingreatplace:suchwhowilloffendGodbeforetheywilloffendthem; and whereas for God's glory they should deny themselves, theydenythemselves,andmakethemselvesfools,formen;andtopleasethemby whom they hope to rise, deny both wit and honesty. This isabominable idolatry, and such are as far fromheaven and salvation, asthose that fall before an idol, if they repent not. Oh, if thesemen thatstudytopleasemen,anddenythemselvesforthem,wouldbeascarefulto pleaseGod, as they have been to pleasemen, how happy, andwhatexcellent Christians would they be! As a greatman-pleaser in his time

said,'IfhehadservedGodaswellashehadservedhismasterthekinginthattime,Godhadnotlefthimsoinhisoldyears'(u).*Tosetupanymanso high in our affections, as for him to deny ourselves, crack ourconsciences,anddothingsunlawful,willbemiseryintheend.'IfIpleasemen,'saithPaul, 'IamnottheservantofChrist,'Gal.1:10.Hemeanethsinful pleasing, for there ought to be service and respect. Due honourmust be given unto those who carry God's image, our governors, yea,greatrespectandhonour,andnothinginthiskindcanbetoomuch;butto go beyond our boundsherein, is to commit idolatry.As the heathendid,whenthegovernmentofRomewasturnedintoanempire,someoftheiremperorsweremadegodsby themafterAugustus's time,whereinthey couldnothavedevised tohavedone themgreaterwrong, for theycamemostofthemtofearfulends(v).ItisillforanymantohaveGodhisco-rival;fornogreatermiserycanbefallaman,thantobesetupinGod'sroom,sotoruleaman'shonesty,will,andconscienceathispleasure;forGodisajealousGod,andwillnotenduresuchidolatry.

7. And so, in the next place, they frame Christ an idol, in taking himwithouthiscross.Theywillbeofthetruereligion;butwhentheycometosufferanything,ifitbebutafrown,areproachordisgrace,theygiveoutandfallback.Such, they frametothemselvesan idol,a falseChrist; fortheknowledgeofChrist isneverwithoutthecross,somecrossorother,somepersecutionorotherinsomekind.'AllwhowilllivegodlyinChrist,shall suffer persecution,' 2 Tim. 3:12. A man may live godly, and notsufferpersecution;buthethatwilllivegodlyinChrist,soasheshewethhisnature to be altered, carrying an antipathy against all false courses,andsoastheworldmayconceivethatheissuchanone,itisimpossiblethat he should live in the world without persecution, because he shallmeetwiththosethatareofanoppositedisposition.Therefore,toframeasmoothChrist,allcomfort,istoframeafalseChrist,andafalsereligion,—toframeanidolthathathnotruthinit,thatneverwas,norneverwillbetotheendoftheworld.

8.Again,unconvertedpersonsespeciallyarepronetoanotheridolatry,toset up their own wits and wills instead of God's. So as there is not agreater enemy to religion than our own conceits and wills, which willhaveamodelofreligionofourownbrain,whichmuststand,letwhatwill

comeofit.Thisisthefaultespeciallyofgreatlearnedpersons,whotakeupon them conceits and apprehensions of things, and then doat uponthesebratsoftheirownbrain.Andsoforwill,tohaveourownwillinallthings;asthespeechis,'Mymindtomeakingdomis.'Iwillhavemywill,whatsoevercomeofit.Thisisidolatry;forwhosoeverwillcometoheavenmustdenyhiswill.ThefirstlessoninChrist'sschoolisself-denial,Mat.19:21, 24: denial of wit and will, to have no more wit and wisdom,especially in divine things, than God will teach us; and no more will,whichisdistinctandoppositetoChrist'swill,buttobringourwillstohisinallthings.Whenmenwillgoaboutgreataffairs,andsetuponthingsintheirownwitandstrength,neverprayingnordependinguponGodforablessing,this isakindof idolisingofpartstoworkoutthingsbypolicy,strength,wits,andparts.Asthatheathenatheistcouldsay,'Letcowardspray,iftheywill;'buthissuccesswasanswerable.Soisitnotthecommonatheismoftheworld?Theygoaboutthingsinconfidenceoftheirwitandparts, and so hope to attain a glorious issue; whereas God, whooverthrows Babels, takes delight to confound all their devices. It is hisdaily practice 'to send the rich empty away, and exalt the humble andmeek,' Luke 1:52. Thosewho set upon things rashlywithout prayer, asthough they were lords of all, and without dependence upon God,promisingthemselvesgoodsuccess,theymakeidolsofthemselves.Asaproudman is an idol, 'heworshipshimself,'whilst he leans tohis ownwit,plots,andparts.Carnalmenthusidolisethemselves.

9.Again,youhavesomewhoarenoneoftheworstwhocommitthisgreatsin of idolatry, by trusting to the outward performances and tasks ofreligion, thinking thatGodmustneedsbeboundunto them,when theyhavedonesomanytasks,read,andprayed,orheardsomanysermons,ordoneagooddeed.Butherelieththespiritualsubtlety,inthattheysetupthese things toohigh,when, if they findnot that success they look for,then they inwardly murmur against God; when rather all these thingsshouldbedonewithaspiritofhumilityandsubjection,usingthemonlyasmeanswhereuponweexpectGod'sblessing,cravinghisassistanceandstrength todo them in a holy and a self-denyingmanner.Whenwedootherwise, and trust to the outward tasks and performanceswe do,wemake them idols. And you have many that go along with outwardperformanceswhonevercometoadramofgrace,becausetheytrustto

the outward performances, and look not to the life and soul of them,which is theSpiritofGodassisting,quickening, strengthening,blessingthem.ThelifeofaChristianisaperpetualdependenceuponGodintheuseofmeans,andnotanidolisingofthem,tobecarelesswhenhehathdonehistask.

10.Butamoresubtleidolatrythanthisisofanotherkind,whenwetrusttoomuch to theworkofgrace, and relynotuponGod inChrist, in thematterofjustificationandacceptationtolifeeverlasting,whichisafault,both,

1.Beforeconversion.

2.Afterconversion.

First,beforeconversion.Whenwethinkwehavenotdonesomuchgood,and been sufficiently humbled, and therefore that God will not bemercifultous,asifChristmusttakeuswithdowryofgooddeeds,orelsehecannot;whereasallgraceispromiseduponourentryandcomingintothe covenant of grace, upon our believing, when we come with emptyheartsandhands. 'Thepoor,'saithChrist, 'receivethegospel;andthosethat are lost, Christ is sent to save them, and to call in the weary andheavyladen,'Mat.11:5,9:13,11:28.

2.Andafter conversion.Those that are in the state of graceoftentimeswantthatcomfortinthemainpointofjustificationandacceptationtolifeeverlasting, which they should have, because they look into theirimperfections, seeing this and that want, and so are swallowed up ofdiscomfort;whereas, ifwehadall the graces in theworld, yetwemustlivebyfaith,relyinguponthemeritsofChrist.Forourgoodworksbringusnottoheaven,asacause,butonlyarehelpsandcomfortstousinourwalkingtoheaven.For ifwehadall thesinsofallmen,yetChrist'sall-sufficientrighteousnessissufficientfortodothemallaway,ifwecangooutofourselves,andcleavetothat.Therefore,introubleofconsciencewemustnot lookeither toourgoodorour ill,but toGod's infinitemercy,and to the infinite satisfaction of our blessed Saviour the Lord JesusChrist; there, as itwere, losing ourselves, seeing our sins asmountainsdrowned in the infinite seaofhismercy.ThebloodofChrist!Thatwill

pacifyandstaytheconscience.Nothingelsecangiveresttooursouls.Ifwelooktoourworksandtothemeasureofoursanctification,whatsaithholyPaulinthelikecase?'Yea,doubtless,andIcountallthingsbutloss,fortheexcellencyoftheknowledgeofChristJesusmyLord,forwhomIhavesuffered the lossofall things,anddocount thembutdung, that Imay win Christ,' Phil. 3:8, even his righteousness and best works.Therefore there isno regard tobehadof them in that case.Whereforewhenwewould speak comfort to a distressed conscience,wemust notlooktohisillorgood,buttothecommand,'Thisishiscommand,thatwebelieve,'1John3:23.Andlooktotheall-sufficiencyofGodinChrist,andthe promises, whereby we honour God in giving him the glory of histruth,anddepartwithcomfort.Therefore,thoughwehategrossidolatry,yet we see there are many ways wherein the soul may be seduced,whereby we may come very near that sin which our soul hateth, bytrustingtoomuchtosomethingoutofGod.

Use5.Ifthenthecasebethus,howshallwecometoreformit,forauseofdirection,soastoflyfromallidolatry,andtosaywithEphraim,'WhathaveInowanymoretodowithidols?'

Firstofall,dobutconsiderGod'shatreduntoallsortsofidolaters;forheaccounts such to hate him, and so accordingly punisheth them. In thesecondcommandment, those that aregiven to idolatry inanykind, aresuchashateGod,whichisahorriblething;andyet,notwithstanding,thisis the disposition of all such as are idolaters. So far forth as they areidolaters, theyhateGod, for themoreweknowGod, themoreweshallhateallidols,'WhathaveInowanymoretodowithidols?'

2.Labour togrow in thesoundknowledgeofGodandofChrist,andoftheirall-sufficiency.MarkStPaul'smethod,Col.2,and inotherplaces,whenhewoulddrawusfromalloutwardthings,hespeaksgloriouslyofthe fulness of Christ, 'In him dwelleth all the fulness of the Godheadbodily,' Col. 2:9; and, 'In him you are complete.'When hewould drawthemfrom 'touchnot, tastenot,handlenot,worshippingofangels,andfromcounterfeithumility,'Col.2:21,&c.,helabourstodispossessthemoftheseidolatrousconceits,andtopossessthemofthefulnessofChrist.Ifinhimwehavefulness,whyshouldwelookforanythingoutofhim?Ifwebecompleteinhim,ifallfulnessbeinhim,whydoweseekanything

out of that fulness? Thus the holy apostle shutteth up his first epistle,'Babes,keepyoufromidols,'1John5:21.Whatispromisedthere?Christiseternallife,allisinhim;whereuponpresentlycomesthis,'Babes,keepyou from idols?' If life and happiness, and all be in Christ, if we becompleteinhim,andthefulnessofallbeinhim,whyshouldwegooutofhim for anything? When God would persuade Abraham to leave allidolatry,Gen.17:1,andallthingselse,todependwhollyuponhim,whatdothhefirstpossesshimwith?'IamGodall-sufficient,'&c.KnowGodincovenantall-sufficient,andChristinthefulnessofhishighperfectionsasMediator, in whom is all fulness and life eternal, in whom we arecomplete;weshallthenbesofarfromgoingoutofhimforanything,asweshallbeofthesamemindwithEphraim,'WhathaveInowanymoretodowithotherintercessorsandmediators?'whathaveItodowithwill-worship? what need I go to other cursed means, when God is all-sufficient? It is the scope of the new covenant of grace, thatwe shouldgloryinGodonly,whohathmadeChristuntous'wisdom,righteousness,sanctification, and redemption,' 1 Cor. 1:30. And all this, because thatwhosoeverglorieth inhim, shouldnotgooutofhim forany thing.Themoreweknow therefore the fulnessofChrist, andGod'smercy inhim,themoreweshallabhorallidolatry,withthekindsanddegreesofit.

3.Anotherhelpandmeanstocurethisdispositioninusis,toknowthatwe are naturally wondrous prone to it in one degree or another. It isreckonedup,Gal.5:20,asaworkoftheflesh;and,naturally,manhathaworkingfancy,tosetupsomewhatinhisheartandunderstandingabove,and besidesGod, imaginations to adulterate things.Men live by sense,and imagination isnext tosense, so thatnaturallyallmenare idolatersbeforeconversion,inonekindorother,anddoatsoupontheirown,thattheywillnotbedrivenoutof themselvesuntoGod inChrist,withoutagreatdealofgrace.Asmennaturallylovethechildoftheirownbody,somenlovethechildrenoftheirownbrain.

Quest.Whatisthereasonthatitissohardtoconvertapapist?

Ans.Becauseitiswill-worship,adeviceoftheirownbrain,suitingtheirnatural will and appetite. And what makes them so furious, as allidolaters are cruel: though they be mild of their own nature, yet asidolaters,theyarecruel.It isbecauseit isadeviceoftheirownbrain,a

brat,achildoftheirownbegetting,whereforetheystrivetomaintainit,becauseitistheirown.Letusthereforeconceivethusmuch,thatitisnoeasy matter to free the soul from idolatry, and all the degrees of thiscurseddisposition.ThiswillmakeusbegearnestlytheSpiritofGod,bywhichonlyweshallsubduethisidolatrousproudconceit,Rom.8:5,andlay ourselves open to Christ, to be disposed of as he pleaseth. Beg theSpirit only,wherebywe shallmortify the cursed deeds of the flesh, fornaturewillneversubduenature.TheSpiritofGodthereforeisthatwhichcan, and must free us from all dregs and tainture of this curseddisposition, which the Jews were so scourged for, and hardly* drivenfrom.

4.Again,considerGod'spunishmentsinthiskind.Aswesee,Rev.9:20,where the Turk is said to be raised up against all these idolaters, thatwouldnotbekeptfromworshippingthedevilandtheimageofthebeast;yetforallthis,itissaid,'theydidnotrepent.'AndsotheJewishchurchwasstillpunishedwithenemiesraisedupagainstthemfortheiridolatry.Anditistobeexpectedthattheidolatryofthesewesternchurcheswillatlengthpulldownantichristhimself,whichmustbebeforetheconversionoftheJews.Forwhathinderstheirconversionnow?Theworldisfullofidolaters, even Christians; and therefore there must be a confusion ofantichrist's idolatrous worship before the conversion of the Jews, whowillnotreturnwhilstthatscandalisintheireye.Therefore,thatwemayhelpforwardthatgloriouswork,letuslabourasmuchaswecantopurgethechurchofthis, indrawingothersfromidolatry,thatwemayhelptomakewayforthoseglorioustimesa-coming; forthisScripturespeciallyhath relation unto the calling of the Jews, not to be fulfilled till then,when 'Ephraimshall say,Whathave Inowanymore todowith idols?'withthatforwhichwehavebeensoplaguedforinformertimes.

5.Andwithalletusconsiderthis,thattheendofallfalseworship,whenitis left, is grief and shame, befooling and shaming of ourselves for it.'Ephraimatlengthshallsay,WhathaveIanymoretodowithidols?'tocherish pride and self-conceit?which, if ever I come to heaven, Imustrenounce,hatingmyselfformyownprideandfolly.

6.Andsoforidolatersthemselves,whyshouldweconsortourselveswiththese,ofwhomweshallsayoneday,Whathaveweanymoretodowith

them?Wemustbeseparatedfromthemhere,orinhelllivewiththemforever.Whatwill thenbe thehellofhell?Mutualcursingofoneanother.Thy familiarity and acquaintance, thy provocations and allurements,broughtmeintothesetorments!IfwebelongtoGod,lateorsoon,theremustbethesespeeches,'WhathaveInowanymoretodowithsuchandsuchlyingvanities?'

Thereforeletusnotthinkwill-worshipaslightmatter;for,wesee,poperyisnothingelsebutabundleofman'sdevices.WeseeinScripture,whenthe dearest friends of Christ came unto himwith devices of their own,andgoodintentions,Christnotwithstandingsawthedevilinthem.Petermadeagreatconfession,'ThouarttheSonofthelivingGod,'Mat.16:16,and then he came 'Master, spare thyself,' ver. 22; whereunto Christreplied,'Gettheebehindme,Satan,'ver.23.Godisnevermoreprovokedthanwhenmenthinktohonourhimwiththeirowndevices;stablishingafalse, and neglecting his own true, worship. And there is usually littleamendment of these kind of persons, because they carry with them ashowofwisdom,asPaulsaith,Col.2:23,andgreathumility;whichthingsbeingsocarriedwithashowofsomegraceandwisdom(thoughtheybedesperatefollyintheconclusion),menhardlywillpartwithal.Asweseeof corporal adultery, few of them are reclaimed, because it hath abewitching,alluringpower;whichismosttrueofthespiritualadulterers.There are few of them reclaimed, untilGod, by some severe judgment,alter andbring down the proud imagination to serve him as hewill beserved;soastosaywithEphraimhere,'WhathaveInowanymoretodowithidols?'

Well, thatwemayabhor idolatrythemore,considertwoorthreedirectplaces. 'Who required these things at yourhands?' saithGod, Isa. 1:12.When we think to please him with voluntary devised things, this willstrikethemdumbthen.ThethingsthatGodrequiresbeingsoeasyandsofew, yetwe toomit themall, and todevisenew thingsof our own, ourreward shall be, 'Who required these things at your hands?' And thenagainsaithGod, 'Invaintheyworshipme,teachingformypreceptsthedevicesofmen,'Mat.15:9.Seethenthevanityofidolaters,who,thoughtheywoulddonothinginvain,yetdoalltheirwill-worshipinvain.It isnotonlyidolatry,butobstinateidolatry,theRomishdoctrine.'Wewould

have curedBabel, but shewouldnotbe cured,' Jer. 51:9. Is this a lightcauseofourcomingoutofBabylon?Doweleavethemfortrifles,whenthey stand guilty of abominable idolatry? You may see here, if so beEphraimoutofholyaffectionsay,'WhathaveInowanymoretodowithidols?'whattothinkandjudgeof thosethatwouldbringGodandidolstogether.IfEphraimhadbeenofthetemperthatmanymennoware,hemighthave said, 'Tush!whatneedwecare for idols, crucifixes, and thelike?Thereisnotsuchadistancebetwixtthemandus,whymaynotbothreligions stand together? This new-fangled niceness is but thedistempereddevicesofsomefewgiddy-headedmen,whoknownotwhatthey would have.' This is the wisdom of manymen in our times, whoreckonthatthereisnotaneternal, irreconcilabledistancebetweenlightanddarkness,theserviceofGodandthatofidols.'Wecannotservetwomasters,'saithChrist,Mat.6:24.Yes,theysay,wemayservetwomasters,AntichristandChrist,GodandBelial.Oh!butwhatsaithEphraim?'Whathave I now anymore to do with idols?' There can be nomixture, youknow, where there is abomination. That church, Rev. 3:15, which wasneither hot nor cold, may parallel many now in our times, who areneitherhotnorcold,papistsnorprotestants,butpoliticatheists,whowillbebothorneither,whatsoevermaybestserveandadvancetheirworldlyends.HowdothGodlookuponsuch?Saithhe,'Iwillspuethemoutofmymonth.'Godhatessuchmostofall:'nowIwouldthouwerteitherhotorcold.' If thisbetheaffectionofGod'speople toward idolsand idolaters,an utter aversation; and shall we think to jumble andmingle contrarythingstogether,toserveGodandthedevil,Christandantichrist?

Thusweseewhattothinkofthetemperofthesemen.Inlightermattersindeedwemayenjoyourownprivateopinionsinsomethings.AsStPaulsaithinlesserthings,'Ifanymanbeotherwiseminded,Godshallrevealituntohim,'Phil.3:15.Butwhenhecomestothepointof justificationbyChristinGod'sworship,whatsaithhe?'Ifanymanbeotherwiseminded,God shall reveal it?' No. But 'if I, or an angel from heaven, teachotherwise, lethimbeaccursed,'Gal.1:8.Now,whenmenteachanotherdoctrineandworship,joiningwithgrossidolatersinthatworship,therewemustbeofPaul'sspirit,'IfI,oranangelfromheaven,teachotherwise,let himbe accursed.' TheHolyGhost at first appeared in the formandshapeofadove,Mat.3:16,whichisameekandmildcreature,thathath

notalonstohurtwith.Yetnotwithstanding,atanothertime,heappearedin 'fiery tongues,' Acts 2:3, to shew that the same Spirit that in lesserthings maintaineth peace and love, when it is set against any sin,especiallyagainstthatsinofsins,idolatry,whichbringsGod'svengeanceupon kingdoms and states, and roots them out; there the Holy Ghostmustappearinfire.Thatelementmustbeintheheartsofpeopleagainstsin.That, thoughtopersonsthathavetheirslips,and in lessermatters,theremustbethespiritofadove,yettheremustbeinmenthespiritofcourage, indignation, abomination, and hatred unto the idolatry of thetimes,thatwemaysayfromourheartswithEphraim,'WhathaveInowanymoretodowithidols?'

Therefore,letusjoinwiththosethatweshallliveforeverwithinheaven,andgointhebestcourses,andweshallneverneedtofearseparation,norwantencouragementstowell-doing.Thusshallweneithergrievenorbeashamed to say with Ephraim, 'What have I now anymore to dowithidols?' At the length the kings of the earth,who adore thewhore, theyshallcomeandeatherveryflesh,Rev.17:16.Soitwillbetheendofthosethatreigninothermen'sconsciences,andinamannerwillbeaccountedgods,thatallwhichisgottenwithwrongtoGod,shallberenouncedwithgrief, shame,anddetestationof thepersonsof those thatmake idolsofothers,andwillbemadeidolsintheheartsofothers;thinkingthemselvesnotenoughrespected,unless theycommandtheconscience.Theendofsuch cannot be good. All this must end in loathing, shame, anddetestation.'WhathaveInowanymoretodowithidols?'saidEphraim;andwhat have I now anymore to dowith such and such profaneness,hypocrisy,double-dealing, and the like? shall suchpersons, thus sinful,sayoneday,withshameandhorrorofconscience.Wherefore,letusmeetGodbetimes,andrenounceouridolsofallsorts,thatGodmaycome'tohearus,observeus, andbeasagreen fir-treeuntous,'&c.Whereof, ifGodplease,weshallhearmorethenexttime.

THETWELFTHSERMON

Ephraimshallsay,WhathaveIanymoretodowithidols?Ihaveheard

him and observed him: I am like a green fir-tree: fromme is thy fruitfound.—HOS.14:8.

THE words, as we heard heretofore, are a gracious answer unto theprayer which God himself, by his Spirit, had dictated to Ephraim: aslikewise a reward of Ephraim's reformation. Aided by grace, Ephraimshallsay,'WhathaveInowanymoretodowithidols?''Godwillhearhimandobservehim,andbe likeagreen fir-treeuntohim.'For, saithGod,'from me shall Ephraim's fruit be found.' Whereby we see, thatwhensoever God doth alter the soul by his grace, there he also breedsdivorceanddivisionbetweenitandallidolatry;adispositioninsomesortlikehimself,havingthosesympathiesandantipathieshehathtowardssinand goodness. Now, because God is a jealous God, and cannot abideidols;thereforeEphraim,beingsanctifiedbytheSpiritofGod,ismindedasGodis,'WhathaveIanymoretodowithidols?'

1.Godhathframedthesoul,thatitmayenjoythechiefgood,andavoidthechiefillespecially;forpettygoodsandpettyillsarenotsobehoveful.Yetnotwithstanding,Godwillhaveusavoidallill,andembraceallgood,andhehathmadethesoulintoananswerablecondition.Thereforehathhe planted affections therein tending to good; as love, and joy, anddelight,especiallymade for theembracingof themaingood, thereby togooutofitself,andclosewiththatmainchiefgood,inclosingwherewithitmaybehappy.

2. And then, to avoid the chief ill, sin and damnation, he hath plantedaffectionsofaversation,abhorring,hatred,grief,andthelike.Thushathheframedthesoulforthesemainends,withoutwhichaffectionsthesoulwereasmaremortuum,thatdeadsea.Theaffectionsarethewingsandthe wind of the soul, that carry it unto all which it is carried unto.Especially,whenthewindofGod'sSpiritblowsuponit,thenitiscarriedoutofitself;forofitselfitcannotloveorhateasitshould;butGodmustraise the affections, and lay them down again. We have not themanagementofourhearts.Graceteachethustodoall.

Theparticularthenhereis,indignationandhatred.'WhathaveInowanymore to do with idols?' So that the proper affection in God's children,which should be conversant about that which is ill, and sinfully ill, is

hatredandindignation.Hereishatredwithindignation,theextentoftheaffection.

Reas.1.Thereasonwhereofis,whenGod'schildrenareonceconverted,theyhaveanewnatureputintothem,likeuntoChrist,whoseSpirittheyhave.Whathehates,theyhate.Hehatesallsin,andnothingbutsin.Hehatesthedevilhimselfforsin,andnofurther.

2.Then,again,whenonce theyareGod'schildren, theyhaveanew lifeputintothem,whichhathantipathytoallthatiscontrarytoit.Everylifeinanycreaturehathantipathytoeveryenemythereof.Thereisantipathyindoves tobirdsofprey;and in the lamb to thewolf,because theyareenemiestothelifeandbeingofthem.SointhesoulofaChristian,sofarasgrace is renewed, there is anantipathy,aversation,andabhorringofthatwhich is contrary.What have I to dowith sin in any kind?Whengracehathaltered thedispositionofaman'sheart, thensinandhearetwo;twoindeed,inthemostoppositetermsthatmaybe.WhathaveIanymoretodowithmyformerdelightfulsins?Wearetwonow,forwewerebeforenothingbutsin.And,indeed,wherethishatredisnot,theremenmayleavesin,becausesinleavesthem;butthisisnotenough,Godwouldhaveustohateitwithindignation.'WhathaveInowanymoretodowithit?'

Quest. But how should we come to have this true hatred of sin, asEphraimshouldhave?

Ans. 1. Amongst those helps formerly named, this is a main one, torepresent to the soul (as the soul is quick and nimble in suchapprehensions)theodiousnessofsin,thatitisatrulyhatefulthing;andtherefore,thatouraffectionofhatredcannotbebettersetnoremployeduponanyobjectthanthatofsin.Forletusconsiderthatitisnotonlyillin itself,defiling thesoulandhinderingcommunionwithGod;but it isalsothecauseofallills,beingtheillofills,asGodisthegoodofgoods.Forourtroublesandterrorsofconscience,wemaythanksin,andforallthatwesuffereverydayinourconditionsoflife.Whatisall,butthefruitof our own ways? 'Wherefore suffereth livingman?' saith the prophet;'man suffereth for his sin,' Lam. 3:39. 'Thine own inventions havebroughtthesethingsuponthee;thereforetheyarebitteruntothee,they

shallpiercethybowels,'Jer.4:18.Shallwenot,therefore,hatethatwhichisthecauseofallmischieftous?Ifwehadanenemy,especiallyifhewereasoothingfalseenemy,thatunderpretenceofloveshouldseekourbaneand ruin, and joinwith ourworst enemies,wouldwenot hate such anenemy?Sinisthegreatestenemywhichwehaveintheworld,anddothusmoreharmthanthedevilhimself; for itbetraysus to thedevil,and,underpretenceof favouringandpleasingournature,betraysus. It is afalse,deceitfulenemy,whichcomethnotinanuglyshape,butcloseswiththesoul inakindofconjugal love,Delilah-likeenticingandalluringus,wherebyithaththemoreadvantageandstrength,inthatitappearsinalovely, pleasing, and not in an imperious, commanding manner.Therefore,itshouldbethemorehatefultous.Shallwenothatesuchanenemyasalwaysdogsus,andhindersus?hindersusfromdoinganythingwell,andputsusontoallthatisill.Itissuchanenemy,thatwecannotgoabouttopray,ordoanygoodthing,butithangsuponus,andclogsusinallourperformances.Ifamanknewthatsuchanoneasmadelovetohim and all hiswere his great grand enemy, aiming at his destruction,wouldamaneverlovesuchaman?Thybase,false,revengeful,covetous,worldlyheart, it joinswithSatan,withoutwhichhecouldnothurtthee.Shallamancherishthatwhichbetrayshimtohisworstenemy,thedevil?andthen,shouldhecherishthatwhichmakesabreachbetwixthimandhisbest friend?Ifamansawonesomaliciouslyevil towardshim,astosow dissension by all means he could betwixt him and his besthonourablefriend,bywhomhewasmaintainedinallthings,wouldnotamanhatesuchaone?WhatdothsinelsebutbreeddivisionandenmitybetwixtGodandus?Andfurther,whenithathmovedustodoill,itcriethforvengeanceagainstusatGod'shands.Conscience,soundlyawakened,is always clamorous to pull somewhat from God against us. Are notsinners justly called fools? Eithermenmust be atheists to deny all, orelse,iftheycherishsin,theymustneedsbefools,andstarkmad,iftheyconfess this, that they join with that which is their chief enemy.Therefore,learntobewisetosalvation;makenotwithSolomon'sfoolasport of sin, Prov. 10:23, of swearing, of defiling ourselves and others,seeingGodthreatenethdamnationuntosuch.

Ans.2.And thenagain, avoidallparleyand intercoursewith sin in thefirstsuggestions,orwithwickedpersonsthatmaydrawusaway.Usesin

ruggedlyandharshly,astheydohere.'WhathaveItodowithidols?'Dobutentertainparleywithit,anditisofsuchaninsinuatingnature,thatitwillencroachdaily,andspreadoverthesoulsuddenly,betrayingittothedevil.Therefore,useithardlyinthefirstbeginnings,andavoidSataninthefirstsuggestions,ifwelovethepeaceofoursouls;asEphraimhere,'WhathaveIanymoretodowithidols?'Foraswesayincaseofhonesty,theycometoonearthatcometohavetherefusal.Theyshouldnothavesomuchhopefromachasteperson.Thereshouldbesuchamodestcarriageasshouldnotgiveanyonetheboldnesstoadventureinthatkind.Soifamancarryhimselfremotelyfromsinfulcourses,heshallhaveagreatdealofpeacefromwickedmen,whodarenotsomuchasadventuretodrawaway such a one. They know he is resolved. Therefore, constantresolutionagainstallsinandwickedmenwillbreedagreatdealofpeace,soastosaywithEphraim,'WhathaveIanymoretodowithidols?'

Ans.3.AndwemustknowthatthishatredcomesfromthelifeofGodinus.Thereforewemustbyallmeansmaintainspiritual life;andthen,aswegrowspiritual,weshallgrowinthedetestationofsin,asenseofjoyingoodthings,withahatredofallthatiscontrary.AmancanneverhatesintillhehaththeSpiritofChristinhim.Fortherebethreequeries,whereofthisisthelast.

1.Thefirstissetdown,'Nomansaid,WhathaveIdone?'Jer.8:6.Whenconscience inamanisawakenedonce,hesaith,Oh!whathaveIdone?whatcaseamIin?

2. The second query of a wakened conscience is, 'What shall I do?' Asthat,'Menandbrethren,whatshallwedotobesaved?'Acts2:37.Hethattrulysaith, 'WhathaveIdone?'ifconsciencebeawakened,willalsosay,'Whatshall Ido?'Youshallnotneed todrivehimwhenthequestion isanswered, 'Whatshall Ido tobesaved?' that is,bycastingmyselfuponGodinChrist.

3.Weneednotputthequestion,hewillsayofhimself,'WhathaveIanymore to dowith thatwhich is contrary to thatwhich savesme?' 'Whathave I to do with idols?' This comes in in the last place. 1. A man isawakenedoutofhisnaturalcondition.2.ThenhegoestoGodinChrist.Andthen,3.Thereisaspirituallifewroughtinhim,whichstirshimupto

hateall that is contraryunto it. 'Whathave Inowanymore todowithidols?'

'ForIhaveheardhimandobservedhim.'

'Ihaveseenandobservedhim,' someread thewords,butvery few(w);which is thusaverygoodandpiousconstructionof them. 'WhathaveInowanymoretodowithidols?'AsifEphraimshouldsaythesewords,'Ihaveseenhimandobservedhim;' that is,because Ihaveseenhimandobserved; therefore, 'What have I now anymore to do with idols?' AssoonasamancomestohearGodspeak,andtoobserveGod,downgoesallidols;for,indeed,therespecttoidolatry,andanythingthatisnaught,itfallsdowninthesoul,astheknowledgeofthetrueGodisliftedup,andasaffectiontogoodthingsareraisedup inthesoul. 'WhathaveI todowith idols any more?' 'I have seen and observed him.' As Job said ofhimselfwhenhehadseenGod, 'Iabhormyself,andrepent industandashes,'Job42:6;muchmoreallfalsecourses.Iabhorthemall,nowthat'Ihaveseenandobservedhim.'

Thisisasafe,pious,andgoodsense;butthewords,undercorrection,arefitliestapplieduntoGodhimself,asifGodratherthanEphraimsaidthus,'Iwillhearhimandobservehim;'Iwilldothusandthus; 'Iwillbeasagreenfir-tree,'toshadehimfromdanger,andtomakehimfruitful.

Obj.Butyouwillsay,EphraimcannotcastawayidolstillGodrespecthimfirst.Therefore,thisispromisedinthesecondplace.'Ephraimshallsay,WhathaveItodowithidols?'AndGodshallsay,'Ihaveseenhim,heardhim,andobservedhim,'whenhehathcastawayidols.

Ans.Tothistheansweris:Indeed,intheorderofnature,Goddothfirststir usup topray tohim, andpromisethus respect andhearingof ourprayers,afterwhichwecastawayidols;buttheexperienceofitisafterwehave done the deed. After that we have found God experimentallygracious,protectingandhearingofus, thenwe cast away idols. So thisexperience a Christian finds when he abominates and rejects ill ways.Then he finds God all-sufficient, as indeed God is never fully felt andknowntillwerenounceallotherhelps.Sothegeneralpointis,

Obs.Thatnothingislostbyrenouncingidolatryandcarnalconfidenceinanyworldlything.

ForGodmakes a supply in himself. 'I will hear him and observe him.'Nothing is lost, for God will be true of his promise. 'Seek ye first thekingdom of God and his righteousness, and all other things shall beministereduntoyou,'Mat.6:33.The truthofGod, and thenhismercy,makesthisgood.IsnotGodmercifultohischildrenwhentheyrenounceallfalseconfidence?Inregardofthetruthofhispromiseandmercy,hewillmakegood this, thatnothing is lostbycleaving tohim.Weread inthe story of our own times, inKingEdward theSixth's reign, the samedaythattherewasreformationofidolatryinLondon,purgingofchurchesfromroods*andidols,thesamedaywasthatnoblevictoryandconquestin thenorth parts over the enemies (x). SoGod answered their care inreformingthingsamisswithgoodsuccess.

Onthecontrary,whenwegoonwithfavouringabusesandcorruptions,yetexpectinggoodsuccess,itisinvain.LetEphraimcometosay,'Whathave I todowith idols?' and see thenwhetherGodwill respecthimornot. Do nations or persons think that God will respect them or blessthem, whilst they do that which is abominable to him? No; whenEphraimsaith,'WhathaveItodowithidols?'thenpresentlycomes,God'will hear and observe him, and look to him;' as you have it in thatgraciouspromise, 'TheeyesoftheLordareopenuntoallthemthatfearhim,andhisearsareopen to theirprayers,'Ps.34:15.Hiseyesandhisears. Indeed, God is all eye and all ear. The best friend in the worldcannothavehiseyealwaysuponus.Themother'seyecannotbealwaysuponherchild.Shemusthaveatimetosleep,whenneitherhereyesnorears are open to her child's prayers. It may cry, and die in cryingsometimes, before she can help it. But if we renounce sin, we have agraciousFather 'whowillhearus,observeus,andseeus,' andnotonlyhearandsee,but,astheScripturephraises,dothatthatfollowsallthis.Wherehesees,hewillpityandrelieve;andwherehehears,hewillpityandprotect.

'I have heard him, I have observed him.' Godwill hear, when oncewerenounce sin. 'If I regard iniquity in my heart, God will not hear myprayers,'Ps.66:18,saithDavid.ButwhenIdonot regard iniquity,God

will hear my prayers. Then a man may know that God will hear him,whenoncehehathrenouncedsin,andcomeswithcleanhandsandheartto God. As it is in Isaiah, theywere corrupted in their course, and yetcame to God, Isa. 1:11, seq, but he rejects all; so in the last of thatprophecy, he accounts of their sacrifices as of the cutting off of a dog'sneck,becausetheirhandswerefullofblood,andtheywerefullofsin,Isa.66:3.Reformabuses,lettherebepersonalandnationalreformation;andthen come and reason the matter with God, and see whether he willregardusornot.TheSpirit,itissaid,makesrequestsforthesaints,and'God knoweth the meaning of the Spirit, because it makes requestaccordingtothewillofGod,'Rom.8:27.ThesameSpiritthatstirsusuptoamendourlives,andflyidolatrouscourses,thesameSpiritstirsusupto pray to God, according to the will of God; and then God hears thedesires of his own Spirit. Of all judgments in the world, this is thegreatest, to pray and not to be heard; for when we are in misery, ourremedy is prayer. Now when that which should be our remedy is notregarded,whatapitifulthingisthat?Now,hereisanexcellentblessingsetdown,topray,andforGodtohear,'Iwillhearhim,andobservehim.'Because then, God and Ephraim were of one mind, and join in one,thereforeGodcannotbuthearandregardEphraim,beingofhismind,tolove and to hatewhat he loves andhates.As soon as ever the prodigalbegantohatehisformercourses,thefathercameouttomeethim,Luke15:20, seq.; and so ofDavid, 'I said I will confessmy sins toGod,' Ps.32:5. I said, that is, inmyheart, I resolved toconfess toGod,andthouforgavest mine iniquity. God heard his resolution. We cannot elseentertainafullpurposetogotoGod,unlesstherebeacessationfromsin.Theprodigal,forallhiscontrition,wasafraidtobeshakenoffhisfather,forhisdissolutelife.Oh,butthefatherprovidesabanquet.Soitiswhenwe turn toGod,and resolveanew life, to cast awayour idolatries, andformerabominations;presently, 'Godhearsus,andobservesus,'and isreadytomeetus.

Thereisanexcellentplace,eventouchingEphraimhimself.'IhavesurelyheardEphraimbemoaning himself: Thouhast chastisedme, and Iwaschastised,asabullockunaccustomedtotheyoke:turnmetothee,andIshallbeturned;thouarttheLordmyGod,&c.IsEphraimadearson?ishe a pleasant child? for since I spake against him, I do earnestly

rememberhimstill;thereforemybowelsaretroubledforhim:Iwillhavemercyuponhim,'Jer.31:18.IfEphraimbegintobemoanhimselfforhisfolly,presentlyfollows,thatGod'sbowelsareturnedtohim;soitissaidofEphraimhere.Afterhehadrenouncedidols,God'sbowelsareturnedtowards him, 'I have heard him, and observed him.'Which yields us asweetandcomfortableconsideration, to turn toGod fromalloursinfulcourses, because God is so ready to forgive, and to forgive great sins.Whatifoursinbeidolatry,thegrandsinofthefirsttable?YetifEphraimsay, 'Whathave Idowith idols?' (though itbe spiritualadultery), yet ifEphraimbegintorenounceidolatry,Godwillsay,'Ihaveheardhim,andobserved him.' If your sins were 'as red as crimson,' saith God, 'I willmake them aswhite aswool,' &c., Isa. 1:18. Crimson sins, double-dyedsins, it is no matter what they are, if we come to God. There is moremercyinhimthansininus.IfEphraimsay,WhathaveItodowithmyformerevilcourses,'Godwillhearhim,andobservehim.'

It is never better with a Christian, than when he hath renounced allwickedcourses,(thoughhethinkshimselfundoneifheleaveshisformerDelilah delights). But there is no such matter, for we shall find anhundredfoldmoreinGod,asChristspeaks, 'Whosoeverleavesfatherormother, brother or sister, house or kindred for me, shall have ahundredfold in this world,' Mat. 19:29; that is, they shall have it incontentmentandgrace,inpeaceofconscience,andperhapsinthethingsofthislifeinanotherkind.WhatlostAbrahamwhenheobeyedGod,andforsookhisfather'shouse?Godwasall-sufficientforhim.Hegrewarichman.AndwhatlosthebygivingIsaactoGod?Hereceivedhissonagain,ofwhomtherecameaninnumerableseed.AndwhatlostholyDavid, inwaiting for the time that he should come unto the kingdom, withoutmakinghaste?Hecamequietlytothepossessionofthecrown;whereasJeroboam,whomademorehaste,afterGodhadtoldhimheshouldreign,hewascursedinhisgovernment,andnoneofhisposteritycametogood.There is nothing lost by depending and waiting upon God, andrenouncingofcarnalconfidence.Wethinknaturallyweareundone.Oh,there isno suchmatter, asDavid speaks, 'Whenmy father andmotherforsakethme,yet theLord takethmeup,'Ps.27:10.Asweknow in thegospel,whentheblindpoormanwasexcommunicatedandcastout,afterhe had spoke somewhat stoutly to the Pharisees, 'Will ye also be his

disciples?' John 9:27, yet then Christ takes him presently into hiscompany,beingexpelledby them.What lostheby this?SowhenIsraelhadlostalltheirflesh-potsinEgypt,theyhadnoloss,forGodprovidedthemmannafromheaven,andwhat losttheybythat?Theyhadangels'foodinsteadoftheirgarlicandonions.

'Ihaveobservedhim.'

Thatis,Iwillhaveaspecialeyetohim;Iwilllooktohiminallconditionsandstateswhatsoever.Godneverslumbersnorsleeps.Likethemasterofthehouseintheparable,who,whenthepoormancameforbread,Luke11:5,alltherestbeingasleep,isawaked,andraisedupbytheimportunityofthepoorman.Sothegreatmasterof thefamilyofheavenandearth,thatgovernsall,hewakesdayandnight,andneversleeps;hereingoingbeyondthecareofthedearestfriendswehaveintheworld,fortheymusthavea time to sleep.Themother, thoughshe love thechildasherownbowels,yetnotwithstandingshemusthavearestingtime,andperhapsinthat time the child maymiscarry; but God always observes; his eye isalwaysuponhischildren,theyarebeforehim,written'inthepalmsofhishands,hehaththeminhiseye,'Isa.49:16:asinExodus,youhavethereGodbroughtinobservingthechildrenofIsrael.'Ihaveseen,Ihaveseenthe affliction of my people Israel,' Exod. 3:7. They thought themselvesneglectedofGod,buthetellsMoses,'Ihaveseen,Ihaveseen,'Iknowitvery well; he adds knowledge to sight. So there is no affliction in thisworldtoGod'schildren,butGod inseeingsees.Asbefore,hehears thegroans and sighs; so he sees the most intimate inward afflictionwhatsoeverthatafflictsthesoul;astheyweregrievedinverysoulatthetyranny of Pharaoh.Oh, butGod in seeinghe sees,whose eyes are tenthousand times brighter than the sun! This is a consolation, when onethinksthatnomanseesandregards;alas,whatshallbecomeofme!Whyshouldanymansayso,thathathGodtogoto,whoisalleye,andallear!God hears and sees; his ears are always open, as it is often shewed,especially,Ps.34:15.

It is said, 'His ears are open to their prayers, and his eyes to see theirafflictions.'

Quest. But with what kind of eye doth God see the afflictions of his

children?

Solution. He sees them with a tender, compassionate eye; for heaboundeth in those affections which he hath put into a father andmother. There is no mother would suffer her child to miscarry, if shecould help it.God sees surely* some afflictions are for our good, or hewouldrelieveus;forashehathacompassionateeye,sohehathatenderheart, and a powerful hand. He sees wickedmen also; but his eyes inregard of them are 'like a flame of fire,' not only because he is quick-sighted,butbecauseheseeswitharevengeful†eye;andashiseyesarelike a flame of fire, so likewise he hath feet of brass to tread them topowder,Rev.1:14,15.

Use1.Andthislikewiseisnolittlepartofourcomfort;forwhenwesufferanythinginthisworld,itisfromillmenforthemostpart,exceptitbeinthose afflictions wherein we more immediately deal with God, as insickness,&c.Butinpersecutionintheworld,ourtroublelieswithmen.Thereforeitisourcomfort,Godseesourtrouble,andtheirmalice;andasheisreadytohelptheone,soheistorevengetheother.

Use2.Andas it is apointof comfort, soof great encouragement tobebold in God's cause.What! shall we be baser than the base creatures?Takebutadoginhismaster'ssight,youseehowhewill fight.Takethemeanestandbasestcreature,whenithathasuperiornaturetoitself,thatitiswiserandgreater,thatencouragethandsetsiton,thatitknowswillsee it take no harm, these base creatures will be courageous; whichotherwiseifithadnonetosetiton,hadnocourageatall,atleastnotsomuch. And shall we in the sight of God, and when we are set in hisquarrel,andhavehisencouragementandhiscommand,withpromiseofhispresenceandassistance,flinchandflyoffthen?Itarguesagreatdealofatheismandinfidelityofheart.GodseesmeandlooksonmewhileIfight, andwhile I stand forhis cause.God's cause is trueand just,Godsees me, and he sees who opposeth me. In regard of the eye of Godtherefore, letusbecourageous in these things thatareagreeable to themindofGod,whatsoevertheybe,whethermattersofjusticeorpiety.

Use3.Again,ifGodhavesuchaneartohearus,letushaveaneartohearhim,andaneye to look tohim.LetushaveMoses' eye to lookonhim

whoisinvisible,Heb.11:26.Hiseyeisuponus,andletoureyebetohim;bothmaybetogether.Whenthesetwoeyesmeet;whenmyhearttellsmethat God seeth me, and that I see God looking upon me, this makescourageous.ThereforeasGodhearsandseesus,sowemusthaveaneyeto see him that is invisible. And so we pass from these words, 'I haveheardhimandobservedhim;'andwhattheprophet'smeaningis.'Ihaveheardhim,andwillhearhim;Ihaveobservedhim,andwillobservehim.'FortheycontainaperpetualactioninGod;notthathehath,andwillnotdoitnow,butwhathehathdoneandwilldo.Thathesetsdownhereinborrowedspeeches,forhesaithalso,

'Iwillbelikeagreenfir-treetohim:frommeisthyfruitfound.'

Godwillbe'likeagreenfir-tree'inregardofshadow.Afir-treeisahightree, a goodly, smooth tree, barren in regard of fruit, but it hath thickleaves, which hinders rain from falling upon those who rest under theshadowthereof,andlikewisekeepsthesunfromannoyingthem.Soitisafit tree for shadow, and the fitter, because it hath no fruit. For usuallythosetreeswhichspendnotthemselvesthisway,theyspendthemselvesin leaves, and have a perpetual greenness, which is supplied with thatwhichshouldbe fruit in fruitful trees.Thereforehesets itdownby thiscomparisonofafir-tree,thatsoGodwillkeepbackallshowers,tempests,andstorms,andallannoyingheat,andhewilldoitperpetually,asthefir-tree hath a perpetual greenness; and he will do it with pleasure anddelight,asitisadelightfulshadow.Butbecausethefir-treehathnofruitonit,Godwillnotonlybeashadowtohischildrentokeepillfromthem,buthewillbeafruitfultreetothem.'Fromme,'saithGod,'shallthyfruitbe found;' that is,whatsoever good thou doest, thou shalt have it fromme.Allfruitfulcomfortcomesfromme,andallgrace.Whatsoeverisgoodforthee,forprosperityofsoulorbody,allisfromme.SoweseehowGodconveyethhimselfandhismercyherebysweetcomparisons,dealingveryfamiliarlywithus,andspeakingtousinourownlanguage.Wewilltakebothinorderastheylie.

God will be as a fir-tree in regard of shadow to the passenger, andkeepingoffofstorms.ThegreatGod,andthegoodGod,whoisgoodnessitself, hath provided in this world not only good for us, but hath alsopromised defences against all annoyances. In the comparison itself,we

willobservesomewhatconcerningthegoodnessofGod;forasinthislifewe are subject tomany inconveniences,wants, and necessities; soGodhathsupplyforall,evenoutwardnecessities.Wearesubjecttocold,forthat we have the element of fire; we are subject to storms, he hathprovided garments, and skill tomake them; so in our travels, he hathprovided some trees especially to shelter us. We cannot name anyinconvenienceofthislife,buttherichGodinhisgoodnesshathprovidedasuitablesupply.DothGodtakecareforthisfading,perishinglife,whichisbutasavapour?andhathhegoodthingsforit,andfencesfromtheilland annoyances of it, till we have fulfilled our pilgrimage upon earth?AndwillnotthatGodhaveacareofourbestlifeofgracethatshallendinglory,thatweshallhaveallthingsnecessaryforlifeandgodliness,whichhaththepromise,notofthislifeonly,butofabetter,1Tim.4:8.Hethatissogoodtothisnatural life,willbemuchmoreinthingsconcerningabetter life,whichhewouldhaveusmindmore. 'Iwillbeasagreen fir-treeuntohim.'

Godwillbeasafir-tree,especiallyinregardofshadow,tokeepfromallannoyance both of storm and of the sun; for the sun in those hotcountries annoys them very much, as the spouse complains of herblackness,'becausethesunhadshineduponher,Cant.1:5,'tobeblackasthetentsofKedar,'&c.Whencewemayobservebytheway,

There isnot themost comfortable refreshingcreature in theworld,buttakeitinexcess,itharmsandannoys.

Whatmorecomfortable thanwater?yet if itprevail andabound, it isadestroyingcreature,asweseeinthedelugeanddiversinundations.Whatmore comfortable than fire? andwhatmore terrible if it exceed?Whatmore cherishing, refreshing, and quickening than the sun? Yet in theexcessiveheatthereof,itscorchethandparcheththings.Sointhesunofprosperityandallothergood things in theworld, it isbest tohaveandenjoyallthingswithmoderation;forifwehavegracetoqualifythem,allthings are good; otherwise the excess hurts us. Therefore beg of Godwisdom to temper and moderate the best good in this world, whichotherwise hurts us. For even the excessive heat of the sun in thosecountriesmakesthemgladoftheshadowofthefir-tree.

ThusGod doth not only give a shadow, but a comfortable shadow anddefencetohispeople,whichisthereforecalled'theshadowofhiswings.''Howoft,' saithChrist toJerusalem, 'wouldIhavegatheredthee,as thehengatherethherchickensunderherwings?'Mat.23:37.Itisnotonlyashieldingfromhurts,anddangers,andstorms,butasweetdefence,withrestandquiet.Asthosethatarewearycomposethemselvestorestunderashadow,soinGodisourrest;'Comeuntome,'saithChrist,'allyethatare weary and heavy laden, and ye shall find rest to your souls,' Mat.11:28.All rest is inChrist, and inGod'smercy inChrist.We see, then,afterwehaveforsookidolatry,Godistousinsteadofallthegoodwehadbyidols.Welosenothingbyit.'Godwillbeasagreenfir-tree.'

Whencethepointis,thereisaprotection,rest,anddefenceprovidedforGod's people,when once they have renounced their idolatry and sinfulcourses.

Thosewhorefusetheshelterofidols,Godwillbeashelteruntothem,'agreenfir-treeuntothem,'anothermannerofshelterthanthatwhichidolsoranyothercreaturecangive them.Everymanwillhavesomeshelter,shield,orother tocoverhim, thisor thatgreatmantoshieldorshelterhimselfunder.Arichman,hehathriches;another,thisorthatdefence.Everymanthathathanywitabouthimwillhavesomeshelter,andnotlieopen to all storms when they come. But the only true shelter is GodhimselftoaChristian.Allotherrefugesarebutshadows,thatis,theyarenothing,butlikeJonah'sgourd,whichmayshelterforatime,butthereisawormof vanity thatwill eat themout.Riches and the favour ofmenmayshelterforatime,butthereisawormatthebottomwhichwillrootthem out. Death will consume them and those they depend upon. ButGod is a true shelter to his people, an everlasting habitation, as it iswritten,'Thouartourhabitationfromgenerationtogeneration,Ps.90:1.Wedwellinhimasinourrockandcastle.Heisaneverlastinghabitation,notonlyashadow,butatowerandacastletodwellin.Thereforetheonlywiseman is theChristian.For,asNoah,whenthe floodcameupontheoldworld,andsweptthemaway,hadanarktosavehimselfin,sohaveallGod'schildrenahousetogetovertheirheadsintheworsttimes,whichisGod's blessed protection, in whom they are safe. Let us think often ofthese things.Whatablessed thing it is tobe in thestateofaChristian,

thathathalwayacertainandsureprotection,quiet,andrestinGod!Andwhatafearfulthingis ittobeastheAhithophelsofthisworld!tobeasCain,Judas,orSaul!whoareshrewdincounselandpolicy,andyet,whenconscience is awakened by the storm of God's wrath, want a shelter,whilst he who is above conscience, and should be a shelter to them,frownsuponthem.Whatapitifulstateisthis!Thewickedestmanintheworld, though he have never so great dependence, parts, and strengthfromhumanhelps,yetwhenthestormofGod'swrathcomes,heisasanaked man in the midst of a storm, and knows not whither to go.Therefore letusbewisetohaveGodforourshelter, ifwewouldnotbelikethesemiserablepoliticiansandworldlings.

Now, from this, that the shadow is comfortable in those hot countries,wherethesunisdirectlyovertheirheads,comesthesesweetphrasesinthePsalmsandotherScriptures: 'Thoushaltkeepmeundertheshadowofthywings.Astheapple-treeamongst thetreesof the forest,so ismybeloved amongst the sons. I sat down under his shadow with greatdelight,' &c., Cant. 2:3. The church speaks of Christ, 'I sat under hisshadowwithgreatdelight,andhisfruitwassweettomytaste.'Thelikeyou have inmany places in the Psalms. I will name one or two,morepregnant than the rest, to help our memories, and to breed a deeperimpressionofsocomfortableapoint.Ps.63:7.Therethepsalmistspeaksof restingunder the shadowofGod'swings.Andso in thatother sweetandexcellentpsalm,inthegreatestextremitiesofGod'speople,'Hethatdwelleth in the secretplaceof theMostHigh,' that is,God, 'shall abideunder theshadowof theAlmighty,'Ps.91:1.Hesaysafter, 'Iwill sayoftheLord,Heismyrefugeandfortress;'forwhereGodtellsamanthatheisahiding-placeandashadow,therefaithaddstheapplicationpresently;and then he goes on, speaking of himself, 'He shall coverme with hisfeathers;underhiswingswillIrest;histruthshallbemybuckler.Thoushaltnotbeafraidoftheterrorbynight;norofthearrowbyday;norofthepestilence thatwalketh in thedark.A thousandshall fall,'&c.,vers.4–7.SothatweseehowGoddoththattooursoulsandconditionsthatthefir-tree,whichisGod'sgoodcreature,dothtothebodyinthetimeofstormandheat,thatis,hedothrefreshusundertheshadowofhiswings.Heisasweet,comfortable,andgraciousGoduntous.This,yousee,isaclear truth; yet, because it is so comfortable,wewill enlarge it further.

LookwhatGodspeaks,'TheLordwillcreateuponeverydwelling-placeofmountZion,anduponherassembly,acloudandsmokebyday,andtheshining of a flame of fire by night; for upon all the glory shall be adefence,' Isa.4:5.SeewhatacomfortableshadowGod is!Hesaith, 'Hewill create.' If they want the comfort of the fir-tree, and such likeshadows,hesays,'Godwillcreate,'thatis,makethemofnothing.Hewill'create upon every dwelling-place of mount Zion,' where his childrendwell,andupon theirassemblies, 'a cloudandasmokebyday;' that is,when they are annoyedby the sun,Godwill create a cloud to keep therage and the scorching heat of the sun from them, and then a 'shiningflameoffirebynight,'becauseinthenightweneedlight,for'uponallthegloryshallbeadefence,'thatis,uponalltheglorioussaintsofGod.Theyare glory, for there is a Spirit of glory put into them, 1 Pet. 4:14. ThepeopleofGod, inwhomGodwillglorifyhimself,areglorious,andshallbe further glorified, and they shall in themean timehave adefencebydayandbynightfromalldangerswhatsoever.

Thus it is clear thatGodwillbea shadow tohispeople, as the fir-tree,whichisanallusiontothatgrandpassageofhisprovidenceinconductingthechildrenofIsraeloutofEgypt,whereGod,toguidethem,provideda'cloudbyday,andapillaroffirebynight,'Exod.14:20.Thesamepillarwhichwas lightsome to the Israelites,wasdark to theEgyptians,whichcloud andpillar of fire continued,God conducting them, till they cameinto the land of Canaan. He shadowed them by day with a cloud, andlightedandheatedthembyapillaroffireatnight,thusconductingthemtill they came toCanaan.Sowe,passing through thewildernessof thisworldtillwecomeuntoourcelestialCanaan,heaven,Godwillbea'cloud'byhisgraciousspecialprovidence,tokeepallillwhatsoeverfromus,anda 'pillar of fire' to lighten and direct us till we come to our heavenlyCanaan,wherehewillbeall inall,whenweshallneedneither sunnormoon,norhaveanythingtoannoyus,Rev.7:16.Therethenoondayshallnotburnuswithheatof thesun,nor the firebynight.Whenweare inheaven there shall be no annoyance of the creature. There shall be nomorewantoflight,becauseweshallhavealllightandrefreshingthereforeverandever.For,asitiswritten,then'alltears,'allsorrow,andcauseofsorrow, shall be for ever wiped away, an allusion whereunto we havecomfortablysetdown,Ps.121:7.Themoreweshallenrichandrefreshour

memorieswiththinkingof thesethings, themorecomfortwillsink intoourhearts.The121stpsalmisallspentoncomfortinthiskind.'Iwillliftupmineeyestothehills,whencecomethmysalvation.MyhelpcomethfromtheLord,whomadeheavenandearth,'allmyhelpisfromhim.'Hewill not suffer my foot to be moved; he that keeps Israel will neitherslumbernorsleep.''Hewillnotslumber;'thatis,hiseyesarealwaysopento see, as his ears to hear. 'Behold, he that keepeth Israel doth neitherslumbernor sleep.TheLord is thykeeper, thy shadow, so that the sunshall not smite thee by day, nor the moon by night. The Lord shallpreservethygoingoutandthycomingin,fromthistimeforever.'Thuswe see this Scripture is a large gloss and commentary upon this truth,thatGod,withaspecialprovidenceandprotection,caresforhischildren,tokeep themfromall ill.Hewillbeas the fir-tree to theminregardofshadow.Whenceweobserveinspecial,

Thatthislifeofours,whilst*wecometoheaven,issubjecttoscorchingsand many annoyances, and those both outwardly and inwardly, fromourselvesandfromothers.

First,foroutwardannoyances,howmanyofthemisourpoorlifesubjectunto!andforinwardterrorandboilingheatofconscience,whenGodinangerdiscovershimselfuntous,andsetsoursinsinorderbeforeus.Ohthen, ifwehavenotashadow; ifGod inmercy throughJesusChristbenotashadowtokeepthatboilingheatfromus,whatwillbecomeofthepoor conscience? especially if Satan adds his poisoned fiery darts,poisoning, inflaming the conscience with temptations to despair, Ps.50:21,asifGodhadforsakenandwereangry;orwhenGodseemsangry,thenheseemslikeaconsumingfire.Oh,whocanabideit,whenallthesefiery temptations are joinedwithGod's anger! Yet the dearest ofGod'ssaintsaresubjecttotheseinwardboilingheatsofGod'sanger.'MyGod,myGod,whyhastthouforsakenme,'saidtheheadofthechurchhimself,Matt.27:46;andseehowJobcomplains, 'Thouhastsetmeasabutt toshoot at,' Job 16:12. And, in regard of this spiritual desertion, Davidcomplains much throughout the Psalms. So this our life is subject tooutward and spiritual annoyances from God, from Satan, and fromourselves and the world; every way annoyedwith scorchings and heat,what need [of] a shadow, a protection, a defence else? That supposeth

this.

If thisbeso, thenconsiderhowfearful theconditionof thosepeople is,thatarenotundertheshadowoftheAlmighty;whohavenotGodasafir-tree to shadowand cover them; thathe isnot a cloudbyday to, andapillaroffirebynight;thathavenothimforahiding-placetospreadthewingsofhismercyover them.What is the state of suchpeople? surelyhowsoeverGod feed them, and fills their bellywith good things in thisworld for a time; yet their case will be fearful, when God lets looseconscience,andSatan'sfierydartsagainstthem.Judgethenherebywhatourstate isbynaturewithoutGod.Thesamesunwhichcherishethandcomforteth,alsotorturesandscorchethus:soGodisasun,aquickeningsuntohischildren,Mal.4:2,yea,avigoroussun,whohathhealingunderhiswings;buttothewickedhe isascorchingandconsumingfire,Heb.12:29. 'It isafearfulthingtofall intothehandsofthe livingGod,'Heb.10:31,who is sodreadful.Hewill not be a shadow to thewicked in anexcellentmanner.Heindeedpermitsthemtohavemanyshadowsinthisworld,many sweet comforts, and keeps them also frommany dangers;but they have not that worthy portion which Hannah had from herhusband,1Sam.1:5,loveatthehourofdeath.Andintimeoftemptation,when these comforts leave them,what shadowhave they then?noneatall,butareasnakedmeninastorm,subjecttothefuryofGod'seternalwrath.ThethingswhicharemostcomfortabletoGod'speoplearemostterrible to them, as it is said in one of those plagues poured out uponantichrist (for all the vials there spoken of tend to the punishing ofantichrist), there is a vial poured forth upon the sun, Rev. 6; whichreflectingandlightinguponthem,causeththemtoblaspheme,theywereso scorchedwith it.The sun,byprobable interpreters, is said tobe thewordofGod,which,whenitisopened,issweetandcomfortabletoGod'speople,butshininguponmenthatarenaught,especiallyat thehourofdeath, in affliction and in distress, it speaks no comfort to them, butcauseth them todespair, rageandstorm.Nay,profanemen,when theyareatthebest,theyrageandstormatthedirectionofthesun,becauseitdiscoverstothemthatwhichtheywouldnothaveknown.

Use1.Now,whatuseshouldwemakeofthis?WillGodbeashadowtohispeopletokeepthemfromallevil,ashispromisewastoAbrahamin

thecovenantofgrace:'Iwillbethybuckler,'tokeepillfromthee,and'thyexceedinggreatreward,'Gen.15:1.AndinthePsalms,Godpromisethtobe a sun for good, and a shield to keep off all ill, Ps. 84:11.Will Godbestow good, and keep off ill from us? Then labour to come willinglyunder the shadow of the Almighty, to serve him, and to make God incovenantourGod, thathemaybea 'shieldandahiding-place'untous,andashadowinallextremitieswhatsoever.Thosethatattendupongreatpersons,theydoituponthishope:Oh,ifIbelongtosuchagreatperson,hewillshelterme,thateverybasepersonshallnotwrongme;Ishallnowhavesomeprerogatives.Dothcarnalpolicyteachpoorcreatureswhoaresubject to abuse it, to get some shelter of great, noble men to beprivileged?andshallnotspiritualwisdomteachustogetunderthegreatGod,under the shadowofhiswings?None can comenear to annoyuswithouthisspecialwillandleave,asinthestoryofJob.Thedevildurstnotannoyhim,Job1:12,norenter intotheswine,Mat.8:31,much lesshurtGod'schildren.Shallwenot,therefore,getundertheserviceofourGod?cananymanshelterusbetter?Thereisnoservicetothatofaking;but is thereanyservicetotheKingofkings,andLordof lords?Willhesuffer his children to be abused in his own sight, or his followersdisgraced?Surelyno.Thereforemakethisuseofit,togetintotheserviceofthegreatGod,whichisarich,secure,andsafeservice.

Use2.Again,ityieldsusanuseofresolution,fortoobeyGod,andtogoboldly on in a good course. What should we fear, when God is ourmaster?Hewill shieldus, andkeepus safe, andgivehis angels chargeover us, to shew that he hath a care over us. Indeed, he hath manykeepersunderhim,butheisthegrandkeeper,whosetsalla-work.Forangels,magistrates,ministers,andour friendskeepus;butGod'sSpiritwithin us, and his gracious good providence without us, are our chiefkeepers.ThereforeletallourcarebetoserveGod,andtobeinhisways.Hewillkeepusinhisways.Whatanencouragementisthistobeingoodcourses,wherewemaylookfortheshadowoftheAlmightyGod,withouttemptingofhim!Ifamanbeinanillwayandcourse,hecannotlookthattheAlmightyshouldshadowhim.Hisheartwill tellhim,nowGodmaywithdrawhis shelter andwing fromme;hemay leavemenaked to thedevilandtothemaliceofmen;hemaystripmeofallcomfortinmysoulandconscience,andgivemeuptoterrorsofheartoutofhisway.IfItrust

himnow,Itempthim,becausehewillbeadefenceonlyinhisownways.Thereforeletuslabouralwaystobeinthoseways,andthenGodwillbeasagreenfir-treeuntous.

Use3.And,lastofall,letitbeanuseofcomfortuntous,forallthetimeofourlifetocome.Whatsoevermaycome,weyetpassunderabuckler.Letawholeshowerandshotofarrows*falluponus,wehaveabuckler.'Thou,Lord,artmybuckler;thou,Lord,artmydefence,myhiding-place,mycastle,'Ps.18:1,2.Wearesubjecttoaworldofdangerswhilstwelivehere, butwehaveGod instead of all, to keep off all.He is a buckler, ashield,ashadow,andahiding-place.Letwhatillsoeverbepresentedtoourthoughts,thereisinGodsomefenceagainstit.Forthispurposewehavemany excellent passages in Ps. 18, which wasmade after a greatdeliverance.'IlovetheLord,mybuckler,myshield,mydefence,'asifheshouldsay,Ihaveinmylifetimebeenannoyedwithmanytroubles,butIhave found experience of God in all. 'He ismy buckler,my shield,myfence,' everything tome. So let us comfort ourselves in this. Let comewhatwillcome,allshallcomewelltoGod'schildren.Hewillkeepthem,if not outwardly, yet in that they most desire to be kept in. He willpreserve theirspirits 'fromeveryevilwork,'2Tim.4:18, fromdoing ill,and fromdesperate falling fromGod;andhewillguard them inwardly,'by the peace ofGodwhich passeth understanding,' Philip. 4:7. It shallguard theirhearts; they shall have inwardpeace in themidst of all thetroubles of thisworld: a great comfort!What a rejoicing is it to a poorpassenger,whenhepassethbythehighwaysideinahot,burningday,orinastorm,toseeagoodlyhightree,withspreadingboughs,thathemayhide and reposehimself under it from the stormorheat.Thispleasethhim marvellously, as Jonah's gourd did him. Do these outward poorcontentments so refresh us in this world? and shall we not think thatGod, which provides such poor contentments for this sorry life in thisworld,willhenotprovideashadowinregardofthemaindangers?Surelyhewill,ifwetrusthim,andshewourtrustbycastingourselvesuponhimin obedience suitable to our calling. Saith the apostle, 'I am persuadedthatneitherthingspresent,nortocome,norlife,nordeath,noranything,shallbeabletoseparateusfromtheloveofChristJesusourLord,'Rom.8:38,39.Thereforeletusbeafraidofnothingthatcanbefallus.Godwillbe a shield and a buckler, and all in all to us in a goodway.We have

abundance of comfort everywhere in Scripture, and want nothing butfaithtoapplyithomeinpractice.ThereforeweoughttobegofGodsotoenlargeourfaith,thatashispromisesandcomfortsareverylarge,somayourvesselsbetoretainalltheseexcellentcomfortsandsweetpromises.

Allothercomforts in theworldarebut likeJonah'sgourd; forallothershadowsyieldonlyashadowforawhile,and then thesunshineoreastwind is like aworm to nip them asunder.Never trust, then, or lean tosuchshadowsasthesebe,offriends,riches,&c.,whichareshadowsmenordinarilyrelyupon.Ihavesuchandsuchafriend,aplace,andthelike,mymountainisthusandthusstrong.AlltheseareJonah'sgourds.Thereisawormofvanitywillbeat therootofall,andconsumeall.Allothershadowsarebutmereshadows.Whatismoretransientthanashadow?ButGod'sshadowislikeagreenfir-tree.Itneverfailsnorforsakesus,asall other shadows and contentmentsdowhatsoever.ButGod saith, 'Hewillbelikeagreenfir-treeuntothee.'Yetthisisnotall,norenough,forafterthisheadds,

'Frommeisthyfruitfound.'

God isnot only tohis children a fir-tree in regardof shadow, that treeaboundingin leavesverythick,wherebywearekept fromannoyanceofscorchingheatsoftroublesandterrorsofconscienceandpersecution,&c.Thisisnotall,buthesaithalso,

'Frommeisthyfruitfound.'

Afir-tree,thoughitbeforthicknessoftheleavesaverygoodshade,yetitisabarren,fruitlesstree;butGodissuchatreeashathbothshadowandfruit. InGodthere isasupplyofallwantswhatsoever.All thescatteredexcellenciesofallcreaturesbeingunitedinGod,andeminentinhim,itisin him, and in him in a divine, gracious, eminent, and comfortablemanner. All the creatures, as they come from God, are his creatures,neitheristhereanycreaturebuthathsomewhatofGodinit.Therefore,God vouchsafes to take names from the creatures. To be a rock ofsalvation,heisasarocktobuildon;tobeashadowingtree,becauseheisadefence fromill;andtobea fruitful tree,becauseheyieldsgood,andcomfort,andgrace,ashedothfruit.Whenweseeanythingthatisuseful,

we may say, this we have from God in an eminent manner, thispreservation and comfort. Do I in my passage to heaven find suchcomfortinthecreature?WhenIampassingthroughawildplace,haveIsuch comfort in the shadow of a tree? or when I am hungry, am I sorefreshed by a fruitful tree? What comfort, then, is there in God, inheaven, in glory, when there are such comforts in the way of mypilgrimageinthisworld?Therefore,Godissaidhere,bothtobeafir-treeand a fruitful tree. For then the passenger travelling through a wild,barrenplace,thinkshimselfmadewhenhecanretirefromthescorchingof the heat, and also therewithal find fruitfulness. Shade and fruitconcurring,he thinkshimselfmarvellouslyhappy.This is the stateof aChristian thathathGod forhisGod,being in covenantwithhim.He isnot only a strong protection and defence from all annoyance (as Godshadows us, and is a buckler from all evils, both inward and outward,fromSatan,andallkindofevilsandwrath),butheisalsoafruitfultreetoo.'Frommeisthyfruitfound.'

THETHIRTEENTHSERMON

Iamlikeagreenfir-tree;frommeisthyfruitfound.—HOS.14:8.

THISholyprophet,asweheardheretofore,didprophesymorethansixtyyears among the ten tribes, even until the time immediately precedingtheircaptivityandmisery,inlikemannerasJeremiahandEzekieldidtothe other Jews. Now, because in the worst times God always had aremnant,andyethath, therefore it is theprophet'scare, in thischapterwhich we have gone over, to instruct them in divers particulars ofreformation, aswe have heard at large, 'to return to the Lord,' 'to takewords to themselves,' which words, as we have heard, are also taughtthem, backedwithmany sweet promises and encouragements inGod'sanswer to theirpetitions: the lastwhereof insistedand stooduponwasthis, thatGod promiseth to be like a green fir-tree unto Ephraim,whopersonated all the ten tribes. Ephraim thought before to shadow andfence himself by idols, and leaguewith other idolatrous nations,whichwere like Jonah's rotten gourdunto them, poor shadows anddefences;butsaithGod,'Iwillbeafir-tree'forshadowtoEphraim,todefendhimfromalldangerswhatsoever;andtheninthenextplaceheadds,

'Frommeisthyfruitfound.'

A fir-tree is a green tree, but it hath no fruit. The excellencies of thecreatures are applied to God, but not the defects. Therefore, whencomparisons are taken from the creatures and given to God, we mustalways except the defects, supplying the same by some other clearingcomparison.SoGodisnotonlyafir-treeforshelteranddefence,butheisafruitfultree.Soafir-treeisnot;andthereforewithoutcomparison,Godhathmoreinhimthananycreaturehath.Forallthatexcellencywhichisin all the creatures is in him, and that in a farmore eminentmanner;therefore,heisbothashelterandfruit.Ifapassengerindistresshavenotonlyafir-treetoshelterhimandshadowhim,butafruit-treealsotofeedhim,hethinksheismadewhenGodthuscomfortshim.SoaChristian,hehathnotonlyshelterfromthewrathofGod,buthehathalsoaplaceofrest and quiet, the mercy of God to keep him, and the word and

sacramentstofeedhim.Godisafruit-treeaswellasafir-tree.

'Frommeisthyfruitfound.'

That is, whatsoever is graciously or comfortably good to us, in us, orissues from us, is all from God. Hence first of all we observe for ourinstruction,

Fromaman'sselfcomesnothingthatisgraciouslygood.

Whatsoever issavinglygoodisaltogetherfromGod. 'Withoutme,'saithChrist, 'youcandonothing,'John15:5.SaintPaulwaswondrouschary*of this point. 1 Cor. 15:10 he saith 'he labouredmore abundantly thantheyall:yetnotI'(herecallshimself), 'butthegraceofGodinhimthatdid all;' and ofmyself, as ofmyself, I cannot somuch 'as think a goodthought.'ItisfromGodthatwehavemeanstomakeusfruitful,andfromthegraciousworkingofhisSpiritcomesitthattheyareeffectual.Thatwethinkagoodthought,oropenourmouthstospeakagoodword,itisfromGod's Spirit enabling us thereto. 'Open thou my mouth,' saith thepsalmist,'andmylipsshallshewforththypraise.'Wearetongue-tiedandour lips sealed unless God open them. We cannot speak one savoury,seasonablewordtofurtherouraccompt.Wemayspeakemptywords,butneverawordcomesfromtheheartthatisgraciousandgood,butitmustbebytheSpiritofGod.Itishewhoworksallourworksinusandforus.'Hebeginsthegoodworkinus,andperfectsittothedayoftheLord,'Isa.26:12,Phil.1:6.Thetruthofthisiswondrousclear.

Ifthisbeso,thenundoubtedlythedifferencesinthegracesofmen,itisfrom another, merely from God and God's Spirit. There is indeeddifference inmen,but this isoriginally fetched from thegraceofGod'sSpirit.Thegooduseoffreedom,thatwetalksomuchof,itisfromGod,aswellastheendowmentsofit.Wehavefreewill,buttheuseofitisnotinourpower,tousethisorthatatourpleasure;for'itisGodwhichgivesthewillandthedeed,'Phil.2:13,ofhisgoodpleasure.Notonlythedeed,butthewilltoo;weshouldmakethewillanidolelse.Forsomanywills,somanyidols, ifwethinkonemaninhimselfcandifferencehimselfbyhiswill.

Again, in that God saith, 'From me is thy fruit found,' we may learnhence,

ThatfruitthatisgraciouscomesfromusandfromGodtoo.

ItisourfruitandGod's,sothatthereisasubordinationofgraciousworksunderGod.ThefruitwehaveisfromGod,yetitisourfruittoo.

Quest.Howcanthisbe?

Sol.Yes,easily.Wespeakthewords,butitisGodthatopensourlips.Webelieve,butitisGodthatgivesusgracetobelieve.Wedotheaction,butGodgivesusgracetodoit.GodopenedtheheartofLydiatobelieve,Acts16:14, so that God and wemeet together in the same action.We haveparts, understanding, will, affections, bodies and souls. Therefore theactions are said to be ours, becauseGodworks in us as understandingcreatures; but God sets the wheel a-going, so that the actions areoriginally his, and ours subordinately under him, 'Fromme is thy fruitfound.'

IfsobethatGodandmanjoininoneaction('Frommeisthyfruitfound;'asthoughheshouldsay,Whatsoeverthouhastorsayestthatisgood,itisfromme; herewe see how, andwhy goodworks cannotmerit, thoughtheycomefromGod,asallgoodnessdoth),yetinregardtheycomefromus too,we add some tainture thereunto fromour corruptnature.WhatGodandChristhimselfdoth,isabsoluteandperfect,asjustification;butwhatfruitheworksinus,thereissomewhatoftheoldAdaminus,whichtaintsthebeautyofthework.ItisGod'sfruit,comingfromhim,andyetour fruit also, coming from us; which being so much tainted shouldhumbleus, inthatweaddnothingtothetruthofGod'sworkinus,butabasement anddefilement by our corruptions. 'Fromme (saithGod) isthy fruit found,' so much as is supernaturally good; but because ournature isnotalteredon thesudden,butstill tastesof the 'old leaven,' 1Cor.5:7,thereforetherecanbenomeritingofsalvationbyanyworkswedo,becausetheyarenotperfectlygood.

Use1.Theclearingofthesepoints,inourjudgment,theyservetoworkinusadeephumiliation,seeingthatwehavenothinginourselvesbutstains

anddefilements,allthatisgoodinuscomingfromGod,'Frommeisthyfruit found.'What is from ourselves then, if all good in us comes fromGod?Weareabarrenandacursedsoil,nothing that isgoodcancomefromus.EvenastheearthwascursedafterAdam'sfall,andbroughtforthnothing but briers and thorns, so our soul naturally is a cursed soil initself,andbringsforthnothingbutweedsandthorns.Ourheartsarelikethebarrenwilderness,fullofevil,noisomelustsandaffections.Thereforethisservestoabaseus,thatwebenotliftedupwithanygoodinus;forasthat is altogether from God's Spirit, so likewise we of ourselves addnothingtoit,butsomewhatwhichmaydiminishthevaluethereof.

Use2.Here,again,formatterofjudgment,youhaveadifferencebetweenthestateofnatureandthestateofgrace,Imeanofinnocentnature,forin Adam we had a standing in ourselves, being trusted with our owngood; but now under the second covenant, under the second Adam,ChristJesus,wehavemanygraces to fitus forheaven,andmanygoodworkswedo,butallthefruitwehaveandyieldisfromGod.Sothatnowthis isagranddifference.Adam,as itwere,had thekeepingofhisownhappiness lockedup inhimself;butwehaveourhappiness,graces,andwhatsoever isgood forus,shutup inChristas thespringandfountain,whichisthereasonoftheperpetualstabilityandpermanentconditionofGod'schildren,oncehisandeverhis.Andputthecase,wewantthisorthathelp,yetthisprejudicethnottheperpetuityoftheconditionofGod'schildren, because those graces which come immediately from God'sSpirit,maybeconveyedsometimeswithoutmeans,aswellaswiththem.Therefore,whatsoeverdecayisinthebranchesthataregraftedintothisnoble Vine, Christ Jesus, in whom we bear all the fruit we bear, yetnotwithstanding there is life everlasting for us in the root, which is bylittleandlittledistilledintous.Theleavesmayfall,outwardthingsmaydecay,but there is lifealway in therootofaChristian,becausehe is inChrist,andhathhis fruit fromhim;hecannotwantfruit,nomorethanChrist can want influence and vigour, John 15:5. Which shews us theexcellentstateofaChristianunderthenewcovenantofgrace,thatnowwe fetch all out of ourselves, and it is happy for us thatwe do so. ForwithoutChristwe candonothing.Aswithout the soul thebody candonothing, sowithout theSpiritofChristwecandonothing; fromhim isall.This is the reasonwhywemustnot trust to anygrace inourselves,

thatcomesfromus,becausegracecomesfromGodinChrist.TrustGod,thespringwhenceitcomes,whosethefruitis:GodtheFatherinChrist,fromwhomallfulnesscomes,andisderiveduntous,orelsewemakebutanidolofgrace,ifwetrusttoomuchtograce.Looktothespringwhenceallcomestous.'Frommeisthyfruitfound.'

Quest.Again,forfurtherinstruction,Whatisthereasonthatsomehavemore grace than others, and more comfort, some having grace andcomfortinonedegree,andsomeinanother?

Sol.Henceitis:'Frommeisthyfruitfound.'ItcomesfromthefreedomofGod inChrist,whoaccording tohisgoodpleasuregives thewill andthedeed,whencewehavegracesometimesinthevigour,sometimesinaweaker and lesser degree, the fault being in ourselves too. Yet,notwithstanding,thereisalibertyintheSpiritofChrist,togiveamoreorless measure of grace, to shew that our good we do springs not fromourselves.Whichalso is the reasonof thedifferencebetwixtChristians,becauseGodwill shew that he is the disposer and the dispenser of hisown graces and comforts. And that is the reason also why we mustperform thisdutyofwaitinguponGod in theuseofmeans, thoughwefindnosenseofgraceandcomfortfromhimforthepresent, 'Fromhimourfruitisfound.'Waithisleisure.Hesuspendsgraceandcomfortuntilafittime,inregardofthedegree;butyetthereisalwaysomegraceleft,thoughhesuspendstheincreasethereofuntilafittime,becausehewouldhave us know that it is of his giving. Christians who are acquaintedherewith,theywillnottieGodtotheirtime,buthumblygoonintheuseof means, who though they find not their spirits and their comfortsenlargedsoasatothertimes,norsogreat,norasotherfolksare;yetcansay, Lord, thou givest the will and the deed according to thy goodpleasure,allcomesfromthee;thereforeIwillusethemeansanddependupontheebecauseIhaveallfromtheefreely.Godgivesaspiritofprayer,and then the thing we pray for, all is from him, 'Fromme is thy fruitfound.'Dowe findtheordinances fruitful, thepreachingof thewordtoopen our understandidgs, to kindle our affections, to enlighten ourjudgments?ItistheSpiritofGodthatjoinswiththemeans,thataredeadof themselves, tomake them fruitful.What are the ordinanceswithoutGod,butemptyconduit-pipesofthemselves?Therefore,'Frommeisthy

fruitfound.'

Use3.ThisshouldteachanddirectusalsoinallthingstolookuptoGodinalluseofmeans.Lord,Imayread,hear,andusehelpsandmeanslongenough, to little or no purpose, unless thou give a blessing. Paul mayplantandApollosmaywater,butifthougivenotfruitfromheaven,allisto no purpose, 1 Cor. 3:6. We forget this, and therefore prosperaccordingly.Wethinkwecanworkfruitoutofthemeans,byourownwit.Oh! it is not so! Whatsoever is comfortable or gracious in the use ofmeans, it is merely God's blessing. And therefore seeing all our fruitwhatsoever,thatisgood,comesfromGod,letusstirusuptopractisethespiritual worship of God, to adore God, to beg of his fulness in ChristJesus,andlikewisetoresignourselvesinallconditionsuntohim.Lord,Iputmyselfupon thee;allmy fruit is from thee; thoucanst sanctifyanycondition unto me. This adoration and resignation are parts of thespiritualworshipofGod.AndlikewisetheserviceoftheLordinfearandreverence,thatinwardserviceoftheSpirit;alldependsuponthis,thatallour fruit is fromGod.Therefore Imust servehim,andservehimashemust be served, in spirit and truth, John 4:24. What makes a manreverence another? I depend upon him; without him I sink. Will thismakeamanserveman?AndwillitnotmakeusserveGod,andservehimwith fear? What breeds an awful fear? This, that if he withdraw hisinfluence,Ifallintosin,despair,anddiscomfort.Sothatthegroundofallfear ofGod, and service springing from this fear, it is fromhence, thatfromhimallmyfruit,allmygraceandcomfort,isfound;thereforeImusthavegracetoservehim,asaGodinfear.Forifthesoulbenotpossessedandseasonedwiththisheavenlydoctrine,thatallcomesfromhim,thensurely where is God's service? What becomes of it? Where is thatadorationandmagnifyingofGodinourhearts?Where'sthatputtingoffourselvesuponhiminallconditions?

Use4.Again,thisenforcethanotherpartofGod'sspiritualandheavenlyworship, cleaving to God in our affections, especially these two, in ourfaithandlove;thatasallcomesfromandbyJesusChrist,sotherebywemaydrawfromhimthefruitofgraceandcomfort.SothatthisspiritualcleavingandunitingofoursoulstoChrist,itcomesfromthis,thatIhaveall from him, therefore I must cleave to him; seeing whatsoever is

spiritual, holy, and comfortable Imust have fromhim. Therefore ifwewouldworshipGodinspiritandtruth,asweshoulddo,andsethimupinhisdueplaceinthesoul,letuslabourtohaveourjudgmentssanctifiedinthis, that all comes from God. If we were surely grounded in thegoodness,mercy, and richesofGod's grace, andknew that all our fruitcomesandisfromhim,thiswouldmakeustoconcludethatthereforeitisreasonthatweshouldworshiphimanddependuponhimstrictly.Astheprophetspeaksof idols, that theycanneitherdousgoodnorharm,Jer.10:5,enforcingthattheyshouldnotfearthem,sowemaysayofallother things distinct from God, they can neither do good nor harm,exceptGodenablethem.Willyoubeslavestomen?Theycannotdogoodnorharm,butasGodusesthem,whosecreaturestheyare.ThereforetheworshipofGodisalsofoundedhence,thatGoddoesallgoodorharm.Ifmendoittheydoitfromhim,hegivesthemleave;asitissaidofShimei,GodbidhimrailonDavid,2Sam.16:10.Iftheydousgood,theyarehisconduits,wherebyhederivethgoodtous; thereforeall is fromhim.Wesee then how all the true and hearty worship of God comes from this,'Frommeisthyfruitfound.'

Use5.Thisshouldmakeus likewise,as toworshipGod inspiritand intruth,sotoberesoluteingoodcauses,whatsoevercomeofit.Lookforaground,andthenberesolute;becauseallcomesfromGod,whowillstandbyusinhisowncauseandquarrel.

But ifI forsakethisandthatsupport,Ishall layopenmyself to injuriesandwrongs.

MarkwhattheSpiritofGodsaith,'YethatlovetheLord,hatethatwhichisevil,'Ps.97:10.But if Ihate thatwhich isevil, idols,&c.,asEphraimhere doth, I shall be despised and trampled upon. No! saith he, 'Godpreservesthesoulsofhis;hewillbeashieldandabuckler;asunandashield;andnogoodthingshallbewantingtothemthatleadagodlylife,'Ps.84:11.Godwillbeasun forallgood,andashield tokeepoffall ill;therefore let us be resolute in good causes.Whence comes all shifting,halting,imperfectwalking,andinconstancesinthewaysofGod,butfromthis, thatmenknownotwheretohavemen?Theyarenotgroundedonthis,thatwhatsoeverisfruitfulandgoodcomesfromGod,whowillgivewhatsoever is fruitful and good independinguponhim.Thismade the

three children inDaniel courageous. They knew they should have fruitfromGod; that is, grace, comfort, and peace, the best fruit of all. Andtherefore'know,Oking,thatwewillnotworshipthineidol,norfalldownbeforeit,'Dan.3:18.SoholyEsther,beingwellgrounded,couldsay,'IfIperish,Iperish,'Esth.4:16.Iknowthecauseisgood;andifallhelpinthecreatureberemovedandtakenaway,yetIshallhavefruitinGod.

Letus therefore carry this aboutus, as aprincipleofholy life, toknowthatourgoodishidupinGod,andnotinthecreature;sothatifallhelpwere taken away, yet we have it immediately, purer and better in thefountain.Whatiftherewerenotacreatureintheworldtohelpme?Whatif all were against me? Yet God may make all their powers andendeavours fruitful.There is such fruit fromGod, thathecanmake theworst things which befalleth us fruitful when he pleaseth. There is ablessing in curses and crosses, a good fruit in them!Who can do himharm that God turneth the bitterest things he suffers to his good? Letnonebedauntedinagoodcause,butgoonresolutely,seeingGodhathallinhimself.WasnotMosesfortydayswithoutanyearthlycomfortonthemount? Exod. 34:28. And Christ also without natural sustentation solong?Mat.4:2.DidnotGodgivelightwithoutasuninthefirstcreation?Wearetiedtomeans,butheisnot.Wethinkifsuchfriendsandhelpsbetaken away, that then all is gone; but what were they?Were not theymeanswhichGodusedathisgoodpleasure,andcannothegivecomfortwithoutthem?Yes,certainly!ThegreatestcomfortandgraceisofttimesgivenimmediatelyfromGod,whenhesalutesthesoulbyhisownSpirit,ashedidPaulandSilasinthedungeon;who,inthemidstofdiscomfort,had their spirits enlarged to sing hymns at midnight, Acts 16:25, Godreservingthatcomfortforthattime.ThereforeseeingallcomfortisfromGod,andheisnottiedtothisorthatmeans,nay,canblessallcontrarymeans,isnotthisagroundofresolution?

Use6.Thereforenowmakeauseofcomfortofit,seeingallfruitisfromGod,who is incovenantwithhischildren inJesusChrist,andwhowillimprove all his attributes for their good, hiswisdom, goodness, power,and mercy. Let them therefore take comfort to themselves, thathowsoever the worldmay take their friends from them, riches, liberty,andwhatyouwill,cantheytakeGodandfruitfromthem?No!'Fromme

is thy fruit found.' If theycould takeaway theSpiritofGod,grace,andcomfortfromus,itweresomething;butcantheydothat?No!Theworstthey can do is to send us to heaven, to the fountain of all grace andcomfort; so that in this world they cannot cast us into any conditionwhereinwecannothavecommunionwithGod,inwhomallthescatteredexcellenciesofthecreaturearegatheredtogether,meetingasitwereinacentre.Itishethatcomfortsusinourfriends,thatshewsbowelstousinourmothers,wisdomandcaretowardsusinourparents.Thebowelsofamother,thecareofafriend,thestrengthofwiseassistance,hathhenotall inhimself, ifallbetakenaway?Hehathall.Therefore letChristianscomfort themselves, that theycanneverbe inaconditionwherein fruitshallbetakenfromthem.Thepoorworldlinglaboursallhislifeforfruit,riches,andfriends;andwhenhedies,thenhisfruitfailethhimandfalls,hisleafwithereth.Whatbecomethofhisfruitthen?Helabouredforthatwhich yields himnothing but vexation anddeath.But aChristiandothotherwise;helaboursforgraceandcomforttokeephiscommunionandpeace with God; and when all is taken away, either by the injury andwrongsofmen,orbytheextremityofthetimes,orasallwill,inthehourofdeath,hisfruitismostafter,indeath,andafterdeath,morethancanbe by our narrow hearts conceived in the excellency thereof. Oh! theexcellent estate of a Christian! Imagine such a one to have a tree thatgrowsinheaven,andsendsforthfruitandbranchestohiminwhatsoeverstateheisin.AndsoindeedGodreachethfruitfromheaventothesoul,beinginprisonandmisery.Hereachethfromthencethefruitofgrace,ofspiritualstrengthandcomfort:ablessedestate!ThereforeletChristianscomfort themselves in their condition, 'that all their fruit is fromhim;'andthatGodespeciallywillthenshewhimselfabundantwhentheystandmost inneedofhim.Other treesbearno fruit inwinterand instorms,butGodgivethfruitmostintheworsttimes.HeisaGodthatcomforteththeabject.Asitis2Cor.7:6;andhereissaid,that'inhimthefatherlessfindethmercy.'We havemost fruit from him in theworst times. ThenespeciallyhedelightethtoshewhimselfaGod,whennocomfortcanbehadfromthecreature.

Thereforedonotdespair,butlayupthisagainsteviltimes;neverfearforthetimetocome.Letthemountainsbecastintothemidstofthesea,andlettheearthandallrage,asthepsalmistsays,andletthingsrunupona

head;comewhatcancome,Godiswherehewas,andGod'schildrenarewheretheywere,inregardofthemaincomfort,Ps.46:2.Theycannotbeinsuchacondition,asthattheycanbedeprivedoftheirGod,andofhisassistance: 'From me is thy fruit found.' Therefore care not for anycondition that thou art in, this or that, thou shalt have that conditionwhichshallbecomfortable to thee, thoughmany likebeastsgoon,andlookfornofruitfromGod.

Use7.Andletthisalsobeanencouragement,towalkwithGodsincerelyanduprightly inall times,not fearingany creature,ordanger from thecreature,becauseourfruitisfromGod.Whatifwelosethisorthat?WeknowwhatwassaidtoAmaziahbytheprophet.Butwhatshallbecomeofthe hundred talents? saith he. God is able to give thee much more, 2Chron.25:9.Sointhelossoffriends,havingthisandthattook*fromus,let us comfort ourselves. Aye, but God is not taken from us. He whoderives† comfort by this or that friend, can supply it better by his ownSpirit. Andwhatsoever we part with in a good cause, let us rememberwhat Christ saith. 'He that parts with father ormother, with house orlandformysake,shallhaveahundredfoldinthisworld,andafterwardslifeeverlasting,Mat.19:29.Heshallhaveallmadeupingrace,whichisahundred times better than anything that is here. He shall havecontentment,which isbetter than the things themselves.Sometimesheshall, missing one worldly comfort, have more friends stirred up; buthowsoever, inwantofone,heshallbesupplied inanothercomfort thatheneverdreamtof in thisworld.So thatGod isabundant to themthatstickclosetohiminsincerity;heshallfindhimabundantinthethingsofthislife,inonecomfortorother.

Therefore,bythesemerciesofGodherementioned,letusbeentreatedtobeinlovewiththeconditionofaChristianlife,andsay,asEphraimhere,'WhathaveIanymoretodowithmyformercorruptcourses,or idols?'Give a peremptory answer to all sinful courses and suggestions, eitherfromothersorfromourowncorruptnature.'WhathaveIanymoretodowithyou?'No;GodshallbemyGod:forifIcanresignmyselfwhollytoGod,andrenouncethecreatureandallthingselse,Godwillbeasa'greenfir-tree,' andhearme. I shall losenothingby it.Be then in lovewith aChristian course; for it is the sweetest and the safest course, andnever

wantscomforts fromheaven:and it is themosthonourablecourse thatcanbe, for itwillholdourcommunionandpeacewiththegreatGodofheavenandearth; for thoughwebreakwithothers,we shallbe sureofhim. In which case take heed of that base suggestion which the devilhimself was ashamed to own, 'that we serve God for nought,' Job 1:9.What!shallwerenounceidolatryandwickedcourses,andthinkthatGodwillnothavefruitforus?ShallIthink,ifIleavemysinfulgain,thatIormyposterity shallbegor starve for it?Dowe serveaGod thathathnofruit,thatisadeadtree,orabarrenwilderness?No;weserveaGodthathadallinhimselfbeforehemadetheworld,andhathalltheexcellencyinhimself contained in the creatures. It isnot in vain to servehim. 'DothJob serveGod for nothing?' said the devil. Therefore it is a suggestionworsethanSatanical,tothinkweserveGodfornothing,ortothink,likethose hypocrites mentioned by the prophet, that God regards not ourfastingorourdevotion,Isa.58:3.No;weshallnot loseagoodwordforGod.Notatear,buthehathabottleforit,Ps.56:8;notasigh,oragroan,orafarthing,notaminute'stimewellspentshallbelost.Hewillpayusforeveryillwordweendureforhissake,foreverydisgrace,loss,orcross.DoweservethatGodthereisnofruitin?'Frommeisthyfruitfound.'

Whatsoeverourconditionbeintheworld, letuscomfortourselveswiththese things, and think that it is not in vain to serve the Lord; for wecannotservearicher,noramorekindmasterandLord.Firstofall,hegivesusopportunityandmeanswherebyfruitmaybewroughtinus,andthen he works the fruit of grace and comfort in us, and afterwardsrewards and crowns his own fruit. But we add imperfections andinventionsofourown,andsomarorstainall.ButwedealwithagraciousGodincovenant,whopitiesusasafatherdothhischildren,acceptsandrewards what is his, and pardons what is our own. Therefore let thusmuchbeeffectualfortheguidingofourlives,andcomfortingofusinagoodcourse. Ifwe take ill courses,wemust look forno fruit fromGod,butfruitsofhisdispleasure; ifweeatoftheforbiddentree,weshalleatandreap'thefruitsofourownways,'bitterfruits.Forinthiscase,JesusChrist,who isasweetSaviour,willbea judgetous;andhewho is 'theLamb of God,' will be angry, so as we shall reap the fruit of hisindignation. In the Revelation, divers are brought in desiring 'the hillsandmountainstofalluponthem,tocoverthemfromthepresenceofthe

Lamb,'Rev.6:16.Letusnot,therefore,turnasweetSaviourtoarigorousJudge,byadventuringuponcourseswhereinwecannotlookforfruit;butlet us commend 'our souls in well-doing unto him, as unto a faithfulCreatorandRedeemer,'1Pet.4:19.Andasitis,'Letusacknowledgehiminallourways,'Prov.3:6;foritisgoodtoacknowledgeandlooktohim,that is, looktohimforstrength,quickening,success,grace,andlighttodirectus:acknowledgehiminallourways,andtreasureupthiscomfort,that'allfruitisfoundfromGod.'Ifwetakegoodcourses,weshalleverbefruitful,andhavefruitfromhim, 'outofhisfulness;for,saithhe, 'Frommeisthyfruitfound.'

THEFOURTEENTHSERMON

Whoiswise,andheshallunderstandthesethings?prudent,andheshallknow them? for the ways of the Lord are equal, the just shall walk inthem:butthetransgressorsshallfalltherein.—HOS.14:9.

THESEwordssealupthewholeprophecy;fortheprophet,immediatelybeforeprophesyingofthecaptivity,discoverstothematlengththeirsins,asweheard,theiridolatry,addingnewidolstotheirformeridols,Baaltothe calves. The princes removed the bounds, old orders and laws; theprophetstheywerefools,anddidnotseethejudgmentsofGodhangingovertheirheads;andnoneofthemallcouldseetheir'greyhairs,'Hosea7:9, that is, the signs of their own ruin.Afterwhich, out of aChristianlove,care,andconscienceofhisduty,bydirectionoftheSpiritofGod,heprescribes an excellent way how they should carry themselves, byreturning to the Lord. 'Take words unto yourselves,' renounce all falseconfidenceinAsshur,andalldomestichelpsathome,horsesandthelike,andflytoGodasyourbestsanctuary.ThenheshewswhatGodwilldotothem,answerallthedesireshehadputintotheirhearts.'Iwillhealtheirbackslidings,andlovethemfreely,'&c.

Now, because these were great matters of great consequence, to makethem either happy in the observing them, or miserable in neglectingthem,youseehowheshutsupallinamostweightyclose.'Whoiswise,

andheshallunderstandthesethings?prudent,andheshallknowthem?forthewaysoftheLordareequal,'&c.

Whereinthescopeoftheprophetistostirupaholyregardofwhathathbeen spoken. He would not have all lost for want of attention orapplication;andthereforeheherestirsthemuptoaholyuseofall,whichstirringupisexcellentlyandfigurativelyclothedwithanepiphonemy,oracclamation,'Whoiswise,andheshallunderstandthesethings?'&c.Hedothnotsay,Letmenunderstandthesethings,but'Whoiswise,andwhoisprudent?'letthemconsiderofthesethings;andthentheexhortationisbackedwithmanyreasons.

1.ItiswisdomandprudencetoregardthesethingsIhavespoken.'Whoiswise?andwhoisprudent?'

2.Andthenagain,theyarethewaysofGodthatarespokenof,andtheyarestraightandequalinthemselves.'Fortheways,'&c.

3.And they lead to happiness directly,withoutwinding and turning.Aman is sure to attain his journey's end in them; and if they will takeexampleofthosewhoonlyareexemplarytothem,hetellsthem,'thejustshall walk in them.' They shall not walk alone; they shall have thecompanyof'acloudofwitnesses,'whoprosperandwalkoncheerfullyinthisway,andattainhappinessintheend.

4.Thenthelastargumentistakenfromthecontraryendofallthemwhocavil and snarl atGod'sways and truth, that think themselveswitty topick quarrelswith somewhat inGod's book, as it is a common fashionnow-a-daystohaveadivinityofmen'sown. 'Transgressors,'suchasareopposite toGod'sways, 'they shall fall in theseways;' that is, they takeoffenceattheseways,andsofallintosin,andbyfallingintosin,fallintomisery, till at last they fall into hell,which is the end of all quarrellerswith divine truths. They fall and dash themselves upon them, and soeternallyperish.

Now,thesearestrongandforciblereasonstoenforcecareandattentionofwhathathbeenspoken.Itis'wisdomandprudence;'and'thewaysoftheLord'here'arestraight,'andthen'allgodlypeoplewalkinthem,''and

thosethatstumbleatthemaresuretoperish,'anddoperishinthem;notthat they are a cause of their perishing, but by reason of themalice ofmen,findingfaultandpickingquarrelswiththem,theyfallfirstintosin,andthenintomisery.Thuswehavethescopeofthewords.

'Whoiswise,andheshallunderstandthesethings.'

Firstofall,wemustknowthattheprophethereinthisfigurativespeechmakesakindofexclamation,'Whoiswise!'Hedoth,asitwere,secretlymournat the apostasy and fewnessof those thatbe trulywise; as if hehad said, I have given youmany directions, and shewed youwhat sinslead to destruction; I have shewedwhat course ye are to take, and thebounty of God to those that return; but 'who is wise and prudent toregardthesethings?'

In thewords, therefore, in regard of the speaker, the prophet, wemayobserve this erewe come particularly to them, the character of a holy,merciful, gracious, and wiseman; that when he hath spoken things toexcellentpurpose,hewouldnothavethosethingslost,butoutofmercyand compassion,mingledwith a great deal of heavenlywisdom,wouldhave the best fruit of all hehath spoken.Whichwas the customof themenofGodintheScriptures,theSpiritofGodleadingthemtostrikethenail home; when they taught truths, to lay the word close upon theconscience, as much as they could. What is the whole book ofDeuteronomy,asthewordsignifieth,*butarepeatingoftheformerlaws?Moses thoughtall tonopurpose,unlessherepeated laws,and fastenedthem upon the soul. So our Saviour Christ still when he had spokenexcellentthings,saith, 'Lethimthathathearstohear,hear,'Mat.11:15.SosaithJeremiah, 'Whoiswisetoconsiderthesethings?'Jer.9:12;andthe conclusion of that excellent psalm is just thus, 'Who is wise toconsider these things?' Ps. 107:43. And saithMoses, 'O that they werewise, that they would think of these things,' &c., Deut. 32:29. Soeverywhere inScriptureyouhavesuchfasteningof things,wheretruthshavebeenspoken,inapplicationofthem;whichdothjustifythecourseofGod's messengers in bringing the word home unto men's consciences,because that which is spoken loosely in general, no man applieth inparticular to himself. We who are messengers of God must thereforebring things home to the conscience. 'Who is wise, and he shall

understandthesethings,'&c.

But that which more nearly concerneth us is, whereas first of all hepropounds this exhortation, to regard these things under this holyacclamation,'Whoiswise,andwhoisprudent?'wesee,firstofall,

Obs.Thattherearebutfewwhoaretrulywiseandprudent.

Fewthatentertherightway;forourSavioursheweththat'narrowisthisway,andfewtherebethatfindit,'Mat.7:14.Thepointneedsnotmuchproof, it is so plain andwell known;wherefore it is now touched only,makingwaytootherthings.Thereasonhereofisclear.

Reason.Mostmen,we see, live by sense,will, andpassion, andnot byfaith,wherebytheyenthralthewisdomtheyhave,andmakeitprisonertosinful passions and affections, rejecting thoughts of their own futurehappiness;andthoughitbehovetheminthisworldtobebrokenoftheirwill,yet theywillhave ithere, thoughtheyperishandbedamnedfor ithereafter. This is the state of the unbroken heart of man, till he havegraceinhim.Yea,itisthestateofallmen,especiallythosethatarepuffedup,eitherbytheirownplace,humour,ortheflatteryofothers.Theywillhave theirwill.Mensmihi pro regno, as one said.Now, this being theproud,poisonfulnatureofman,wemustnotthinkitastrangethingthatthere are so few wise and prudent; for a man cannot be wise andpassionate; for his passion transforms him to be a beast, a devil.Now,becausemostmenlivebysenseandbyhumour,whichisa lifetheyarenuzzled*in(especiallythosethataresubjecttoflatterers),thereforefewcome to be truly wise and prudent, to have so much steadiness andsobrietyofspiritastodeliberatewhatistobedone.Theywillnotincoldbloodgive leisuretotheirhumours(butfeedthem),toconsiderwhat isbest.Thisbeingthehumouroftheworld,nowonderthattherebesofewprudentandwise.

Use1.Sincethingsarethus,learnthisofit.Iftherebesofewprudentandwise,as theprophetscomplain inall times, 'Towhomis thearmof theLord revealed? and who hath believed our report?' &c., Isa. 53:1, thentakeheedoflivingbyexample,thatwebenotledawaywiththeswayanderrorofthetimes;forseeingtherearefew'wiseandprudent,'itisbetter

and safer to follow one man reformed by judgment than a thousandothers.Oneman iswortha thousand,who is ledwith judgmentandbytheSpiritofGod.

Use2.Andlikewisetakenoscandalifyouseemenrunuponheapsinthebroadandworstway,forthatmenhavealwaysdone.Itisthecomplaintofalltheprophetsinalltimes,callingthebettersortfew.'Asthegrapesafterthevintage,likeafewscatteredearsofcornafterharvest,'Isa.17:5,6.'Oneofacity,andtwoofatribe,afewofall,'Jer.3:14.Thereforenowletussealthistruthwiththisexhortation.

Use3.Thatwelabourtobeofthatfewthataretrulywiseandprudent.Examine, areweof those fewornot, andwhathavewe inus thatmaysecureustobeofthissmallnumber?forifwebenot,weshallneverbesaved. For Christ's flock 'is a little flock,' Luke 12:32; and few there bethat shall enter in at that strait gate.What hast thou, then,whichmaydiscoveruntothineownsoulthatthouartofthatnumber,andnotofthecommon multitude that shall be damned? It is a thing worth theinquiringofoursouls.WhathaveweinusthatmaycharacteriseustobeGod's trueservants,Christ's truechildren,andmembersof thechurch?and never rest in a common persuasion of common grace, whichcastawaysmayhaveaswellaswe.Wemuststriveforsomedistinctgrace,thatreprobatescannotattainunto.

'Whoiswise,andheshallunderstandthesethings?prudent,'&c.

But to comemoreparticularly to thewords, 'Who iswise, andhe shallunderstandthesethings?'TheholymanofGodhere inhisexhortation,namingwisdom,singlingout 'wiseandprudent'men, 'Whoiswise,andwhoisprudent?'hetouchethmenuponthequick,rightvein;forwhoisthere that would not be thought wise and prudent? A corrupt mannaturallyratherdesirestobethoughtsinfulthanweak;judgehimasyouwill,soyoujudgehimnottobeanunwise,anunprudentman.Aproudman, till hebe subduedandhumbled,had ratherbe thoughtdishonestthansimple,becauseifhebedishonest,hethinksitisoutofchoice;buttobesimple,thisarguethimperfection,andnotfreedomandbraveryofspirit.Therefore,itbeingthenaturaldesireandinstinctofallmentobethoughtwiseandtobeso,heendeavourstoworkuponthataffectionin

them, 'Who is wise?' &c. Well, saith he, I know you all desire to bethought'wiseandprudentmen.'Wouldyoumakeitgoodthatyouaresoindeed?Believemysayings!This is theway;whosoever iswise, lethimunderstandthesethings;andhethatisprudentlethimhearkentothesethingsthatIhavespoken.

Man at first, when he had communion with wisdom itself, was a wisecreature till he hearkened to Satan, and so lost all, 'becoming as thebeasts which perish,' Ps. 49:12. Yet in that glorious building, since thecorruptionofnature,thisamongstthatrubbishisreserved,thataboveallthings there is a desire to be happy and wise, which two desires arenaturallytheleadingdesiresinmen,todesiretodowell,andtobewise.Therefore,theprophethere,uponthatwhichisleftinman'snature,takesadvantagetobuildtruewisdomandknowledgeindeed.

Tocome, then, inbrief, to shewwhat thiswisdomandprudence is; forthere is some distinction between wisdom and prudence.Wisdom is aheavenly light set up in the soul by the Spirit of God, whereby itdiscerneththegeneraltruthsconcerningGod,ourselves,thestateofthechurch,theprivilegesofChristianity,andsuchlike.Insum,itisaright,divineapprehensionofspiritualtruths.

Andprudence:thisisakindofsharpnessofspirit,wherebytheSpiritofGoddirects the soul, knowing the rightgeneralprinciples, toparticularcases. Prudence is an application of the general knowledge of generalthingstoparticulars,andisanorderingofthelifeinparticularexigenciesandcasesinarightorder,accordingtothedirectionoftheSpirit,aswehave it, Prov. 8:12, 'I wisdom dwell with prudence.' Divine wisdom,wheresoever it is, dwells with prudence; that is, where God dothenlighten the understanding to conceive aright of the mysteries ofsalvation, there itdwellswithprudence; that is, itdirects thesoul toanorderly carriage of life towards God and man, and in regard of itself,everyway as it should do, in all estates, times, and conditions. That ismeantherebyprudence,aparticulargiftwherebyamanisfittoconsultand deliberate of things in particular to be done, in particular cases ofconscience, and the like. Now, wisdom and prudence, they are bothtogetherinGod'speople,howsoeverperhapsoneismoreexcellentthananother.Somearewiser,whohaveadeepersearchoftruthsingeneral;

andsomearemoreprudentintheirways,thatareweakerChristiansforthemaingeneraltruths.YetthereisnotagoodChristianbuthehathsomuchprudenceaswillbringhimtoheaven.ButGodgivethextraordinarywisdomtosome,becausetheyareleadersofothers.YetthoughinGod'sdispensationtherebeadifference,yetineveryChristiantheyarejoinedtogether. There is no Christian but he is wise for himself, which isprudence.Thisis,asitwere,thesaltwhichseasonethallothergracesandknowledge whatsoever; for what is knowledge without discretion but afoolish humour? what is patience but blockishness if a man do notdiscern how, why, and upon what ground to be patient? what isreligiousness without this but superstition? and what is zeal but anindiscreetheat,ifitbenotseasonedwiththisprudence?yea,andwhatisconstancyitselfbutanindiscreetrigourandstiffnesswithoutwit?Sothatitistheseasoningofallothergraceswhatsoever,thatwhichputsboundsandmeasureuntoall.Therefore,hejoinsitwithwisdom, 'Whoiswise?andwhoisprudent?'Good,aswesay,consistsofawhole,entirecause,untowhichmustbeoccurrence*ofallcircumstancestogether.Onedefectmaymake it to be sinful. So this is prudence, to observe a due order,clothed with circumstances of the manner and season of every goodactionandduty.Therefore,hejoinshereprudence,'Whoiswise,andheshallunderstandthesethings?prudent,andheshallknowthem?'

Now,thesebethetwogracesthatleadandguideaman'slife.Theremustbefirstageneralunderstandingandlightofthesoul,andthentheremustbeaparticularlighttoapplythisgeneraltoparticulars.Prudenceis,asitwere, the steward of the soul, which dispenseth the light thereof,accordingtoparticularoccasions.

Now,forwisdomandprudence,wewillnotinsistlongonthem,onlywewilldrawtowardsarightdiscerningofthem,squaredandproportionedtoourunderstandingsby resemblancesofother things.Foramanmayknowwhattheyareindivinethingsbysomeproportiontohumanthings,whattheyarethereastogivealittlelighttoit.

1.He isawise,prudentman in theworld thatwillbesure tomake thegreatesthisfriend.SoGod,beingthegreatestofallandmostabletodous good, he is awise andprudentman thatmakeshimhis friend, andcaresnotwhohebreakwith,sohebreaknotwithGod.

2.Andweaccounthimalsoawiseandprudentmanintheworld, that,like thewise steward in the gospel, provides for theworst times.Whatcourse did he take for himself herein?He provides for, as he foresees,danger,Mat. 16:3. So spiritualwisdomandprudencewill direct amanwhatisbestforhis latterend,hiseternalrestandhappiness inanotherworld.Heavenlywisdomprefixethtoamanafullviewofhislatterend,andthatwhichfolloweththereuponinanotherworld,andsomakeshimprovidebeforehandanddirectallthingstothatend.Awisemanwillnothavethingstoseekwhenhecomestomakeuseofthem,likethefoolishvirgins, who had their oil to seekwhen they should have had it ready,Mat.25:8.Heis trulyspirituallywisetowardshis latterend,that,asheknowsthereisastatetocome,soistrulyprudenttohaveallthingsreadyagainstthattime,that,consideringtheuncertaintyofthislife,hemaynotbe surprised unawares, like those glorious* virgins who had a lampwithoutoil.

3. And amongst men he is also counted a wise and prudent man thatmakes a right choice; for this is wisdom when a man discerneth adifference,andanswerablymakeshischoice.Similematererroris,saithone,Likenessisthemotheroferror(y).Thereisalikenessbetweengoodandbadintheworld,andbetweentruthanderror.Now,heisawisemanwhoisnotcatchedwiththeseresemblances,butdiscernethadifferencebetween temporal andeternal things, shadowsand substances, realitiesand appearances of things, and suitably chooseth eternals beforetemporals, the favourofGodbefore the favourofmen, and, inaword,those thingswhich concern everlasting happiness before those that areperishing.Wisdom is seen in choice.By these few instancesnamed,wemayseewhatheavenlywisdomandprudenceis,byproportionofwisdomandprudence in earthly things.Now, considering that there is a betterstate in anotherworld than in this, hemust needs be awiseman thatordersthingssoasthathemaynotloseeternity.Mostmenintheworldarepenny-wiseandpound-foolish,aswesay,wisetoaparticularend,togetparticularfavoursandriches,sotosatisfytheirintentions;butforthemain,whichiswisdomindeed,tolooktotheirlastestateandhappiness,andtofittheiractionsandcoursesthatway,howfewarewisetopurpose!How few provide for eternity! Therefore, no marvel the prophet saith,

'Whoiswise?andwhoisprudent?'becausemenlivebysense,andnotbyfaith.

'Whoiswise,andheshallunderstandthesethings?prudent,andheshallknowthem?'

Obs.Now,thenextthingtobeobservedhenceisthis,thatthewiseandprudent only know these things. Theremust be wisdom and prudencebeforewecanknowdivinetruths,andmakeuseofthem.

Obs. And then observe further, that truewisdom and prudence carriesmentoGod'sword. 'Whoiswisetounderstandthesethings?'Bydivinetruthwe growwise and prudent, the Spirit joiningwith the same, andthenwecometomakearightuseofthem.Theremustbefirstaspiritualwisdomandprudence,enlightenedbytheSpirit,erewecanmakeuseofthewordaright,totasteandrelishit.Because,thoughthewordbelight,yetlightaloneisnotsufficienttocausesight,buttheremustconcuruntothe outward light an inward sight. Grace must illuminate theunderstanding, and put a heavenly light into the soul. As by the lightwithinmeetingwith the light without, the eye being the instrument ofsight,applyingitselftothething,thencecomessight.Sotherebedivinetruths out of us,wherewith,when theHolyGhost puts an inward lightinto the soul, sanctified wisdom and prudence, then the inward lightmeeting with the light without, we see and apprehend. The Spirit,therefore,must jointoworkwisdomandprudence.Naturallywearealldead,andhavelostourspiritualsenses.ThereforetheSpiritofGodmustworkinusspiritualsenses,sight,andtaste,thatwemaysee,discern,andrelishheavenlythings,which,erewecando,theremustbeanharmonybetwixtthesoulandthethings;thatis,thesoulmustbemadespiritual,answerabletotheheavenlythingspitchedupon,orelse,ifthesoulbenotsetinasuitableframe,itcannevermakearightuseofthem.

Now,whentheunderstandingofamanismadewisebytheSpiritofGod,itwill relishwisdomandprudence.For theSpiritofGod, togetherwiththeScripture,takesthescalesofftheeyesofthesoul,subduesrebelliouspassions in theaffections,especially that rebellionof thewill,puttinganew relish in all, so as they come to love, affect,* and joy in heavenlythings. Now, when these scales of spiritual blindness are fallen off the

eyes of the soul, and when rebellion is removed from the will andaffections,thenitisfittojoinandapproveofheavenlythings,elsethereis a contrariety andantipathybetwixt the soul and these things.As thebody, when the tongue is affected with some aguish humour, cannotrelishthings,thoughtheybeneversogood,butaffectethandrelishethallthings suiting that distemper; so it is with the soul. When it is notenlightened it judgeth all things carnally, there being an antipathybetweenthesoulanddivinetruthsbroughthomeuntoit.Perhapsasoulnotenlightenedorsanctifiedwillapprehendthegeneralitiesoftruthverywell,butwhentheyarepressedhometopractice,then,unlessthesoulbechanged, it will rise up and swell against divine truths, and reject thepracticeof them.Without subduinggrace, toalterandchange thesoul,theaffectionsthereofareliketheMarchsuns,whichstirupagreatmanyhumours, but not spending them, they breed aguish humours anddistempers.So the lightof theword inacarnalheart, itmeetswith thehumoursofthesoul,andstirsthem;butiftherebenotgraceinthesoulto subdue these affections, it stirs them up to be the more malicious,especially if they be pressed to particular duties in leaving of sinfulcourses. So that the Spirit of God must alter the understanding, andsubdue the will and affections, ere there can be a conceiving of divinetruthssavingly.Therefore,beforetheseacts,hejoinsthesegraces. 'Whoiswise?andwhoisprudent?'&c.

Use.Theusehereofisthusmuch:NottocometothedivinetruthofGodwithhumanaffectionsandspirits,buttoliftupourheartstoGod.Why,Lord,asthingsthemselvesarespiritual,somakemespiritual,thattheremay be a harmony betweenmy soul and the things; that as there is asweet relish in divine truths, so there may be a sweet taste in me, toanswerthatrelishwhichisindivinetruths;thatthewisdomofthywordand my wisdom may be one! Then a man is wise. There is not thecommonest truth,orpracticalpoint indivinity,but it is amystery,andmustbedivinelyunderstood,andmusthaveprudence togoabout itasweshoulddo.Repentanceandtheknowledgeofsin,itisamysterytillamanbesanctifiedinhisunderstanding.Hecanneverknowwhatspiritualmiseryistilltheinwardmanbeenlightenedandsanctified,toknowwhatacontrariety there isbetweensinandtheSpiritofGod.Asnomancanknow thoroughly what sickness is but he that hath been sick; for the

physiciandothnotknowsicknesssowellasthepatientwhofeelsit;soitiswith a holyman, sanctifiedwith theHolyGhost. Tell him of sin, hefeelsit,andthenoisomenessofit,theoppositionofittohiscomfortandcommunionwithGod.Only thespiritualenlightenedmancan tellwhatrepentance, sin, sorrow for sin, and the spiritual health of the soul is.Thereforeitissaidhere,'Whoiswise?andwhoisprudent?andheshallunderstandthesethings.'

THEFIFTEENTHSERMON

Whoiswise,andheshallunderstandthesethings?prudent,andheshallknow them? for the ways of the Lord are right, the just shall walk inthem:butthetransgressorsshallfalltherein.—HOS.14:9.

ATlength,bydivineassistance,wearecomeuntotheconclusionofthisshort chapter, wherein the Holy Ghost, from God, hath shewed suchbowels of mercy and tender compassion unto miserable sinners,encouraging them to return unto the Lord by many and severalarguments,beingformerlyinsistedupon.Ourlastworkwastoshewyouwhat wisdom and prudence was, the difference of them, and how thatnone, without these endowments, are able to know and make use ofdivine truths and mysteries of religion. 'Who is wise, and he shallunderstandthesethings?prudent,andheshallknowthem?'&c.

Wecamethentoshew,thattheremustbeprudenceandwisdom,beforewecanunderstanddivinetruths;theremustbeanilluminationwithin.Itis not sufficient to have the light of the Scripture outwardly, but theremust be a light of the eye to see; theremust bewisdom and prudencegathered from the Scriptures. Now, wisdom and prudence, if they be

divine,ashereismeant,itisnotadiscreetmanagingofoutwardaffairsofour personal condition, but an ordering of our course to heavenward.Wherefore a man may know whether he be wise and prudent by hisrelishing of divine truths, for otherwise he is not wise and prudent inthesethingswhicharethemain.

Now, having shewed that only the wise and prudent can conceive andmakea rightuseof thesegreat thingsdelivered,he comes to shewanddefendtheequityofGod'sways,howcrookedsoevertheyseemtofleshandblood.Thesethingsoughttobehearkenedunto,becausetheyarethewaysofGod.

'ThewaysoftheLordareright.'

By ways here, he understandeth the whole law and gospel, the wholewordofGod;whichhecallethright,notonlybecause,

1.Theyarerighteousinthemselves;but,

2.Becausetheyreformwhatsoeverisamissinus,andrectifyus;and

3.Workwhatsoeverisneedfulforourgoodandsalvation.

Nowmoreparticularly,God'swaysare,

1.Thosewayswhereinhewalkstous;or,

2.Thewaysthatheprescribesustowalkin;and,

3.Ourways,astheyareconformabletohis.

AnyofthesearethewaysofGod;ofallwhichmorehereafter.

1. The ways wherein he walks to us, because many of them areuntraceable, as unsearchable to us, are not here meant; as those ofelection,predestinationandreprobation;thereasonswhereof,ifwetakethemcomparatively, cannotbe searchedout.WhyGodshould takeoneandnotanother,itisanunsearchableway.Buttakeamansingle,outofcomparison, thewaysofGodwillappear toberight,even in thatharsh

decreewhichmanymenstumblesomuchat.Fornoneareeverbroughtintheexecutionofthatdecreetobedamned,butyoushallsee'thewaysof theLord right,'whoa long time togetheroffers thema greatdeal ofmercy,whichtheyrefusing,andresistingtheHolyGhost,takingwilfullycontrary courses, work out their own damnation. So that at length theissue of those unsearchable ways will appear to be right in everyparticular; howsoever the comparative reason at the first, why Godsinglesoutonemanandnotanother,willnotappear.

2.Asforthewaysofhisprovidence,ingoverningtheworld,andrulingofhischurch,thisisthewayofGodwhichisright;allwhichways,thoughwecannotinallparticularsseeinthisworld,yetinheaven,inthelightofglory, we shall see what cannot now be seen in the light of grace andnature. For there be mysteries in providence.Who can tell the reasonwhy,ofmenequallygood,one shouldbe sorelyafflicted, and theothershould go to heavenwithout any affliction in a smoothway?None cangiveareasonofit;butwemustsubscribetothehiddenwisdomofGod,whosewaysareunsearchableinhisprovidence.Yetaretheymostright,though they be above our conceit. If we could conceive all God'sways,then they were not God's ways; for in his ways to us, he will so carrythem, as he will shew himself to be above and beyond our shallowconceits.

Butthewaysespeciallyheremeant,arethewayswhichheprescribesustowalkin;andtheyare,

1.Whatwemustbelieve;andthen,

2.Whatwemustdo.Thereis,

First,obedienceoffaith,andthenobedienceoflife.

TheseareGod'swaysprescribedintheword,andonlyintheword.

3.Nowourways,whentheyjoinwithGod'sways,thatis,whenourlife,purposes and desires of the inner-man, in our speeches, carriage, andconversation, agree with God's ways, then in some sort they are God'sways,'thejustshallwalkinthem.'Theyshallwalkintheseways,thatis,

in those ways which God prescribeth. As for those ways wherein Godwalks to us,we have not somuch to do here to consider them.But bywalkinginthewayswhichheprescribes,weshallfeelthathiswaystouswillbenothingbutmercyandtruth.'ThewaysoftheLordareright,'Ps.145:17. Thoseways that he prescribes tomen to be believed and done,theyarerightandstraight,thatis,theyareagreeabletothefirstruleofall.Right is the judgmentandwill ofGod.He is the first truthand thefirstgood;theprimetruthandgood,whichmustruleallothers,mensuramensurans,astheyusetospeakinschools;themeasurethatmeasuresallotherthings.Forallotherthingsareonlysofarright,astheyagreetothehighestmeasureofall,whichisGod'sappointmentandwill.SothewaysofGodaresaidtoberight;becausetheyagreetohiswordandwill.Theyareholyandpure,ashimselfisjust,pure,andholy.

'ThewaysoftheLordareright.'

Right,astheyagreetothatwhichisrightandstraight;andrightlikewise,because they lead directly to a right end.We know a right line is thatwhichistheshortestbetweentwoterms.Thatwhichleadsfrompointtopoint, is the shortest of all other lines. So God's ways are right andstraight. There are no other ways which tend directly to happiness,withouterror,butGod'sways;allotherwaysarecrookedways.SoGod'sways are right, as they look to God, and as they look unto all otherinferiorcourses.Theyarerighttoexamineallourwaysby,beingtheruleofthem.Andtheyareright,asthey looktoGod'swill,andareruledbyhim.

'ThewaysoftheLordareright.'

Henceobserveweinthefirstplace,thatthefirstthingweshouldlooktoinourconversation,mustbetoknowthisforaground.

Obs.Thatmanisnotaprescriberofhisownway,andthatnocreature'swillisarule.

We must embrace, therefore, no opinion of any man, or any courseenjoinedorprescribedbyanyman, further than it agreeswith the firsttruthandthefirstright.God'swaysareright;rightasastandard,thatis,

a measure to measure all other measures by. So God's will and truthrevealed is a right rule, and themeasure of all other ruleswhatsoever.Directions therefore, which we have of things to be believed and donefrommen,mustbenofurtherregardedthanastheyagreewiththefirststandard. Therefore they are mistaken, and desperately mistaken, thatmake any man's will a rule, unless it be subordinate to that which ishigher, atwhich time it becomethall onewith thehigher rule.WhenamansubordinateshisdirectionstoGod's,thenGod'sandhisareallone.Otherwisewithoutthissubordination,wemakemengods,whenwemaketheirwillaruleofourobedience.'ThewaysoftheLordareright.'Butofthisonlyatouchbytheway;themainpointhenceis.

Obs. The word of the Lord is every way perfect, and brings us toperfection.

Aswemayseeat largeproved,Ps.19:7,&c.,wherewhatsoever isgood,comfortable,profitableordelightful,eitherforthislifeorthelifetocome,isalltobehadfromthence.Andthewisemansaith,'EverywordofGodispure,'&c.,Prov.30:5:asimilitudetakenfromgold,whichisfinedtillitbepure, as it is expressed in anotherplace, 'Thewordsof theLordarepurewords,assilvertriedinafurnaceofearth,andpurifiedseventimes,'Ps. 12:6. And so the apostle to Timothy. 'All Scripture is given byinspiration of God, and is profitable for doctrine, for correction, forreproof, for instruction in righteousness, that the man of Godmay beperfect,throughlyfurnisheduntoallgoodworks,'2Tim.3:16.

Use1.SincethenthewaysofGodaresoright,just,pure,andperfect,thisisfirstforreproofofthemthataddhereunto;asourRomishadversaries,whodoherein,bytheirtraditionsandadditions,condemnGodeitherofwantofwisdom, love, andgoodness,orof all.Soasalldefects chargedupontheword,arechargeduponGodhimself,whodidnotbetterprovideand foresee for his church what was good for it. But the wise mancondemneththistheiraudaciousboldness,wherehesaith,'Addthounotuntohiswords,lesthereprovethee,andthoubefoundaliar,'Prov.30:6.TheybarreadingoftheScriptures,ortoreadtheminEnglishespecially,lest the people become heretics. They think it safe to read their ownbooksandidledreams,butrejectthewordofGod,andthen,asJeremiahspeaks, 'Whatwisdom is in them?' Jer. 8:9. Surely none at all; for the

onlywisdomis,tobegovernedbyGod'smostholyword.

Use2.Again, it is for instructionuntous, to rest and relyupon this soholy,right,pure,andperfectword.Sinceitissosureandfirm,wearetorestuponthepromises,andtrembleat the threatenings, thoughweseenotpresentperformanceofthem,becausenotoneofthemshallfail.For,saithChrist, 'Heavenandearthshallpassaway,butonejotandtittleofthe law shall not fail,'Matt. 5:28.Whatmaketh somany judgments toovertakemen,buttheirunbelief?whatmadetheircarcasestofallinthewilderness,soastheycouldnotenterintothelandofCanaan,buttheirunbelief? for, saith the text of them, 'They could not enter, because ofunbelief,' Heb. 3:19. Infidelity, and not believing God, is the root andcauseofallourwoe. Itbeganwithour firstparents,and itcleaveth toocloseuntous,evenuntothisday.Thiscomethfromouratheismandself-love;thatifamortalmanpromiseorswearuntous,webelievehim,andrestuponhisword;butallthatthegreatGodcandountousbypromises,commandments, threatenings, allurements, and gracious examples,willnotmakeusgivecredittohisword,butratherbelieveSatan,andourownfalseanddeceitfulhearts.As,forinstance,Godhathpromised,that'ifoursinswereasredasscarlet,yethewillmakethemwhiterthanthesnow,'Isa.1:18;thoughtheybeneversostrongforus,yethehathpromised'tosubdue them,'Micah7:19. Ifourwantsbenever sogreat, yet ifwewilltrustinGod,hehathpromisedtorelieveus,andhathsaid, 'thathewillnotfailusnorforsakeus,'Isa.50:10;Heb.13:5,ifwecastourcareuponhim.So,forthethreatenings,wemustbelievethatthereisneveraoneofthembuttheyshallcometopass,assureasthepromisesshallbemadegood. If these thoughts were firmly settled in us, that 'the ways of theLordare right,' and thereforemustbeallaccomplished in their time, itwouldmakeusrestlesstoflyfromsin,andthepunishmentsthreatened,whichall'lieatthedoor,'Gen.4:7,andwillquicklybeuponus,iftheybenotavoidedbysoundandheartyrepentance.

Use3.Lastly,ifeverycommandmentberight,sure,andjust,thenwhenGod commandethdo it, though the apparent danger benever so great,andthoughitbeneversocontrarytofleshandblood,pleasure,profit,orpreferment,yetknowitisfirmandsure,andthatourhappinessstandsindoing it, our misery in disobeying it,—as we know it was with Adam.

Whatasuddenchangedidhisdisobedienceworkinhimself,alltheworldsincebeing leavenedwith thatmiserable contagious fall ofhis!And forthewholeworldthisisageneral,weneverwantanygood,butforwantofloveandobedienceuntoit.'Greatprosperityshalltheyhave,'saithDavid,'wholovethylaw,andnoevilshallcomeuntothem,'Ps.119:165.Andwenever had nor shall have any hurt, but from our unbelief anddisobedience to the holy, pure, and perfect word of God, which isattendedwithcomfortandprosperityhere,andendlessgloryhereafter.

'ThewaysoftheLordareright.'

Inthenextplace,ifthewaysoftheLordberightandstraight,sostraightthattheyleaddirectlytotherightend,thenitisclear,

Obs.Thatthebestwaytocometoagoodandrightend,istotakeGod'sways.Foritisarightway,andtherightwayisalwaystheshortestway.Therefore, when men take not God's ways, prescriptions, and courses,they go wide about, and seldom or never come to their intended end.God'swayistherightway,andthereforebringsamantohisrightend.Sometimesmenwillhave their turnings, theirdiverticula,andvagaries,buttheyfindbyexperiencethatGod'swaystheyaretherightways,soastheyneverattaintocomfortandpeaceuntil theycomeagain intothoseways.Goduntilthensuffereththemtobesnaredandhampered,andtoeatthefruitoftheirownways,andthentheyseethedifferenceofGod'sways and theirs, and that God's ways are the best, and the straightestwaysuntotruehappiness.

Indeed, God suffers sometimes men that will have their own ways tocomequickly to them, as somemenhasten tobe rich, andGod suffersthemtoberichhastily:yettheyarenoneofGod'swayswhichtheytake,but climbupby fraudanddeceit.Aye,but that isonlyaparticularendwhich God suffereth them to attain by byeways; but what will be theupshot?Wherewillallthesewaysendatlength?Surelyinhell.Forwhenamangoesoutoftheright,andstraight,anddirectway,tobegreatintheworld,heis likeamanwhogoesoutofhisway,whichisfurtherabout;whoyet,whenheisinthatway,goesonthroughthickandthin,becausehewillgainsomeway.Hegoesonthroughthicketsandhedges,fairandfoul,wherehegetsmanyscratches,brushesandknocks.Dothanythink

intheworldtoattainhisparticularendswithout*thedirectwaysofGod?Godmay suffer him to attain his particular end, but withmany flaws,knocks,andbrushesuponhisconscience,whichmanytimeshecarriethwithhimuntohis grave; and finds it a greatdealbetter,both to attainuntohisparticularendsbyGod'sways,andtohavenomoreofanythingintheworldthanhecanhavewithagoodconscience.For,thoughtheybegood men, ofttimes God suffers such men to have bruises in theirconscience all their days, that they and othersmay know that the bestwayis thestraightandrightway,whichat lastwillbringusbesttoourend.

Havingthusmadeitgood,'thatthewaysoftheLordareright,'now,forconclusionofall,theprophetbeginstoshewthediverseffectstheserightwaysofGodhaveintwosortsofpeople,thegodlyandwicked.

I.Thejustshallwalkinthem:

II.Thatthetransgressorsshallfalltherein.

I.Thejustshallwalkinthem.Whobethejustmenherespokenof?Sucharejustmenwhogivetoeveryonetheirdue;thatgiveGodhisdueinthefirstplace,andmaninthesecondplace,wherebyit is framed. 'The justshallwalkinthem;'thatis,theyshallproceedandgooninthemtilltheybecometotheendoftheirrace,thesalvationoftheirsouls.And,moreparticularly,

(1.) Just men first, are such, who have respect unto all God'scommandments, Ps. 119:6. Though in their disposition they find somemorehardtothemthanothers,yettheydonotallowthemselvestobreakany, but strive so much the more earnestly and constantly to observethem, as they find their natures opposite to them. Now hypocrites,howsoevertheydomanythingsinshow,yet,likeHerodandJudas,theirheartsruninawrongchannel;theyallowthemselvestolivein,andlikeofsomesin.TheyoungmaninthegospelhadnotarespectuntoallGod'scommandments, though Christ loved his amiable parts,Mat. 10:21. TothispurposeJamessaith, 'Whosoevershallkeep thewhole law,andyetoffend in one point, he is guilty of all,' James 2:10. That is, he whoallowethhimselfinanyonesin,heisguiltyofall.AskJudas,Ismurder

good?Hewouldhavesaid,no:buthewascovetous,andallowedhimselfinit,andsodrewuponhimtheguiltofalltherest.Godishewhoforbidssinning against them all. He who forbids one, forbids all; and beingrightlyturnedtoGod,thesameauthoritymakesusleaveall.Itisnotsin,buttheallowanceofit,thatmakesanhypocrite.

(2.)Again,theydothingstoagoodend,thegloryofGod,andthegoodofman.Forwanthereof, thealms,prayers, and fastingof the scribesandPharisees (because theydidnothingoutof love toGodorman,but forvainglory and carnal respects), are condemned of Christ. So some arebrought inat the lastday,saying, 'Lord,Lord,havewenot inthynameprophesied,andinthynamecastoutdevils,andinthynamedonemanywonderfulworks,'Mat.7:22;andyetChristprofessethnottoknowthem,but calleth them 'workers of iniquity.' They had gifts and calling, anddeliveredtruedoctrine,&c.Butherewastheir failing, 'Theyprophesiedinhisname,butnotforhisname.'Theiractionsweregoodinthemselves,andforothers,buttheendofthemwasnaught,andthereforeboththeyandtheirworksarecondemned.Yetthisisnotsotobeunderstood,butthat God's children have some thoughts of vainglory, whichaccompanieth and creepeth into their best actions; but they doacknowledgethisforasin,confessit,anddesiretheLordtopardonandsubdueit,andthenitshallneverbelaidtotheircharge.Becausehavingofinfirmitiesisnotcontrarytosincerity,butallowingofthem,andlivinginthem;inwhichcasetheLordismorepleasedwithourhumiliationforoursin,thanthemotionstovainglorydidoffendhim.

(3.)Thirdly,adesiretogrowingrace,andtobecomebetterandbetter,isa signofuprightness.Christianrighteousness,as it sees stillneed, so itstilldesiresmoregraceand less sin;becausehewhohatha trueheart,seethboththewantandworthofgrace,andfeelethhiswant.Amanfeelsnotthewantoffaith,humility,andlove,tillhehaveitinsomesort,asitissaid,Philip.3:15, 'Asmanyasareperfectarethusminded,' towit,somanyasareupright:allisone.

(4.)Lastly,thisjustuprightnessisknownbyloveofthebrethren.'Bythiswe know we are translated from death to life, because we love thebrethren,' 1 John 3:14. Contrary to which is that disposition whichenvieth at all things which suits not with their humours: as James

speakethofthosewhoprefermen,andhavetheirpersonsinadmiration,inregardofoutwardthings,despisinginferiors,James2:2.

Use1.Ifthereforewewilleverbecountedrighteouspersons,letuskeeptheserulessetdownhere,havearespecttoallGod'scommandments,doall things to the glory of God, desire to grow in grace, and love thebrethren.

2.Andsoitisalsoforconsolationuntosuchwhoarethusqualified;forunto them belongeth all the promises of this life, and of that to come.Theyareinablessedestate,for'allthings,aretheirs,'1Cor.3:21,becausethey areChrist's. Therefore it is their boundenduty, having an uprightheart, to rejoice inGod, as theprophet speaks: 'Rejoice in theLord, yerighteous,forpraiseiscomelyfortheupright,'Ps.33:1;52:9.Nonehavecausetorejoicebutuprightmen.

1.Because theyof all othershave title and right to joy.2.Because theyhave command to do it, seeing heaven is theirs. All the promises aretheirs,andtheyareheirsofallthings.Itisacomelyservice,andtheworkofheaven.

Obj. Against this some object. Oh, but I findmany sins, passions, andinfirmitiesinmyself;howthencanIjoyinGod?

Ans.Tothisweanswerbriefly,thatthepassionsandinfirmitiesofGod'sservantsarenotcontrarytoChristianuprightnessandrighteousness;forSt James saith, that 'Elias was a man subject to like passions andinfirmitiesasweare,'James5:17,yethewasarighteousman,thoughaman subject to the like passions as we are. Therefore the passions ofChristiansarenotcontrarytoChristian,but to legal, righteousness.But'wearenotunderthelaw,butundergrace,'Rom.6:15.Thefirstcovenantofworks bids us have no sin; the other covenant bids us allow no sin.Thusmuch is for thatquestion,What ismeantby justmen?It remainsnowthatweshouldfurtherinquireintothatmystery,howit isthatjustmenwalkinthewaysofGod,andprospertherein,whenyetwickedmen,called 'transgressors,' fall therein. But this being a mystery, by yourpatiencewewill take time to unfoldwhatwe have to speak hereof thenexttime,ifGodbesopleased.

THESIXTEENTHSERMON

The ways of the Lord are right: the just shall walk in them; but thetransgressorsshallfalltherein.—HOS.14:9.

GOD'S children have their times of deadness and desertion, and againtheirtimesofquickeningandrejoicing.Weepingdothnotalwaysremainuntothemfortheirportion,'butjoycomethinthemorning,'Ps.30:5.Inthe worst times the saints have always some comforts afforded them,whichsupporteththemagainstallthestormsandtempeststheyendure.TheyhavealwaysaGoshen,Exod.9:22, to fly to.Othersshallperish inthatway,whereintheyshallwalkandescape.

'Thejustshallwalkinthem,butthetransgressorsshallfalltherein.'

Thusfarwearenowcomeintheunfoldingofthischapter,havingshewedGod'srichandincomparablemerciestomiserableandpenitentsinners;howreadyGodistoembracesuch,asthisrebelliouspeoplenamedwere,withalltheargumentsusedtomakethemreturnuntotheLord.Wearenowcomeatlastuntotheupshotofall,adiscoveryoftheseveraleffectsandworksGod'swordhathuponboth sorts of peopleherenamedandaimedat.

'Thejustshallwalkinthem,butthetransgressorsshallfalltherein.'

Thesewereverybad times;yet therewere justmen,whowalked in thewaysofGod:sothatwesee—

In the worst times, God will have always a people that shall justifywisdom.

Godwillhaveitthus,evenintheworsttimes,that'thejustshallwalkinthem.' Though before he saith, 'Who iswise? andwho is prudent?' yethere he shews that there shall be a number who shall 'walk in God'sways,' who though they go to heaven alone, yet to heaven they will.

ThoughtheyhavebutafewthatwalkinGod'swayswiththem,theywillrathergowithafewthatway,thanwiththewickedonthebroadwaytohell.AlwayGodhathsomewhoshallwalkinhisway;foriftherewerenotsomealwaywhoweregood,theearthwouldnotstand;forgoodmentheyarethepillarsoftheworld,whoupholdit.Itisnotforwickedmen'ssakethat God upholds the frame of the creatures, and that orderlygovernment.Weseeall is togather together thenumberofhiselect,ofwhom in some ages there are more, and in some less, of them born,thereafterasGodbreathesandblowswithhisSpirit.ForaccordingtotheabundantworkingoftheSpirit,isthenumberoftheelect.Yetinallagesthere are some, because it is an article of our faith, to believe 'a holycatholicchurch.'*Nowitcannotbeanarticleoffaith,unlesstherewerealwaysomethatmadethiscatholicchurch;forelsethereshouldbeanactof faith,without an object. Thereforewemay always say, I believe thatthere are a number of elect people that walk in the ways of God toheaven-wards.

Andwhatisthedispositionofthesesome?Tohaveacountermotiontothoseofthetimesandplacestheylivein.Somearefoolish,notcaringforthewaysofGod,cavillingatthem.Butthe'justshallwalkinthem,'thatis,theytakeacontrarycoursetotheworld,thatslightswisdom.ThusinalltimesitisthedispositionofGod'schildrentogocontrarytotheworldin the greatest matters of all. They indeed hold correspondency, inoutwardthings,butforthemaintheyhaveacontrarymotion.Aswesayof the planets, that they have a motion contrary to the wrapt motion.Beingcarriedandhurriedabouteverytwenty-fourhourswiththemotionoftheheavens,theyhaveanothermotionandcircuitoftheirown,whichthey pass also. So it is with God's people: though in their commoncarriage they be carriedwith the common customs and fashions of thetimes, yet they have a contrary motion of their own, whereby beingcarriedbythehelpofGod'sSpirit,theygooninawaytoheaven,thoughtheworlddiscernitnot.Theyhaveasecretcontrarymotion,oppositetothesinsandcorruptionsoftheageandtimestheylivein.Therefore,inallages it isobservedforacommendationtogooninacontrarycoursetothepresenttimes.Noahinhistime,Lotinhistime,andPaulinhistime,whocomplains,'Allmenseektheirown,'Philip.2:21.ItisastrangethingthatPaulshouldcomplainofallmenseekingtheirown,eventhenwhen

thebloodofChristwassowarm,beingsolatelyshed,andthegospelsospread;yet'allmenseektheirown.'Andhespeaksitwithtears;butwhatbecameofPaul, andTimothy, and the rest? 'But our conversation is inheaven,fromwhencewelookfortheSaviour,theLordJesusChrist,'&c.,Philip.3:20.Letallmenseektheirownherebelow,astheywill,wehaveourconversationcontrary to theworld. 'Ourconversation is inheaven,'&c. So that they hold out God's truth in the midst of a crooked andperverse generation, that is, when every man takes crooked ways andcourses in carnal policy; yet there are a company that notwithstandingwalkintherightwaysofGod,cleancontrarytoothers.ThejustwillwalkintherightwaysofGod.AsholyJoshuasaid,'Chooseyouwhatyouwilldo, but howsoever, I andmy father's house will serve the Lord,' Josh.24:15. So when many fell from Christ for a fit, because his doctrineseemedharsh,Peter justified thatway.WhenChristaskedhim,Will yealso leavemewith the restwhoare offended? 'Lord,' saithhe, 'whithershall we go?' We have tasted the sweetness of the word, and felt thepowerthereof:'Whithershallwego,Lord?thouhastthewordsofeternallife,'John6:68.SoGod'speoplehaveanaffection,carriage,andcourse,contrarytotheworld.

Reason. The reason is taken from their own disposition; they arepartakersofthedivinenature,2Pet.1:4,whichcarrieththemuptoGod-wardsagainstthestreamandcurrentofthetime.

Use. The use hereof, shall be only a trial of ourselves in evil times,whetherornotthen,wejustifyGod'swaysandthebestthings.Ifwedo,itisasignweareofthenumberofGod'select,todefendandmaintaingoodcauses and right opinions, especially in divine truths,which is the bestcharacterofaChristian.Othersintheirownspherehavetheirdegreeofgoodness, but we speak of supernatural divine goodness. A man mayknow he belongs toGod, if he justifywisdom in theworst times, if hestandforthetruthtotheutmost,thinkingitofmorepricethanhislife.Itis the first degree to religion, 'to hate father and mother, wife andchildren,andallforthegospel,'Luke14:26.Nowwhenamanwilljustifythetruth,withthelossofanythingintheworld,itisasignthatmanisagoodmaninilltimes.

Therefore, in ill times let us labour to justify truth, both the truth of

things to be believed, and all just religious courses, not only in case ofoppositionbeingopposed,butinexample,thoughwesaynothing.Noahcondemned theworld, though he spake not aword, bymaking an ark,Heb.11:7;soLot,Sodom,thoughhetoldnotallSodomoftheirfaults.Soamanmayjustifygoodthings,thoughhespeaknotawordtoanyman,forsuchaone'slifeisaconfutationandsufficientwitnessforGodagainsttheworld.Thereforeitisgood,thoughamandonotconfronttheworldinhisspeeches,yetnotwithstanding,atleasttoholdacoursecontrarytotheworldinhisconversation.Wehaveneedofagreatdealofcouragetodothis;butthereisnoheavenlywiseman,butheisacourageousman.Thoughinhisownspirithemaybeaweakman,yetincaseofopposition,gracewill be abovenature, hewill shew thenhisheavenlywisdomandprudence, and of what metal he is made, by justifying wisdom in alltimes, 'The just shall walk therein.' But to come more directly to thewords,

'Thejustshallwalkinthem.'

Ajustandrighteousmanthatismadejustbythem,shallwalkinthem.Hencewemayobserve,

Obs.Thatfirstmenmusthavespirituallife,andbejust,beforetheycanwalk.Walkingisanactionoflife.Theremustbelifebeforetherecanbewalking.Amanmust firsthaveaspiritual life,wherebyhemaybe just,and then he will walk as a just man. For, as we say of a bowl,* it isAustin'scomparison,itisfirstmaderound,andthenitrunsround;soamanisfirstjust,andthenhedothjustly.Itisaconceitofthepapists,thatgood works do justify aman. Luther says well, that 'a goodman dothgoodworks.'Goodworksmakenottheman.Fruitmakesnotthetree,butthetreethefruit.Sowearejustfirst,andthenwewalkasjustmen.Wemust labourtobechangedandtohaveaprincipleofspiritual life; thenwe shallwalk andhave new feet, eyes, taste, ears, and senses; all shallthenbenew.

Again, in the secondplace, thenecessityof it appearshence, that theremustbefirstspirituallifeintheinwardman,ereamancanwalk,becausetherewillnotelsebeaharmonyandcorrespondencybetwixtamanandhisways.Amanwillnotholdinthosewaysthathehathanantipathyto;

therefore,hisnaturemustbealteredbyahigherprinciple,beforehecanlike and delight in the ways of God. This is that which God's childrendesire first ofGod, that hewould alter their natures, enlighten, changeandquickenthem,workstronglyandpowerfullyinthem,thattheymayhaveasympathyandlikinguntoallthatisgood;firsttheyarejust,andthentheywalkinGod'sways.

'Thejustshallwalkinthem.'

Obs.Inthenextplace,wemayobservehence,thatajustman,hebeingthe prudent and wise man, he walks in God's ways. That is, spiritualwisdom and prudence, together with grace, righteousness, and justice,theyleadtowalkinginobedience.Letnomanthereforetalkofgraceandwisdomorprudencealteringhim, further thanhemakes itgoodbyhiswalking.Hethatisjust,walksasajustman;hethatiswise,walkswisely;he that is prudent, walks prudently. Which is spoken to discoverhypocrisyinmen,thatwouldbethoughttobegoodChristiansandwisemen,because theyhaveagreatdealof speculativeknowledge.Aye,butlookwetoourways,letthemshewwhetherwebewiseorfoolish,justorunjust. 'Ifamanbewise,heiswiseforhimself,'Prov.9:12,asSolomonsaith, todirecthisownways; 'Thewisdomofthewise, is tounderstandhisownwaythatheistowalkin,'Prov.14:8.Ifamanhavenotwisdomtodirecthiswayinparticular,towalktoheavenward,heisbutafool.Foraman to know somuchas shall condemnhim, andbe awitness againsthim,andyetnotknowsomuchastosavehim,whatamiserablethingisthis?Nowallothermenthatknowmuch,andwalknotanswerable,theyknowsomuchas tocondemnthem,andnot tosave them.OurSaviourChristhecallethsuch'foolishbuilders,'Matt.7:27,thatknowandwillnotdo;sounlesstherebeawalkinganswerabletothewisdomandprudenceprescribed,amanisbutafoolishman.

Therefore let it be a rule of trial, would we be thought to be wise andprudent,justandgood?Letuslooktoourways.AretheyGod'sways?Dowedelight in theseways, andmake themourways?Thenwe arewise,prudent,andjust.

'Thejustshallwalkinthem.'

Asthejustshallwalkinthem,sowhosoeverwalksinthemarejust,wise,and prudent; for is not he prudent, whowalks in thoseways that leaddirectlytoeternalhappiness?Isnotheawiseman,thatwalksbyruleinthosewayswherehehathGodoverhim, tobehisprotector, ruler,anddefender?Isnotheawiseman,whowalksinthosewaysthatfitshimforall conditions whatsoever, prosperity or adversity, life or death, for allestates?He that walks therefore in God's ways,must be the only wiseman.

Now,whatthingsdoththiswalkinginthewaysofGodimply?

1. First, perspicuity. Those who walk in the ways of God, they discernthosewaystobeGod'sways,anddiscernthemaright.

2.ThenwhentheydiscernthemtobeGod'sgoodways,answerablytheyproceedinthemfromsteptostep;foreveryactionisasteptoheavenortohell.Soa justman,whenhehathdiscoveredagoodway,hegoesonstill.

3.Andthenhekeepsanuniformcourse,forsohedothwhowalksoninaway.Hemakesnot indentures* ashewalks, but goes on steadily in anuniformcourse toarightend.Soa justman,whenhehathsingledouttherightway,hegoesoninthatsteadilyanduniformly.

4. And likewise where it is said, the just walks in them, it impliesresolutiontogooninthosewaystillhecometotheend,thoughtherebeneversomuchopposition.

Buthowshallweknowwhetherwegooninthiswayornot?

First, he that goes on in away, the further he hath proceeded therein,lookingback,thatwhichheleavesbehindseemslesserandlesserinhiseye;andthatwhichhegoestogreaterandgreater.SoamanmayknowhisprogressinthewaysofGod,whenearthlyprofitsandpleasuresseemlittle, his former courses and pleasures seeming now base unto him.Whenheavenandheavenlythingsseemnearuntohim,itisasignheisnear heaven, near in time, and nearer in disposition and inwisdom todiscern,becausethebestthingsaregreatestinhiseyeandesteem.Inthis

case, it isasignthatsuchaoneisremovedfromtheworld,andisnearuntoheaven,havingmadeagoodprogressinthewaysofGod.

Itimplieslikewiseinthesecondplace,anuniformcourseoflife.Suchaonedothnotdutiesbystartsnowandthen,butconstantly.Thereforewemust judge of men by a tenure of life, what their constant ways are.Sometimesthoughtheybegoodmen,theymaystepawayintoanillway,andyetcomeinagain.Sometimesanillmanmaycrossagoodway,asathiefwhenhecrosseththehighway,oragoodmanstepsoutoftheway;but this isnot theirway, theyarebothout,andtoseek,of theirway.Awickedmanwhenhespeaksofgoodthings,heisoutofhisway;heactsapart and assumes a person he is unskilful to act; therefore he doth ituntowardly. But aman'sway is his course. A goodman'sway is good,though his startings be ill; and an ill man's way is naught, though forpassion,orforby-ends,hemaynowandthendogoodthings.Therefore,consideringthatthewalkinginthewaysofGodisuniformandorderly;letusjudgeofourselvesbythetenureofourlife,andcoursethereof.Andletthosepoorsoulswhothinktheyareoutoftheway,becausetheyrunintosomeinfirmitiesnowandthen,comfortthemselvesinthis,thatGodjudgethnotbysingleactions,butaccordingtothetenureofaman'slife,whatheis.ForoftentimesGod'schildrengainbytheirslips,whichmakesthemlookthemorewarilytotheirwaysforeverafterthat.Hethatwalksinthewaytoheaven,ifhebeagoodman,helookstomakesurerfootingin thewaysofGodafterhis slips and falls.He labours also tomake somuchthemorehastehome,beingagainerbyallhisslipsandfalls.Letnone thereforebediscouraged,but let them labour that theirways andcoursesmay be good, and not only so, but to be uniform, orderly, andconstant,andthentheymayspeakpeacetotheirownsouls,beingsuchasareheredescribed,'Thejustshallwalkinthem.'

Third,again,hethatwillwalkarightinGod'sways,hemustberesoluteagainst all opposition whatsoever, for we meet with many lets,hindrances,andscandals,*todriveusoutoftheway.Sometimestheilllives of those who walk in these ways, sometimes their slips and falls,sometimespersecution,andourownnatures,arefullofscandals,subjecttotakethisandthatoffence,andthenwearereadytobesnaredontherighthand,orfearedandscaredontheleft.Andournature,sofarasitis

unsanctified,ispronetocatch,andreadytojoinwiththeworld;thereforewehaveneedofresolutionofspiritanddetermination.AsDavid,'Ihavedetermined,O Lord, and I will keep thy laws; I have sworn that I willkeep thy righteous judgments,' Ps. 119:106. This is a resolutedetermination.

Fourth,andthenagain,praytoGodwithDavidthathewoulddirectourways.'Oh,thatmywaysweresodirectedtokeepthylaws!'Ps.119:3.Iseethatmynature is ready todrawmeaway to evil, andperverse crookedcourses. I see, though I determine to take a good course, that there ismuch opposition; therefore, good Lord, directme inmy course, directthou my thoughts, words, and carriage. Therefore, that we may walkstedfastly, let us resolvewith settled determination, praying toGod forstrength;otherwiseresolution,withdependenceonourownpower,maybeaworkoftheflesh.Butresolvethus,thesearerightwaysandstraight,theyleadtoheaven,happiness,andglory;thereforeIwillwalkinthem,whatsoevercomeofit.Wehaveallthediscouragementwhichmayhinderus in the ways of God. For as we are travellers, so we are soldiers,warfaring men that meet with many rubs, thorns. Therefore to walkamidstsuchdangerouswayswemustbewellshodwiththepreparationof thegospelofpeace, that is,patience,andreasonstakenfromthence.Godhathprovided spiritual armour in thewordagainst all oppositionsthat meet with us, so that by resolution and prayer to him, using hismeans,wemaygothroughall.

NowforafurtherhelpforustowalkconstantlyandresolutelyinthewaysofGod.

1.Take first thehelpof good company. Ifwe see anyman towalk in agoodway,lethimnotwalkalone,butletusjoinourselveswiththosethatwalkinGod'sways;forwhydothGodleaveusnotonlyhiswordtodirectuswhichwaytogo,butlikewiseexamplesinalltimes,butthatweshouldfollowthoseexamples?whicharelikethepillaroffirewhichwentbeforeIsraeluntoCanaan.Wehaveacloudandapillarofexamplesbeforeus,(untowhichhealludes,Heb.12:1), to leadusuntoheaven,notonlytheword,butexamples inall times. 'Walk,asyouhaveus, foranexample,Philip. 3:17, saith Paul. Therefore it is a character of a graciousdispositiontojoinwiththejust,andthosewhowalkinthewaysofGod.

Weseethereisinallthecreaturesaninstincttokeepcompanywiththeirownkind;asweseeindoves,sheep,geese,andthelike.Soitcomesfroma supernatural gracious instinct of grace, for the good to walk andcompany with the good, helping them on in the way to heaven. It isthereforeapointofspecialwisdomtosingleoutthoseforourcompany,who are able to help us thither, as it is for travellers to choose theircompanytotravelwith.

2.Again,ifwewouldwalkarightinthewaysofGod,letushaveourendinoureye,likeuntothetraveller.Lookonheaven,thedayofjudgment,thosetimeseitherofeternalhappinessormisery,whichwemustallcometo.Thehavingoftheseinoureye,willstern*thewholecourseofourlife;fortheendinfusethvigourinourcarriages,andputsagreatdealoflifeinthe use of the means, breeding a love of them, though they be harsh.Thereforewemustprayandlabourforpatience,toconflictwithourowncorruptions,andthoseof the timeswe live in.This isunpleasant todo;butwhenamanhathhisaimandendinhiseye,thisinspiressuchvigourandstrengthinaman,thatitmakeshimusemeansandcoursescontrarytohisownnaturaldisposition,offeringaholyviolenceuntohimself.Asthus,itisnotabsolutelynecessarythatIshouldhavethisorthat,orhavethem all, or in such and such ameasure; but it is absolutely necessarythatIshouldbesaved,andnotdamned;thereforethiscourseIwilltake,in these ways I will and must walk which lead to salvation. Let ustherefore withMoses have in our eye, 'the recompence of the reward,'Heb. 11:26;andwithourblessedSaviour, theheadof the faithful,havebeforeoureyes'thejoythatwassetbeforehim,'whichwillmakeuspassbyallthoseheavythingsthathepassedthrough.Letuswiththeholymenofancienttime,have'theprizeofthathighcalling'inoureye,tomakeus,notwithstandingallopposition,pressforwardtowardsthemark.

3.Andthenagain,becauseitissaidindefinitelyhere,'Theyshallwalkintheseways,' rememberalways to takewisdomandprudencealongwithyou in all yourwalkings. It is put indefinitely, becausewe should leaveoutnone.For,aswesayinthingsthataretobebelieved,Faithchoosethnotthisobject,andnotanother;soobediencechoosethnotthisobject;Iwill obeyGod in this, andnot in this, but it goes on in allGod'sways.Therefore, if we would walk on aright in God's ways, there must be

considerationofalltherelationsaswestandtoGod.First,whatdutiesweowetoGodinheavenlythings,topleasehimaboveall,whomsoeverwedisplease, and to seek the kingdom of heaven and his righteousnessbeforeall,thatallthingsmayfollowwhichareneedfulforus,Mat.6:33.So, in the next place, when we look to ourselves, to know those wayswhichare requiredofus in regardofourselves; for everyChristian is atemplewhereinGoddwells;thereforewearetocarryourselvesholily,tobemuch in prayer and communion with God in secret. Aman is bestdistinguishedtobeagoodwalkerbythosesecretwaysbetwixtGodandhis soul, those walks of meditation and prayer wherein there is muchsweetintercoursebetwixtGodandthesoul.Therefore,inthiscaseamanmakes conscience of his communionwithGod inhis thoughts, desires,affections, using all good means appointed of God to maintain thiscommunion.

4.Thenweshouldlooktoourowncarriageintheuseofthecreatures,tocarryourselvesinallthingsindifferently,becausewisdomandprudenceisseeninthosethingsespecially,tousethingsindifferent, indifferently;not to be much in the use of the world, in joy or sorrow, but inmoderationtousethesethings,beingsuretosetouraffectionsuponthemain.

5.Andso in things indifferent,not todo themwithoffenceandexcess;buttoseeandobservetheruleinallthingsofindifferency.

6.Andforourcarriagetoothers inthoseways, letusconsiderwhatweowe to those above us, what respect is due to governors, and what toothers;whattothosewhoarewithout;whattothosewhoareweak.Weowe an example of holy life unto them, that we give no occasion ofscandal;andalsotowalkwiselytowardsthemthatarewithout,thatwegivenooccasionforthewaysofGodtobeillspokenof.

7. And for all conditions which God shall cast us into, remember thatthosebewayswhichweshouldwalkseemlyin.Ifprosperity,letustakeheed of the sins of prosperity, pride, insolency, security, hardness ofheart, and the like. If adversity, then let us practise the graces thereof,takeheedofmurmuringandrepining,dejectionofspirit,despair,andthelike.Thisistowalklikeawisemaninallconditions,inthoserelationshe

standsin.

8.Forourwords likewiseandexpressionstoothers, in thatkindofourwalking, that they may be savoury and to purpose, that we labour tospeakbyrule,seeingwemustgiveanaccountofevery'idleword'attheday of judgment, Mat. 12:36. So that in all our labours, carriage, andspeech,wemustlabourtodoallwiselyandjustly.ThesearethewaysofGod,and'thejustshallwalkinthem.'

Negatively,whatwemustavoidinallourwalking.

Remember in general, we must never do anything against religion,against conscience, against a man's particular place and calling, oragainst justice. Let us not touch upon the breach of any good thing,especiallyofreligionandconscience.ThusamanshallwalkinthewaysofGod, ifwithwisdomandprudenceheconsiderwhatwaysarebeforehimtoGod,tohimself,toothers;inallconditionsandstatesoflife,toseewhat he must, and what he must not do, and then to walk in themanswerably.

For our encouragement to walk in God's ways in our general andparticularcallings.

1.Know first, theyare themost safewaysof all.Whatsoever troubleorafflictionwemeetwithal,itisnomatter,itwillprovethesafestwayintheend.ForasitwaswiththecloudwhichwentbeforeGod'speople,itwasboth fordirectionandprotection; so theSpiritofGod,and thewaysofGod, as they serve for direction, so they serve for protection. God willdirectandprotectusifwewalkinhisways.Lethimbeourdirector,andhewillbeourpreserverandprotectorinalltimes.

2.Again, they are themost pleasantways of all.Allwisdom'sways arepaved with prosperity and pleasure; for when God doth enlarge andsanctify the soul to walk in them, he giveth withal a royal gift, inwardpeaceofconscience,andjoyunspeakableandglorious,withanenlargedspirit.Godmeetshischildreninhisownways;theyarethereforetowalkthere.LetamanstartoutofGod'sways,hemeetswiththedevil,withthedevil'sinstruments,andmanysnares.ButinGod'swaysheshallbesure

tomeetwithGod, ifhewalk in themwithhumilityandrespect toGod,lookingup fordirectionand strength, anddenyinghis ownwisdom. Inthis case aman shall be sure to haveGod go alongwith him in all hisways.InGod'swaysexpectGod'scompany.Thereforetheyarethesafestandthemostpleasantways.

3.Andtheyarethecleanestandholiestwaysofall;havingthisexcellentproperty in them, that as they lead to comfort, so they end in comfort;theyall end inheaven,Ps. 19:9.Therefore letusnotbewearyofGod'sways,ofChristianityandourparticularcallings;whereinwhatwedo,letus do as God's ways, having sanctified them by prayer, and do it inobedience to God. They are God's ways when they are sanctified. Godhath set me in this standing, I expect his blessing therein, and whatblessing I find, I will give him the praise. God hath appointed that inservingmanIservehim;thereforewemustgooninourparticularways,as theways ofGod, doing everything as theworkofGod, andwe shallfind them the comfortablest and pleasantest ways which end in joy,happiness,andglory.

Use1.Theusehereofmaybefirstreprehensionuntothosewhocantalkbutnotwalk,thathavetonguesbutnotfeet,towit,affections;thatcomeby starts into the narrowway; but yet be neverwell till they turn backagainintotheworld,thatbroadwaywhichleadsuntodestruction.

Use2.Secondly,itisforinstruction,tostirusuptowalkinGod'sways;asPs. 1:1, 2, 'Blessed is theman thatwalkethnot in the counsel of theungodly,&c.ButhisdelightisinthelawoftheLord,andinthatlawdothhemeditatedayandnight.'

Use3.Thirdly, this is forconsolation; if thisbeourwalk, thenGodwillwalkwithus,andtheangelsofGodshallhavechargeofustokeepusinallourways,Ps.34:7;andthough,likeDavid,weslipoutoftheway,yetthisnotbeingourwalk,wecometothewayagain.ThoughGod'schildrenmissoftheirway,yettheirresolution,choice,andendeavourwastowalkin the way; therefore such are still in a blessed estate, and keep theircommunionwithGod.Amanisnotsaidtoalterhiswaytillhealterhischoiceandresolution.Thebestmanmayhaveanillpassion,andmisstheway,buthewillnotturnfromitwillingly.Andtheworstmanmayhavea

goodpassion, and come into theway, butnever continue in it tomakethis walk.* From all which it appeareth that they are only righteouspersons who continue to walk in the ways of God. It is thereforeconsolation unto them who take that course. Though all the world goanotherway,yettheymustimitatejustmen.Andforus,wemustimitatethesejustmen,thoughtheybeneversofewintheworldanddespised.Ifwe would be counted the servants of God, wemust imitate those thatwalkinthosepaths.

II.Nowit issaidthattheothersort,wickedmen,thewaysofGodshallhavequiteacontrarycourseinthem.

'Butthetransgressorsshallfalltherein.'

As one and the selfsame cloud was both light to the Israelites anddarknessuntotheEgyptians,Exod.14:20;sothesamewaysofGodproveboth lightanddarkness, lifeanddeath, to thegodlyandwicked.As theapostlespeaks,unto'theonetheyarethesavouroflifeuntolife,anduntotheotherthesavourofdeathuntodeath,'2Cor.2:16.Thereforenowhereistheconclusionofall.Ifnowarningwillservetheturnofallwhathathbeengivenandsaid,yetthewordofGodshallnotreturnempty,itshalleffectthatforwhichitwassent,Isa.55:11;oneworkorother itwilldo,evenuponthemostperverse.

'Thetransgressorsshallfalltherein.'

Obs.Whence we see andmay observe, that the same word which is awordoflifeandsalvationtothegodly,isanoccasionofsinandperditionuntothewicked.Thesamesunwhichmakesflowersandherbstosmellsweet,makes carrions to smell worse. The samewordwhichmade theapostles believe and confess Christ, did also make many others of hisdisciplesgobackfromhim,saying, 'This isahardsaying,whocanbearit?'John13:6.So,Acts13:48,thesamewordwhichmadetheunbelievingJews blaspheme, did make 'as many as did belong unto eternal lifebelieve.'AndwhenChristpreached,manyblasphemed,andsaidhehadadevil;otherstrustedanddefendedhim.SosaithPaul,thesamewordtosome is, 'thesavourofdeathuntodeath,and tosomethesavourof lifeunto life,' 2 Cor. 2:16; and so in another place he speaks of the same

word, 'Butwe preachChrist crucified, unto the Jews a stumblingblock,and unto theGreeks foolishness; but unto themwhich are called, bothJewsandGreeks,ChristthepowerofGod,andthewisdomofGod,'1Cor.1:23,24.Tothispurpose,PeterspeaksofChrist,'Untoyouthereforewhobelieve,heisprecious;butuntothemwhicharedisobedient,&c.,astoneofstumbling,andarockofoffence,evenuntothemwhostumbleattheword,beingdisobedient,whereuntoalsotheywereappointed,'1Pet.2:7,8.Thereasonsare,

Reason1.Because'ThenaturalmanperceivethnotthethingsoftheSpiritof God: for they are foolishness unto him; neither can he know them,becausetheyarespirituallydiscerned;buthethatisspiritualjudgethallthings,'&c.,1Cor.2:14.

Secondly, 'Because they who do evil hate the light,' John 3:19, andtherefore, cannot love what they hate. 'This,' Christ saith, 'is thecondemnation,thatlightiscomeintotheworld,andmenloveddarknessbetterthanlight,becausetheirdeedswereevil.'

Thirdly,Becausetheyareblinded,2Cor.4:4;thereforetheyareledawaybythegodofthisworld,Satan,sothattheycannotperceiveanythingthatis spiritual, forGodhathnotgiven themaheart toperceive,&c.,Deut.29:4.

Fourthly,Becausetheywantfaith,whichiscalled'thefaithofGod'select,'Tit.1:1;andweknow,'withoutfaithitisimpossibletopleaseGod,'Heb.11:6; for it is said that 'the word profited not those unbelieving Jews,becauseitwasnotmingledwithfaithinthosewhoheardit,'Heb.4:2.

Fifthly,Because theword is like the sun,which causethplants to smellsweet, andadunghill to smell stinking.So itworks grace in some, andextractsthesinandfoulvapoursoutofothers.

Use1.Theuseis,first,reproofuntothemwhostumbleatthewholesomedoctrines of theword; of election, reprobation, predestination, and thelike.SuchindeedstumbleatChristhimself.Heisastumblingblockuntothem,asPeterspeaketh,1Pet.2:8.TheystumbleatChristwhostumbleathisword.

Use 2. Secondly, not to love the word the worse, because evil men bemadetheworsebyit;whichshewsratherthemightypowerofthewordwhich discovereth them, and will not let them be hid, unmaskinghypocrites to themselves and others. As we must not like the sun theworse,becauseitmakescarrionsmell;northefan,becauseitwinnowethaway the chaff; somustwe not fall outwith theword, because it haththeseeffectsuponwickedmen.

Use 3. Lastly, it is for consolation unto them that, when their sin isreproved, fall not outwith theword, butwith their sin.When they areexcited to duty, they hate their corruption, and do endeavour to walkhonestlywithoutreproof.Thisshewsthewordisnotthesavourofdeathuntodeathtothem,butthesavouroflifeuntolife;whichStPaulmakesasignofelection,'WhentheyreceivethewordofGod,asthewordofGod,withthanksgiving,'1Thes.2:13.Thisindeedisamatterofpraise,togiveGod thanks for his goodword,which saves our souls, and comforts ushereinthewayofallourpilgrimage,tillwearriveatheavenlyglory.

For conclusion of all, what then remaineth on our part to be done?Surely,tohearkennomoretofleshandblood,totheworldorthedevil;buttohearwhatGodsaithinhismostholyword,Ps.32:10,andtoframeourheartswitha strongresolution to this 'returning,'hereexhorted to.Oh,ifweknewthemanymiseriesandsorrowswhichattendethwretchedandmiserablesinners,andsinfulcourseshereandhereafter,itwouldbeour firstwork to followGod's counsel tohispeople; to return fromoursinfulways;tomeetsograciousandmercifulaGod;thathemay,ashispromiseis,'healourbackslidings,'andbe'asthedewuntous,'tomakeusfruitfulandabundantineverygoodandperfectwork.

Whatcanbesaidmoreforourencouragementthanthatwhichhathbeendeliveredinthischapter?God,thepartyoffended,whoisJehovah,Godall-sufficient, exhorts us to returnuntohim,who is able andwilling tohelp. And he also, out of his rich goodness, forewarneth us of thedangerousestateasinnerisin;who,being'fallenbyhisiniquity,'oughttherefore to pity himself. Return and not run on in a further course ofdisobedienceandbacksliding.Andwordsareputinourmouths,dictatedbyGodhimself,whichneedsmustbeveryprevailingwithhim.Whatanencouragementisthis!Yeafurther,aswehaveheard,thesepetitionsare

allansweredgraciouslyandabundantly,aboveall theydidask;whereinGod surmounteth our desires and thoughts, as we heard at large.Wherebywealsomaybeconfidenttohaveourpetitionsandsuitsinlikesortgranted;ifwegountoGodwithhisownwordsandformprescribed.Ifwe'takewithuswords'ofprayer,weshallbesuretovanquishallourspiritualenemies;forfaithfulprayerworkswondersinheavenandearth,James 5:17. And that God doth not bid us be religious to our loss, hesheweththatweshalllosenothingbyfollowinghiscounsel,andwalkinginareligiouscourseoflife;havingabominatedouridols,'Hewillobserveus, and see us,' and be a shelter unto us, having a derivation offruitfulnessfromhisfulness.'Inmeisthyfruitfound.'

Lastly,wehaveheardwhocanmakerightuseofthesethingsdelivered.Only'thewiseandprudent;'suchonlycanunderstandheavenlythingstopurpose.'Hissecretiswiththemthatfearhim,'Psa.25:14;and'wisdomisonly justifiedofher children,'Mat. 11:19.Whenothershavenoheartgiven them to perceive God's ways aright, as Moses speaketh,'transgressors'fallinGod's'rightways,'whilstthejustwalkcomfortablyinthem.Othenletushatesineverydaymoreandmore,andbeinlovewithreligionandthewaysofGod;forthatisthetruegood,whichistheeverlasting good, that better Mary's part, which shall never be takenaway, Luke 10:42. 'Whosoever drinks of this living water shall neverthirstagain,'John4:14.Thebestthingsofthisworldhavebutashadow,notthesubstanceofgoodness.Letusthenbewiseforourselves,andpityourselves in time, 'whilst it is called to-day,' because, as our Saviourspeaks, 'thenightapproacheth,whereinnomancanwork,'John9:4.Othenletusoftenexamineourheartsandcovenantwiththem,letusseeour sins as they are, andGod's goodness as it is; that our 'scarlet sins'maybedoneawayasamistfrombeforehim,Isa.1:18.Obanishawayouratheism,which, by our sinful conversation, proclaimethus to be of thenumberofthosefools,whohavesaidintheirheartthatthereisnoGod,Psa.14:1.Thisseriousconsiderationalwaysmakesfirstastop,andthenareturning;tobelieveindeedthatthereisaGodwhomadetheworld,andajudgmenttocome.This,GodbyMoses,callethtruewisdomindeed,'Torememberour latter end.' 'Oh,' saithhe, 'that theywerewise, that theywouldthinkofthesethings,'Deut.32:29.Ofwhichthings?Themiserieswhich attend sin here and hereafter; and the blessings and comforts

which follow a godly life both here and hereafter, 'That they wouldremember their latterend,' theneglectwhereof,Jeremiahsheweth,wasthe cause 'that they came down wonderfully, and had no comforter,becausetheyrememberednottheirlatterend.'*

Therefore,letusstudythispointwell,thatthereisaGod,andajudgmenttocome;andthiswillcompelus,evenoutofself-love,toreturnfromoursinful courses, and make a stop. By this means, we shall not need aPhilip'sboy(z)tocrytouseveryday,wearemortalandmustdie;ifourmeditations once a day be both in heaven and hell. These strongconsiderations (aidedwith strong rational reflectings on ourselves)willkeepuswithincompass,overaweus,andmakeusquakeandtrembletogooninsin;whichisworsethanthedevilinthis,thattherebyhebecamea devil. This will drive us to fly unto God, that he may 'heal ourbackslidings,'who isdescribed 'withhealingunderhiswings,'Mal.4:2;who, in the days of his flesh, healed all miserable and 'returningbacksliders,'whoevercameuntohim.Therefore,letuslaytoheartthesethings,thatsowemaybekeptinsoulandbody,pureandunspotted,holyandwithoutblame inhis sight,until thedayof redemption, 'Whenourmortality shallputon immortality, andour corruptible incorruption, toreignwithGodforeverandever,'1Cor.15:54,seq.

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TheReturningBacksliderbyRichardSibbes,Copyright©2015

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