Sermon 9 - They shall grow as the vine - Hosea 14:7
good means; who lie open to the indignation of God and storm of his wrath; who howsoever they may bless themselves in a thing of naught, yet it is a fearful thing to lie under a curse; and that soul must needs be barren where the dew of grace falls not, for God usually derives* spiritual and heavenly things by outward means.
'They that dwell under his shadow shall return.' They shall return to God; and by returning to him, return as it were and revive; as when in a swoon, a man's spirits return again, he is said to revive. But the ground of returning is, that they shall return to God, and come under his roof in the church. But more immediately this is true, 'they shall return,' and shall quicken and revive in returning; which we spake of in the beginning of the chapter. Only this shall be added to that, that a wicked man, out of judgment of the danger of his estate, may make a stop; but turning is more than so. In this case a man turns his face to God and heavenwards; to good things formerly neglected, on which he turned his back formerly. What is turning, but a change of posture, when the face is turned towards that the back was to before?
So it is in this spiritual turning to God. When heavenly things are in our face, when God and Jerusalem, the church, are in our eyes, still minding heavenly things and not earthly, then we are said to return.
And therefore these converts mentioned in Jeremiah are thus described in their conversion, 'asking the way to Zion, with their faces thitherward,' Jer. 50:5. Whereas before in the days of our corruption, we turned our backs to God; now when we return, 'we set the Lord always before us,' Ps. 16:8, in everything. This is properly to return, to revive and flourish also in returning. Thus we have heard how all who live under the shadow of Christ do return, and what use we should make of it.
THE NINTH SERMON
They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the vine
of Lebanon.—HOS. 14:7.
OUR desire of good things is not so large as God is bountiful in satisfying our desires, and going beyond them, as we see in this chapter. Their hearts were too narrow to receive all that good which God intended them. 'Receive us graciously.' This was their petition: whereunto God answers, 'That he would be as the dew unto them; that they should grow as the lily, and cast forth their root as Lebanon, and their branches shall spread:' that they should grow in all dimensions, upwards and downwards, and spread in beauty and smell. 'Their beauty shall be like the olive, and their smell like
Lebanon.' And because he would be God-like, like himself, that is, thoroughly and abundantly gracious and merciful, he doth not only, as we have heard, promise a blessing to Israel himself, but unto all near unto him, and belonging to him. 'Those that dwell under his shadow shall return; they shall revive as the corn.'
We are all too shallow to conceive either the infinite vastness of God's justice to impenitent sinners, or his boundless mercy and goodness to his poor church and children. Therefore God, to help our weak conceit in this kind, borroweth all the excellencies of nature, and makes use of them in grace. He takes out of the book of nature, into his book, what may instruct our souls; and therefore sets down the growing estate of a Christian, by all excellent comparisons that nature will afford; many whereof we have gone over. The last we spake of was, that mercy which God superabundantly shews unto the friends and servants of the church, 'Those that dwell under his shadow shall return.' Now, those that shall thus return, they revive in returning; for they turn to the fountain of life, to the Sun of righteousness. They come under God's grace. Therefore they must needs return and revive in vigour, as they return to God: which vigour is especially meant here, when he saith, 'Those that dwell under his shadow shall return.'
'They shall revive as the corn.'
Now, how doth the corn revive? Not to speak of that comparison that the godly are corn, and not chaff, as the wicked are, who are driven to and fro, Ps. 1:4, without any solidity, which, though true, is not here especially aimed at. For it is supposed that they who are good and gracious, have a substance, solidity, usefulness, and goodness in them, like corn, not being empty chaff which the wind blows away.
This is useful to mention; but to come to the scope indeed* by the prophet.
1. 'They shall revive as the corn.' In this, first, that as the corn when unsown, it lies dead in the granary, fructifieth not, but when it is sown springs up to an hundredfold, as we read of in Isaac's time, who received so much increase, Gen. 26:12. So it is with converted
Christians. Before they were under any gracious means, or in a good place, they lay as it were dead, and did not spring forth. But afterwards, being planted and sown under gracious means, in good company, in a good family, then they increase and grow up and multiply. 'They revive like the corn.'
2. And then again, as it is with the corn, though it seem to die, and doth indeed die in some sort, covered with winter storms, ere it spring out from the oppressions of frost and snow, and hard weather, as if it were altogether perished; yet, notwithstanding, it is all the while a-preparing for springing up again more gloriously. So it is with the church, which seems to die often in regard of spiritual mortification by afflictions, whereby it is dead to the world; yet all this while there is a blessed life in the spirit, preparing the soul, under the hard pressures of all weathers, to a glorious springing up again. Therefore the church hath no hurt by afflictions, no more than the corn hath by the winter, which is as necessary for it as the springtime or summer. For else, how should the earth be ripened and prepared? How should the worms and weeds be killed, if it were not for hard weather? So it is with a Christian: those afflictions that he suffers, and under which he seems to be buried, they are as useful to him as all his comforts. Nay, a Christian is more beholden to afflictions for his graces and comforts than he is to outward
blessings. One would think that the goldsmith were a-spoiling his plate when he is a-burning of it, when all that while the dross is but a-consuming out of it; and the vessel so hammered and beaten out, is but a-preparing to be a vessel of honour, to stand before some great man. So it is with a Christian: an ignorant person looking but one way, thinks God neglects such a one; and that if God cared for such a one, or such a one, would or could such and such things befall them? they conclude hence, as the Psalmist saith, 'God hath forsaken him,'
Ps. 71:11, and forgotten him. And as Christ the head of the church was thought to be forgotten and neglected, even when he was most dear and precious unto God, so even they all this while. The Spirit of God is working an excellent work in them, preparing and fitting them for grace and glory. Therefore, in that respect also, 'They shall revive as the corn.'
3. Thirdly, 'They shall revive as the corn' in regard of fructification. It is true both of the church and of particular graces. We see one grain of corn, when it is almost perished and turned to froth, nothing in a manner; presently out of it springs a stalk, and thence an ear, and in that many ears, God giving it a body sixty or a hundredfold, as he pleaseth. So it is with a Christian: when he is planted, he will leaven others, and those, others and others. A few apostles leavened the whole world, scattering the gospel like lightning all over the same. So it is true of grace in God's children; it is like a grain of mustard-seed at the first, yet it grows up and fructifies, Mat. 13:31, from knowledge to knowledge, faith to faith, and grace to grace; from virtue to virtue, from strength to strength, from one degree to another; nothing less at first, and nothing more great or glorious in this world in progress of time; nothing so admired of God, and pleasing unto man, as this which makes one all glorious and without spot.
Oh, what can be said more to encourage us to come under gracious means, to love God and his ordinances, good company, and the communion of saints—considering they are such happy people!
'Those that are under their shadow shall return,' revive, and be vigorous. 'They shall revive as the corn,' which doth, when it seemeth
to be dead, notwithstanding all weathers, grow up and multiply. And whereas it seemed dead before and lay hid, being sown it grows. So being planted in the church, we shall grow. For there is a hidden virtue in the least grace, in the least of God's ordinances, more than we are aware of. Saith Christ, 'Where two or three are gathered together in my name, there am I in the midst of them,' Mat. 18:20.
Much more is this made good in great congregations and families.
But this is not all; he saith, 'They shall grow as the vine.'
Howsoever, the church which is the mother church grows before in the former words: the new church that comes under her shadow, shall grow in the same manner. 'They shall grow as the lily; their branches shall spread;' and more, it is said here, 'They shall grow as the vine.' It is a comparison delightful to the Holy Ghost, to compare
Christ to a vine; the church to a vineyard, and Christians unto vines, but such as draw all their moisture and fatness in them from Christ the true vine, their sweetness being a derivative sweetness,
'They shall grow as the vine.'
1. The vine we know is a fruitful plant, as we read in the Judges, 9:9, 13. The olive and the vine would not forsake their sweetness to be a king; for it is said by them, that they revive God and man, being pleasing to them. So every true Christian is like a vine for fruitfulness. He is a tree of righteousness; a plant of God's own planting; a vine that spends himself in bearing fruit.
2. Again, as it is fruitful, so it is exceedingly fruitful, abounding in fruit, So Christians are vines, not only for a little fruit that they bear, but because they are abundantly fruitful, which is premised, that if they do as they should do, they shall be vines abundant in the work of the Lord.
3. And further, the vine as we know is never a whit the worse for pruning; but is pruned and cut, as our Saviour speaks, 'that it may
bring forth the more fruit,' John 15:2. So the church and people of God are never a whit the worse for afflictions; for as the best vines need dressing and pruning, the best ground ploughing, the best linen washing, the best metal the fire, to consume away the dross, the best things we use having something amiss, so the best Christians need dressing and purging from the great Husbandman, whereby they are not the worse, but the better; having thereby much corruption purged away from them. As the pruning of the vine makes it not the worse, but draws wild things from it, which would draw away the strength of the vine, a Christian is the better for his afflictions, wherein the glory of the church especially consists. For the church never thrived better than in Egypt, where they laboured to crush and to cut the vine. God brought his vine out of Egypt for all this, maugre all the malice of the enemies. The church was never more glorious in its own seat than it was in Babylon under the captivity. How glorious then was the church in Daniel and others!
4. Again, to the outward appearance, the vine is a rugged, unseemly plant, being not sightly and beautiful to look on; yet it is abundantly fruitful under that unsightliness. So if we look to the outward state and face of the church, it is nothing else to look to but a deformed company, defaced by affliction, lifeless here, as it were, 'having their life hid up with God in Christ,' Col. 3:3, as the apostle speaks. Their life here is covered over with many afflictions, crosses, infirmities, and disgraces, whereunto they are subject, like unto other men.
Therefore as it was the state of the Head to have no outward form or beauty, though inwardly he was all glorious, so the beauty of the church is inward; for outward show, it being unsightly like 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 the church of God and particular Christians; who, though in outward government they have not that policy and outward glory other governments have, yet there is an inward secret work of God's government of the church by contraries which exceeds all other policies, wherein he brings glory from shame, life by death. He brings down and lifts up. When he is about his excellent work he humbleth first. This is an ordinary
way. Therefore we must not take offence at any outward deformity that we see in the church, and in God's children, when they seem to be trampled upon. They are but as vines, unsightly to the eye; they have a life, though it be a hidden one.
It is excellently set down by Ezekiel, Ezek. 15:3, what the vine is of itself. It is serviceable for nothing. We cannot make a pin of it. It is such a brittle wood, as is good for nothing but to bear fruit. So, take a Christian that professeth religion, if he be not fruitful in his place, of all men he is the worst; of all men he is either the best or the worst.
As the vine, if it bear fruit, it is the best, though it be an unsightly tree; but otherwise it is fit for nothing but the fire. Therefore let no man glory in his profession, 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? If there be no fruit, a Christian is the worst man that lives; worst, in regard that he is bad under good means; and in condition, he is the worst of all men, his torment is the greater. Those that are barren and unfruitful under means, the time will come that they will wish they had never enjoyed such a testimony against themselves.
5. And further, a vine is so weak that it must be propped and supported along, or else it will lie on the ground. Such is the estate of the church, which must have something to fence it and underprop it.
God is the strength of the church. It is a wondrous weak plant. The children of God are wondrous weak, and exposed to a wonderful deal of misery. In regard whereof, and of the injuries and weaknesses they are exposed to, they must have support. A Christian is compared to the shiftless things, sheep, lambs, and doves; and in the plants they are compared to the vine, which needs a strong support. And, as Solomon saith of the conies, though 'they are a weak people of themselves,' Prov. 30:26, yet notwithstanding they have a strong rock over their heads, where they are safe; though they be as weak as the vine. So God's people, though they be weak of themselves, yet they have a strong support to uphold them. God, by the ordinances of
magistracy and ministry, especially by his Spirit, keeps them up and supports them, that they spread in largenses and in fruitfulness.
Use 1. Is this so? Then let us examine ourselves, what our fruit is. If we be vines, what is our fruit? what comes from us? Certainly if we do not shew forth that fruit we should, in our lives and conversations, in our speech, carriage, and actions, when we are called to it, it is an argument that as yet the dew of God's grace hath never fallen upon us, so as it must before we come to heaven. As was said before, a man may endure a dead plant in his ground, but in his orchard he will not. He may endure weeds in pastures, in neglected grounds, but not in his garden. If we be lilies in God's garden, and vines in his orchard, we must be fruitful and grow, or else God will not endure us. Of all woes, the greatest woe lies upon them who enjoy plentiful and abundant means, and yet are not fruitful, Mat.
11:21.
Use 2. That we are vines, and God's vines, it is in the next place an use of comfort, that God therefore will have a care of us if we be fruitful. He will have a special care of that place where his vines are planted. If we see many gracious persons and families, who are conscionable in their practice and conversation, we may rest assured that God the great husbandman will have a special care of those choice vines, and the places they live in. They carry the blessing of God with them wheresoever they go, with a shadow and protection, making every place the better for them. For God will care for those vines which bring forth much fruit; as it is in Isaiah, 'Spoil it not, for there is a blessing in it,' Isa. 65:8. If a Christian be fruitful, and labours to be more fruitful, God gives a prohibition—'He is my vine, do him no harm.' 'Touch not mine anointed, nor do my prophets no harm,' Ps. 105:15. Satan himself, and all creatures in heaven and in earth, have a prohibition to touch his vines no further than shall be for their good. Will a man suffer men to come into his orchard to break down his vines? He will not. Surely though the sins of this nation be very great, yet one thing ministereth hope; God hath a great many vines under his shadow and protection, many
conscionable magistrates, ministers, and people of other professions, governors of families and the like, which walk holily. God will spare the vineyard, even for the vines that bear fruit. A notable place amongst others we have, Cant. 2:15, 'Take us the foxes and the little foxes that spoil the vine; for our vines have tender grapes.' There is in every church not only gross papists, and foreign enemies, that would root out all, if it were in their power, but subtle foxes also; men that pride themselves in devilish policy, to undermine the church and children of God; who wheresoever they see vine or grapes, they malice that. Both the means, and grace wrought by the means, is the object of their cruelty. Subtle foxes they are; who account it a great deal of glory to be accounted politic men; to do mischief secretly and closely in the church. Will God suffer these foxes? No; he will not.
'Take us the foxes, the little foxes that destroy the vines,' Cant. 2:15.
God hath young growing vines, so as he will not only care for the great vines, but for the tender vines also. Christ hath a care of his lambs; as he said to Peter, 'Lovest thou me,' &c., 'Then feed my lambs,' my little ones, John 21:15. So Christ speaks in the gospel of these little ones. 'I tell you (of a truth) that the angels of these little ones behold the face of my Father,' &c., Mat. 18:10. And so he speaks in another place. 'A bruised reed will he not break, and smoking flax will he not quench, until he bring forth judgment unto victory,' Isa.
42:1, 2. So likewise he promiseth, 'that he will carry the lambs in his bosom, and gently lead them that are with young,' Isa. 40:11.
Use 3. The next use shall be for encouragement unto weak ones.
Should tender and weak Christians then be discouraged, for whom God is so careful? Surely no. Put case they bring forth but little fruit; yet, O destroy it not, for a bleasing is in it. Therefore let us not be discouraged, if we be God's vines; which is known and discovered, not by the abundance of fruit only, but by the kind of our fruit also. If it come from the Spirit of God, and relish of the Spirit, though it be not in such plenty, yet a vine is not a thorn. A Christian is not to be discouraged, though he bring not forth abundance of fruit at the first.
There are different degrees and tempers of soil, and of ages in Christianity; which is spoken to encourage those that are good; and
yet are discouraged, because it is not with them, as with some other Christians of their acquaintance. Know, that there is no set measure of grace necessary to salvation, but truth. God doth assign us a measure of grace according to his good pleasure, and according as he hath purposed to make us profitable to others in the use of means.
Those whom he means to use for suffering or doing of great matters in the church, those he fits suitably for that he means to call them to; others have not that abundance of grace, out of God's wisdom, who knows best how to dispense his own graces to his own glory. If we allow not ourselves in our weaknesses, but groan under them, hate them, and strive against them, reaching towards perfection; in this case our weaknesses shall not hurt our salvation, but God will perfect his power in our weakness, 2 Cor. 12:9.
So we see it is not the multitude of fruit, but the sincerity of it. If it be true, that makes a Christian. If there be truth of grace, it will out and spread the branches; it shall not always be so with us. Sincerity and endeavour to grow, with a desire and thirst after growth, makes a man a Christian. Therefore, as was said, we must not be discouraged, though our growth and spreading be not like others. Every Christian hath his measure. Though every one be bound to go further and further, from faith to faith, and grace to grace; yet there is a blessing in a little, and a promise also to him that useth it well. 'To him that hath, it shall be given,' Mat. 13:12. Christ hath a care that the foxes do not hurt the little tender grapes. Let none therefore be discouraged for their non-proficiency in the ways of God, so as to go back and leave off. He knows best, when and how to take away the baits, snares, and temptations that are set to catch them and discourage them. Let God alone with his own work, who is the great vine-dresser. Do thou thine own work; attend upon good means; wait upon God; and then let the malice of the world and the devil be what they will, he will have a care of his vines; and the more care, the more young and tender they are, &c.
These considerations may affect us, not only to take good by the vine for our bodies, but for our souls also, and so the same thing may
cherish both body and soul. A Christian by grace hath an extracting virtue to draw holy uses out of everything; as the Holy Ghost here compares us to a vine, to teach us these and the like things now unfolded. The last thing promised is, 'The scent thereof shall be as the vine of Lebanon.'
This Lebanon was a mountainous place, on the north side of Judea, wondrous fruitful in all kind of trees, in cedars, and goodly vines; so it did abound in spice, and all goodly things. Therefore, to shew that a Christian should be the best of his rank, he fetches comparisons from the best things in nature.
'The scent thereof shall be as the vine of Lebanon.'
Now the vine of Lebanon had a sweet scent in it, both to draw to the liking, and then to delight in the taste and taking thereof. So it is with the graces of God in his children, they carry, as it were, a sweet scent with them, both to draw others to delight in, and taste of the same things.
Quest. But how comes it to pass that Christians send forth so sweet as cent?
Ans. Because they are in Christ, in whom the ointment and all sweetness is in fulness. From him the Head, first, and from thence it is derived unto the members; all who* must partake of this ointment.
As it is said of the head of Aaron, that that ointment which was poured on his head ran down to his skirts, and all his rich attire about, Ps. 133:2. So that sweetness in Christ is poured on the skirts, all along upon his members; even the meanest Christian receiveth
'grace for grace,' John 1:16, sweetness from Christ. The virgins, that is, such as defile not themselves with idolatry, and such other lewd courses, they follow after Christ in the smell of his sweet ointments,
Cant. 1:3. It is spoken of Christ, who carrieth such a sweet smell with him, as 'all his garments smell of myrrh, aloes, and cassia,' &c., Ps.
45:8. So sweet is the smell of Christ, when he is unfolded in his
benefits and offices, that the pure and holy virgin souls of the saints follow after it. 'His name is as an ointment poured out,' Cant. 1:3; that is, himself is his name, and his name is himself, as the Hebrew proverb is: Christ made known in the unfolding of the word, that is, his name. When the box is opened, all in Christ is like ointment. In the preaching of the word, all is sweet, and nothing but sweet in Jesus. Now a Christian, being a member of Christ, and a virgin soul following Christ, must needs draw sweetness from him, casting out that scent unto others, drawn from him, because they partake of Christ's anointing. What is the name of a Christian, but a man anointed with Christ's ointment, one anointed to be a king and a priest in some sort? Rev. 1:6. Therefore they carry the favour of him wheresoever they go. Aaron the high priest had sweet garments,
Exod. 39:26, which made a savour where he went, having bells and sweet pomegranates at the bottom of his garment. He had not only bells to discover him, but sweet pomegranates also. So it is with every Christian. Not only the minister, but every Christian, is a priest under the New Testament, and carrieth a savour with him; graces that spread and cast a sweet scent in all places wheresoever, which they exercise upon all good occasions. As St Paul expresseth it, 'They savour the things of the Spirit,' Rom. 8:5. Those who are in Christ, they have the Spirit of Christ, or they are none of his. And having the Spirit of Christ, they savour of the things of the Spirit; that is, their thoughts, speeches, actions, and conversation are savoury. Those
'that are in the flesh,' saith the apostle, 'cannot please God,' Rom.
8:8, they are unsavoury. A carnal man hath no savour in his speeches. They are either worldly or civil, without spiritual savour; because he hath nothing of the Spirit of Christ to savour of. 'His heart,' saith Solomon, 'is little worth,' Prov. 10:20. The like we may say of his thoughts, actions, and affections; they are unsavoury and little worth. He hath a dead heart to goodness; and thence whatsoever goodness cometh from him is forced, and against the hair, as we say. But a Christian having the Spirit of Christ, and therewith communion with Christ, all his discourses and actions are for the most part savoury; those he acteth as a Christian. Therefore
from his communion with Christ, it is said here, 'His smell shall be as Lebanon.'
'The scent thereof shall be as the vine of Lebanon.'
Delightful both to God and holy, blessed spirits, likewise to the church and to the angels which are about us, and pleasing to our own spirits; for there issueth a wondrous contentment even to the conscience of a person, which is fruitful and abundant in goodness.
That soul receiveth an answerable proportion of comfort. As it is with heat, that accompanieth fire alway, so there is a kind of heat of comfort which naturally accompanieth the heat of any good action.
There remaineth a sweet relish to the conscience of the performer, reflecting, with humility upon himself, with thankfulness to God, from whose dew, as we have heard before, cometh whatsoever is good. Reflecting on this with an eye to the principal cause, it breeds a great deal of comfort to the soul. As it was said of Josiah, the memory of Josiah was like the ointment of the apothecary; whereas, on the contrary, it is said, 'The remembrance of the wicked shall rot,'
Prov. 10:7. God threateneth the Jews that they should be a hissing to all 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?), yet certainly this whole promise shall be verified even of them, this whole chapter having an eye unto the calling of the Jews. The time will come that the scent of these odious people, who are now the object of hatred unto all people, 'shall be as the vine of Lebanon.'
Use 1. If this be so, it cuts off a carnal exception of senseless persons, that think they can stop men's mouths with this, I cannot make so much show as you, but I hope I have as good a heart to God as you or as the best. But a Christian is a vine that brings forth grapes and much fruit, and casts a scent from him, as 'the scent of Lebanon,' upon all fit occasions; for his words should be 'as the apples of gold set with pictures of silver,' Prov. 25:11. He is seasonable in his actions of consolation, and bringeth forth his fruit in due season, as the promise is, Ps. 1:3; for Solomon sheweth that everything is made
beautiful in his season, Eccles. 3:11. Those, therefore, that have not a good word to speak, but rather express the contrary, rotten, unsavoury discourse, vain in their conversation, savouring nothing that is good, how have they as good a heart to God as the best? No; this is not to be a Christian, who should savour like Aaron's garments, or like these graces coming from his Head to him; who should spread abroad his sweetness unto others, 'shining out as a light,' Philip. 2:15, amongst others. Therefore, away with this base plea. A rotten speech argueth a rotten heart. What can come out of a vessel but such as is within it? If the issues be naught, what is the vessel but naught? If all be unsavoury outward, what is there but a rotten heart within?
Use 2. Again, if Christians should cast a scent and savour, this should move and stir them up, if they will answer their title to be Christians, sweet, anointed persons, priests to God, to labour more and more to be spiritual, and savour the things of the Spirit, and to labour for more and more communion with Christ in the use of all sanctified means, that they may have the Spirit of Christ in their conversation, shewing forth the humility, patience, love, and obedience of Christ.
As Peter speaks and exhorteth us, 'to shew forth the virtues of him who hath called us from darkness into his marvellous light,' 1 Pet.
2:9. Then we answer our title, and 'cast forth a scent like Lebanon,' when inwardly and outwardly all things join to make us fruitful and savoury before God and man.
Quest. What will come of it if we be fruitful and savoury?
Ans. 1. God will be more pleased in all our actions, and will 'smell a sweet savour of rest,' as it is said of Noah, Gen. 8:21, after his coming out of the ark; for God delights in his own graces, which he admireth in us. As he said to the woman of Canaan, 'O woman, great is thy faith, be it unto thee as thou wilt,' Mat. 15:28. God, as it were, stands admiring his own graces, he is so delighted with the faith, love, prayers, and patience of his children, which is further excellently expressed in the Canticles, 'Who is this that cometh up out of the
wilderness like pillars of smoke, perfumed with myrrh and frankincense, and all the spices of the merchant?' 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 they thrust forth all the practice of their holy graces, which smell like spices.
Then let us not envy God, the saints, and holy people the sweetness of our graces, but let our scent smell abroad to the content and comfort of all, that they may delight in these graces that come from us, in our humility, patience, faith, love, sincerity, and all these graces wherein we resemble Christ and shew forth his holy virtues.
Therefore, for our own comfort and delight of all, and to assure ourselves of heaven and of the love of God whilst we live here, let us labour to be fruitful in our conversation, and to cast forth a scent in regard of others, which hath an attractive, drawing force. For when they see a holy, fruitful, and gracious conversation, it casts forth a scent, and makes others like religion. So God is glorified, and religion is adorned. What greater ornament to religion than to see a fruitful, gracious Christian, who hath ability and a heart to do good upon all occasions, with an humble, meek, peaceable spirit, taught of God to be so for the good and love of others?
There must be pomegranates with bells, a sweet conversation with words, a little whereof will do more good to others than a great many words. A good conversation is sweet, and hath a kind of oratory joined with it. Therefore, if neither for God, or Christ, or others, yet for our own sakes, and the reflection of that good scent upon ourselves, let us be fruitful. A man cannot grow in fruitfulness but he must needs grow in comfort, peace, and joy. Nothing cheereth and solaceth the heart of a Christian more than this, the conscience that God honoureth him to be fruitful, to do good, and cast a sweet savour, to draw others to good things. This will comfort us upon our deathbeds more than all other things. Therefore, in all these respects, for love of God, others, and ourselves, which are delighted with the expressions of our graces, let us labour to be fruitful trees in God's
garden, and to bring forth much fruit, that we may send forth 'a scent like Lebanon.'
Now, who would not be in such an estate and condition as this, as to have title to all these gracious promises, for 'the dew' of grace to fall upon him, 'to grow as lilies' in height, and to spread as other plants do, to grow upwards and downwards, to be 'rooted as cedars' and 'fruitful as vines'? The Spirit of God sets himself here to shew spiritual things by earthly comparisons, to make us the more capable of them. The misery of the contrary condition may well stir us up to seek after the forementioned. For what a misery is it to have the curse of God upon one's soul, to have it like the barren wilderness, void of all grace and comfort that may delight others, or is spiritual, savoury, or savingly good. So all these promises tend to encourage us to be in the condition of God's children; that when we are in that estate we may comfort ourselves, and be able to claim our part, portion, and interest in these excellent promises.
Thus, by God's blessing, we have passed over the particulars of God's gracious promises to his church and all that shall come under the church, all which should encourage us to go to God, and do as the church doth here, 'take words to ourselves,' and desire God 'to take away all iniquity, and heal all our backslidings,' and that we may renounce all vain confidence, as the church doth here, who is taught to trust horses no longer, 'Asshur shall not save us.' And then let us, as was said, cleave unto the blessed promises, that we may improve them and make them our own every day more and more. Therefore, let us have in the eye of our soul the excellency of growth, or else we shall not value these promises. Let us consider what an excellent condition it is to grow, flourish, and be fruitful, having a due esteem of all these promises beforehand. Do but consider how excellent a Christian is that groweth above others, what a majesty he hath in his carriage, how undauntedly he walks in all oppositions whatsoever, as a lion in his courses, Prov. 28:1; how he overlooks hell, wrath, death, damnation, and all; what a sweet communion he enjoyeth with God in all the disconsolations that the world puts upon him. He carrieth