Sermon 12 - from me is thy fruit found - Hosea 14:8
such cannot be good. All this must end in loathing, shame, and detestation. 'What have I now any more to do with idols?' said
Ephraim; and what have I now any more to do with such and such profaneness, hypocrisy, double-dealing, and the like? shall such persons, thus sinful, say one day, with shame and horror of conscience. Wherefore, let us meet God betimes, and renounce our idols of all sorts, that God may come 'to hear us, observe us, and be as a green fir-tree unto us,' &c. Whereof, if God please, we shall hear more the next time.
THE TWELFTH SERMON
Ephraim shall say, What have I any more to do with idols? I have heard him and observed him: I am like a green fir-tree: from me is thy fruit found.—HOS. 14:8.
THE words, as we heard heretofore, are a gracious answer unto the prayer which God himself, by his Spirit, had dictated to Ephraim: as likewise a reward of Ephraim's reformation. Aided by grace, Ephraim shall say, 'What have I now any more to do with idols?' 'God will hear him and observe him, and be like a green fir-tree unto him.' For, saith God, 'from me shall Ephraim's fruit be found.' Whereby we see, that whensoever God doth alter the soul by his grace, there he also breeds divorce and division between it and all idolatry; a disposition in some sort like himself, having those sympathies and antipathies he hath towards sin and goodness. Now, because God is a jealous
God, and cannot abide idols; therefore Ephraim, being sanctified by the Spirit of God, is minded as God is, 'What have I any more to do with idols?'
1. God hath framed the soul, that it may enjoy the chief good, and avoid the chief ill especially; for petty goods and petty ills are not so behoveful. Yet notwithstanding, God will have us avoid all ill, and
embrace all good, and he hath made the soul into an answerable condition. Therefore hath he planted affections therein tending to good; as love, and joy, and delight, especially made for the embracing of the main good, thereby to go out of itself, and close with that main chief good, in closing wherewith it may be happy.
2. And then, to avoid the chief ill, sin and damnation, he hath planted affections of aversation, abhorring, hatred, grief, and the like. Thus hath he framed the soul for these main ends, without which affections the soul were as mare mortuum, that dead sea. The affections are the wings and the wind of the soul, that carry it unto all which it is carried unto. Especially, when the wind of God's Spirit blows upon it, then it is carried out of itself; for of itself it cannot love or hate as it should; but God must raise the affections, and lay them down again. We have not the management of our hearts. Grace teacheth us to do all.
The particular then here is, indignation and hatred. 'What have I now any more 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 hatred and indignation. Here is hatred with indignation, the extent of the affection.
Reas. 1. The reason whereof is, when God's children are once converted, they have a new nature put into them, like unto Christ, whose Spirit they have. What he hates, they hate. He hates all sin, and nothing but sin. He hates the devil himself for sin, and no further.
2. Then, again, when once they are God's children, they have a new life put into them, which hath antipathy to all that is contrary to it.
Every life in any creature hath antipathy to every enemy thereof.
There is antipathy in doves to birds of prey; and in the lamb to the wolf, because they are enemies to the life and being of them. So in the soul of a Christian, so far as grace is renewed, there is an antipathy, aversation, and abhorring of that which is contrary. What
have I to do with sin in any kind? When grace hath altered the disposition of a man's heart, then sin and he are two; two indeed, in the most opposite terms that may be. What have I any more to do with my former delightful sins? We are two now, for we were before nothing but sin. And, indeed, where this hatred is not, there men may leave sin, because sin leaves them; but this is not enough, God would have us to hate it with indignation. 'What have I now any more to do with it?'
Quest. But how should we come to have this true hatred of sin, as Ephraim should have?
Ans. 1. Amongst those helps formerly named, this is a main one, to represent to the soul (as the soul is quick and nimble in such apprehensions) the odiousness of sin, that it is a truly hateful thing; and therefore, that our affection of hatred cannot be better set nor employed upon any object than that of sin. For let us consider that it is not only ill in itself, defiling the soul and hindering communion with God; but it is also the cause of all ills, being the ill of ills, as God is the good of goods. For our troubles and terrors of conscience, we may thank sin, and for all that we suffer every day in our conditions of life. What is all, but the fruit of our own ways? 'Wherefore suffereth living man?' saith the prophet; 'man suffereth for his sin,'
Lam. 3:39. 'Thine own inventions have brought these things upon thee; therefore they are bitter unto thee, they shall pierce thy bowels,'
Jer. 4:18. Shall we not, therefore, hate that which is the cause of all mischief to us? If we had an enemy, especially if he were a soothing false enemy, that under pretence of love should seek our bane and ruin, and join with our worst enemies, would we not hate such an enemy? Sin is the greatest enemy which we have in the world, and doth us more harm than the devil himself; for it betrays us to the devil, and, under pretence of favouring and pleasing our nature, betrays us. It is a false, deceitful enemy, which cometh not in an ugly shape, but closes with the soul in a kind of conjugal love, Delilah-like enticing and alluring us, whereby it hath the more advantage and strength, in that it appears in a lovely, pleasing, and not in an
imperious, commanding manner. Therefore, it should be the more hateful to us. Shall we not hate such an enemy as always dogs us, and hinders us? hinders us from doing anything well, and puts us on to all that is ill. It is such an enemy, that we cannot go about to pray, or do any good thing, but it hangs upon us, and clogs us in all our performances. If a man knew that such an one as made love to him and all his were his great grand enemy, aiming at his destruction, would a man ever love such a man? Thy base, false, revengeful, covetous, worldly heart, it joins with Satan, without which he could not hurt thee. Shall a man cherish that which betrays him to his worst enemy, the devil? and then, should he cherish that which makes a breach betwixt him and his best friend? If a man saw one so maliciously evil towards him, as to sow dissension by all means he could betwixt him and his best honourable friend, by whom he was maintained in all things, would not a man hate such a one? What doth sin else but breed division and enmity betwixt God and us? And further, when it hath moved us to do ill, it crieth for vengeance against us at God's hands. Conscience, soundly awakened, is always clamorous to pull somewhat from God against us. Are not sinners justly called fools? Either men must be atheists to deny all, or else, if they cherish sin, they must needs be fools, and stark mad, if they confess this, that they join with that which is their chief enemy.
Therefore, learn to be wise to salvation; make not with Solomon's fool a sport of sin, Prov. 10:23, of swearing, of defiling ourselves and others, seeing God threateneth damnation unto such.
Ans. 2. And then again, avoid all parley and intercourse with sin in the first suggestions, or with wicked persons that may draw us away.
Use sin ruggedly and harshly, as they do here. 'What have I to do with idols?' Do but entertain parley with it, and it is of such an insinuating nature, that it will encroach daily, and spread over the soul suddenly, betraying it to the devil. Therefore, use it hardly in the first beginnings, and avoid Satan in the first suggestions, if we love the peace of our souls; as Ephraim here, 'What have I any more to do with idols?' For as we say in case of honesty, they come too near that come to have the refusal. They should not have so much hope from a
chaste person. There should be such a modest carriage as should not give any one the boldness to adventure in that kind. So if a man carry himself remotely from sinful courses, he shall have a great deal of peace from wicked men, who dare not so much as adventure to draw away such a one. They know he is resolved. Therefore, constant resolution against all sin and wicked men will breed a great deal of peace, so as to say with Ephraim, 'What have I any more to do with idols?'
Ans. 3. And we must know that this hatred comes from the life of God in us. Therefore we must by all means maintain spiritual life; and then, as we grow spiritual, we shall grow in the detestation of sin, a sense of joy in good things, with a hatred of all that is contrary.
A man can never hate sin till he hath the Spirit of Christ in him. For there be three queries, whereof this is the last.
1. The first is set down, 'No man said, What have I done?' Jer. 8:6.
When conscience in a man is awakened once, he saith, Oh! what have I done? what case am I in?
2. The second query of a wakened conscience is, 'What shall I do?' As that, 'Men and brethren, what shall we do to be saved?' Acts 2:37. He that truly saith, 'What have I done?' if conscience be awakened, will also say, 'What shall I do?' You shall not need to drive him when the question is answered, 'What shall I do to be saved?' that is, by casting myself upon God in Christ.
3. We need not put the question, he will say of himself, 'What have I any more to do with that which is contrary to that which saves me?'
'What have I to do with idols?' This comes in in the last place. 1. A man is awakened out of his natural condition. 2. Then he goes to God in Christ. And then, 3. There is a spiritual life wrought in him, which stirs him up to hate all that is contrary unto it. 'What have I now any more to do with idols?'
'For I have heard him and observed him.'
'I have seen and observed him,' some read the words, but very few (w); which is thus a very good and pious construction of them. 'What have I now any more to do with idols?' As if Ephraim should say these words, 'I have seen him and observed him;' that is, because I have seen him and observed; therefore, 'What have I now any more to do with idols?' As soon as a man comes to hear God speak, and to observe God, down goes all idols; for, indeed, the respect to idolatry, and anything that is naught, it falls down in the soul, as the knowledge of the true God is lifted up, and as affection to good things are raised up in the soul. 'What have I to do with idols any more?' 'I have seen and observed him.' As Job said of himself when he had seen God, 'I abhor myself, and repent in dust and ashes,' Job 42:6; much more all false courses. I abhor them all, now that 'I have seen and observed him.'
This is a safe, pious, and good sense; but the words, under correction, are fitliest applied unto God himself, as if God rather than
Ephraim said thus, 'I will hear him and observe him;' I will do thus and thus; 'I will be as a green fir-tree,' to shade him from danger, and to make him fruitful.
Obj. But you will say, Ephraim cannot cast away idols till God respect him first. Therefore, this is promised in the second place. 'Ephraim shall say, What have I to do with idols?' And God shall say, 'I have seen him, heard him, and observed him,' when he hath cast away idols.
Ans. To this the answer is: Indeed, in the order of nature, God doth first stir us up to pray to him, and promiseth us respect and hearing of our prayers, after which we cast away idols; but the experience of it is after we have done the deed. After that we have found God experimentally gracious, protecting and hearing of us, then we cast away idols. So this experience a Christian finds when he abominates and rejects ill ways. Then he finds God all-sufficient, as indeed God is never fully felt and known till we renounce all other helps. So the general point is,
Obs. That nothing is lost by renouncing idolatry and carnal confidence in any worldly thing.
For God makes 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 the kingdom of God and his righteousness, and all other things shall be ministered unto you,' Mat. 6:33. The truth of God, and then his mercy, makes this good. Is not God merciful to his children when they renounce all false confidence? In regard of the truth of his promise and mercy, he will make good this, that nothing is lost by cleaving to him. We read in the story of our own times, in King
Edward the Sixth's reign, the same day that there was reformation of idolatry in London, purging of churches from roods* and idols, the same day was that noble victory and conquest in the north parts over the enemies (x). So God answered their care in reforming things amiss with good success.
On the contrary, when we go on with favouring abuses and corruptions, yet expecting good success, it is in vain. Let Ephraim come to say,' What have I to do with idols?' and see then whether
God will respect him or not. Do nations or persons think that God will respect them or bless them, whilst they do that which is abominable to him? No; when Ephraim saith, 'What have I to do with idols?' then presently comes, God 'will hear and observe him, and look to him;' as you have it in that gracious promise, 'The eyes of the Lord are open unto all them that fear him, and his ears are open to their prayers,' Ps. 34:15. His eyes and his ears. Indeed, God is all eye and all ear. The best friend in the world cannot have his eye always upon us. The mother's eye cannot be always upon her child.
She must have a time to sleep, when neither her eyes nor ears are open to her child's prayers. It may cry, and die in crying sometimes, before she can help it. But if we renounce sin, we have a gracious
Father 'who will hear us, observe us, and see us,' and not only hear and see, but, as the Scripture phraise s, do that that follows all this.
Where he sees, he will pity and relieve; and where he hears, he will pity and protect.
'I have heard him, I have observed him.' God will hear, when once we renounce sin. 'If I regard iniquity in my heart, God will not hear my prayers,' Ps. 66:18, saith David. But when I do not regard iniquity,
God will hear my prayers. Then a man may know that God will hear him, when once he hath renounced sin, and comes with clean hands and heart to God. As it is in Isaiah, they were corrupted in their course, and yet came to God, Isa. 1:11, seq, but he rejects all; so in the last of that prophecy, he accounts of their sacrifices as of the cutting off of a dog's neck, because their hands were full of blood, and they were full of sin, Isa. 66:3. Reform abuses, let there be personal and national reformation; and then come and reason the matter with God, and see whether he will regard us or not. The Spirit, it is said, makes requests for the saints, and 'God knoweth the meaning of the Spirit, because it makes request according to the will of God,' Rom.
8:27. The same Spirit that stirs us up to amend our lives, and fly idolatrous courses, the same Spirit stirs us up to pray to God, according to the will of God; and then God hears the desires of his own Spirit. Of all judgments in the world, this is the greatest, to pray and not to be heard; for when we are in misery, our remedy is prayer.
Now when that which should be our remedy is not regarded, what a pitiful thing is that? Now, here is an excellent blessing set down, to pray, and for God to hear, 'I will hear him, and observe him.' Because then, God and Ephraim were of one mind, and join in one, therefore
God cannot but hear and regard Ephraim, being of his mind, to love and to hate what he loves and hates. As soon as ever the prodigal began to hate his former courses, the father came out to meet him,
Luke 15:20, seq.; and so of David, 'I said I will confess my sins to God,' Ps. 32:5. I said, that is, in my heart, I resolved to confess to God, and thou forgavest mine iniquity. God heard his resolution. We cannot else entertain a full purpose to go to God, unless there be a cessation from sin. The prodigal, for all his contrition, was afraid to be shaken off his father, for his dissolute life. Oh, but the father provides a banquet. So it is when we turn to God, and resolve a new life, to cast away our idolatries, and former abominations; presently,
'God hears us, and observes us,' and is ready to meet us.
There is an excellent place, even touching Ephraim himself. 'I have surely heard Ephraim bemoaning himself: Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn me to thee, and I shall be turned; thou art the Lord my God, &c. Is
Ephraim a dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him: I will have mercy upon him,' Jer. 31:18. If Ephraim begin to bemoan himself for his folly, presently follows, that God's bowels are turned to him; so it is said of Ephraim here. After he had renounced idols, God's bowels are turned towards him, 'I have heard him, and observed him.' Which yields us a sweet and comfortable consideration, to turn to God from all our sinful courses, because
God is so ready to forgive, and to forgive great sins. What if our sin be idolatry, the grand sin of the first table? Yet if Ephraim say, 'What have I do with idols?' (though it be spiritual adultery), yet if Ephraim begin to renounce idolatry, God will say, 'I have heard him, and observed him.' If your sins were 'as red as crimson,' saith God, 'I will make them as white as wool,' &c., Isa. 1:18. Crimson sins, doubledyed sins, it is no matter what they are, if we come to God. There is more mercy in him than sin in us. If Ephraim say, What have I to do with my former evil courses, 'God will hear him, and observe him.'
It is never better with a Christian, than when he hath renounced all wicked courses, (though he thinks himself undone if he leaves his former Delilah delights). But there is no such matter, for we shall find an hundredfold more in God, as Christ speaks, 'Whosoever leaves father or mother, brother or sister, house or kindred for me, shall have a hundredfold in this world,' Mat. 19:29; that is, they shall have it in contentment and grace, in peace of conscience, and perhaps in the things of this life in another kind. What lost Abraham when he obeyed God, and forsook his father's house? God was allsufficient for him. He grew a rich man. And what lost he by giving
Isaac to God? He received his son again, of whom there came an innumerable seed. And what lost holy David, in waiting for the time that he should come unto the kingdom, without making haste? He came quietly to the possession of the crown; whereas Jeroboam, who
made more haste, after God had told him he should reign, he was cursed in his government, and none of his posterity came to good.
There is nothing lost by depending and waiting upon God, and renouncing of carnal confidence. We think naturally we are undone.
Oh, there is no such matter, as David speaks, 'When my father and mother forsaketh me, yet the Lord taketh me up,' Ps. 27:10. As we know in the gospel, when the blind poor man was excommunicated and cast out, after he had spoke somewhat stoutly to the Pharisees,
'Will ye also be his disciples?' John 9:27, yet then Christ takes him presently into his company, being expelled by them. What lost he by this? So when Israel had lost all their flesh-pots in Egypt, they had no loss, for God provided them manna from heaven, and what lost they by that? They had angels' food instead of their garlic and onions.
'I have observed him.'
That is, I will have a special eye to him; I will look to him in all conditions and states whatsoever. God never slumbers nor sleeps.
Like the master of the house in the parable, who, when the poor man came for bread, Luke 11:5, all the rest being asleep, is awaked, and raised up by the importunity of the poor man. So the great master of the family of heaven and earth, that governs all, he wakes day and night, and never sleeps; herein going beyond the care of the dearest friends we have in the world, for they must have a time to sleep. The mother, though she love the child as her own bowels, yet notwithstanding she must have a resting time, and perhaps in that time the child may miscarry; but God always observes; his eye is always upon his children, they are before him, written 'in the palms of his hands, he hath them in his eye,' Isa. 49:16: as in Exodus, you have there God brought in observing the children of Israel. 'I have seen, I have seen the affliction of my people Israel,' Exod. 3:7. They thought themselves neglected of God, but he tells Moses, 'I have seen, I have seen,' I know it very well; he adds knowledge to sight. So there is no affliction in this world to God's children, but God in seeing sees. As before, he hears the groans and sighs; so he sees the most intimate inward affliction whatsoever that afflicts the soul; as
they were grieved in very soul at the tyranny of Pharaoh. Oh, but God in seeing he sees, whose eyes are ten thousand times brighter than the sun! This is a consolation, when one thinks that no man sees and regards; alas, what shall become of me! Why should any man say so, that hath God to go to, who is all eye, and all ear! 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 their afflictions.'
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 he aboundeth in those affections which he hath put into a father and mother. There is no mother would suffer her child to miscarry, if she could help it. God sees surely* some afflictions are for our good, or he would relieve us; for as he hath a compassionate eye, so he hath a tender heart, and a powerful hand. He sees wicked men also; but his eyes in regard of them are 'like a flame of fire,' not only because he is quick-sighted, but because he sees with a revengeful† eye; and as his eyes are like a flame of fire, so likewise he hath feet of brass to tread them to powder, Rev. 1:14, 15.
Use 1. And this likewise is no little part of our comfort; for when we suffer anything in this world, it is from ill men for the most part, except it be in those afflictions wherein we more immediately deal with God, as in sickness, &c. But in persecution in the world, our trouble lies with men. Therefore it is our comfort, God sees our trouble, and their malice; and as he is ready to help the one, so he is to revenge the other.
Use 2. And as it is a point of comfort, so of great encouragement to be bold in God's cause. What! shall we be baser than the base creatures? Take but a dog in his master's sight, you see how he will fight. Take the meanest and basest creature, when it hath a superior
nature to itself, that it is wiser and greater, that encourageth and sets it on, that it knows will see it take no harm, these base creatures will be courageous; which otherwise if it had none to set it on, had no courage at all, at least not so much. And shall we in the sight of God, and when we are set in his quarrel, and have his encouragement and his command, with promise of his presence and assistance, flinch and fly off then? It argues a great deal of atheism and infidelity of heart. God sees me and looks on me while I fight, and while I stand for his cause. God's cause is true and just, God sees me, and he sees who opposeth me. In regard of the eye of God therefore, let us be courageous in these things that are agreeable to the mind of God, whatsoever they be, whether matters of justice or piety.
Use 3. Again, if God have such an ear to hear us, let us have an ear to hear him, and an eye to look to him. Let us have Moses' eye to look on him who is invisible, Heb. 11:26. His eye is upon us, and let our eye be to him; both may be together. When these two eyes meet; when my heart tells me that God seeth me, and that I see God looking upon me, this makes courageous. Therefore as God hears and sees us, so we must have an eye to see him that is invisible. And so we pass from these words, 'I have heard him and observed him;' and what the prophet's meaning is. 'I have heard him, and will hear him; I have observed him, and will observe him.' For they contain a perpetual action in God; not that he hath, and will not do it now, but what he hath done and will do. That he sets down here in borrowed speeches, for he saith also, 'I will be like a green fir-tree to him: from me is thy fruit found.'
God will be 'like a green fir-tree' in regard of shadow. A fir-tree is a high tree, a goodly, smooth tree, barren in regard of fruit, but it hath thick leaves, which hinders rain from falling upon those who rest under the shadow thereof, and likewise keeps the sun from annoying them. So it is a fit tree for shadow, and the fitter, because it hath no fruit. For usually those trees which spend not themselves this way, they spend themselves in leaves, and have a perpetual greenness,
which is supplied with that which should be fruit in fruitful trees.
Therefore he sets it down by this comparison of a fir-tree, that so God will keep back all showers, tempests, and storms, and all annoying heat, and he will do it perpetually, as the fir-tree hath a perpetual greenness; and he will do it with pleasure and delight, as it is a delightful shadow. But because the fir-tree hath no fruit on it,
God will not only be a shadow to his children to keep ill from them, but he will be a fruitful tree to them. 'From me,' saith God, 'shall thy fruit be found;' that is, whatsoever good thou doest, thou shalt have it from me. All fruitful comfort comes from me, and all grace.
Whatsoever is good for thee, for prosperity of soul or body, all is from me. So we see how God conveyeth himself and his mercy here by sweet comparisons, dealing very familiarly with us, and speaking to us in our own language. We will take both in order as they lie.
God will be as a fir-tree in regard of shadow to the passenger, and keeping off of storms. The great God, and the good God, who is goodness itself, hath provided in this world not only good for us, but hath also promised defences against all annoyances. In the comparison itself, we will observe somewhat concerning the goodness of God; for as in this life we are subject to many inconveniences, wants, and necessities; so God hath supply for all, even outward necessities. We are subject to cold, for that we have the element of fire; we are subject to storms, he hath provided garments, and skill to make them; so in our travels, he hath provided some trees especially to shelter us. We cannot name any inconvenience of this life, but the rich God in his goodness hath provided a suitable supply. Doth God take care for this fading, perishing life, which is but as a vapour? and hath he good things for it, and fences from the ill and annoyances of it, till we have fulfilled our pilgrimage upon earth? And will not that God have a care of our best life of grace that shall end in glory, that we shall have all things necessary for life and godliness, which hath the promise, not of this life only, but of a better, 1 Tim. 4:8. He that is so good to this natural life, will be much more in things concerning a better life, which he would have us mind more. 'I will be as a green fir-tree unto him.'
God will be as a fir-tree, especially in regard of shadow, to keep from all annoyance both of storm and of the sun; for the sun in those hot countries annoys them very much, as the spouse complains of her blackness, 'because the sun had shined upon her, Cant. 1:5, 'to be black as the tents of Kedar,' &c. Whence we may observe by the way,
There is not the most comfortable refreshing creature in the world, but take it in excess, it harms and annoys.
What more comfortable than water? yet if it prevail and abound, it is a destroying creature, as we see in the deluge and divers inundations.
What more comfortable than fire? and what more terrible if it exceed? What more cherishing, refreshing, and quickening than the sun? Yet in the excessive heat thereof, it scorcheth and parcheth things. So in the sun of prosperity and all other good things in the world, it is best to have and enjoy all things with moderation; for if we have grace to qualify them, all things are good; otherwise the excess hurts us. Therefore beg of God wisdom to temper and moderate the best good in this world, which otherwise hurts us. For even the excessive heat of the sun in those countries makes them glad of the shadow of the fir-tree.
Thus God doth not only give a shadow, but a comfortable shadow and defence to his people, which is therefore called 'the shadow of his wings.' 'How oft,' saith Christ to Jerusalem, 'would I have gathered thee, as the hen gathereth her chickens under her wings?'
Mat. 23:37. It is not only a shielding from hurts, and dangers, and storms, but a sweet defence, with rest and quiet. As those that are weary compose themselves to rest under a shadow, so in God is our rest; 'Come unto me,' saith Christ, 'all ye that are weary and heavy laden, and ye shall find rest to your souls,' Mat. 11:28. All rest is in Christ, and in God's mercy in Christ. We see, then, after we have forsook idolatry, God is to us instead of all the good we had by idols.
We lose nothing by it. 'God will be as a green fir-tree.'
Whence the point is, there is a protection, rest, and defence provided for God's people, when once they have renounced their idolatry and sinful courses.
Those who refuse the shelter of idols, God will be a shelter unto them, 'a green fir-tree unto them,' another manner of shelter than that which idols or any other creature can give them. Every man will have some shelter, shield, or other to cover him, this or that great man to shield or shelter himself under. A rich man, he hath riches; another, this or that defence. Every man that hath any wit about him will have some shelter, and not lie open to all storms when they come. But the only true shelter is God himself to a Christian. All other refuges are but shadows, that is, they are nothing, but like
Jonah's gourd, which may shelter for a time, but there is a worm of vanity that will eat them out. Riches and the favour of men may shelter for a time, but there is a worm at the bottom which will root them out. Death will consume them and those they depend upon.
But God is a true shelter to his people, an everlasting habitation, as it is written, 'Thou art our habitation from generation to generation,
Ps. 90:1. We dwell in him as in our rock and castle. He is an everlasting habitation, not only a shadow, but a tower and a castle to dwell in. Therefore the only wise man is the Christian. For, as Noah, when the flood came upon the old world, and swept them away, had an ark to save himself in, so have all God's children a house to get over their heads in the worst times, which is God's blessed protection, in whom they are safe. Let us think often of these things.
What a blessed thing it is to be in the state of a Christian, that hath alway a certain and sure protection, quiet, and rest in God! And what a fearful thing is it to be as the Ahithophels of this world! to be as Cain, Judas, or Saul! who are shrewd in counsel and policy, and yet, when conscience 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, frowns upon them. What a pitiful state is this! The wickedest man in the world, though he have never so great dependence, parts, and strength from human helps, yet when the storm of God's wrath comes, he is as a naked man in the midst of a storm, and knows not
whither to go. Therefore let us be wise to have God for our shelter, if we would not be like these miserable politicians and worldlings.
Now, from this, that the shadow is comfortable in those hot countries, where the sun is directly over their heads, comes these sweet phrases in the Psalms and other Scriptures: 'Thou shalt keep me under the shadow of thy wings. As the apple-tree amongst the trees of the forest, so is my beloved amongst the sons. I sat down under his shadow with great delight,' &c., Cant. 2:3. The church speaks of Christ, 'I sat under his shadow with great delight, and his fruit was sweet to my taste.' The like you have in many places in the Psalms. I will name one or two, more pregnant than the rest, to help our memories, and to breed a deeper impression of so comfortable a point. Ps. 63:7. There the psalmist speaks of resting under the shadow of God's wings. And so in that other sweet and excellent psalm, in the greatest extremities of God's people, 'He that dwelleth in the secret place of the Most High,' that is, God, 'shall abide under the shadow of the Almighty,' Ps. 91:1. He says after, 'I will say of the Lord, He is my refuge and fortress;' for where God tells a man that he is a hiding-place and a shadow, there faith adds the application presently; and then he goes on, speaking of himself, 'He shall cover me with his feathers; under his wings will I rest; his truth shall be my buckler. Thou shalt not be afraid of the terror by night; nor of the arrow by day; nor of the pestilence that walketh in the dark. A thousand shall fall,' &c., vers. 4–7. So that we see how God doth that to our souls and conditions that the fir-tree, which is God's good creature, doth to the body in the time of storm and heat, that is, he doth refresh us under the shadow of his wings. He is a sweet, comfortable, and gracious God unto us. This, you see, is a clear truth; yet, because it is so comfortable, we will enlarge it further. Look what
God speaks, 'The Lord will create upon every dwelling-place of mount Zion, and upon her assembly, a cloud and smoke by day, and the shining of a flame of fire by night; for upon all the glory shall be a defence,' Isa. 4:5. See what a comfortable shadow God is! He saith,
'He will create.' If they want the comfort of the fir-tree, and such like shadows, he says, 'God will create,' that is, make them of nothing. He
will 'create upon every dwelling-place of mount Zion,' where his children dwell, and upon their assemblies, 'a cloud and a smoke by day;' that is, when they are annoyed by the sun, God will create a cloud to keep the rage and the scorching heat of the sun from them, and then a 'shining flame of fire by night,' because in the night we need light, for 'upon all the glory shall be a defence,' that is, upon all the glorious saints of God. They are glory, for there is a Spirit of glory put into them, 1 Pet. 4:14. The people of God, in whom God will glorify himself, are glorious, and shall be further glorified, and they shall in the mean time have a defence by day and by night from all dangers whatsoever.
Thus it is clear that God will be a shadow to his people, as the firtree, which is an allusion to that grand passage of his providence in conducting the children of Israel out of Egypt, where God, to guide them, provided a 'cloud by day, and a pillar of fire by night,' Exod.
14:20. The same pillar which was lightsome to the Israelites, was dark to the Egyptians, which cloud and pillar of fire continued, God conducting them, till they came into the land of Canaan. He shadowed them by day with a cloud, and lighted and heated them by a pillar of fire at night, thus conducting them till they came to Canaan. So we, passing through the wilderness of this world till we come unto our celestial Canaan, heaven, God will be a 'cloud' by his gracious special providence, to keep all ill whatsoever from us, and a 'pillar of fire' to lighten and direct us till we come to our heavenly
Canaan, where he will be all in all, when we shall need neither sun nor moon, nor have anything to annoy us, Rev. 7:16. There the noonday shall not burn us with heat of the sun, nor the fire by night.
When we are in heaven there shall be no annoyance of the creature.
There shall be no more want of light, because we shall have all light and refreshing there for ever and ever. For, as it is written, then 'all tears,' all sorrow, and cause of sorrow, shall be for ever wiped away, an allusion whereunto we have comfortably set down, Ps. 121:7. The more we shall enrich and refresh our memories with thinking of these things, the more comfort will sink into our hearts. The 121st psalm is all spent on comfort in this kind. 'I will lift up mine eyes to
the hills, whence cometh my salvation. My help cometh from the Lord, who made heaven and earth,' all my help is from him. 'He will not suffer my foot to be moved; he that keeps Israel will neither slumber nor sleep.' 'He will not slumber;' that is, his eyes are always open to see, as his ears to hear. 'Behold, he that keepeth Israel doth neither slumber nor sleep. The Lord is thy keeper, thy shadow, so that the sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thy going out and thy coming in, from this time for ever.' Thus we see this Scripture is a large gloss and commentary upon this truth, that God, with a special providence and protection, cares for his children, to keep them from all ill. He will be as the firtree to them in regard of shadow. Whence we observe in special,
That this life of ours, whilst* we come to heaven, is subject to scorchings and many annoyances, and those both outwardly and inwardly, from ourselves and from others.
First, for outward annoyances, how many of them is our poor life subject unto! and for inward terror and boiling heat of conscience, when God in anger discovers himself unto us, and sets our sins in order before us. Oh then, if we have not a shadow; if God in mercy through Jesus Christ be not a shadow to keep that boiling heat from us, what will become of the poor conscience? especially if Satan adds his poisoned fiery darts, poisoning, inflaming the conscience with temptations to despair, Ps. 50:21, as if God had forsaken and were angry; or when God seems angry, then he seems like a consuming fire. Oh, who can abide it, when all these fiery temptations are joined with God's anger! Yet the dearest of God's saints are subject to these inward boiling heats of God's anger. 'My God, my God, why hast thou forsaken me,' said the head of the church himself, Matt. 27:46; and see how Job complains, 'Thou hast set me as a butt to shoot at,' Job
16:12. And, in regard of this spiritual desertion, David complains much throughout the Psalms. So this our life is subject to outward and spiritual annoyances from God, from Satan, and from ourselves and the world; every way annoyed with scorchings and heat, what need [of] a shadow, a protection, a defence else? That supposeth this.
If this be so, then consider how fearful the condition of those people is, that are not under the shadow of the Almighty; who have not God as a fir-tree to shadow and cover them; that he is not a cloud by day to, and a pillar of fire by night; that have not him for a hiding-place to spread the wings of his mercy over them. What is the state of such people? surely howsoever God feed them, and fills their belly with good things in this world for a time; yet their case will be fearful, when God lets loose conscience, and Satan's fiery darts against them.
Judge then hereby what our state is by nature without God. The same sun which cherisheth and comforteth, also tortures and scorcheth us: so God is a sun, a quickening sun to his children, Mal.
4:2, yea, a vigorous sun, who hath healing under his wings; but to the wicked he is a scorching and consuming fire, Heb. 12:29. 'It is a fearful thing to fall into the hands of the living God,' Heb. 10:31, who is so dreadful. He will not be a shadow to the wicked in an excellent manner. He indeed permits them to have many shadows in this world, many sweet comforts, and keeps them also from many dangers; but they have not that worthy portion which Hannah had from her husband, 1 Sam. 1:5, love at the hour of death. And in time of temptation, when these comforts leave them, what shadow have they then? none at all, but are as naked men in a storm, subject to the fury of God's eternal wrath. The things which are most comfortable to God's people are most terrible to them, as it is said in one of those plagues poured out upon antichrist (for all the vials there spoken of tend to the punishing of antichrist), there is a vial poured forth upon the sun, Rev. 6; which reflecting and lighting upon them, causeth them to blaspheme, they were so scorched with it. The sun, by probable interpreters, is said to be the word of God, which, when it is opened, is sweet and comfortable to God's people, but shining upon men that are naught, especially at the hour of death, in affliction and in distress, it speaks no comfort to them, but causeth them to despair, rage and storm. Nay, profane men, when they are at the best, they rage and storm at the direction of the sun, because it discovers to them that which they would not have known.
Use 1. Now, what use should we make of this? Will God be a shadow to his people to keep them from all evil, as his promise was to Abraham in the covenant of grace: 'I will be thy buckler,' to keep ill from thee, and 'thy exceeding great reward,' Gen. 15:1. And in the Psalms, God promiseth to be a sun for good, and a shield to keep off all ill, Ps. 84:11. Will God bestow good, and keep off ill from us? Then labour to come willingly under the shadow of the Almighty, to serve him, and to make God in covenant our God, that he may be a 'shield and a hiding-place' unto us, and a shadow in all extremities whatsoever. Those that attend upon great persons, they do it upon this hope: Oh, if I belong to such a great person, he will shelter me, that every base person shall not wrong me; I shall now have some prerogatives. Doth carnal policy teach poor creatures who are subject to abuse it, to get some shelter of great, noble men to be privileged? and shall not spiritual wisdom teach us to get under the great God, under the shadow of his wings? None can come near to annoy us without his special will and leave, as in the story of Job. The devil durst not annoy him, Job 1:12, nor enter into the swine, Mat. 8:31, much less hurt God's children. Shall we not, therefore, get under the service of our God? can any man shelter us better? There is no service to that of a king; but is there any service to the King of kings, and Lord of lords? Will he suffer his children to be abused in his own sight, or his followers disgraced? Surely no. Therefore make this use of it, to get into the service of the great God, which is a rich, secure, and safe service.
Use 2. Again, it yields us an use of resolution, for to obey God, and to go boldly on in a good course. What should we fear, when God is our master? He will shield us, and keep us safe, and give his angels charge over us, to shew that he hath a care over us. Indeed, he hath many keepers under him, but he is the grand keeper, who sets all awork. For angels, magistrates, ministers, and our friends keep us; but God's Spirit within us, and his gracious good providence without us, are our chief keepers. Therefore let all our care be to serve God, and to be in his ways. He will keep us in his ways. What an encouragement is this to be in good courses, where we may look for
the shadow of the Almighty God, without tempting of him! If a man be in an ill way and course, he cannot look that the Almighty should shadow him. His heart will tell him, now God may withdraw his shelter and wing from me; he may leave me naked to the devil and to the malice of men; he may strip me of all comfort in my soul and conscience, and give me up to terrors of heart out of his way. If I trust him now, I tempt him, because he will be a defence only in his own ways. Therefore let us labour always to be in those ways, and then God will be as a green fir-tree unto us.
Use 3. And, last of all, let it be an use of comfort unto us, for all the time of our life to come. Whatsoever may come, we yet pass under a buckler. Let a whole shower and shot of arrows* fall upon us, we have a buckler. 'Thou, Lord, art my buckler; thou, Lord, art my defence, my hiding-place, my castle,' Ps. 18:1, 2. We are subject to a world of dangers whilst we live here, but we have God instead of all, to keep off all. He is a buckler, a shield, a shadow, and a hiding-place.
Let what ill soever be presented to our thoughts, there is in God some fence against it. For this purpose we have many excellent passages in Ps. 18, which was made after a great deliverance. 'I love the Lord, my buckler, my shield, my defence,' as if he should say, I have in my lifetime been annoyed with many troubles, but I have found experience of God in all. 'He is my buckler, my shield, my fence,' everything to me. So let us comfort ourselves in this. Let come what will come, all shall come well to God's children. He will keep them, if not outwardly, yet in that they most desire to be kept in. He will preserve their spirits 'from every evil work,' 2 Tim. 4:18, from doing ill, and from desperate falling from God; and he will guard them inwardly, 'by the peace of God which passeth understanding,'
Philip. 4:7. It shall guard their hearts; they shall have inward peace in the midst of all the troubles of this world: a great comfort! What a rejoicing is it to a poor passenger, when he passeth by the highway side in a hot, burning day, or in a storm, to see a goodly high tree, with spreading boughs, that he may hide and repose himself under it from the storm or heat. This pleaseth him marvellously, as Jonah's gourd did him. Do these outward poor contentments so refresh us in
this world? and shall we not think that God, which provides such poor contentments for this sorry life in this world, will he not provide a shadow in regard of the main dangers? Surely he will, if we trust him, and shew our trust by casting ourselves upon him in obedience suitable to our calling. Saith the apostle, 'I am persuaded that neither things present, nor to come, nor life, nor death, nor anything, shall be able to separate us from the love of Christ Jesus our Lord,' Rom.
8:38, 39. Therefore let us be afraid of nothing that can befall us. God will be a shield and a buckler, and all in all to us in a good way. We have abundance of comfort everywhere in Scripture, and want nothing but faith to apply it home in practice. Therefore we ought to beg of God so to enlarge our faith, that as his promises and comforts are very large, so may our vessels be to retain all these excellent comforts and sweet promises.
All other comforts in the world are but like Jonah's gourd; for all other shadows yield only a shadow for a while, and then the sunshine or east wind is like a worm to nip them asunder. Never trust, then, or lean to such shadows as these be, of friends, riches, &c., which are shadows men ordinarily rely upon. I have such and such a friend, a place, and the like, my mountain is thus and thus strong. All these are Jonah's gourds. There is a worm of vanity will be at the root of all, and consume all. All other shadows are but mere shadows. What is more transient than a shadow? But God's shadow is like a green fir-tree. It never fails nor forsakes us, as all other shadows and contentments do whatsoever. But God saith, 'He will be like a green fir-tree unto thee.' Yet this is not all, nor enough, for after this he adds, 'From me is thy fruit found.'
God is not only to his children a fir-tree in regard of shadow, that tree abounding in leaves very thick, whereby we are kept from annoyance of scorching heats of troubles and terrors of conscience and persecution, &c. This is not all, but he saith also,
'From me is thy fruit found.'
A fir-tree, though it be for thickness of the leaves a very good shade, yet it is a barren, fruitless tree; but God is such a tree as hath both shadow and fruit. In God there is a supply of all wants whatsoever.
All the scattered excellencies of all creatures being united in God, and eminent in him, it is in him, and in him in a divine, gracious, eminent, and comfortable manner. All the creatures, as they come from God, are his creatures, neither is there any creature but hath somewhat of God in it. Therefore, God vouchsafes to take names from the creatures. To be a rock of salvation, he is as a rock to build on; to be a shadowing tree, because he is a defence from ill; and to be a fruitful tree, because he yields good, and comfort, and grace, as he doth fruit. When we see anything that is useful, we may say, this we have from God in an eminent manner, this preservation and comfort.
Do I in my passage to heaven find such comfort in the creature?
When I am passing through a wild place, have I such comfort in the shadow of a tree? or when I am hungry, am I so refreshed by a fruitful tree? What comfort, then, is there in God, in heaven, in glory, when there are such comforts in the way of my pilgrimage in this world? Therefore, God is said here, both to be a fir-tree and a fruitful tree. For then the passenger travelling through a wild, barren place, thinks himself made when he can retire from the scorching of the heat, and also therewithal find fruitfulness. Shade and fruit concurring, he thinks himself marvellously happy. This is the state of a Christian that hath God for his God, being in covenant with him.
He is not only a strong protection and defence from all annoyance (as God shadows us, and is a buckler from all evils, both inward and outward, from Satan, and all kind of evils and wrath), but he is also a fruitful tree too. 'From me is thy fruit found.'