Sermon 16 - The transgressors shall fall therein - Hosea 14:9
THE SIXTEENTH SERMON
The ways of the Lord are right: the just shall walk in them; but the transgressors shall fall therein.—HOS. 14:9.
GOD'S children have their times of deadness and desertion, and again their times of quickening and rejoicing. Weeping doth not always remain unto them for their portion, 'but joy cometh in the morning,' Ps. 30:5. In the worst times the saints have always some comforts afforded them, which supporteth them against all the storms and tempests they endure. They have always a Goshen, Exod.
9:22, to fly to. Others shall perish in that way, wherein they shall walk and escape.
'The just shall walk in them, but the transgressors shall fall therein.'
Thus far we are now come in the unfolding of this chapter, having shewed God's rich and incomparable mercies to miserable and penitent sinners; how ready God is to embrace such, as this rebellious people named were, with all the arguments used to make them return unto the Lord. We are now come at last unto the upshot of all, a discovery of the several effects and works God's word hath upon both sorts of people here named and aimed at.
'The just shall walk in them, but the transgressors shall fall therein.'
These were very bad times; yet there were just men, who walked in the ways of God: so that we see— In the worst times, God will have always a people that shall justify wisdom.
God will have it thus, even in the worst times, that 'the just shall walk in them.' Though before he saith, 'Who is wise? and who is prudent?'
yet here he shews that there shall be a number who shall 'walk in God's ways,' who though they go to heaven alone, yet to heaven they will. Though they have but a few that walk in God's ways with them, they will rather go with a few that way, than with the wicked on the broad way to hell. Alway God hath some who shall walk in his way; for if there were not some alway who were good, the earth would not stand; for good men they are the pillars of the world, who uphold it.
It is not for wicked men's sake that God upholds the frame of the creatures, and that orderly government. We see all is to gather together the number of his elect, of whom in some ages there are more, and in some less, of them born, thereafter as God breathes and blows with his Spirit. For according to the abundant working of the Spirit, is the number of the elect. Yet in all ages there are some, because it is an article of our faith, to believe 'a holy catholic church.'* Now it cannot be an article of faith, unless there were alway some that made this catholic church; for else there should be an act of faith, without an object. Therefore we may always say, I believe that there are a number of elect people that walk in the ways of God to heaven-wards.
And what is the disposition of these some? To have a counter motion to those of the times and places they live in. Some are foolish, not caring for the ways of God, cavilling at them. But the 'just shall walk in them,' that is, they take a contrary course to the world, that slights wisdom. Thus in all times it is the disposition of God's children to go contrary to the world in the greatest matters of all. They indeed hold correspondency, in outward things, but for the main they have a contrary motion. As we say of the planets, that they have a motion contrary to the wrapt motion. Being carried and hurried about every twenty-four hours with the motion of the heavens, they have another motion and circuit of their own, which they pass also. So it is with God's people: though in their common carriage they be carried with the common customs and fashions of the times, yet they have a contrary motion of their own, whereby being carried by the help of God's Spirit, they go on in a way to heaven, though the world discern it not. They have a secret contrary motion, opposite to the sins and
corruptions of the age and times they live in. Therefore, in all ages it is observed for a commendation to go on in a contrary course to the present times. Noah in his time, Lot in his time, and Paul in his time, who complains, 'All men seek their own,' Philip. 2:21. It is a strange thing that Paul should complain of all men seeking their own, even then when the blood of Christ was so warm, being so lately shed, and the gospel so spread; yet 'all men seek their own.' And he speaks it with tears; but what became of Paul, and Timothy, and the rest? 'But our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ,' &c., Philip. 3:20. Let all men seek their own here below, as they will, we have our conversation contrary to the world. 'Our conversation is in heaven,' &c. So that they hold out
God's truth in the midst of a crooked and perverse generation, that is, when every man takes crooked ways and courses in carnal policy; yet there are a company that notwithstanding walk in the right ways of God, clean contrary to others. The just will walk in the right ways of God. As holy Joshua said, 'Choose you what you will do, but howsoever, I and my father's house will serve the Lord,' Josh. 24:15.
So when many fell from Christ for a fit, because his doctrine seemed harsh, Peter justified that way. When Christ asked him, Will ye also leave me with the rest who are offended? 'Lord,' saith he, 'whither shall we go?' We have tasted the sweetness of the word, and felt the power thereof: 'Whither shall we go, Lord? thou hast the words of eternal life,' John 6:68. So God's people have an affection, carriage, and course, contrary to the world.
Reason. The reason is taken from their own disposition; they are partakers of the divine nature, 2 Pet. 1:4, which carrieth them up to God-wards against the stream and current of the time.
Use. The use hereof, shall be only a trial of ourselves in evil times, whether or not then, we justify God's ways and the best things. If we do, it is a sign we are of the number of God's elect, to defend and maintain good causes and right opinions, especially in divine truths, which is the best character of a Christian. Others in their own sphere have their degree of goodness, but we speak of supernatural divine
goodness. A man may know he belongs to God, if he justify wisdom in the worst times, if he stand for the truth to the utmost, thinking it of more price than his life. It is the first degree to religion, 'to hate father and mother, wife and children, and all for the gospel,' Luke
14:26. Now when a man will justify the truth, with the loss of anything in the world, it is a sign that man is a good man in ill times.
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 of opposition being opposed, but in example, though we say nothing.
Noah condemned the world, though he spake not a word, by making an ark, Heb. 11:7; so Lot, Sodom, though he told not all Sodom of their faults. So a man may justify good things, though he speak not a word to any man, for such a one's life is a confutation and sufficient witness for God against the world. Therefore it is good, though a man do not confront the world in his speeches, yet notwithstanding, at least to hold a course contrary to the world in his conversation. We have need of a great deal of courage to do this; but there is no heavenly wise man, but he is a courageous man. Though in his own spirit he may be a weak man, yet in case of opposition, grace will be above nature, he will shew then his heavenly wisdom and prudence, and of what metal he is made, by justifying wisdom in all times, 'The just shall walk therein.' But to come more directly to the words,
'The just shall walk in them.'
A just and righteous man that is made just by them, shall walk in them. Hence we may observe, Obs. That first men must have spiritual life, and be just, before they can walk. Walking is an action of life. There must be life before there can be walking. A man must first have a spiritual life, whereby he may be just, and then he will walk as a just man. For, as we say of a bowl,* it is Austin's comparison, it is first made round, and then it runs round; so a man is first just, and then he doth justly. It is a conceit of the papists, that good works do justify a man. Luther says
well, that 'a good man doth good works.' Good works make not the man. Fruit makes not the tree, but the tree the fruit. So we are just first, and then we walk as just men. We must labour to be changed and to have a principle of spiritual life; then we shall walk and have new feet, eyes, taste, ears, and senses; all shall then be new.
Again, in the second place, the necessity of it appears hence, that there must be first spiritual life in the inward man, ere a man can walk, because there will not else be a harmony and correspondency betwixt a man and his ways. A man will not hold in those ways that he hath an antipathy to; therefore, his nature must be altered by a higher principle, before he can like and delight in the ways of God.
This is that which God's children desire first of God, that he would alter their natures, enlighten, change and quicken them, work strongly and powerfully in them, that they may have a sympathy and liking unto all that is good; first they are just, and then they walk in God's ways.
'The just shall walk in them.'
Obs. In the next place, we may observe hence, that a just man, he being the prudent and wise man, he walks in God's ways. That is, spiritual wisdom and prudence, together with grace, righteousness, and justice, they lead to walking in obedience. Let no man therefore talk of grace and wisdom or prudence altering him, further than he makes it good by his walking. He that is just, walks as a just man; he that is wise, walks wisely; he that is prudent, walks prudently. Which is spoken to discover hypocrisy in men, that would be thought to be good Christians and wise men, because they have a great deal of speculative knowledge. Aye, but look we to our ways, let them shew whether we be wise or foolish, just or unjust. 'If a man be wise, he is wise for himself,' Prov. 9:12, as Solomon saith, to direct his own ways; 'The wisdom of the wise, is to understand his own way that he is to walk in,' Prov. 14:8. If a man have not wisdom to direct his way in particular, to walk to heavenward, he is but a fool. For a man to know so much as shall condemn him, and be a witness against him,
and yet not know so much as to save him, what a miserable thing is this? Now all other men that know much, and walk not answerable, they know so much as to condemn them, and not to save them. Our
Saviour Christ he calleth such 'foolish builders,' Matt. 7:27, that know and will not do; so unless there be a walking answerable to the wisdom and prudence prescribed, a man is but a foolish man.
Therefore let it be a rule of trial, would we be thought to be wise and prudent, just and good? Let us look to our ways. Are they God's ways? Do we delight in these ways, and make them our ways? Then we are wise, prudent, and just.
'The just shall walk in them.'
As the just shall walk in them, so whosoever walks in them are just, wise, and prudent; for is not he prudent, who walks in those ways that lead directly to eternal happiness? Is not he a wise man, that walks by rule in those ways where he hath God over him, to be his protector, ruler, and defender? Is not he a wise man, who walks in those ways that fits him for all conditions whatsoever, prosperity or adversity, life or death, for all estates? He that walks therefore in God's ways, must be the only wise man.
Now, what things doth this walking in the ways of God imply?
1. First, perspicuity. Those who walk in the ways of God, they discern those ways to be God's ways, and discern them aright.
2. Then when they discern them to be God's good ways, answerably they proceed in them from step to step; for every action is a step to heaven or to hell. So a just man, when he hath discovered a good way, he goes on still.
3. And then he keeps an uniform course, for so he doth who walks on in a way. He makes not indentures* as he walks, but goes on steadily in an uniform course to a right end. So a just man, when he hath singled out the right way, he goes on in that steadily and uniformly.
4. And likewise where it is said, the just walks in them, it implies resolution to go on in those ways till he come to the end, though there be never so much opposition.
But how shall we know whether we go on in this way or not?
First, he that goes on in a way, the further he hath proceeded therein, looking back, that which he leaves behind seems lesser and lesser in his eye; and that which he goes to greater and greater. So a man may know his progress in the ways of God, when earthly profits and pleasures seem little, his former courses and pleasures seeming now base unto him. When heaven and heavenly things seem near unto him, it is a sign he is near heaven, near in time, and nearer in disposition and in wisdom to discern, because the best things are greatest in his eye and esteem. In this case, it is a sign that such a one is removed from the world, and is near unto heaven, having made a good progress in the ways of God.
It implies likewise in the second place, an uniform course of life.
Such a one doth not duties by starts now and then, but constantly.
Therefore we must judge of men by a tenure of life, what their constant ways are. Sometimes though they be good men, they may step away into an ill way, and yet come in again. Sometimes an ill man may cross a good way, as a thief when he crosseth the highway, or a good man steps out of the way; but this is not their way, they are both out, and to seek, of their way. A wicked man when he speaks of good things, he is out of his way; he acts a part and assumes a person he is unskilful to act; therefore he doth it untowardly. But a man's way is his course. A good man's way is good, though his startings be ill; and an ill man's way is naught, though for passion, or for by-ends, he may now and then do good things. Therefore, considering that the walking in the ways of God is uniform and orderly; let us judge of ourselves by the tenure of our life, and course thereof. And let those poor souls who think they are out of the way, because they run into some infirmities now and then, comfort themselves in this, that God judgeth not by single actions, but according to the tenure of a man's
life, what he is. For oftentimes God's children gain by their slips, which makes them look the more warily to their ways for ever after that. He that walks in the way to heaven, if he be a good man, he looks to make surer footing in the ways of God after his slips and falls. He labours also to make so much the more haste home, being a gainer by all his slips and falls. Let none therefore be discouraged, but let them labour that their ways and courses may be good, and not only so, but to be uniform, orderly, and constant, and then they may speak peace to their own souls, being such as are here described, 'The just shall walk in them.'
Third, again, he that will walk aright in God's ways, he must be resolute against all opposition whatsoever, for we meet with many lets, hindrances, and scandals,* to drive us out of the way.
Sometimes the ill lives of those who walk in these ways, sometimes their slips and falls, sometimes persecution, and our own natures, are full of scandals, subject to take this and that offence, and then we are ready to be snared on the right hand, or feared and scared on the left. And our nature, so far as it is unsanctified, is prone to catch, and ready to join with the world; therefore we have need of resolution of spirit and determination. As David, 'I have determined, O Lord, and I will keep thy laws; I have sworn that I will keep thy righteous judgments,' Ps. 119:106. This is a resolute determination.
Fourth, and then again, pray to God with David that he would direct our ways. 'Oh, that my ways were so directed to keep thy laws!' Ps.
119:3. I see that my nature is ready to draw me away to evil, and perverse crooked courses. I see, though I determine to take a good course, that there is much opposition; therefore, good Lord, direct me in my course, direct thou my thoughts, words, and carriage.
Therefore, that we may walk stedfastly, let us resolve with settled determination, praying to God for strength; otherwise resolution, with dependence on our own power, may be a work of the flesh. But resolve thus, these are right ways and straight, they lead to heaven, happiness, and glory; therefore I will walk in them, whatsoever come of it. We have all the discouragement which may hinder us in the
ways of God. For as we are travellers, so we are soldiers, warfaring men that meet with many rubs, thorns. Therefore to walk amidst such dangerous ways we must be well shod with the preparation of the gospel of peace, that is, patience, and reasons taken from thence.
God hath provided spiritual armour in the word against all oppositions that meet with us, so that by resolution and prayer to him, using his means, we may go through all.
Now for a further help for us to walk constantly and resolutely in the ways of God.
1. Take first the help of good company. If we see any man to walk in a good way, let him not walk alone, but let us join ourselves with those that walk in God's ways; for why doth God leave us not only his word to direct us which way to go, but likewise examples in all times, but that we should follow those examples? which are like the pillar of fire which went before Israel unto Canaan. We have a cloud and a pillar of examples before us, (unto which he alludes, Heb. 12:1), to lead us unto heaven, not only the word, but examples in all times. 'Walk, as you have us, for an example, Philip. 3:17, saith Paul. Therefore it is a character of a gracious disposition to join with the just, and those who walk in the ways of God. We see there is in all the creatures an instinct to keep company with their own kind; as we see in doves, sheep, geese, and the like. So it comes from a supernatural gracious instinct of grace, for the good to walk and company with the good, helping them on in the way to heaven. It is therefore a point of special wisdom to single out those for our company, who are able to help us thither, as it is for travellers to choose their company to travel with.
2. Again, if we would walk aright in the ways of God, let us have our end in our eye, like unto the traveller. Look on heaven, the day of judgment, those times either of eternal happiness or misery, which we must all come to. The having of these in our eye, will stern* the whole course of our life; for the end infuseth vigour in our carriages, and puts a great deal of life in the use of the means, breeding a love
of them, though they be harsh. Therefore we must pray and labour for patience, to conflict with our own corruptions, and those of the times we live in. This is unpleasant to do; but when a man hath his aim and end in his eye, this inspires such vigour and strength in a man, that it makes him use means and courses contrary to his own natural disposition, offering a holy violence unto himself. As thus, it is not absolutely necessary that I should have this or that, or have them all, or in such and such a measure; but it is absolutely necessary that I should be saved, and not damned; therefore this course I will take, in these ways I will and must walk which lead to salvation. Let us therefore with Moses have in our eye, 'the recompence of the reward,' Heb. 11:26; and with our blessed Saviour, the head of the faithful, have before our eyes 'the joy that was set before him,' which will make us pass by all those heavy things that he passed through. Let us with the holy men of ancient time, have 'the prize of that high calling' in our eye, to make us, notwithstanding all opposition, press forward towards the mark.
3. And then again, because it is said indefinitely here, 'They shall walk in these ways,' remember always to take wisdom and prudence along with you in all your walkings. It is put indefinitely, because we should leave out none. For, as we say in things that are to be believed, Faith chooseth not this object, and not another; so obedience chooseth not this object; I will obey God in this, and not in this, but it goes on in all God's ways. Therefore, if we would walk on aright in God's ways, there must be consideration of all the relations as we stand to God. First, what duties we owe to God in heavenly things, to please him above all, whomsoever we displease, and to seek the kingdom of heaven and his righteousness before all, that all things may follow which are needful for us, Mat. 6:33. So, in the next place, when we look to ourselves, to know those ways which are required of us in regard of ourselves; for every Christian is a temple wherein God dwells; therefore we are to carry ourselves holily, to be much in prayer and communion with God in secret. A man is best distinguished to be a good walker by those secret ways betwixt God and his soul, those walks of meditation and prayer wherein there is
much sweet intercourse betwixt God and the soul. Therefore, in this case a man makes conscience of his communion with God in his thoughts, desires, affections, using all good means appointed of God to maintain this communion.
4. Then we should look to our own carriage in the use of the creatures, to carry ourselves in all things indifferently, because wisdom and prudence is seen in those things especially, to use things indifferent, indifferently; not to be much in the use of the world, in joy or sorrow, but in moderation to use these things, being sure to set our affections upon the main.
5. And so in things indifferent, not to do them with offence and excess; but to see and observe the rule in all things of indifferency.
6. And for our carriage to others in those ways, let us consider what we owe to those above us, what respect is due to governors, and what to others; what to those who are without; what to those who are weak. We owe an example of holy life unto them, that we give no occasion of scandal; and also to walk wisely towards them that are without, that we give no occasion for the ways of God to be ill spoken of.
7. And for all conditions which God shall cast us into, remember that those be ways which we should walk seemly in. If prosperity, let us take heed of the sins of prosperity, pride, insolency, security, hardness of heart, and the like. If adversity, then let us practise the graces thereof, take heed of murmuring and repining, dejection of spirit, despair, and the like. This is to walk like a wise man in all conditions, in those relations he stands in.
8. For our words likewise and expressions to others, in that kind of our walking, that they may be savoury and to purpose, that we labour to speak by rule, seeing we must give an account of every 'idle word' at the day of judgment, Mat. 12:36. So that in all our labours,
carriage, and speech, we must labour to do all wisely and justly.
These are the ways of God, and 'the just shall walk in them.'
Negatively, what we must avoid in all our walking.
Remember in general, we must never do anything against religion, against conscience, against a man's particular place and calling, or against justice. Let us not touch upon the breach of any good thing, especially of religion and conscience. Thus a man shall walk in the ways of God, if with wisdom and prudence he consider what ways are before him to God, to himself, to others; in all conditions and states of life, to see what he must, and what he must not do, and then to walk in them answerably.
For our encouragement to walk in God's ways in our general and particular callings.
1. Know first, they are the most safe ways of all. Whatsoever trouble or affliction we meet withal, it is no matter, it will prove the safest way in the end. For as it was with the cloud which went before God's people, it was both for direction and protection; so the Spirit of God, and the ways of God, as they serve for direction, so they serve for protection. God will direct and protect us if we walk in his ways. Let him be our director, and he will be our preserver and protector in all times.
2. Again, they are the most pleasant ways of all. All wisdom's ways are paved with prosperity and pleasure; for when God doth enlarge and sanctify the soul to walk in them, he giveth withal a royal gift, inward peace of conscience, and joy unspeakable and glorious, with an enlarged spirit. God meets his children in his own ways; they are therefore to walk there. Let a man start out of God's ways, he meets with the devil, with the devil's instruments, and many snares. But in God's ways he shall be sure to meet with God, if he walk in them with humility and respect to God, looking up for direction and strength, and denying his own wisdom. In this case a man shall be sure to have
God go along with him in all his ways. In God's ways expect God's company. Therefore they are the safest and the most pleasant ways.
3. And they are the cleanest and holiest ways of all; having this excellent property in them, that as they lead to comfort, so they end in comfort; they all end in heaven, Ps. 19:9. Therefore let us not be weary of God's ways, of Christianity and our particular callings; wherein what we do, let us do as God's ways, having sanctified them by prayer, and do it in obedience to God. They are God's ways when they are sanctified. God hath set me in this standing, I expect his blessing therein, and what blessing I find, I will give him the praise.
God hath appointed that in serving man I serve him; therefore we must go on in our particular ways, as the ways of God, doing everything as the work of God, and we shall find them the comfortablest and pleasantest ways which end in joy, happiness, and glory.
Use 1. The use hereof may be first reprehension unto those who can talk but not walk, that have tongues but not feet, to wit, affections; that come by starts into the narrow way; but yet be never well till they turn back again into the world, that broad way which leads unto destruction.
Use 2. Secondly, it is for instruction, to stir us up to walk in God's ways; as Ps. 1:1, 2, 'Blessed is the man that walketh not in the counsel of the ungodly, &c. But his delight is in the law of the Lord, and in that law doth he meditate day and night.'
Use 3. Thirdly, this is for consolation; if this be our walk, then God will walk with us, and the angels of God shall have charge of us to keep us in all our ways, Ps. 34:7; and though, like David, we slip out of the way, yet this not being our walk, we come to the way again.
Though God's children miss of their way, yet their resolution, choice, and endeavour was to walk in the way; therefore such are still in a blessed estate, and keep their communion with God. A man is not said to alter his way till he alter his choice and resolution. The best
man may have an ill passion, and miss the way, but he will not turn from it willingly. And the worst man may have a good passion, and come into the way, but never continue in it to make this walk.* From all which it appeareth that they are only righteous persons who continue to walk in the ways of God. It is therefore consolation unto them who take that course. Though all the world go another way, yet they must imitate just men. And for us, we must imitate these just men, though they be never so few in the world and despised. If we would be counted the servants of God, we must imitate those that walk in those paths.
II. Now it is said that the other sort, wicked men, the ways of God shall have quite a contrary course in them.
'But the transgressors shall fall therein.'
As one and the selfsame cloud was both light to the Israelites and darkness unto the Egyptians, Exod. 14:20; so the same ways of God prove both light and darkness, life and death, to the godly and wicked. As the apostle speaks, unto 'the one they are the savour of life unto life, and unto the other the savour of death unto death,' 2
Cor. 2:16. Therefore now here is the conclusion of all. If no warning will serve the turn of all what hath been given and said, yet the word of God shall not return empty, it shall effect that for which it was sent, Isa. 55:11; one work or other it will do, even upon the most perverse.
'The transgressors shall fall therein.'
Obs. Whence we see and may observe, that the same word which is a word of life and salvation to the godly, is an occasion of sin and perdition unto the wicked. The same sun which makes flowers and herbs to smell sweet, makes carrions to smell worse. The same word which made the apostles believe and confess Christ, did also make many others of his disciples go back from him, saying, 'This is a hard saying, who can bear it?' John 13:6. So, Acts 13:48, the same word
which made the unbelieving Jews blaspheme, did make 'as many as did belong unto eternal life believe.' And when Christ preached, many blasphemed, and said he had a devil; others trusted and defended him. So saith Paul, the same word to some is, 'the savour of death unto death, and to some the savour of life unto life,' 2 Cor.
2:16; and so in another place he speaks of the same word, 'But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God,' 1 Cor.
1:23, 24. To this purpose, Peter speaks of Christ, 'Unto you therefore who believe, he is precious; but unto them which are disobedient,
&c., a stone of stumbling, and a rock of offence, even unto them who stumble at the word, being disobedient, whereunto also they were appointed,' 1 Pet. 2:7, 8. The reasons are,
Reason 1. Because 'The natural man perceiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned; but he that is spiritual judgeth all things,' &c., 1 Cor. 2:14.
Secondly, 'Because they who do evil hate the light,' John 3:19, and therefore, cannot love what they hate. 'This,' Christ saith, 'is the condemnation, that light is come into the world, and men loved darkness better than light, because their deeds were evil.'
Thirdly, Because they are blinded, 2 Cor. 4:4; therefore they are led away by the god of this world, Satan, so that they cannot perceive anything that is spiritual, for God hath not given them a heart to perceive, &c., Deut. 29:4.
Fourthly, Because they want faith, which is called 'the faith of God's elect,' Tit. 1:1; and we know, 'without faith it is impossible to please
God,' Heb. 11:6; for it is said that 'the word profited not those unbelieving Jews, because it was not mingled with faith in those who heard it,' Heb. 4:2.
Fifthly, Because the word is like the sun, which causeth plants to smell sweet, and a dunghill to smell stinking. So it works grace in some, and extracts the sin and foul vapours out of others.
Use 1. The use is, first, reproof unto them who stumble at the wholesome doctrines of the word; of election, reprobation, predestination, and the like. Such indeed stumble at Christ himself.
He is a stumblingblock unto them, as Peter speaketh, 1 Pet. 2:8. They stumble at Christ who stumble at his word.
Use 2. Secondly, not to love the word the worse, because evil men be made the worse by it; which shews rather the mighty power of the word which discovereth them, and will not let them be hid, unmasking hypocrites to themselves and others. As we must not like the sun the worse, because it makes carrion smell; nor the fan, because it winnoweth away the chaff; so must we not fall out with the word, because it hath these effects upon wicked men.
Use 3. Lastly, it is for consolation unto them that, when their sin is reproved, fall not out with the word, but with their sin. When they are excited to duty, they hate their corruption, and do endeavour to walk honestly without reproof. This shews the word is not the savour of death unto death to them, but the savour of life unto life; which St Paul makes a sign of election, 'When they receive the word of God, as the word of God, with thanksgiving,' 1 Thes. 2:13. This indeed is a matter of praise, to give God thanks for his good word, which saves our souls, and comforts us here in the way of all our pilgrimage, till we arrive at heavenly glory.
For conclusion of all, what then remaineth on our part to be done?
Surely, to hearken no more to flesh and blood, to the world or the devil; but to hear what God saith in his most holy word, Ps. 32:10, and to frame our hearts with a strong resolution to this 'returning,' here exhorted to. Oh, if we knew the many miseries and sorrows which attendeth wretched and miserable sinners, and sinful courses here and hereafter, it would be our first work to follow God's counsel
to his people; to return from our sinful ways; to meet so gracious and merciful a God; that he may, as his promise is, 'heal our backslidings,' and be 'as the dew unto us,' to make us fruitful and abundant in every good and perfect work.
What can be said more for our encouragement than that which hath been delivered in this chapter? God, the party offended, who is
Jehovah, God all-sufficient, exhorts us to return unto him, who is able and willing to help. And he also, out of his rich goodness, forewarneth us of the dangerous estate a sinner is in; who, being
'fallen by his iniquity,' ought therefore to pity himself. Return and not run on in a further course of disobedience and backsliding. And words are put in our mouths, dictated by God himself, which needs must be very prevailing with him. What an encouragement is this!
Yea further, as we have heard, these petitions are all answered graciously and abundantly, above all they did ask; wherein God surmounteth our desires and thoughts, as we heard at large.
Whereby we also may be confident to have our petitions and suits in like sort granted; if we go unto God with his own words and form prescribed. If we 'take with us words' of prayer, we shall be sure to vanquish all our spiritual enemies; for faithful prayer works wonders in heaven and earth, James 5:17. And that God doth not bid us be religious to our loss, he sheweth that we shall lose nothing by following his counsel, and walking in a religious course of life; having abominated our idols, 'He will observe us, and see us,' and be a shelter unto us, having a derivation of fruitfulness from his fulness.
'In me is thy fruit found.'
Lastly, we have heard who can make right use of these things delivered. Only 'the wise and prudent;' such only can understand heavenly things to purpose. 'His secret is with them that fear him,'
Psa. 25:14; and 'wisdom is only justified of her children,' Mat. 11:19.
When others have no heart given them to perceive God's ways aright, as Moses speaketh, 'transgressors' fall in God's 'right ways,' whilst the just walk comfortably in them. O then let us hate sin every day more and more, and be in love with religion and the ways of God; for
that is the true good, which is the everlasting good, that better Mary's part, which shall never be taken away, Luke 10:42. 'Whosoever drinks of this living water shall never thirst again,' John 4:14. The best things of this world have but a shadow, not the substance of goodness. Let us then be wise for ourselves, and pity ourselves in time, 'whilst it is called to-day,' because, as our Saviour speaks, 'the night approacheth, wherein no man can work,' John 9:4. O then let us often examine our hearts and covenant with them, let us see our sins as they are, and God's goodness as it is; that our 'scarlet sins' may be done away as a mist from before him, Isa. 1:18. O banish away our atheism, which, by our sinful conversation, proclaimeth us to be of the number of those fools, who have said in their heart that there is no God, Psa. 14:1. This serious consideration always makes first a stop, and then a returning; to believe indeed that there is a God who made the world, and a judgment to come. This, God by Moses, calleth true wisdom indeed, 'To remember our latter end.'
'Oh,' saith he, 'that they were wise, that they would think of these things,' Deut. 32:29. Of which things? The miseries which attend sin here and hereafter; and the blessings and comforts which follow a godly life both here and hereafter, 'That they would remember their latter end,' the neglect whereof, Jeremiah sheweth, was the cause
'that they came down wonderfully, and had no comforter, because they remembered not their latter end.'* Therefore, let us study this point well, that there is a God, and a judgment to come; and this will compel us, even out of self-love, to return from our sinful courses, and make a stop. By this means, we shall not need a Philip's boy (z) to cry to us every day, we are mortal and must die; if our meditations once a day be both in heaven and hell. These strong considerations (aided with strong rational reflectings on ourselves) will keep us within compass, overawe us, and make us quake and tremble to go on in sin; which is worse than the devil in this, that thereby he became a devil. This will drive us to fly unto God, that he may 'heal our backslidings,' who is described
'with healing under his wings,' Mal. 4:2; who, in the days of his flesh, healed all miserable and 'returning backsliders,' who ever came unto
him. Therefore, let us lay to heart these things, that so we may be kept in soul and body, pure and unspotted, holy and without blame in his sight, until the day of redemption, 'When our mortality shall put on immortality, and our corruptible incorruption, to reign with God for ever and ever,' 1 Cor. 15:54, seq.
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