Sermon 8 - His branches shall spread, his beauty shall be as the olive-tree - Hosea 14: 6,7
THE EIGHTH SERMON
His branches shall spread, his beauty shall be as the olive-tree, and his smell as Lebanon. 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. 14:6, 7.
WE have heard at large heretofore what petitions God put into the heart and mouth of his church, as also what gracious answer God gives his own petitions. He cannot deny the prayers made by his own
Spirit; and as he is goodness in itself, so he shews it in this, that he goes beyond all that we can desire, think, or speak. His answer is more transcendent, as the apostle speaks. He does 'exceeding abundantly above all that we ask or think,' &c., Ephes. 3:19, 20. For whereas they in particular and in brief say, 'Do good to us, and receive us graciously,' he tells them, 'He will be as the dew unto them.' And from thence, being dew to them, is their spreading and growing as a lily, and casting of their roots as Lebanon. 'And their branches shall spread,' &c. And all this to encourage us to come to so powerful and large-hearted a God, who, as he is able to do more than we desire of him, so he will also do it. 'He will be as the dew unto us.'
This is the general of all, for all other fruitfulness comes from this: 1.
God will be as the dew; and then, 2. They shall grow as the lily, and cast their roots as the cedars in Lebanon. They shall not only grow upward, but downward, for the lily quickly spreads itself forth; but they shall be like the trees of Lebanon for stedfastness, and then spread in breadth, grow in all dimensions, which is fulfilled of the church in general, and of every particular Christian, when once he is in Christ, using sanctified means. They grow, then, in the root, and upright, and in every dimension. 'His branches shall spread.' And then, 'His beauty shall be as the olive-tree.'
Which, though fruitful and excellent, yet because it hath no sweet smell, it is added, 'His smell shall be as Lebanon.'
These excellencies promised to the church of God are not all in one tree, but yet they are in some sort in every Christian. What agrees not all to one plant agrees to the 'plants of righteousness.' They grow upwards and downwards, spread, and are savoury and fruitful. All agrees to a tree of righteousness. We say of man, He is a little world, a compendium of this great world, as indeed there is a comprising of all the excellencies of the world in man, for he hath a being with those creatures who have only that, and therewith he hath growing sense and reason, whereby he hath communion with God, and those understanding spirits, the angels. So that he is, as it were, a sum of all the excellencies of the creatures, a little world indeed (h). The great world hath nothing, but the little world hath the same in some proportion. So it is in grace. A Christian hath all excellencies in him, that are in the world. There is not an excellency in any thing, but it is an higher kind in a Christian. He hath the beauty of the lily, and he grows up in spreading, smell, and fruitfulness. His wisdom exceeds that of all the creatures. There is not an excellency in nature, but we have some proportionable excellency in grace which is above it. God useth these outward things to help us, that we should do both body and soul good by the creatures. Whatsoever doth our bodies good, either by necessity or delight, they help our souls; as plants and trees not only refresh the outward man, and the senses, but also they teach our souls, as here the Holy Ghost teacheth them by outward things.
First it is said, 'His branches shall spread.'
When God enriches the soul with saving grace, one shall grow every way and flourish abundantly, extending forth their goodness on every side largely to the knowledge and open view of others; and then further,
'His beauty shall be as the olive-tree.'
What is the beauty of the olive-tree? To be useful, fruitful, and to bring forth good fruit. Indeed, the glory of a tree is to be loaden with fruit, and useful fruit; which is the best property of fruit, to be useful and delightful. So the glory of a Christian, who is a plant of righteousness, of God's own planting, is to abound in fruits of righteousness. Indeed, the olive is a very fruitful tree, and the oil which comes and distils from it hath many excellent properties agreeing to graces.
1. Amongst the rest, it is a royal kind of liquor, that will be above the rest. So grace it commands all other things; it gives a sanctified use of the creature, and subdues all corruption.
2. And then it is unmixed. It will mingle with nothing. Light and darkness will not mingle, no more will grace and corruption; for the one is hostile to the other, as Solomon speaks, 'The just is abomination to the wicked,' Prov. 29:27.
3. Further, it is sweet, strengthening, and feeding the life, as in Zechariah there is mention made of two olives before the Lord, which feed the two candlesticks, Zech. 4:3. And olives of grace have always fatness distilling from Christ to feed his lamp with oil. God's church hath always oil; and those that are olives, they keep the church by their particular calling.
1. He shall be fruitful as the olive; and, 2. Abundant in fruit, as the olive.
3. Constant in fruit, like the olive.
For it bears fruit much, and never fails, no not in winter, and hath a perpetual greenness. Indeed, the child of God hath a perpetual verdure; as it is, Ps. 1:3, 'His leaf never fails,' because that which is the cause of flourishing never fails him. Which causes are two,
1. Moisture.
2. Heat.
For we know, moisture and heat, these two are the causes of all kindly growth. If a tree have more moisture than heat, then it is waterish; if it have more heat than moisture, then there is no bigness in the fruit. So true it is, that moisture and heat are the causes of fruitfulness in a good proportion. So God's children, having the Sun of righteousness always shining upon them, and being always under the dew of grace (the promise being, 'to be as the dew to Israel'), having all dew to fall upon them for moisture, and having the Sun of righteousness to shine upon them to make them fruitful, their leaf never fails, they never give over bringing forth fruit; because they have in them causes perpetuating fruitfulness, though not alike; because Christ by his Spirit is a voluntary, and not a natural, cause of their fruitfulness, that is, he is such a cause, as works sometimes more and sometimes less, to shew that grace springs not from ourselves, and to acquaint us with our own weakness and insufficiency. Heaven is the perfection of all, both graces and comforts. Wherefore Peter calls the state of heaven, 'an inheritance, immortal and undefiled, that fades not away,' 1 Peter 1:4. Why is that an estate of grace and comfort, more than this of this world? Because it is a never-fading estate. There they are alway in one tenure; and because Christ shews himself alway there. There is abundance of water to moisten them, and heat to cherish them. There is no intermingling or stopping in growth, as is here. Therefore it is an inheritance that fadeth not away, having the supply of a perpetual cause of flourishing.
This in some degree is true of the church on earth. It is the inheritance of God that fades not, and Christians therein are olives that bring forth fruit constantly, having a perpetual freshness and greenness. So the righteous man is compared to the cedars of Lebanon, Ps. 92:12, which bring forth much fruit in their age. He
shall be fruitful as the olive. From all which this point, formerly touched, followeth:
That it is the excellency and glory of a Christian, to be fruitful in his place.
Both to be fruitful in his place as a Christian, and in his particular calling; to be fruitful as a magistrate, as a minister, as a governor of a family, as a neighbour, as a friend; to be fruitful in all. Because in religion, every near relation is as it were a joining together of the body in Christ, one to another, by which some good is derived from one to another. God uses these relations as conduits to convey graces. A good Christian, the meanest of them is a good neighbour, and doth a great deal of good, being fruitful as a neighbour, fruitful as a friend; much more as a husband, as a magistrate, as a minister.
These relations are a knitting to Christ, by which fatness and sap are derived from the head for the good of the whole body. Therefore a Christian in all relations is fruitful. When he comes to be a Christian, he considers, like good Mordecai, what good he may do; as he told
Esther, 'What if thou be called to the kingdom for this purpose,'
Esther 4:14? So a Christian will reason with himself, What if I be called to be a magistrate, or a minister, for this purpose? What if I be called to be a friend, for such or such a purpose, to do this or this good? Indeed such are gracious quære's* made to a man's soul, to inquire for what purpose hath God raised me? To do this or that? To be idle, or barren, or noisome? O no; to be a plant of God's planting.
My glory shall be my fruitfulness in my place.
Therefore let us every one consider with ourselves, wherefore God hath set us in the church in our particular standings. Wherein let us remember this, that howsoever God may endure barrenness out of the church, in want of means, yet he will never endure it under means. It is better for a bramble to be in the wilderness, than in an orchard; for a weed to be abroad, than in a garden, where it is sure to be weeded out, as the other to be cut down. If a man will be unprofitable, let him be unprofitable out of the church. But to be so
where he hath the dew of grace falling on him, in the means of salvation, where are all God's sweet favours, to be a bramble in the orchard, to be a weed in the garden, to be noisome in a place where we should be fruitful, will God the great husbandman endure this?
He will not long put it up. But that he exerciseth his children with such noisome trees to try them, as he hath some service for these thorns to do, to scratch them. So, were it not for such-like services for a time, he would weed them out and burn them. For whatsoever is not for fruit, is for the fire. 'Yea, every tree that bringeth forth not good fruit, shall be hewn down and cast into the fire,' Mat. 3:10.
And the more to stir us up hereunto, let us know that wheresoever the dew of grace falls, and where there is the means of salvation, that at that very time there is an axe, an instrument of vengeance, laid to the root of the tree, which is not struck down presently, but 'it is laid to the root,' Mat. 3:10; that is, vengeance is threatened to the tree, to that plant which hath the means, and brings not forth good fruit in time and season. What is the end thereof? To be hewn down and cast into the fire. As we see the church of the Jews, when Christ came, the Messiah, the great prophet of the church, never was there more means of salvation; yet even then, what saith John Baptist? 'Now,' even now, 'is the axe laid unto the root of the tree,' Mat. 3:10; and indeed, in a few years after, the whole tree, the church of the Jews, was cut down. And, Rev. 6:2, 4, we see, after the rider on the 'white horse,' which is the preaching of the gospel, there comes a 'red, bloody horse,' and 'a pale horse,' war and famine. After the 'white horse,' his triumphant chariot, the preaching of the gospel. If this take not place, that it win and gain not, what follows after? 'The red and the pale horse,' war, famine, and destruction. It will not be always with us as it is; for the gospel having been so long preached, we having been so long planted in God's paradise, the church, if we bear not fruit, 'the axe is laid to the root of the tree.' God will strike at the root, and root up all. Therefore let every one in their place be fruitful.
Every one that is fruitful, God hath a special care of. If any tree were fruitful, the Israelites in their conquest were to spare that, because it was useful, and they might have use of it, Deut. 20:19, 20. So God will always spare fruitful trees, and have a special care of such in common calamities. Let us therefore be exhorted not only to bring forth fruit, but to bring forth fruit in abundance, to study to excel in good works. The word in the original is, 'a standard-bearer' (i), to stand before others in good works. As it is in Titus, 'labour to be as standard-bearers,' Titus 3:8, to go before others in good works.
Strive to out-go others in fruitfulness; for therein is the excellency.
For those both in the sight of God and men are in most esteem who are most fruitful in their callings and places. The more we excel in fruitfulness, the more we excel in comfort; and the more we excel this way, the more we may excel. For God will tend and prune good trees, that they may bring forth more and better fruit, John 15:2. And the more majesty we walk with, the more we damp the enemies, seeing them all under our feet. A growing Christian never wants abundance of encouragements, for he sees such grounds of comfort, as that he walks impregnable and invincible in all the discouragements of this world, breaking through all. As Solomon saith, it is a comely thing to see a lion walk, Prov. 30:29, 30. So much more it is to see a valiant, strong, well-grown Christian, who is bold as a lion, abound in good works.
It is said, 'His beauty shall be as the olive, and his smell as Lebanon.'
The olive of itself hath no sweet smell. Therefore it is made up by another resemblance, 'His smell shall be as Lebanon.'
Lebanon stood on the north side of Judea, and was a place abounding with goodly trees, and all sweet plants whatsoever, which cast a wondrous sweet scent and smell afar off; as some countries abound so in sweet fruits and simples, as oranges, lemons and the like, that the fragrancy of the smell is smelt of passengers as they sail along the coast (j). So was this Lebanon a place full of rare fruits and
fragrant flowers, which cast a scent afar off. Now, hence the Holy Ghost fetcheth the comparison. 'They shall smell as Lebanon,' that is, as those plants in Lebanon which cast a sweet and delightful smell afar off. Whence we will only observe this;
That a Christian by his fruitfulness doth delight others.
He is sweet to God and man, as the olive and the vine speak of their fruitfulness. 'They delight God and man,' Judges 9:9, 13. So a Christian, both alive and dead, he is pleasing and delightful to the spirits of others, to God, and all that have the Spirit of God. As for God himself, we know that works of mercy are, as it were, a sweet odour. He is delighted with good works, as with sacrifice, Philip.
4:18, smelling a sweet savour from them; and their prayers ascend as sweet incense before him, Ps. 141:2. Every good work is pleasing and delightful to God, who dwells in an humble heart, and broken spirit.
'The upright are his delight,' Prov. 11:20. We see likewise how Christ commends the graces of his church, which whole book is full of praises in this kind one of another. The church sets out the praises of Christ, and Christ the praises of the church. The church is sweet: 'Oh, let me hear thy voice, for it is sweet and lovely,' Cant. 2:14. The church's voice is sweet, praying to God, or praising him. So whatsoever comes from the Spirit of God in the hearts of his children, is sweet. God lays to heart the voice of his children.
And as it is true of God, so is it of God's people. They are delighted with the favour of those things that come from other of God's people.
For they have graces in them, and therewith the Spirit of God, which is as fire to set a-work all those graces in them. For it is the nature of fire, where it encounters with sweet things, to kindle them, and make them smell more fragrant and sweet. So a spirit of love makes all sweet and pleasing whatsoever, in the children of God. It puts a gracefulness upon their words, making their reproofs, admonitions, comforts, and whatsoever comes from them, to have a delightfulness in them; because all is done in love, and comes from the Spirit of
God, which carrieth a sweetness in it, to all those endowed with the same Spirit.
Use 1. Let this be an encouragement to be in love with the state of God's children, that so our works, and whatsoever comes from us, as far as it is spiritual, may be acceptable unto God and to the church, while we are living, nay, when we are dead. The very works of holy men, when they are dead, are as a box of ointment, as the ointment of the apothecary; as the wise man says of Josiah, whose very name was like the ointment of the apothecary.* So the name of those who have stood out for good, and have been good in their times, it carries a sweetness with it when they are gone. The church of God riseth out of the ashes of the martyrs, which hitherto smells sweet, and puts life in those who come after, so precious are they both dead and alive (k).
Use 2. And then, let it be an encouragement to be led by God's Spirit, and planted in God's house, and to be fruitful in our places, that so we may delight God and man, and when we are gone, leave a good scent behind us. Good men, as it were, with their good scent they leave behind them, perfume the times, which are the better for them dead and alive. What a sweet savour hath Paul left behind him, by his writings to the church, even to the end of the world! What fragrancy of delightful smells have the holy ancient fathers and martyrs left behind them! A good man should be like the box of ointment spoken of in the gospel, which when it was opened, the whole house was filled with the sweetness thereof, Mat. 26:7, seq. So a good man should labour to be full of sweetness, willingness and abilities to do good, all kindled by a spirit of love in him; that when he is opened, all should be pleasing and delightful that cometh from him. Christ never opened his mouth, but good came from him; and the heavens never opened in vain. Therefore, in opening of our mouths, we should labour to fill the places where we are with a good savour. Oh, how contrary is this to the condition of many! What comes from them?
Filthy speeches and oaths; nay, that which should be their shame they glory in. We see it is the glory of a tree to be fruitful, and to cast forth a good savour, like the trees of Lebanon. What vile spirits, then,
are such men led withal, who delight to offend God and man with their impious speeches! who yet are so bold as to shew their faces, to outdare others that are better than themselves. Such are contrary to all God's senses. The Scripture condescends so far to our capacity, as to attribute senses unto God, of feeling, smelling, and touching, &c.
So God is said to look upon his children with delight, and to hear their prayers. 'Let me hear thy voice,' &c., Cant. 2:14. And he tastes the fruit that comes from them. So, on the contrary, all his senses are annoyed with wicked men and vile persons, who are abominable to God, as the Scripture speaks. As a man that goes by a stinking dunghill, stops his nose, and cannot endure the scent, so the blasphemous breath of graceless persons, it is abominable to God, as it were; God cannot endure such an odious smell; and for his eyes, he cannot endure iniquity, to look upon the wicked; and for his ears, their prayers are abominable. How abominable, then, are their persons whence those prayers proceed! They have proud hearts, hating God and man. Wherefore, praying out of necessity, not love to him, they are abominable. And so for feeling. Your sacrifices are a burden unto me, I cannot bear them, Isa. 1:11; and the prophet complaineth that God was burdened and loaded under their sins, 'as a cart pressed till it be ready to break under the sheaves,' Amos 2:13.
All his senses are offended with wicked men. This, hardened wretches think not of, that, whilst God fills their bellies with good things, go on in sin-security. But the time will come when they shall know the truth of these things, what it is to lead an odious, abominable life, contrary to God and all good men. Hence we see what we should be, that we may give a sweet scent: 'His smell shall be as Lebanon.'
Wicked men know this very well, that the lives, speeches, and courses of good men, for the most part, are fruitful beyond theirs.
Therefore, what they can, they labour to cast aspersions upon them, that they may not smell so sweet. So, crying down those who are better than themselves, that they may be the less ill thought of, and setting a price upon all things in themselves, and their companions.
Take me a knot of cursed companions, and they are the only stout,
the only wise and learned men: all learning it must live and die with them; and all other men, though incomparable beyond them in abilities, in grace, in fruitfulness to do good, they are nobody. And this policy the devil teacheth them. But this will not serve the turn; for God, both in life and after death, will raise up the esteem of such who have been fruitful, when 'the memory of the wicked shall rot,'
Prov. 10:7, and not be mentioned without a kind of loathing.
Therefore let no man trust to this foolish policy, to cry down all others that are better than themselves, thinking thereby themselves shall be better esteemed. This will not do; for as all other things, so our good name is at God's disposing. It is not in the world to take away the good name or acceptance of good people; for they shall have, in spite of the world, a place in the hearts of God's people, who are best able to judge. The next thing promised is,
'They that dwell under his shadow shall return.'
The Holy Ghost, it seems, cannot express in words and comparisons enough, the excellent condition of the church, and of the children of God, when they are once brought into the state of grace. The former words concern the excellency of the children of God in themselves, and these the fruitfulness and goodness of them that are under them, who shall be brought into the families and places where they live.
'They that dwell under his shadow,' under the shadow of Israel, 'shall return and revive as the corn, and grow as the vine,' &c. For so it is most fitly meant of Israel. For formerly it is said, 'I will be as the dew unto Israel.' Originally it is meant of Christ's shadow; but because whosoever dwells under the church's shadow dwells under Christ's, therefore it is most fitly applied to Israel. They that dwell under Israel's shadow shall return.' What returning? Return to God by repentance. This is supposed; for those that dwell in the church of God, if they belong to God, by the help of good means they shall attain to reformation and repentance. But it is especially meant of that which follows upon it, 'They shall return;' that is, they shall revive, as a man's spirits after a swoon are said to return, and things after a seeming decay and deadness are said to be quickened and
return again. So all that dwell under the shadow of Israel, they shall return to God by repentance. 'They shall return,' having a greater vigour and liveliness, recovering that which they seemed to have lost before.
'They that dwell under his shadow shall return.'
When God will bless any people, he will bless all that belong to them and are under them, because they are blessed in blessing them, even as we are touched when our children are stricken. God strikes the father in the child, the husband in the wife, the master in the servant, because there is some relation and dependence betwixt them. As it is in ill so it is in good. God blesseth the father in the child, the king in the subject, and the subject in the king. God blesseth one in another.
And in blessing, because God loves the church, all the friends of the church are the better for it. They prosper that love the church, Ps.
122:6, though they be not members of it. All that bless Abraham shall be blessed. Though they be not actually good, yet if they wish him well, a blessing is promised. So when God blesseth a man to purpose, he blesseth all that belong to him. All that be under his shadow fare the better. The point to be handled is this,
That the church itself yields a shadow, being shadowed itself by Christ, who spreads his wing over it. Now, what is the use of a shadow?
1. It is for a retiring place to rest in.
2. It is for defence against the extremity of heat.
3. It is for delight, if the shades be good and wholesome.
For, as philosophers express the nature of trees, there be some trees which yield noisome shadows, some trees have a heavy, noxious, dangerous shadow, because there comes a scent from the tree, as naturalists observe, which annoys the brains. But he speaks here of good trees. Israel is a tree that yields a shadow unto all; that is, all
that are under Israel shall rest quietly, and not be annoyed with the heat of God's wrath, and the like. They shall be delighted, having a sweet refreshing under the church.
God, in Scripture, is often said to be a shadow, and his people to be under 'the shadow of his wings,' Ps. 36:7. But God and the church are all one in this, for they that are under the church's shadow are under God's shadow; for the church is Christ's, and Christ God's. Therefore to be under the church is to be under God, and to be in the church is to be under God's protection. They both agree, as we see, Mic. 5:7.
The church is said to be dew, because God bedews the church, and the church bedews others; and here the promise is, 'I will be as the dew unto Israel,' where the same name is attributed unto God. Christ is a vine, and the church is a vine, John 15:1. Christ is a dew and a shadow. So is the church, because Christ communicates his excellencies to her, and she hers unto others. Therefore there can be no offence in applying this to the church, which is the proper meaning of the place; for the church is a shadow for rest and freedom from annoyance unto all that come under her.
Quest. To clear this a little. What solace and rest do men find under the shadow of the church?
Ans. There is a rest and a peace in the church, for all things are at peace with the church, even the very stones in the field, Job 5:23; nothing can hurt the children of the church, 'God will be and is a sun and shield unto them,' Ps. 34:11: a shield to keep off all ill, and a sun to confer all good unto them. So his promise is to Abraham, 'I will be thy buckler, and thine exceeding great reward,' Gen. 15:1. A buckler to keep ill from him, and 'an exceeding great reward' for good.
Therefore it is a sweet shadow to be under the church, where God is all in all to them, who makes all things work for good unto them, even the greatest evil. Now, what a delightful thing is it to have a resting-place with them which either suffer no ill, or God turns all ill to their great good! where God is a 'sun and a shield,' a 'buckler,' and an 'exceeding great reward,' as he is to his church and children!
And then, again, God is about his church as a 'wall of fire,' Zech. 2:5, to protect it, not only as a shadow to keep off storms, but as a wall of fire to keep off and consume enemies. God, in regard of protection of his church, is a compassing unto them, as it is in Job. Saith Satan,
'Hast thou not made a hedge about him, and all that he hath?' Job 1:10. There was a hedge about Job, his wife, children, and goods, which the devil durst not enter, nor make a gap in, until God gave him leave. Therefore those that are under the shadow of the church, they are safe, and may rest quietly.
But this is especially understood spiritually. The church is a shadow, and herself under a shadow spiritually, that is, in regard of spiritual evils, from the worst enemies. For out of the church, where is any fence for the greatest ill of all, the wrath of God? In the church of God there is set down a way of pacification, how the wrath of God is taken off and appeased in reconciliation by the death and sufferings of Jesus Christ, whereby the believing soul attaineth peace and joy unspeakable and glorious. Out of the church there is no means at all to pacify the greatest ill. Therefore there is no true rest out of the church, nothing but stings and torments of conscience. And as there is a shelter against the wrath of God, which burns to the bottom of hell, so here is a remedy against death and damnation. For now death is made a friend to the church, and the children of the church, for the sting of it is taken away, so that it doth them more good than anything in the world, ending all their misery and sinning, and opening a passage unto eternal happiness. All other petty ills that attend upon death are nothing. There is a rest from all these whatsoever, for all afflictions have a sanctified use to God's people for their good. There is therefore a rest and refreshing in the church for all that come under it.
And as this is true of the church in general, so it is true of particular families, that are little churches. There is rest and happiness in them.
God blesseth all under the roof of a godly man. Whosoever comes under that shadow comes for a blessing, or for further hardening. We see in the current of Scripture ordinarily that when God converted
any one man, he converted his whole family. 'Salvation is this day come to thy house,' saith Christ to Zaccheus, Luke 19:9. When salvation came to his heart, it came to his house; all was the better for it. So the jailor, when he believed, he and his whole house were baptized, Acts 16:33. When God blesseth the governor once, then it is supposed all the house comes under the covenant of grace. Abraham and his house were blessed, Gen. 22:17. But this holds not always, for there was a Ham in good Noah's family. Still there will be the ravens and wild beasts among the tame beasts. There will be an Ishmael in Abraham's family, a Doeg in the church of Judah, a Judas in Christ's family, and a Demas among God's people. That is, let the family be never so good, you shall have some by God's judgment naught in the same. As it is said of Jeremiah's figs, the good figs were exceeding good, and the bad exceeding bad, Jer. 24:3. There is none so good as those that are in a gracious family, and none so naught as such who are naught there. Because they are cursed and under a curse, being bad under such gracious means, being like the ground which receives the rain and showers from heaven, and yet is not the better for it, and so is accursed, Heb. 6:7, 8. If a man who is untoward were in a gracious family, it is supposed he would be better, but those who are naught, where they should be good, under abundance of means, such are in danger to be sealed to eternal destruction. Such being bad, are very bad, who though they break not out to dangerous enormities, because of the place, yet to have a barren, untractable heart under abundance of means, is to be hardened to destruction, without a special mercy to make it work afterwards. For some who have lived in gracious families, though for the present the seed fructified not, yet have afterwards found that seed fructify after a long time, and have blessed God that ever they came under such a shadow.
Therefore, though such barrenness be a dangerous sign, yet must we not suddenly either condemn ourselves or others in this case.
Because in the things of God in the church it is as in nature. The seed springs not as soon as it is sown. So that grace at length which hath seemed to lie dead, after many years may sprout out. Monica, St Austin's mother, was a gracious woman whilst he was an untoward young man, as appeareth by his own Confessions, yet his mother
having prayed much for him, he was converted after her death, and became a glorious father and instrument of the church's good (l). It is ordinary amongst us. Many, when they have gone astray, reflect home upon themselves, consider under what means they have been, calling to mind the gracious instructions they have had, and so, by God's assistance, are new men. Therefore let none despair in regard of time or place, because God may have further aims than we can reach to. But unless God give a special blessing after such watering, it is for the increase of condemnation not to profit under such abounding means, but still to be like Pharaoh's lean kine, full fed and lean still, Gen. 41:17, seq. For the promise is, 'Those that are under his shadow shall return.'
There is here a fit occasion offered to spend much time in pressing care upon those that are governors, that even out of love unto those that are under them, they would labour to be gracious; because if they be gracious, God will give them those that are in their family.
The whole family was baptized when the master was baptized; and when any man was called, the whole family came within the covenant. When Shechem and Hamor were circumcised, all the city was circumcised also, Gen. 34:24. It is true especially of governors.
There is no man hath grace for himself alone. God gives special graces to special persons, to be a means to draw on many others.
Wheresoever grace is, it is of a spreading nature. It is said here of such, 'their branches shall spread.' It is communicative, and of a piercing nature, a little whereof will work strangely. As we know, a little short speech of a poor maid to Naaman the Assyrian,* how it wrought, and was the occasion of his conversion, 2 Kings 5:3. So a little savoury speech will often minister occasion of many heavenly thoughts. God so assists it with his Spirit, that it often doth a great deal of good.
Quest. But why are all in the family the better for the governor that is good?
Ans. Because God gives them grace and wisdom to walk holy before them, and to shine as lights, expressing and shewing forth the virtues of God which they have felt; as we see David professeth, Ps. 101:2, to walk singularly and exactly in all things in the perfect way, that so he might please God and men, shining out before them in an holy, glorious conversation in the midst of his family. And as by their example, so by their authority, they use to bring all under them to outward obedience at the least, which bringeth a blessing to the family. Because, when grace is once kindled in the master, he will see all at least come to outward conformity. They cannot work grace in them; but as the prophet speaks, they may compel them to use the means, or else not to suffer a wicked and untoward person to dwell under their shadow. We know why God said that he would not conceal his secrets from Abraham, because he knew he would instruct and teach his family in the fear of God, Gen. 18:19. So this may be said of every one that is an Abraham, a governor of a family.
They labour to tell them all things that have done good to themselves. Therefore they are the better for living under their shadow. Nay, further, not only the governor of the family, but if there be any graciously good in the family, they do much good. Laban's family was the better for Jacob, Gen. 30:27; and Potiphar, he and the jailor both, prospered the better for Joseph's sake, Gen. 39:5, 23; so Naaman, that great captain, fared the better for his poor maid, 2
Kings 5:3, seq. It is a true position. God stablisheth grace in none who are gracious for themselves merely, but for the good of others also that converse with them. Whether it be governor or servants, no man liveth to himself, and for himself only, but for the good of all within their reach.
Use 1. For use therefore, first, this shall be for encouragement to all governors of families, to be good, if not for themselves, yet in love to those that are theirs. It may be, some have no care of their own souls or good. But hast thou no care of thy children, of thy wife that lieth in thy bosom, or of thy servants? If thou hast not a heart of stone or marble, surely thou wouldst desire that for them, that thou dost not for thyself. Think of this, at least thou wouldst have thy children
good and prosper. Labour then, if we would have all prosper who come under our roof, that our families may be little churches of God, that all who come under our shadow may revive and return.
Therefore, out of love to those that belong to us, let us labour to be good. Is it not a pitiful thing, that some who are governors of others, they look to them as to beasts, and use their service as a man would use the service of his beast? They feed their bodies, and think they have no charge of their souls. Now this is one reason why all that come under the shadow of a good governor are the better; because they take care for their instruction and best good; that they live in obedience to God's ordinances, and not like wild creatures, ruffians, vagabonds, Cains, and the like. What a strange thing is this, to have a care of the body, the worser part, and neglect the more excellent part, their souls!
Use 2. Make we also this use, of trial. Art thou a good and a gracious governor indeed? Then grace in thy heart is communicative. It will spread over thy family. Thou wilt labour to make thy children and thy servants good; to make all good that come under thy roof. Other things are not always communicative. Gold is a dead thing, and other goods thou mayest keep by thee, which do not spread. But if thou hast the best good, faith and love, with a gracious heart, this is like oil, or like fire, which will not be held in, but out; and shew themselves they will, and shine in their kind. So grace is a spreading, communicative thing. All that comes therefore under the shadow of a gracious family, are said to return and be the better for it. Make this therefore an use of trial, whether thou be a gracious governor or not.
If thou canst say with Joshua (when he called the people together, saith he, Do what you will, I know what I will do, 'I and my house will serve the Lord.' If you will be, idolaters, or so and so; 'but I and my house will serve the Lord,' Josh. 24:15). So certainly there is no man who in truth of heart fears the Lord, but he is able to say, 'I and my house will serve the Lord.'
Use 3. Lastly, for terror, let us behold the dangerous and cursed estate of those that dwell out of Christ's shadow, the church, and