2. We must not trust in any creature. 1. Not in Asshur, in any confederacy or combination with God's enemies, be they otherwise never so potent. Jehoshaphat did so, and his" ships were broken." Ahaz did so, and his "people were distressed f." It is impossible for God's enemies to be cordial to God's people, so long as they continue cordial to their God. There is such an irreconcileable enmity between the seed of the woman, and the seed of the serpent, that it is incredible to suppose, that the enemies of the church will do any thing which may, 'per se,' tend to the good of it; or that any end and design, by them pursued, can be severed from their own malignant interest. Let white be mingled with any colour which is not itself, and it loseth of its own beauty. It is not possible for God's people to join with any that are his enemies, and not to lose of their own purity thereby. He must be as wise, and as potent as God, that can use the rage of God's enemies, and convert it, when he hath done, to the good of God's church, and the glory of God's name, and be able at pleasure to restrain and call it in again. We must ever take heed of this dangerous competition between our own interests and God's, to be so tender and intent upon that, as to hazard and shake this. Jeroboam did so, but it was fatal to him, and to all Israel. The end of Judah's combining with the Assyrian, was, that they might rejoice against Rezin and Remaliah's son;" but the consequent of it, which they never intended, was, that the 'Assyrian came over all the channels, and over all the banks," and overflowed, and went over, and reached to the very neck; and, if it had not been Emmanuel's land, would have endangered the drowning of it. If Israel, for his own ends, join with Asshur, it will hardly be possible for him in so doing, though against his own will, not to promote the ends of Asshur against God's church, and against himself too. And yet the prophet would not have, in that case, God's people to be dismayed, or to say, "A confederacy, a confederacy;" but to "sanctify the Lord himself, and make him their fear and their dread," who will certainly be a sanctuary unto them, and will "bind up his testimony, and seal the law amongst his disciples;" when others shall 66 2 Chron. xx. 35, 37. f 2 Chron. xxviii. 21. Isai. viii. 6, 7, 8. "stumble, and fall, and be broken, and be snared, and be taken." If we preserve Emmanuel's right in us, and ours in him, all confederacies against us shall be broken, all counsels shall come to nought. 2. Not in horses, or in any other human preparations and provisions of our own. "Some trust in chariots, and some in horses; but we," saith David, "will remember the name of the Lord our God"." That name can do more with a sling and a stone, than Goliath with all his armour. It is a strong tower for protection and safety to all that fly unto it; whereas horses, though they be "prepared against the day of battle, yet safety cometh only from the Lord!" "Horses are flesh, and not spirit; and their riders are men, and not God." And, "Cursed are they that make flesh their arm, and depart from the Lord "." No, not in variety of means and ways of help, which seemeth to be intimated in the word 'riding,' from one confederate unto another: if Asshur fail, I will post to Egypt; if one friend or counsel fail, I will make haste to another; a sin very frequently charged upon Israel ". These are not to be trusted in, 1. Because of the intrinsecal weakness and defect of ability in the creature to help. Every man is a liar, either by imposture, and so in purpose; or by impotency, and so in the event, deceiving those that rely upon him". 2. Because of ignorance and defect of wisdom in us, to apply that strength which is in the creature, unto the best advantage. None but an artificer can turn and govern the natural efficacy of fire, wind, water, unto the works of art. The wisdom whereby we should direct created virtues unto human ends, is not in, or of ourselves, but it comes from God P. SECT. 6.-3. Nor in idols, nor in corrupting the worship of God. Idols are lies, and teachers of lies, and promisers of lies to all that trust in them'. An idol is just nothing in 1 Prov. n Hos. vii. 11. Isai. xx. 5. James i. 5. Isai. xxviii. 26, 29. q In Idololatriâ mendacium, xxi. 31. Psalm xx. 7. i 1 Sam. xvii. 45. m Isai. xxxi. 1, 2, 3. Jer. xvii, 5. Ivii. 10. Jer. ii. 36, 37. • Psalm lxii. 9. Exod. xxxvi. 1, 2. Eccles. vii. 24. ix. 1. 11. cum tota substantia ejus mendax sit. Tert. de Idololat. συκοφαντεῖν τὴν ἀλήθειαν. Clem. Alex. in Protreptic. Hab. ii. 18. Rev. xxii. 15. k Prov. xviii. 10. P Unde Idolatræ dicuntur r Jer. x. 8, 14, 15, 16. the world; and that which is nothing, can do nothing for those that rely upon it. Whatever thing a man trusteth in, in time of trouble, must needs have these things in it to ground that confidence upon : First, A knowledge of him and his wants: therefore we are bid to trust in God's providence over us for all outward good things, because he knoweth that we have need of them'. Secondly, A loving and merciful disposition to help him. A man may sometimes receive help from such as love him not, out of policy, and in pursuance of other ends and intents; but he cannot confidently rely upon any aid, which is not first founded in love. I ever suspect and fear the gifts and succours, which proceed from an enemy: they will have their own ends only, even then when they seem to tender and serve me: therefore David singleth out God's mercy as the object of his trust". Thirdly, A manifestation of that love in some promise or other, engaging unto assistance. For how can I, with assurance, and without hesitancy, expect help there, where I never received any promise of it? Here was the ground of David's, Jehoshaphat's, Daniel's trust in God, the word and promise which he had passed unto them *. Fourthly, Truth and fidelity in the care to make these promises good. This is that which makes us so confidently trust in God's promises, because we know they are all " Yea and Amen;" that it is "impossible for God to lie," or deceive, or for any to seek his face in vain . Fifthly, Power to give being, and put into act whatsoever is thus promised. That which a man leans upon, must have strength to bear the weight which is laid upon it. This is the great ground of our trusting in God at all times, even then when all other helps fail; because he is 'I am,' that can create and give a being to every thing which he hath promised, because 'power belongeth unto him,' and in the Lord Jehovah is everlasting strength;' and nothing is too hard, no help too great for him who made heaven and earth, * 1 Chron. Nihilitates, nomen generaliter nihil' sonat, quod apte idolis tribui- tur. Mercer. 1 Cor. viii. 4. t Matth. v. 32. y 2 Cor. and can command all the creatures which he made, to serve those whom he is pleased to help. Now whosoever seeks for any of these grounds of trust in idols, shall be sure to fail of them. Knowledge they have none, and therefore love they have none: for how can that love any thing which knows nothing? Truth they have none, neither of being in themselves, nor of promise to those that trust in them: the very formality of an idol is to be a lie, to stand for that which it is not, and to represent that which it is most unlike and power they have none: either to hear or save". And therefore that repentance which shaketh off confidence in idols, doth not only convert a man unto God, but unto himself; it is not only an impious, but a sottish thing, and below the reason of a man, first, to make a thing, and then to worship it, to expect safety from that, which did receive being from himself. These are the great props of carnal confidence,-foreign interests, domestical treasures, superstitious devotions ;-when men please themselves in the children of strangers, and have their land full of silver, and gold, and treasures,' full of horses and chariots, and full of idols; hoard up provisions and preparations of their own; comply with the enemies of God abroad, and corrupt the worship of God at home. These are the things for which God threateneth terribly to shake the earth, and to bring down, and to make low the loftiness of man,-if he do not (as Ephraim here, by long and sad experience, doth) penitently renounce and abjure them all. SECT 7. And now this is matter, for which all of us may be humbled. There is no sin more usual amongst men than carnal confidence, to lean on our own wisdom, or wealth, or power, or supplies from others; to deify counsels and armies, or horses and treasures; and to let our hearts rise or fall, sink or bear up within us, according as the creature is helpful or useless, nearer or farther from us: as if God were not a God afar off, as well as near at hand. This we may justly fear, God has, and still will visit us for, because we do not "sanctify the Lord of hosts himself in our hearts, to make Gen. xviii. 14. Jer. xxxii. 17. a Isai. xliv. 9. b Isai. Isai. xlv. 20, xlvi. 7. xli. 23, 24, 28, 29. 2 Psalm lxii. 8, 11. Exod. iii. 14. Isai. xxvi. 4. Psalm cxxi. 2. Rom. v. 19, 21. Matth. viii. 2. xliv. 20. xl. 18. Jer. x. 14, 15, 16. d Isai. xlvi. 7,8. • Isai. ii. 6, 7, 8. him our fear and our defence :" and that he will blow upon all such counsels and preparations, as carnal confidence doth deify. Therefore we must be exhorted to take off our hopes and fears from second causes, not to glory in an arm of flesh, or to droop when that fails us; not to say in our prosperity, "Our mountain is so strong, that we shall not be shaken;" nor in our sufferings, that "Our wound is incurable, or our grave so deep, that we shall never be raised again :" but to make the name of the Lord our stronger tower;' for they who know thy name, will trust in thee:' and for direction herein, we must learn to trust in God. First, Absolutely, and for himself, because he only is absolute, and of himself. Other things, as they have their being, so have they their working, and power of doing good or evil only from him. And therefores till he take himself away, though he take all other things away from us, we have matter of encouragement and rejoicing in the Lord still; as David and Habakkuk resolve, 1 Sam. xxx. 6. Hab. iii. 17, 18. All the world cannot take away any promise from any servant of God; and there is more reality in the least promise of God, than in the greatest performance of the creature. Secondly, To trust him in the way of his commandments", not in any precipices or presumptions of our own; "Trust in him, and do goodi." First, fear him, and then trust in him; he is a help and shield only unto such. It is high insolence for any man to lean upon God without his leave; and he alloweth none to do it, but such as 'fear him, and obey the voice of his servants'.' Thirdly, To trust him in the way of his providence", and the use of such means as he hath sanctified and appointed. Though man liveth not by bread alone, but by the Word of blessing which proceedeth out of the mouth of God; yet f Matth. iv. 4. John xix. 11. 8 Nihil Rex majus minari male parentibus potest, quam ut abeat e regno. Senec. Epist. 80.-Tua me non satiant, nisi tecum. Bern. Soliloq.-Ubi bene erit sine illo? aut ubi male esse poterit cum illo? Bern. Ser. 1. de Adven. Dei.-Ditior Christi paupertas cunctis. Id. Ser. 4. in Vigil. Natal.-Bonum mihi, Domine, in camino habere te mecum, quam esse sine te, vel in cœlo. Idem. h Nolite sperare in iniquitate, nolite peccare in spe. Bern. Ser. 2. de Advent. In viis custodiet; nunquid in præcipitiis? Bern. Serm. 14. Psal. Qui habitat.' i Psalm xxxvii. 3. k Psalm cxv. 11. m Vid. Aug. de Opere Mona. et Qu. in Gen. 1. 1. qu. 26. Isai. 1. 10. |