One hundred select sermons upon several texts fifty upon the Old Testament, and fifty on the new / by ... Tho. Horton ...

SERMON III.

Deuter. 11.12.

A Land which the Lord thy God careth for, The Eyes of the Lord thy God are upon it, from the beginning of the Year, even to the End of the Year.

It is a part of the Geat love and kindness of God towards his People, not onely to be careful to provide good things forthem; but also to give them some assurance of the Goodness of those things, which he provides before he bestows them. That so they may have them as it were in Hope before in Injoyment, and in Expectation, before in Fruition: Partly thereby to Incourage them in the Customes of their present Obedience. And partly thereby also to Satisfy them in the meanness of their present Condition. And this is that which we may observe to have to do here in this present Scripture with the People of Israel, in reserence to the Land of Canaan, which he had provided for them, and promised to bring them unto. He raises their Hearts, and Spirits, and Affections, and desires after it, by giving them beforehand a Com∣fortable Description of it: And this Text, which I have now read unto you, is a part of this Descrip∣tion.

Being an Account, which is given by Moses of this Land of Promise; not onely as the Proper Inhe∣ritance of the Children of Isarel, but also as a Tipe and Figure of the whole Church of God in all Ages and Generations of the World. &c.

THis Text which we have now before us is an Account, which is given by Moses of the Land of Canaan, that Land, which was a long time promised, and at last bestowed upon the Children of Israel not onely as their proper Inheri∣tance, but also as a Tipe and Figure of the whole Church of God in all Ages, and Generations of the World. So that what was true of that, Considered in the Literal sense, is true of this also, in the Mysti∣cal and Spiritual. Which is that, which we shall now principally take notice of at this present time. Forasmuch as the bare Letters of it contains in it either very little, or no matter at all; or at the best, that which is but short and Impertinent. It is here represented to us under the Notion of a Double Advantage which may serve to make up to us the parts of the Text. First, From the Interst which it hath in God's Affection; The Land which the Lord thy God careth for. Secondly, From the Interest which it hath in God's Inspection; The Eyes of the Lord thy God are always upon it from &c. This is Considerable in the Church of God and such a Land, wherein the Church does at any time Continue and Reside.

We begin with the first of these Parts, Namely the Interest which such a Land as this is hath in Gods Affections. The Land which the Lord thy God careth for: This is true not onely of the Land of Canaan which then was and Considered in the pro∣per sense of it, but also of any other Land toge∣ther with it, which is the Place and Residence of the Church, and Ordinances, and People of God. This is Reductively, and Interpretatively, and Proporti∣onably, the Land which the Lord thy God careth for. When it is said here, that he careth for it, this word Care it may admit of a threefold Explication. First, as a word of Respect. He cares for it, that is he regards it. Secondly, as a word of Providence. He cares for it, that is he looks after it, and takes care for it. Thirdly, as a word of Solicitude. He cares for it. i. e. is Anxious about it.

First, As a word of Respect. The Church of God and such a Land where the Church resides, God cares for it, that is he regards it, and has an Esteem for it. It's Precious and of great Account with him. Therefore he is pleased sometimes in Scripture to put such names and Titles as these upon it, which do import as much in it, of his Portion and Inheri∣tance, and Jewels, and peculiar Treasure &c. Which are such things as in the Course of the World Peo∣ple do commonly care for, and set an high value upon them: This does God in reference to his Church. The Lord Regards and Esteems his Church above all other Lands and Nations in the whole World besides. Thus in Psal. 132.13.14. The Lord hath chosen Zion, he hath defended it for his Habitation. This (says he) This is my Rest for ever. Here will I dwell for I have desired it. And so again, Psal. 87.2.3. The Lord loveth the Gates of Zion, more then all the Dwellings of Jacob. Glorious things are spoken of thee, O thou City of God

It is spoken of the Church: The Land of Ʋp∣rightness.

Secondly, It is a word of Forecast or Providence. He Cares for it, that is he Looks after it, and inqui∣res into the State of it, so indeed the word here u∣sed in the Text does properly signify. The Hebrew word is Darash, which signifies properly to seek or in∣quire. But it is here Translated Care, by a Metonymy of the Cause for the Effect, as it is also Psal. 142.4 Because those things which men do care for, they are Commonly inquisitive about them, and desirous to learn and to understand how it faires with them; thus it is now with God towards his Church, he cares for it so, as he he is mindful of the State and condition of it; and accordingly does order and dispose of things sutable and agreeable thereunto. He Cast's about what may be best and most Convenient for it, and answerably does bring it about.

Thirdly, It is a word of Sollicitude and Perplex∣ity. He cares for it, that is he is Anxious about it. This is not properly incident to the Lord who is not capable of such Passions as those are from his Tran∣scendency; but yet he is pleased now and then to take them upon himself, and accordingly they are attributed to him; as spoken after the manner of men. Thus he grieves and fears and cares for his People. His Bowelsyearn, his Heart is turned with∣in him, his Repentings are Kindled together, as it is in Hose. 11. vers. 8. Ther's no man can express more Assection in any thing whereof he is Sollicitous as to the welfare of it, then God does express towards his Church, as there is Occasion for it. It is the Land which the Lord cares for in the full Extent and Latitude of Care: Whether of Respect, or of Forecast, or of Sollicitue. Now as ther's a three∣fold Expression of the care of God for his Church; so there is a threefold Account also, which may be given to us of this Care, as from whence it does pro∣ceed in him. And we may take it briefly thus. First, From his Relation. Secondly, From his Covenant. Thirdly, From his Interest.

First, From his Relation. The Church it is the Land which the Lord God careth for, because it is the Land which he does properly take for his own. All Lands are God's, upon the account of com∣mon Creation, the whole Earth, and the fulness of it. Yea but the Church is his Land by special pur∣chase and Redemption, and so he takes care of it more particularly in that Respect. It is the Pro∣perty of Good husbands to care for their own Land, what ever Land they care for besides. And ther's no such Good husbands as God in all particulars. What could have been done more to my Vineyard that I have not done in it. Esa. 5.4. It is his Vineyard; and therefore he will take care of it, to do all that may influence it He that cares not for his Own says the Apostle, he is worse then an Insidel. Now God will never be charged with this miscarriage. He cares for his Church from his Relation.

Secondly, From his Covenant. It is the Land that he cares for upon this Consideration also. Be∣cause he has bound and ingaged himself hereto. Those that promise to take care of any, whether Person or things; they are concern'd to do so for their Ingagement though there be nothing else be∣sides in it: And so is God to do for his Church, whether he has made a Covenant with all to this Purpose. It was so with God, Especially as to this People of Israel, and in particular as to this Land of Canaan, so it is also to the whole Church in Ge∣neral and to that Land, which hath his Church in it: He takes Care of it, from his Covenant with it.

Thirdly, From his Interest and more peculiar Concernment. The Lord takes care of his Church as that which he receives the greatest Benefit and Advantage from any other besides; not in a strict Sense, but in a qualified, and as he is pleased to account it. God cannot be profited by Man, nor by any thing which comes from him in a precise acception: But yet so far forth as any places doe more advance his Worship, and Name, and Honour, so far forthe he reckons himself to be advantaged by them. And as they are careful of him, so is he care∣ful of them also, by way of requital and compensation. We see how it is amongst men, they do not so much care for the Barren Wilderness, and for that Land which is Fruitless and unprofitable, but for that ra∣ther which makes good Returns unto them: And so likewise does God himself. The Land that the Lord God cares for is like the Land of Canaan it self which flowed with Milk and Hony. This like∣wise the Church of God does, as we may so express it, therefore he careth for it.

The use of this Point to our selves comes to this purpose. First, as it serves to inform us, and to satisfy us in the Truth of this point, which we have now before us, that we believe it, and be perswaded of it. It is that which we are ready sometimes to doubt of and to call in question, whether God cares for his Church or no. Especially according to the Circumstances wherein it may be as Gideon sometimes reason'd with the Angel. Judg. 6.13. If the Lord be with us, why then is all this befaln us. And so if the Lord take care of us, why is it thus and thus with us. This is that which we are now and then ready to reason and argue with our selves. The Troubles of the Church cause the Church some∣times to question Gods care of it, yea sometimes to Conclude against it, and to determine the Con∣trary; as Sion sometimes did. The Lord hath for∣saken me, and my God hath forgotten me. Esay. 49.14. Well but for all that, this Truth holds good notwithstanding concerning the Church. That it is the Land which the Lord cares for. This Pro∣position which we are now upon, it hath both an Inclusive Emphasis, and an Exclusive. It has an In∣clusive Emphasis in it, as it does signify; that God does indeed take care of his Church and Land. An Exclu∣sive Emphasis, as it does signify that he does take care of it both in the Denyal of others care for it, and in his own Denyal of Care for others.

First, I say: It has an Inclusive Emphasis; as it does signify how God does indeed take care of it: He careth for it. God has a common and ordinary care which he does exercise about all his Creatures, as he is the maker and Governour of them; to keep

them and preserve them in that Being which he hath bestowed upon them, but this is not all which he ex∣presses towards his Church. He has another man∣ner of Care for that, then this comes to: And he does manifest another kind of Love and Affection and tenderness towards it, in his caring for it. In being a Son and Sheild unto it. Bestowing Grace and Glory upon it; and witholding no good thing from it, as the Psalmist signifies to us in Psal. 84.12. And so the Apostle Peter expresses it. According as his Divine Power hath given unto us all things that per∣tain to Life and Godliness. 2 Pet. 1.3. Gods Care for his Church is seen in providing all things necessary and convenient for it, and in Sanctifying all Passa∣ges and Events whatsoever unto it. And this is the Inclusive Emphasis.

Now for the Exclusive: That's considerable also; and that according to a twofold Explication. First, In caring for it, when none else cares for it besides. Secondly in caring for it, when he cares for none else besides, as to any special, or tender Care of them.

First, I say God cares for his Church and Land Exclusively, when as none else almost cares for it. This is that which sometimes happens and falls out in the World: That the Church of God it has but very few friends, that care for it, or regard it. It is the Land that many Persons care not for. Those that are Concern'd to care for it, from their Places, from their Callings, from their Ingagements, from their Opportunities, yet many times are at a point in this matter, they care not what becomes of it, whether it sink or swim, so they may but injoy their Lusts and their Pleasures, and their Vanities, and their Worldly Accommodations; its all one to them what may happen, or fall out in this particular Scilicet is superis labor est ea Cura peculi. Whose will may take care of the Church for all them, like Gallio they care for none of these things. Yea but is there no care taken of it in such Circumstan∣ces as these? yes. There is one that mindes and regards it for all that. The Church is the Land which the Lord thy God careth for. And that's sure to be very well cared for, which is cared for by him. The Church and every part and member of it, as David speaks in the name of the rest. Psal. 142.3.4.5. When my Spirit was overwhelmed within me, then thou knewest my path: In the way wherein I walked have they privily laid a snare for me. I look∣ed on my right hand, and beheld, but there was no man that would know me, refuge sailed me; No man cared for my soul. I cried unto thee O Lord, I said thou art my refuge, and my Portion in the Land of the living. Thus God cares for his Church Exclu∣sively, even when others do not care for it.

Secondly, He cares for his Church Exclusively, when he does not so much care for others. This is also here intended in the Text: The Land which the Lord thy God cares for. Signanter, with a spe∣cial mark of Distinction upon it, as the special Pri∣viledge of it. There is a common Care (as I said) which God has for other Places and People, yea, but this is that which he cares for more Especially; and (upon the point) for none else. It is the unhappi∣nest of wicked Places and Nations, that God cares not at all for them; They are such as he does not minde what befals them, but his Church is Deare unto him, and accordingly he Expresses himself about it. That he sets it as a Seal upon his Heart as a Signet upon his Arm. That he graves it up∣on the palmes of his hands, and the walls of it are continually before him. That he keeps it as the ap∣ple of his Eye, and hides it under the shadow of his Wings: All expressions of his great love and Provi∣dence of it. He hath not delt so with every Nati∣on. It is the Land that he cares for Exclusively. What does this (in the next place) come to, but to teach us therefore to labour that our selves may come within this compass of being the Land which the Lord our God cares for, we of this Land and Na∣tion for our own particular: It is that, which the time has been tht we have had as great a share in it as any Land whatsoever besides under Heaven: Even to the Observation and Admiration and E∣mulation of all other Lands besides in the World.

Ther's no Land under Heaven which might be so properly said to be the Land which the Lord our God hath car'd for; then we have been in regard of the Variety of Blessings in all sorts which God hath been pleased to heap upon us. Blessings of Heaven, from above, and Blessings of the Earth from beneath, Peace, and Health, and Plenty, and Wealth, and Honour, and Prosperity in all respects as to World∣ly and Temporal matters, to say nothing of Spiritual and Divine and Heavenly which are chief of all. Now how far does it concern us to indeavour, that it may still fall out to be thus with us: And that the Lord may not any way remit of his Ancient care of us, and for us.

The onely way hereto, is to be sure to Care for him, for if we do not, he will not care for us. If we do not care for his Honour, he will not care for our welfare, and if it be an indifferent thing with us what becomes of his Worship, and Services and Glory, and Power, and Ordinances; it will be as indifferent a thing with him, what becomes of our Peace and Happiness, and Wealth, and Plenty and Prosperity. And he that has before Cared for us, he will not now care for us at all, nay he will now care for us so much the less; as he has formerly and hitherto car'd for us; and we have been no more sensible of it, or thankful for it, as we have Neg∣lected his Care, and abused his love, and turn'd his Grace into Wantonness. We hear what the Pro∣phet Azariah said to Asa and the men of Judah. 2 Chro. 15.2. And it is applyable to our selves The Lord is with you, while ye are with him, and if ye seek him, he will be found of you, but if ye forsake him, he will forsake you, Therefore let us look to it; and Consider how it is with us in this par∣ticular.

And further know for this purpose, that it will be a great deale worse for us, for God to take off his care, then to have denyed it: Forasmuch as all Declensions have commonly their Aggravations with them: And when God remit of his Care, he does commonly bring in his anger, and wrath in the place of it, so that instead of caring for a

land he does commonly contrive against it, Instead of watching over it for Good, he watches over it for Evil. He frames Evil against them, and devi∣ses a Device against them. as he threatens the Peo∣ple in Jer. 18, 11. And as he has formerly brought all good things upon them, so he will hereafter bring all Evil things upon them, till he hath destroyed them from their good Land; as Joshua tells the Israelites. Josh. 23.15.

This is that which we should Especially look after, to ingage God's constant care for us, by walking faithfully and carefully before him: Take care that it may not be an indifferent thing with God what be∣comes of us, for if it be so we shall prove to be but in a very sad and lamentable Condition. Woe unto them sayes the Lord, when I depart from them. Hos. 9.12. And so likewise when he care not for them: For when ever it proves to be so; they are from hence exposed to all kind of Evils and mis∣cheifs which they are any way capable of, whether from Satan the great Enemy of all, who from hence will have advantage against them, or from any other Enemies and Adversaries whatsoever be∣sides. God's Care for a Land is that which is the grea∣test Safegard and Security to it; and on the other side the with-holding of this Care, is the greatst Mi∣sery, and Unhappiness of it, as that which is in∣deed the Ground and occasion of all other Mi∣series, and Calmityes besides. Therefore (I be∣seech ye) let us take heed of forfeiting Gods care for us; by any uncomely Carriage or behaviour to∣wards him, and study rather to be such as he may take special pleasure and Delight in, and may be acceptable and well pleasing in his sight: That he may continue still to be amongst us, and to bless us, and to follow us with his Blessings, from one Age and Generation to another. That we may be a People all Righteous, and which shall inherit the Land for ever. The Branch of his Planting, the work of his hands; that we may be Glorified, as it is in Esay 60.21. And so now I have done with the first General part of the Text, which is the Interest this Land here had in God's Affection exprest to us in these words. The Land which the Lord thy God Careth for.

The Second is the Interest, which it hath in God's Inspection in these words. The Eyes of the Lord thy God are always upon it, from the beginning of &c. Wherein again we have two Branches more. First, The Priviledge it self, and that is of being un∣der the Eyes of God; the Eyes of the Lord thy God are upon it. Secondly, The Continuation of this Priviledge, and that is exprest in two words more. First, In the word of Perpetuity, and that is al∣ways. Secondly, In the words of Extent. From the Beginning of the year, to the End of the year.

First, Wee'l take notice of the Former, viz. The Priviledge it self here mentioned. And that is of being under God's Eye. The Eyes of the Lord thy God are upon it. We use to say Ʋbi amor, ibi O∣culus. That where the Heart is, the Eye is also. And so it happens to be here in this present place, where it having been said of this Land, that it was the Land which the Lord Cared for, it follows presently hereupon, that his Eyes were upon it, as an Effect, and Demonstraion of that Care. God hath no Eyes properly, no more then he hath Care, but this is spoken after the manner of Men; and accordingly is now at this time to be under∣stood by us, as denoting Especially that Providence which he hath over his Church. Thus Psal. 33.18. Behold the Eye of the Lord is upon them that fear him, and upon them that hope in his Mercy. And in, Psal. 34.15. It is said, That the Eyes of the Lord are upon the Righteous. And the same is likewise quoted and repeated by the Apostle Peter, in 2 Pet. 3.12. Thus it may for orders sake be reduced to sundry Particulars by way of Explication.

First, An Eye of Observation, that's one, which God hath upon his Church, he does mark, and mind, and take notice of the State and Condition in which it is. His Eyes are upon it to observe it, Ther's nothing which can befal the Church; but God is Sensible and Apprehensive of it; and sees what it is, in Psal. 16.14. Thou hast seen, for thou beholdest Mischief and spite to requite it with thine hand. And Exod. 3.7. I have surely seen the Afflictions of my People which are in Egypt, and I know their Sorrows. It is a great satisfaction in Affiction to be regarded, and taken notice of in it. Now this is that which the Church does per∣take off in all the Evils that happen unto it, yea thugh sometimes they may be carried with the greatest subtilty and secrecy that may be, yet his Eyes are upon it for all that, for he has piercing and searching Eyes, and therefore sometimes compared to a flame of fire for the Clearness which is in them. His Eyes behold, and his Eye-lids try the Children of men, as itis in Psal. 114. Though men may think sometimes they do not, and say as those Atheists some∣times did. The Lord shall not see, neither shall the God of Jacob regard it. How doth God know? Can he judge through the dark Clouds &c? ye he sees for all that, and will shew and declare that he does see. He has an Eye upon his Church that is first of all an Eye of Observation.

Secondly, An Eye of Compassion: He has an Eye upon it, to pity it, and to Comfort it in the State in which it is. Ther's no Evil which befals the Church, but God looks upon it as in a manner his owne, and is accordingly affected with it; when no other Eye besides pitties it, as himself expresses it, himself does it. We know with what Compassion our Blessed Saviour looked upon Jerusalem when he came near it, and wept over it, his Eyes they were weeping Eyes, which he did cast towards it, and so they are proportionably the same towards his Church still, where ever it is, while he layes to heart the Afflictions which are upon them.

Thirdly, An Eye of Direction, a Teaching Eye, God has such an Eye as this which he does some∣times vouchsafe his Church. Ther's a great matter in the Eye to such a purpose as this is, and it is here considerable of us, as we have it in Psal. 32.8. I will Instruct thee, and teach thee in the way in which thou shalt go, I will guide thee by mine Eye. Christ looked upon Peter and Admonished him. His very Eyes was a Document to Him.

Gods Providences they are Teaching Providences to those who observe them, and that know how to make use of them in every particular, whether pro∣sperous or otherwise.

Fourthly, An Eye of Protection and Preservation and Authority. His Eyes are upon his Land, so as to maintain it, and to bestow himself for it: Thus we have it expresly. 2. Chro. 16.9. The Eyes of the Lord run too and fro through the whole Earth, (or through the whole Land) to shem himself strong in the behalf of them, whose heart is perfect towards him. God does not look, onely to look, but to Act answerably to his looks; and his Hands they fol∣low his Eyes in this particular.: And that in all kind of Actions, wherein they may seem to stand in need of them. For the preventing of Evil, that it may not touch them, for the restraining of Evil, that it may not greive them, for the removal of Evil, that it may not undoe them, for the sancti∣fying of Evil to them, and the supporting of them under Evil, that it may not discourage them. Thus every way are God's Eyes upon his People, as to matter of Protection and Preservation. And so much may suffice to have been spoken of the first Particu∣lar here observable of us, to wit. The Priviledge it self here mentioned in these words. The Eyes of the Lord thy God are upon it. That is his Provi∣dence.

Now for the Second, which is the Continuation of this Priviledge, that's Exhibited to us in two Expressions more. First, In the word of Constancy, or Perpetuity: And that is always. Secondly, In the words of Extent, or Production. From the Beginning of the year, to the End of the year.

First, We may take notice of the Continuance of the Priviledge here mentioned in the word of Constancy or Perpetuity. And that is Always. That Eye which God casts upon his Church, and that Land which he takes for his own is not onely once, and away, but it is continually upon it: It hath three Properties in it, which are here particularly Considerable of us.

First, It is a Quick-Eye, there are many Persons which see a thing at last, but it is a great while first before they come to do so; yea but God sees and beholds his Church, and the State and Conditi∣on of it, as soon as ever ther's need for him to see it. Now that which any see presently, they are said so far forth to see it always, as they are not long without seeing of it: But take it at the first ground and occasion which is greater for it. This is that which God does; and therefore his Eyes are said to run too and fro in this particular

Secondly, It is a fixt-Eye, there are many who sometimes look but they doe it at leasure, gives a cast with their Eye and no more, look slight∣ly, and easily, Superficially, as the Priest and Le∣vite in the Gospel looked upon the man that sell a∣mong Thieves. It is said that as they came by they saw him, but passed by on the other side, that is they saw him, but they saw him impersectly, but did not very much minde or regard him, yea but when tis said on the contray of the Lord that his Eyes are always upon his Land; ther is hereby noted the fixedness and Stability of his looks, he looks upon it, as if he would in a manner look through it, and pierce it with his Eyes.

Thirdly, It is a Frequent Eye. His Eyes are always upon it, that is, his Eyes are never off of it, but he is constantly poreing upon it; and look∣ing after it. Ther's this also in it, and ther's a twofold Account, which may be given hereof un∣to us. The one is taken from the Delight and Con∣tentment which he has in it. And the other is taken from the Fear and Jealousy which he has for it.

First, From the great Delight and Contentment which he takes in it: Those things which are ve∣ry pleasing and Amiable, they do not only for the most part draw mens Eyes to them, but they do also fix, and fasten upon them, and they do feed as as it were their Eyes with them. Even so it is with God towards his Church, and that Land which he owns for his, he is very much pleased with it; and therefore he Constantly, and Continually be∣holds it. in Esay. 5.7. The Vineyard of the Lord of Hosts is the House of Israel, and the men of Judah his pleasant Plant. It is the Plant of his Pleasures, and therefore it is the Object of his Eyes. Ther's no Garden, or Orchard, or Vineyard, or Place of De∣light which any have Planted, or provided for himself, which is more pleasingly looked upon by them, then God's Church is looked upon by him; as that which is the work of his own Plantation. As from hence, he Cares for it, so from hence also are his Eyes always upon it.

Secondly, As from his Delight in it, so also from his Jealousy over it, and Sollicitude for it. As Love it fastens the Eye; so also does Fear, There where any are Jealous or Suspicious of Danger, they never take off their Eye, but turn it continually. E∣ven so now does God towards his Church, in re∣gard of the many Dangers and Hazards which it is exposed unto. And which if he should not always Tend it, and Watch over it, would be apt to Sur∣prize it. He is Jealous for Jerusalem, and for Zion with a great Jealousy, Zach. 1.14. And this his Jealousy makes him to be thus Vigilant and Dili∣gent for it: According to that of the Prophet Esay speaking of his Vineyard. I the Lord do keep it, I will water it every moment least any hurt it. I will keep it Night and Day. Esay. 27.3. And so much may suffice to have spoken of the fist Branch of the Continuance of Gods Inspection over his Church: In the word of Constancy, or Assiduity Al∣ways.

The Second is the words of Extent or Producti∣on. From the Beginning of the Year, to the End of the Year. Where there are three Points or Periods, as I may so all them, of the Care and Providence of God towards his Land and People: Ther's the Initial, and the Intermediate, and the Final. The Initial, thats in the Beginning of the Year. The Intermediate, that's in the Rising or Progress of the Year. The Final, that's in the Close or Conclu∣sion.

First, Her's the Initial point of God's Providence, taking its rise from the Beginning of the Year. Thus it signifies to us God's Earliness, and Readiness, and Forwardness in his goodness towards his People, that he takes the very first Season and Opportunity that is afforded unto him, for the hastning of his Favours upon them. He does not stay till the Year be far spent, much less till it is quite Ended, before he manifests his Care of them; No! but as soone as ever the Year Begins, so soon begins his Goodness to them, and the Expressions of it, as soon as ever we stand in need of Kindness, and as soon as we are Capable of Kindness; so soon does he shew Kindness to us.

Secondly, Heres the Intermediate point, in the Rising or Progress of the Year, that's also included as Joyning both terms together: God is not onely kind a little at first, when the Year begins, and so making a good Entrance, but he holds on and proceeds in his goodness as the Year it self Rises and gets up. This is Gods manner of dealing, not onely like some Misers perhaps to make a Feast for a time, and once a Year, but like a Liberal and Free-harted Person; that keeps open-House all the Year long, from the beginning of the Year, to the end of the Year. It is that which he is able to do in regard of his Plenty, and that which he is wil∣ling to do in regard of his Bounty.

The Third is the Final point or Conclusive. He ends the Year as well as begins it, with the Ex∣pressions of his Goodness in it: He Crowns the Year with his Goodness. Psal. 65.11. Solomon tells us that the End of a thing is better then the Beginning, and so inded it is, in that which is Good: And this is that which is Remarkable in God, in his Dealings and Proceedings with his Church, he is always sure to make a good End, and cheifly with them, nay where the Beginning may seem at least to be Contrary, yet the End is always Comfortable. ye have heard of the patience of Job, and ye have seen the end of the Lord. Know ye that the Lord is very Pitiful and of tender Mercy, as it is in Jam. 5.11.

Thus is God Gracious to his Land and People, in all Points and Periods of time, from the begin∣ning of the year, to the end of the year; from one year to another: Yea from one Age to ano∣ther, Lord thou hast been our Dwelling-place in all Generations. In Generation, and in Generation, as it runs in the Hebrew Text. Remember the days of old, Consider the years of many Generations: Ask thy Father and he will shew thee, thy Elders and they will tell thee. Namely of thy Goodness to them. Deut. 32.7.

Yea further, ther's a larger Extent yet behind then all this. And that is from Everlasting to Ever∣lasting, in Psal. 103.17. Thus is his Mercy upon them that fear him, and his Righteousness unto their Childrens Children, as it is there exprest, that is not in the full compass of time, but also before time was: Even till time shall be no more, from Everlasting in Election, to Everlasting in Salva∣tion.

The Sum of all for the use of it to our selves comes to this. To teach us to make an answe∣rable Improvement of it, which we are to do Es∣pecially three manner of ways. First, In a way of Thankfulness and Acknowledgment. Secondly, in a way of Faith and Dependance, and Thirdly, in way of Truth and Obedience.

First, In a way of Thankfulness and Acknow∣ledgment, where we have at any time the Expe∣rience of this made good to us in our own Particu∣lars, as we very much have. Let us but cast our Eyes back upon the year newly past, and consider, if it hath not been thus indeed in a great measure with our selves. How hath the Providence of God watcht over us, and the Eyes of the Lord our God been upon us, from the beginning of the year, to the end of the year. In our Persons, in our Fa∣milies, in our Imployments, in our several Condi∣ons; Assisting us in them, carrying us through them, Preserving and Prospering of them to us, we know what a sad year it hath been as in other Respects; so especially as to the sad Distempers and Sicknesses which have been amongst us, sweeping and cary∣ing away many which were more likely to live then our selves. Now that we should be alive this day, and have our health continued to us notwithstan∣ding such Danger; how much does it concern us to apprehend it, and to be sensible of it: That Gods Eye hath in this sense been upon us, from the be∣ginning of the year, to the end of the year. What can we render unto the Lord for all his Goodness; his special, singular, peculiar and distinguishing Good∣ness in the whole Compass and Latitude of it.

Secondly, In a way of Faith and Dependance, let us make use of it so also, that so we, who have had Experience of his Goodness for the year past, may still wait upon him in the use of all good means for the year Insuing; and Comfortably rest in that Providence which God does Exercise towards his Church and People. It is very Satisfactory in times of Ʋnecertainty and Hazard and Suspici∣on: we know what's in the Beginning of the year, but we know not what may bee in the proceedings of it or before the End of it. Yea but this we know. That Beginnings, and Proceedings, and Endings, they are all at the Disposal of the Lord, our times are in Gods hand both first and last. And his Eyes are always upon his Church, from the Begin∣ning of the year, to the End of the year. All things shall work for the best to them that love God. as the Apostle Paul tells us in Rom. 8.28. And as the Preacher Solomon tells us in Eccl. 8.12.23. Though a Sinner do Evil an hundred times, and his dayes be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him. But it shall not be well with the Wicked &c.

Thirdly, In a way of Fruitfulness and Obedience, we are to improve this point so likewise. That as the Eyes of the Lord our God are upon us, in this Extent and Production, so our Eyes may be upon Him likewise in the same Extent. As his in a way of Providence, and Protection and Preservation. So ours in a way of Obedience, and Fruitfulness, and Circumspection.

First, To Begin the year with him, as he does with us, and thereby to lay a good Foundation of Holy Conversation to our selves: To set our selves in a good way at first, in this Entrance of time. In∣deed God by right should have the first Fruits of all our times, in all the parts and Distributions of it. The first of the Day, in the Devotions of the Morning, the first of the Week, in the Sanctifi∣cation of the Sabbath, the first of the Life, in the buddings forth of the Childhood. And here now the first of the Year, in the beginning of such a time as this. It is that which Divers amongst us may in a manner have been said to do this Day al∣ready: In the Renewal of Conenants with God at the Lords Table; we have there now Sollemnly ingaged our selves to walk more Closely, and per∣fectly with him for the time to come, and to give him the Fruits of the following Year, and all our life after in answerable Obedience to him: Now it Concerns us accordingly to be always mindful of this our sollemn Vow and ingagement to him. And in particular to begin well with him: A good Beginning has that which makes way for a good Ending. If we have hitherto been any way failing in our Duty, and Neglected it: Let us now at least and at last keep it.

Secondly, Let us proceed also, as God does with us. He begines, and he goes on in his Goodness, his Eyes which he cast upon his Church and Peo∣ple, they never fail, but continue, and hold good still. So should our Eyes also upon him, we should perfectly Continue in Goodness; and proceed in it, from one Degree of it to another. As the yeare ri∣ses in the Light of it, so should we rise also in the Improvement of it. This is the Nature and Dispo∣sition of those that are good, as it is in Prov. 4.18. The path of the just is as the shining Light, that shi∣neth more and more unto the perfect Day, and unto the perfect Year.

Thirdly, Let us also End well, be especially careful of that. If God should bring us to the End of this year, as he has done now graciously of the last, that we may likewise make a good Close and Conclusion of it, and not Content our selves with some imperfect beginnings and Endeavours upon it. Remember that old Maxim; That In Christianis quaeritur non Initium sed finis. That it is not the Beginning, which will serve the turn in Christians but the End, and accordingly from the goodness of our Ends, sutable to the goodness of our Beginning.

It is the Temper and Humour of many People, that perhaps they will begin to be good in some sort at the beginning of a Year, or at some Sollemn time and Season, but then they soon grow weary and decline from those Beginnings in them. Beginning in the Spirit, and End in the Flesh; as it was laid to the charge of some in the Church of Galatia: Oh but we should be careful for our particulars, that we be not guilty in this Respect. We should begin, and proceed, and Continue, and go on in goodness, from one year to another, and from beginning of the year to the End.

And that the rather upon this Consideration. Because he Himself does so with us. His Eyes are thus Continually upon us; as it is here Exprest. And not onely his Eyes of Preservation, but his Eyes of Observation also. His Eyes are also upon us, to behold us, and to take notice of us, how we carry and behave our selves towards him. And accordingly it Concerns us so to carry it as those who are always and perpetually under his Eye. So much for that. And so much also for this whole Text in both the parts of it. A Land which the Lord thy God careth for &c.