__________________________________________________________________ Title: The Works of Thomas Manton, D.D. Vol. VII. Creator(s): Manton, Thomas (1620-1677) Print Basis: London: James Nisbet & Co. (1872) CCEL Subjects: All __________________________________________________________________ THE WORKS OF THOMAS MANTON, D.D. VOL. VII. COUNCIL OF PUBLICATION. __________________________________________________________________ W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinburgh. JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh. THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University, Edinburgh. D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, Edinburgh. WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church History, Reformed Presbyterian Church, Edinburgh. ANDREW THOMSON, D.D., Minister of Broughton Place United Presbyterian Church, Edinburgh. General Editor REV. THOMAS SMITH, D.D., EDINBURGH. THE COMPLETE WORKS OF THOMAS MANTON, D.D. VOLUME VII. CONTAINING SEVERAL SERMONS UPON THE CXIX. PSALM. LONDON: JAMES NISBET & CO, 21 BERNERS STREET. 1872. __________________________________________________________________ __________________________________________________________________ CONTENTS. PAGE SEVERAL SERMONS UPON THE CXIX. PSALM. SERMON LIII. "And I will delight myself in thy commandments, which I have loved," ver. 47, 3 LIV. "My hands also will I lift up to thy commandments, which I have loved; and I will meditate in thy statutes," ver. 48, 12 LV. "Remember thy word unto thy servant, upon which thou hast caused me to hope," ver. 49, 20 LVI. "This is my comfort in my affliction; for thy word hath quickened me," ver. 50, 28 LVII. "The proud have had me greatly in derision j yet have I not declined from thy law," ver. 51, 39 LVIII. "I have remembered thy judgments of old, Lord; and have comforted myself," ver. 52, 47 LIX. "Horror hath taken hold on me, because of the wicked which forsake thy law," ver. 53, 56 LX. "Thy statutes have been my songs in the house of my pilgrimage," ver. 54, 64 LXI. "I have remembered thy name, Lord, in the night, and have kept thy law," ver. 55, 76 LXII. "I have remembered thy name, Lord, in the night, and have kept thy law," ver. 55, 87 LXIII. "This I had, because I kept thy precepts," ver. 56, 95 LXIV. "Thou art my portion, Lord: I have said that I would keep thy words," ver. 57, 105 LXV. "I entreated thy favour with my whole heart: be merciful unto me according to thy word," ver. 58, 118 LXVI. "I thought on my ways, and turned my feet unto thy testimonies," ver. 59, 125 LXVII. "I made haste, and delayed not to keep thy commandments," ver. 60, 135 LXVIII. "I made haste, and delayed not to keep thy commandments," ver. 60, 144 LXIX. "The bands of the wicked have robbed me: but I have not forgotten thy law," ver. 61, 152 LXX. "At midnight I will rise to give thanks unto thee, because of thy righteous judgments," ver. 62, 160 LXXI. "I am a companion of all them that fear thee, and of them that keep thy precepts," ver. 63, 171 LXXII. "The earth, Lord, is full of thy glory: teach me thy statutes," ver. 64, 183 LXXIII. "Thou hast dealt well with thy servant, Lord, according to thy word," ver. 65, 192 LXXIV. "Teach me good judgment and knowledge: for I have believed thy commandments," ver. 66, 203 LXXV. "For I have believed thy commandments," ver. 66, 212 LXXVI. "Before I was afflicted I went astray; but now I have kept thy word," ver. 67, 222 LXXVII. "Thou art good, and doest good: teach me thy statutes," ver. 68, 235 LXXVIII. "Teach me thy statutes," ver. 68, 246 LXXIX. "It is good for me that I have been afflicted; that I might learn thy statutes," ver, 71, 251 LXXX. "The law of thy mouth is better to me than thousands of gold and silver," ver. 72, 261 LXXXI. "Thine hands have made me and fashioned me: give me understanding, that I may learn thy commandments," ver. 73, 270 LXXXII. "They that fear thee will be glad when they see me; because I have hoped in thy word," ver. 74, 280 LXXXIII. "I know, O Lord, that thy judgments are right, and that in faithfulness thou hast afflicted me," ver. 75, 288 LXXXIV. "Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant," ver. 76, 300 LXXXV. "Let thy tender mercies come unto me, that I may live: for thy law is my delight," ver. 77, 309 LXXXVI. "Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts," ver. 78, 322 LXXXVII. "But I will meditate in thy precepts. Let those that fear thee turn unto me, and those that have known thy testimonies," ver. 78, 79, 331 LXXXVIII. "Let my heart be sound in thy statutes, that I be not ashamed," ver. 80, 339 LXXXIX. "My soul fainteth for thy salvation; but I hope in thy word," ver. 81, 349 XC. "Mine eyes fail for thy word, saying, When wilt thou comfort me," ver. 82, 361 XCI. "For I am become like a bottle in the smoke: yet do I not forget thy precepts," ver. 83, 372 XCII. "The proud have digged pits for me, which are not after thy law," ver. 85, 381 XCIII. "For ever, Lord, thy word is settled in heaven," ver. 89, 391 XCIV. "Thy word is settled in heaven," ver. 89, 400 XCV. "Thy faithfulness is unto all generations: thou hast established the earth, and it abideth," ver. 90, 407 XCVI. "They continue this day according to thine ordinances: for all are thy servants," ver. 91, 413 XCVII. "Unless thy law had been my delights, I should then have perished in mine affliction," ver. 92, 420 XCVIII. "I will never forget thy precepts: for with them thou hast quickened me," ver. 93, 428 XCIX. "I am thine, save me: for I have sought thy precepts," ver. 94, 442 C. "I have seen an end of all perfection: but thy commandment is exceeding broad," ver. 96, 451 CI. "Oh, how love I thy law! it is my meditation all the day," ver. 97, 463 CII. "Oh, how love I thy law!" &c., ver. 97, 472 CIII. "Thou, through thy commandments, hast made me wiser than mine enemies; for they are ever with me," ver. 98, 482 __________________________________________________________________ SEVERAL SERMONS UPON THE CXIX. PSALM. VOL. VII. SEVERAL SERMONS UPON THE CXIX. PSALM. __________________________________________________________________ SERMON LIII. And I will delight myself in thy commandments, which I have loved.--Ver. 47. THE man of God is giving arguments to enforce his request that the word of truth might not be taken utterly out of his mouth.' 1. He could not bear it, because all his hopes of felicity were built upon it, ver. 43. 2. He promiseth constancy of obedience, ver. 44. 3. Liberty of practice, ver. 45. 4. Liberty of profession, not hindered by fear or shame, but should be borne out with confidence in that profession. 5. He urgeth in the text with what delight he should carry on the work of obedience, And I will delight myself in thy commandments, which I have loved.' In which observe-- 1. His great pleasure and contentment is asserted and professed, I will delight myself. 2. The object of it, in thy commandments. 3. The fundamental reason or bottom cause of this delight, which I have loved. Doct. A gracious heart doth Jove and delight in the commandments of God: the godly are described by it. Hence David makes it the character of a blessed man: Ps. i. 2, His delight is in the law of the Lord, and in that law doth he meditate day and night.' And Ps. cxii. 1, Blessed is the man that feareth the Lord, and delighteth greatly in his commandments.' Paul asserts of himself, as a comfortable evidence of his sincerity in the midst of his infirmities, Rom. vii. 22, For I delight in the law of God after the inward man.' By the inward man' he means the renewed part, that is pleased with all things that please God, if we have such a delight as is above the delight of sense, &c. I will-- 1. Explain the point as it lieth here in the text. 2. Show how the heart is brought to this; for corrupt nature is otherwise affected. First, To explain the point. 1. His pleasure and contentment is asserted, I will delight myself.' A Christian hath his joys and delights, but they are pure and chaste; they delight in the Lord, and in his word and ways: Phil. iv. 4, Rejoice in the Lord always; and again I say, Rejoice.' He hath a liberty, alla` monon en kurio, but only in the Lord,' 1 Cor. vii. 39; not only may, but must. It is his duty. Joy is a great part of his work; not our felicity or wages only, but our work also. Now, I shall prove that all the pleasures and delights of the earth are nothing to the pleasures and delights which the godly do find in God and in a holy life. [1.] These delights are more substantial. It is not a superficial joy that they are delighted withal, but a substantial joy. It must needs be so, partly because these are better grounded, not built upon a mistake and fancy, but the highest warrant and surest foundation which mankind can build upon, the word of the eternal God, which can never fail; whereas the joy that is merely built upon carnal delights is built upon a fancy and mistake. Both are represented by the apostle: 1 John ii. 17, The world passeth away, and the lust thereof; but he that doth the will of God abideth for ever.' If they considered the shortness of their pleasures, and in what a doleful case their wealth, and honour, and fleshly delights will leave them, they would have little list to be merry till they had looked after a more stable blessedness. The world will be soon gone, and the lust and gust thereof gone also; but he that goeth on with the work of holiness, building on the promise of another world, layeth a sure foundation. Partly because they do more intimately affect the soul. Sensual delights do not go so deep as the delights of holiness: Ps. iv. 7, Thou hast put gladness in my heart, more than in the time when their corn and their wine increased:' like a soaking shower that goeth to the root. The other tickleth the senses; poor, slight, and outside comforts, that do not fortify the heart against distresses, much less against the remembrance of our judge, or the fears of an offended God, or the serious thoughts of another world. For these two reasons, the joys of a Christian, stirred up in him by the conformity of his will to the will of God, are solid, substantial joys. A wicked man may be jocund and jovial, but he hath not the true delight; he may have more mirth, but the Christian hath the true joy: In the midst of mirth the heart is sorrowful.' It is easy to be merry, but it is not easy to be joyful, or to get a substantial delight. [2.] These delights are more perfective; a man is the better for them. Other delights, that please the flesh, feed corruption, but these corroborate and strengthen graces. They are so far from disordering the mind, and leading us to sin, that they compose and purify the mind, and make sin more odious, and fortify us against the baits of sense, which are the occasion of all the sin in the world. All our joy is to be considered with respect to its use and profit: Eccles. ii. 2, I said of laughter, It is mad; and of mirth, What doth it?' The more a man delighteth in God, and in the ways of God, the more he cleaveth to him, and resolveth to go on in this course, and temptations to sensual delights do less prevail; for, the joy of the Lord is our strength.' The safety of the spiritual life lieth in the keeping up our joy and delight in it: Heb. iii. 6, Whose house are we, if we hold fast the confidence and rejoicing of the hope firm unto the end;' Isa. lxiv. 5, Thou meetest him who rejoiceth and worketh righteousness.' But now carnal delights intoxicate the mind, and fill it with vanity and folly. The sensitive lure hath more power over us to draw into the slavery of sin: Titus iii. 3, For we ourselves were also foolish, deceived, serving divers lusts and pleasures.' Surely then the healing delights should be preferred before the killing, wounding pleasures that so often prove a snare to us. 2. The object is to be considered, Thy commandments.' Here observe-- [1.] David did not place his delight in folly or filthiness, as they do that glory in their shame, or delight in sin, and give contentment to the lusts of the flesh; as the apostle speaks of some that sport themselves in their own deceivings,' 2 Peter ii. 13; that do not only live in sin, but make a sport of it, beguiling their own hearts with ground less apprehensions that there is no such evil and hazard therein as the word declareth and conscience sometimes suggesteth; they are be holden to their sottish error and delusion for their mirth. Neither did he place his delight in temporal trifles, the honours, and pleasures, and profits of the world, as brutish worldlings do; but in the word of God, as the seed of the new life, the rule of his conversation, the charter of his hopes; that blessed word by which his heart might be renewed and sanctified, his conscience settled, his mind acquainted with his Creator's will, and his affections raised to the hopes of glory. The matter which feedeth our pleasures showeth the excellency or baseness of it. If, like beetles, we delight in a dunghill rather than a garden, or the paradise of God's word, it shows a base, mean spirit, as swine in wallowing in the mire, or dogs to eat their own vomit. Our temper and inclination is known by our complacency or displacency: Rom. vii. 5, For when we were in the flesh, the motions of sin which were by the law did work in our members, to bring forth fruit unto death.' Therefore see which your hearts carry you to to the world or the word of God. The most part of the world are carried to the pleasures of sense, and mastered by them; but a divine spirit or nature put into us makes us look after other things: 2 Peter i. 4, Whereby are given unto us exceeding great and precious promises,' even of the great blessings of the new covenant, such as pardon of sin, eternal life, &c. [2.] Not only in the promissory, but mandatory part of the word. Commandments is the notion in the text. There is matter of great joy contained in the promises, but they must not be looked upon as exclusive of the precepts, but inclusive. Promises are spoken of Ps. cxix. 111, Thy testimonies have I taken as a heritage for ever, for they are the rejoicing of my heart.' They contain spiritual and heavenly riches, and so are matter of joy to a believing soul. But the commandments call for duty on our parts. The precepts appoint us a pleasant work, show us what is to be done and left undone. These restraints are grateful to the new nature, for the compliance of the will with the will of God, and its conformity to his law, hath a pleasure annexed to it. A renewed soul would be subject to God in all things, therefore delights in his commandments without limitation or distinction. [3.] It is not in the study or contemplation of the justice and equity of these commandments, but in the obedience and practice of them. There is a pleasure in the study and contemplation, for every truth breedeth a delectation in the mind: Ps. xix. 8, The statutes of the Lord are right, rejoicing the soul.' It is a blessed and pleasant thing to have a sure rule commending itself with great evidence to our consciences, and manifesting itself to be of God. Therefore the sight of the purity and certainty of the word of God is a great pleasure to any considering mind; no other study to be compared with it. But the joy of speculation or contemplation is nothing to that of practice. Nothing maketh the heart more cheerful than a good conscience, or a constant walking in the way of God's commandments: 2 Cor. i. 12, Our rejoicing is this, the testimony of our conscience, that, with simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, 1 have had my conversation in the world.' Let me give you this gradation: The pleasures of contemplation exceed those of sense, and the delights of the mind are more sincere and real than those of the body; for the more noble the faculty is, the more capable of delight. A man m his study about natural things hath a truer pleasure than he greatest epicure m the most exquisite enjoyment of sense: Prov. xxiv. 13, 14, My son, eat thou honey because it is good, and the honeycomb, which is sweet to thy taste; so shall the knowledge of wisdom be unto thy soul when thou hast found it; then there shall be a reward, and thy expectation shall not be cut off.' But especially the contemplation of divine things is pleasant; the objects are more sublime, certain, necessary, profitable; and here we are more deeply concerned than m the study of nature. Surely this is sweeter than honey and honeycomb, to understand and contemplate the way of salvation by Christ. This is a heaven upon earth to know these things: John xvii. 3, This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent.' As much as the pleasures of the natural mind do exceed these bodily pleasures, so much do these pleasures of faith and spiritual knowledge exceed those of the natural mind; these things the angels desire to pry into. Now the delights of practical obedience do far exceed those which are the mere result of speculation and contemplation. Why? Because they give us a more intimate feeling of the truth and worth of these things, and our right in them thereby is more secured, and our delight in them is heightened by the supernatural operation of the Holy Ghost. The joy of the Spirit is said to be unspeakable and full of glory,' 1 Peter i. 8. In short, it is exercised about noble objects, the favour of God, reconciliation with him, and the hope of eternal life--all these as belonging to us; and it is excited by a higher cause, the Spirit of God; and lastly, it giveth us a sense of what we had but a guess before: we know the grace of God m truth,' Col. i. 6; we know it so as to taste 3. The fundamental or bottom cause of this delight is expressed, Which I have loved.' There is a precedent love of the object before there can be any delight in it. Love is the complacency and propension of the soul toward that which is good, absolutely considered, abstracting both from presence and absence. Desire regardeth the absence and futurition of a good; delight the presence and fruition of it. It is impossible anything can be delighted in, but it must be first loved and desired. None can truly delight in obedience but such as desire it. By nature we were otherwise affected, counted his commands burdensome, because contrary to the desires of the flesh: Rom. viii. 7, The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.' But when the heart is renewed by grace, then we have another love and another bias upon our affections: 1 John v. 3, This is love, to keep his commandments; and his commandments are not grievous.' To others they are against the bent and the hair, and too tedious, and love maketh way for delight. Secondly, Reasons why a gracious heart doth love and delight in the commandments of God. 1. The matter of these commandments showeth how much they deserve our love and delight. The matter respects either law or gospel. (1.) That which is strictly called the moral law is the decalogue; a fit rule for a wise God to give, or a rational creature to receive, a just and due admeasurement of our duty to God and man: the world cannot be without it. To God, that we should love him, serve him, depend upon him, delight in him, that we may be at length happy in his love. The law is holy, just, and good;' not burdensome to the reasonable nature, but perfective. Surely to know God, to love him, and fear him, and trust and repose our souls on him, and to worship him at the time, in the way, and manner appointed, is a delightful thing, and should be more delightful to us than our necessary and appointed food. To man, justice, charity: Micah vi. 8, He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy;' Hosea xii. 6, Keep mercy and judgment.' Now all kinds of justice should not be grievous. Political justice, between the magistrates and people. How should we live else? This maintaineth the order of the world. Private justice, between man and man: Mat. vii. 12, Therefore all things whatsoever ye would that men should do to you, do ye even so to them.' Family justice, between husband and wife, parents and children, masters and servants. How else can a man have any tolerable degree of safety and comfort? 1 Peter iii. 7, Likewise, ye husbands, dwell with them according to knowledge.' Then for mercy, there is not a pleasanter work in the world than to do good; it is God-like. A man is as an earthly god, to comfort and supply others: Acts xx. 35, It is a more blessed thing to give than to receive.' And blessedness is not tedious; the work rewards itself. The satisfaction is so great of doing good, and being helpful to others, that certainly this is not tedious. (2.) The gospel offereth such a suitable remedy to mankind that the duties of it should be as pleasant and welcome to us as the counsel of a friend for our recovery out of a great misery into which we had plunged ourselves. In the law, God acteth more as a commander and governor; in the gospel, as a friend and counsellor. Surely to those that have any feeling of their sins, or fears of the wrath of God, what can be more welcome than the way of a pardon and reconciliation with God, whom his word and providence, and the fears of a guilty conscience, represent as an enemy to us? Surely this should be more pleasant than all the lust, sport, and honours, and pleasures of the world. Here is the foundation laid of everlasting joy, a sufficient answer to the terrors of the law, and the accusations of a guilty conscience, which is the greatest misery can befall mankind. In short, that the matter of God's commands deserves our delight and esteem is evident:-- [1.] Because those that are unwilling to submit to them count them good and acceptable laws. When their particular practice and sinful customs have made them incompetent judges of what is fittest for themselves in their health and strength, yet their conscience judgeth it a more excellent and honourable thing in others if they can deny the pleasures of the flesh, and overcome the temptations of the world, and deny themselves the comforts of the present life, out of the hopes of that which is to come. Such are accounted a more excellent and better sort of men: Prov. xii. 26, The righteous is more excellent than his neighbour;' he hath more of God and of a man than others, as he hath a freer use of reason, and a greater command of his own lusts and passions. There is a reverence of such darted into the consciences of wicked men: Mark vi. 20, Herod feared John, knowing that he was a just and holy man, and observed him.' [2.] Because of the sentiments which men have of a holy, sober, godly life, when they come to die, and the disallowance of a dissolute carnal life: Job xxvii. 8, What is the hope of the hypocrite, though he hath gained, when God taketh away his soul?' Ps. xxxvii. 37, Mark the perfect man, and behold the upright; for the end of that man is peace.' When men are entering upon the confines of eternity, they are wiser; the fumes of lust are then blown over, their joys or fears are then testimonies to God's law: 1 Cor. xv. 56, The sting of death is sin, and the strength of sin is the law.' It is not from the fancy or melancholy of the dying person, nor his distemper, that his fears are awakened, but his reason. If it did only proceed from his distemper, men would be rather troubled for leaving worldly comforts than for sin. No; it is the apprehension of God's justice by reason of sin, who will proceed according to his law, which the guilty person hath so often and so much violated and broken. They are not the ravings of a fever, nor the fruits of natural weakness and credulity. No; these troubles are justified by the law of God or the highest reason. [3.] By supposing the contrary of all which God hath commanded concerning the embracing of virtue, shunning of vice. If God should free us from these laws, leave us to our own choice, command us the contrary, forbid us all respect to himself, commanding us to worship false gods, transform and misrepresent his glory by images, and fall down before stocks and stones, blaspheme his name continually, and despise all those glorious attributes which do so clearly shine forth in the creation; if he had commanded us to be impious to our parents, to fill the world with murders, adulteries, robberies, to pursue others with slanders and false-witnessings, to covet and take what is another man's, wife, ox, or ass,--the heart of man cannot allow such a conceit; nay, the fiercest beasts would abhor it, if they were capable of receiving such an impression. Now, surely a law so reasonable, so evident, so conducing to the honouring of God, government of ourselves, and commerce with others, should be very welcome and acceptable to a gracious heart. 2. The state and frame of a renewed heart; they are fitted and suited to these commandments, and do obey them not only because enjoined, but because inclined. Nothing is pleasant to men but what is suitable to their nature; so that may be delightful to one which is loathsome to another; as the food and converse of a beast is loathsome to a man; one man's pleasure is another's pain. There is a great deal of difference between a carnal and a spiritual mind, the heart sanctified and unsanctified: Ezek. xxxvi. 26, 27, I will take away the stony heart out of your flesh, and I will give you a heart of flesh; and I will put my spirit within you, and cause you to walk in my statutes, and keep my judgments to do them.' When the heart is fitted and suited by principles of grace, the work is not tedious, but delightful. Things are easy and difficult according to the poise and inclination of the soul. So Heb. viii. 10, I will write my laws upon their hearts, and put them into their minds.' The law without suiteth with an inclination within; and when things meet which are suitable to one another, there is a delight: Ps. xl. 8, Thy law is in my heart; I delight to do thy will, O God.' There is an inclination, not necessary, as in natural agents; but voluntary, as in rational agents. There is an inclination in natural agents, as in light bodies to move upwards, heavy bodies to move downwards; in rational agents, when a man is bent by his love and choice. This latter David speaketh of, Ps. cxix. 36, Incline my heart unto thy testimonies, and not to covetousness.' The heart of man standeth between two objects--the laws of God and carnal vanities. In our natural estate we are wholly bent to please the flesh; in our renewed estate there is a new bent put upon the heart. Now the old bent is not wholly gone, though overmastered and over powered: the false bias of corruption will still incline us to the delights of sense; but the new bias to the way everlasting, to spiritual eternal happiness: as that prevaileth, we love and delight in the commandments of God. 3. The helps and assistances of the Spirit go further, and increase this delight in the way of God's commandments. God doth not only renew our wills, and fit us with an inward power to do the things that are pleasing in his sight, but exciteth and actuateth that power by the renewed influences of his grace: Phil. ii. 13, He giveth us to will and to do:' not only a will, or an urging and inclination to do good; but because of the opposition of the flesh and manifold temptations, he gives also a power to perform what we are inclined unto: Where the Spirit of the Lord is, there is liberty,' 2 Cor. iii. 17, or a readiness of mind to perform all things required of us, not only with diligence, but delight. 4. The great encouragements which attend obedience, as the rewards of godliness both in this life and the next. The rewards of godliness in this life I shall speak of in the next head; for the future, the end sweetens the means to us. We have no mean end, but the eternal enjoyment of God in a complete state of glory and happiness. Now this hath an influence upon the love and delight of the saints, to sweeten their labours, and difficulties, and temptations. The scripture everywhere witnesseth: 1 Cor. xv. 58, Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord; forasmuch as you know that your labour is not in vain in the Lord:' Phil. iii. 14, I press towards the mark, for the prize of the high calling of God in Christ Jesus;' Rom. v. 2, We rejoice in hope of the glory of God;' and Rom. viii. 18, For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.' 5. Present comfortable experience. [1.] In the general, of peace of conscience and joy in the Holy Ghost. (1.) Peace, which is the natural result of the rectitude of our actions: The fruit of righteousness is peace,' Isa. xxxii. 17; and Ps. cxix. 165, Great peace have they that love thy law, and nothing shall offend them.' Pax est tranquillitas ordinis. That description fits internal peace, as well as external. When all things keep their order affections are obedient to reason, and reason is guided by the Spirit of God according to his word, there is a quiet and rest from accusations m the soul. (2.) Joy in the Holy Ghost is distinct from the former: Horn xiv 17, For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.' These two differ in the author. Peace of conscience is the testimony of our own souls approving the good we have done; joy in the Holy Ghost is a more immediate impression of the comforting Spirit: Rom. xv. 13, Now the God of hope fill you with all joy and peace in believing, that ye may abound m hope, through the power of the Holy Ghost.' They differ in their measure: peace is a rest from trouble; joy, a sweet reflection upon our good condition or happy estate. It is in the body a freedom from a disease, and a cheerfulness after a good meal; or in the state, peace, when no mutinies and disturbances; joy, when some notable benefit or profit accrueth to the state So here they differ in their subjects. The heathen, so far as they did good, might have a kind of peace or freedom from self-accusing and tormenting fears: Rom. ii. 15, Which show the work of the law written in their hearts; their consciences also bearing witness, and their thoughts in the meantime excusing or else accusing one another;' but a stranger intermeddleth not with these joys.' The Spirit, where a sanctifier, there he is a comforter. They differ m the ground. The joy of the Holy Ghost is not merely from a good conscience as to a particular action, but from a good estate as being accepted with God, who is our supreme judge, and assured of our interest in eternal life. They differ in effects. Peace is an approbation for the present; joy in the Holy Ghost a pledge and beginning of that endless joy we shall have hereafter: 2 Cor. i. 22 Who hath also sealed us, and given the earnest of the Spirit in our hearts;' and Rom. viii. 23, We ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.' Both together show that there is no such solid comfort as in the obedience of God's commandments; certainly more than in all the pleasures of sin, yea, more than in all the enjoyments of the world: whoever have proved them both find it so. Many have proved the pleasures of sin, but never yet found what comfort is in mourning for sin. Many have proved the comforts of the world, but never yet proved what is the joy of a good conscience, and the sweet pleasure of a godly conversation. [2.] There is a particular experience, when borne out in the confession of truth in the time of trial. A man that out of love to God's commands hath endured troubles and trials, and hath overcome temptations, will see more cause to love these commandments, and to increase his obedience to them, than ever before in ordinary temptations: Ps. xix. 11, Moreover, by them is thy servant warned, and in keeping of them there is a great reward.' When they see that divine truth is like to bear out itself, and man that doth confess it, in such cases, they feel the excellency of God's truth, and the power of God sustaining them that confess it, therefore embrace heartily the Lord's commands, and take pleasure in his ways. The Lord appealeth to this experience: Micah ii. 7, Do not my words do good to him that walketh uprightly?' Have not you found the fruit answerable? Therefore the children of God value and esteem and look upon them 4is the greatest means of their safety and comfort. 6. Because of their love to God, they have a value for everything which cometh from God and leadeth to him. Common mercies point to their author, and their main end is to draw our affections to him, and enable us in his service; but these are apt to be a snare, and are used as an occasion to the flesh. But here is a greater impression of God on his word and laws; their use is more eminent to direct us to God, therefore are valued above ordinary comforts: Job xxiii. 12, I have not gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food.' They are his commandments, therefore dear to us, who hath obliged us so much in Christ, whose love they believe and have felt. The word is wholly appointed to maintain the life of grace in us. Use 1. Is to show us how to bring our hearts to the obedience of God's commands. 1. Love them, if we would keep them. Nothing is hard to love. An esteem will quicken us to the obedience of them. 2. Delight in them, for then all goeth on easily. Delight sweeteneth everything, though in themselves toilsome or tedious; as fowling, hunting, fishing. Delight never mindeth difficulties. The reason why the commands are grievous is want of love and delight. Use 2. Showeth of what kind our obedience must be--free and unconstrained; when we are not forced to our duty, but do willingly delight in it and the law which prescribeth it, and do bewail our daily failings. Many do some external works of obedience, but not with an inward delight, but out of custom or compulsion. God never hath our heart till he hath our delight, till we willingly abstain from what may displease him, and cheerfully practise what he requireth of us; when it is grateful to obey, and all pleasures to this are nothing worth. __________________________________________________________________ SERMON LIV. My hands also will I lift up to thy commandments, which I have loved and I will meditate in, thy statutes. Ver. 48. IN the morning we opened one profession of David's respect to the word of God; now follows another. He would employ all his faculties about the commandments of God, which is his last argument: his mind, for here is meditation promised; his heart, for here is love asserted; his tongue, for that is his original request which occasioned all these professions; and here his hands, his life, My hands also will I lift up,' &c. Observe-- 1. The ground or cause of his respect to the commandments of God, in that clause, which I have loved. 2. A double effect, I will lift up my hands to thy commandments, and I will meditate in thy statutes. Lifting up the palms or hands is a phrase of various use. 1. For praying: Ps. xxviii. 2, Hear the voice of my supplications when I cry unto thee, when I lift up my hands towards thy holy oracle;' Lam. ii. 19, Lift up thy hands towards him, for the life of thy young children,' &c.; Hab. iii. 10, The deep uttered his voice, and lift up his hands on high.' Thence the apostle, 1 Tim. ii. 8, I will, therefore, that men pray everywhere, lifting up holy hands, without wrath and doubting.' 2. For blessing others. Aaron lift up his hands towards the people, and blessed them. Or for praising or blessing God: Ps. cxxxiv. 2, Lift up your hands in the sanctuary, and bless the Lord:' so Ps. lxiii. 4, Thus will I bless thee while I live; I will lift up my hands in thy name.' 3. For swearing or vowing: Gen. xiv. 22, I have lift up my hand to the most high God,' that is, sworn; so Rev. x. 5, the angel lift up his hand and swore.' So of God: Ps. cvi. 26, Therefore he lifted up his hand against them, to overthrow them in the wilderness,' that is, swore they should not enter into his rest.' 4. For setting about any action, especially of weight: Gen. xli. 44, Without thee shall no man lift up his hand,' that is, attempt or do anything; so Ps. x. 12, Arise, O Lord, lift up thine hand; forget not the poor,' that is, set to thine active hand for their assistance; so Heb. xii. 12, Lift up the hands that hang down, and the feeble knees,' that is, set actively and vigorously about the Christian task. To this rank may be also referred what is said Mat. vi. 3, Let not thy left hand know what thy right hand doeth.' The hand is the instrument of action. Now all these senses might be applied to the present place. [1.] Praying for God's grace to perform them. [2.] Blessing God, as we do for our daily food, giving thanks for them. [3.] Vowing or promising under an oath a constant obedience to them. But the commandments are not the proper object to which the acts of praying, blessing, swearing are directed, but God. It is not, I will lift up my band to God, but thy commandments.' We ought, indeed to bless God and praise God for the blessings we receive by his word, to vow our duty; but lifting up the hand in all these senses is to God. Therefore-- [4.] Here it meaneth no more but I will apply myself to the keeping of them, or set vigorously about it, put my hands to the practising of thy law with all earnestness, endeavouring to do what therein is enjoined. Two points:-- Doct. 1. That it is not enough to approve or commend the commandments of God, but we must carefully set ourselves to the observance of them. Doct. 2. Whosoever would do so must use great study and meditation. Doct. 1. That it is not enough to approve or commend the commandments of God, but we must carefully set ourselves to the practice of them. 1. Hearing without doing is disapproved: Deut. iv. 5, I have taught you good statutes and judgments, that ye might do so:' Deut. v. 1, Hear, Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and do them.' Otherwise we deceive our own souls: James i. 22, But be ye doers of the word, and not hearers only, deceiving your own souls.' We put a paralogism on ourselves, build on a sandy foundation: Mat. vii. 26, Every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man that built his house upon the sand.' 2. Knowledge without practice is not right: Luke xii. 47, 48, He that knoweth his master's will, and prepareth not himself to do it, shall be beaten with many stripes.' Better never known, if not done, for then they do but aggravate our guilt and increase our punishment. 3. Our love is not right unless it endeth in practice. A Christian's love, to whatever object it be directed, must be an unfeigned love. If God, if the brethren, if the word of God, those words must ever sound in our ears, 1 John iii. 18, My little children, love not in word and tongue, but in deed and in truth.' Do you love the word of God? Do it not in word and in tongue, but in deed and in truth. 4. Our delight is not right; the pleasure is but an airy, idle, and speculative delight, unless it set us about the practice of all holy obedience unto God, making it the design and business of our lives to exercise ourselves unto godliness. That showeth the reality of your delight, when you come under the power of the truth, and are absolutely governed by it; for then you delight in them aright as mysteries of godliness. The Lord complaineth of them that had a delight in the prophet, His voice was as pleasing to them as a minstrel; they hear the words, and do them not,' Ezek. xxxiii. 32. They may delight in sublime strains of doctrine or flourishes of wit. Demosthenes had made a plausible speech to the Athenians; Phocion told them that the cypress-tree is goodly and fair, but beareth no fruit There may be flourishes of wit, but no food for hungry consciences. 5. Our commendation is not right unless it endeth in practice. Many may discourse of the ways of God, never speak of them but with commendation, but they do not lift their hands to this blessed work: they show some love to God's commandments, but when it cometh to action, their hands are remiss and faint. Christ refuseth that respect of bare naked commendation: Luke xi. 27, 28, Blessed is the womb that bare thee, and the paps that thou hast sucked. Menounge, yea, rather, blessed is he that heareth the word of God, and keepeth it.' We are disciples of that master that did both teach and do: Acts i. 1, The former treatise have I made, Theophilus, of all that Jesus began both to do and teach.' Of the Pharisees it is said, They say, and do not,' Mat. xxiii. 2, 3. But in Christians there must be saying and doing: James ii. 12, So speak, and so do, as they that shall be judged by the law of liberty.' We shall be rewarded, not for speaking well, but for doing, hands lifted up. Well, then, nothing remains but practising duties that are pressed upon you on the first opportunity. Not he that heareth, understandeth, loveth, delighteth, commendeth, but he that keepeth instruction,' it is, is in the way of life,' Prov. x. 17. He that submitteth himself to be guided by God's word, he is going the right way to eternal life and happiness. But to set home this point more fully, I shall inquire-- 1. What kind of observance we must address ourselves unto. 2. Why we must thus lift up our hands, or address ourselves to our duty. First, How, for the manner, must we lift up our hands, or what doing is necessary? 1. It must be universal: Herod did many things,' Mark vi. 20. Partial reformation in outward things will not serve the turn. In sundry particulars men may yield to the word of God, but in others deny their obedience; as in some cheap observances, or such duties as cross not our lusts; but David would lift up his hands to the commandments, without distinction and limitation. Many, this they will do, and that they will not do; and so do not obey God's will, but their own: Ps. cxix. 6, Then shall I not be ashamed, when I have respect unto all thy commandments:' Luke i. 6, And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.' 2. This doing must be serious and diligent. Every Christian must bend the powers of his soul, and lay out the first of his care and labour, in his obedience unto God: Phil. ii. 12, Work out your salvation with fear and trembling:' this is not a work to be done by the bye; but with the greatest care and solicitude. 3. This must be our settled and our ordinary practice. To lift up our hands now and then is not enough, to do a good thing once, or rarely. No; we must make religion our business. The lifting of the hands to God's commandments is not a thing done accidentally, occasionally, or in a fit of zeal, but our trade and course of life: Acts xxiv. 16, I exercise myself in this, to have a conscience void of offence both towards God and men, en touto asko. This was the employment of his life. 4. We must persevere or continue with patience in well-doing, not withstanding discouragements: Heb. xii. 12, Wherefore lift up the hands which hang down, and the feeble knees.' There must be no fainting, whatever discouragements happen; as there was a great deal of do to hold up Moses's hands in Israel's conflict with Amalek: Exod. xvii. 11, 12, As long as he held up the rod of God, Israel prevailed; but Moses' hands were heavy;' a sign of many infirmities, not able long to endure in spiritual exercise; for though the spirit be willing, yet the flesh is weak.' But faith should still hold up our hands. 5. This lifting up the hands, or alacrious diligence, should flow from a right principle, and that is faith and love. [1.] Faith, or a sound persuasion of God's love to us in Christ, that keepeth us doing: Rom. xii. 1, I beseech you, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service;' and Titus ii. 11, 12, The grace of God, that bringeth salvation, hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.' Thankfulness to God is the great principle of gospel obedience. [2.] Love: Thy commandments, which I have loved:' 2 Cor. v. 14, The love of Christ constraineth us.' Nothing holdeth up the hands in a constant obedience to God and performance of his will so much as a thorough love to God and his ways. Faith begets love, and love obedience. These are the true principles of all Christian actions. 6. This lifting up of the hands imports a right end. Commanded work must be done to commanded ends, else we lift up our hands to our own work. Now, the true end is the glory of God: 1 Cor. x. 31, Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God;' and Phil. i. 11, Being filled with the fruits of righteousness, which are by Christ Jesus, unto the glory and praise of God.' God's glory must be our main scope, not any by-respect of our own. Well, then, this is lifting up our hands to the commandments of God, not doing one good work, but all; and this with a serious diligence, in our ordinary practice, continuing therein with patience, whatever oppositions we meet with; and this out of faith, or a sincere belief of the gospel, and fervent love, and an unfeigned respect to God's glory. Secondly, Why such a lifting up the hands, or serious addressing ourselves to our duty, is necessary? My answer shall be given in a fourfold respect--God, ordinances, graces, and the Christian, who is to give an account of himself unto God. 1. God, Father, Son, and Holy Ghost: Father, as a lawgiver; Son, as a redeemer and head of the renewed estate; Holy Ghost, as our sanctifier. [1.] God the Father, who in the mystery of redemption is represented as our lawgiver and sovereign lord, and will be not only known and worshipped, but served by a full and entire obedience: 1 Chron. xxviii. 9, And thou, Solomon, my son, know the God of thy father, and serve him with a perfect heart and a willing mind.' He hath given us a law not to be trampled upon or despised, but observed and kept; and that not by fear or force, but of a ready mind. Though there be an after provision of grace for those that break his law because of the frailty of the creature, yet if we presume upon that indulgence, and sin much that God may pardon much, we may render ourselves incapable of that grace; for the more presumptuously wicked we are, the less pleasing unto God. The governor of the world should not be affronted upon the pretence of a remedy which the gospel offered; for this is to sin that grace may abound, than which wicked imagination nothing is more contrary to gospel grace: Rom. vi. 1, What shall we say then? shall we continue in sin that grace may abound? God forbid.' To check this conceit, God deterreth men from greater sins, as more difficult to be pardoned than less; they shall not have so quick and easy a pardon of them as of others; nay, he deterreth men from going on far in sin, either as to the intensive increase or the continuance in time, lest he cut them off and withdraw his grace, and pardon them not at all. Therefore he biddeth them to call upon him while he is near,' Isa. lv. 6; not to harden their hearts, while it is called to-day,' Heb. iii. 7, 8. Therefore, if we should only consider God as our lord and lawgiver, we should earnestly betake ourselves to obedience. [2.] If we consider the Son as redeemer and head of the renewed estate, he standeth upon obedience: Heb. v. 9, he is the author of eternal life to them that obey him.' As he hath taken the commandments into his own hand, he insisteth upon practice, if his people will enjoy his favour: John xv. 10, If ye keep my commandments, ye shall abide in my love, as I have kept my father's commandments, and abide in his love.' He hath imposed a yoke upon his disciples, and hath service for them to do: he, being a pattern and mirror of obedience, expects the like from his people. He fully performed what was enjoined him to do as the surety of believers, and therefore expecteth we should be as faithful to him as he hath been to God. So John xiv. 21, He that hath my commandments, and keepeth them, he it is that loveth me.' No love of Christ should encourage us to cast off duty, but continue it. He taketh himself to be honoured when his people obey: 2 Thes. i. 11, 12, Wherefore also we pray always for you, that God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in you.' The work of faith is obedience, and Christ is dishonoured and reproached when they disobey: Luke vi. 46, Why call ye me Lord, Lord, and do not the things which I say?' [3.] The Spirit is given to make graces operative, to flow forth: John iv. 14, Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up unto everlasting life:' and John vii. 38, He that believeth on me, out of his belly shall flow rivers of living water: this spake he of his Spirit, which they that believe in him should receive.' Therefore, if we have an inward approbation of the ways of God, unless we lift up our hands, we resist his work. 2. With respect to ordinances: They are all means, and means are imperfect without their end. Things pro`s a'llo are of no use, unless that other thing be accomplished for which they serve: as he is a foolish workman that contents himself with having tools, and never worketh; for tools are in order to work, and all the means of grace are in order to practice. We read, hear, meditate, to understand our duty. Now if we never put it in practice, we use means to no end and purpose: Hear and live;' Hear and do.' The word layeth out work for us; it was not ordained for speculation only, but as a rule of duty to the creatures: therefore, if we are to hear, read, meditate, we must also lift up our hands. 3. All graces are imperfect till they end in action, for they were not given us for idle and useless habits. Knowledge, to know merely that we may know, is curiosity and idle speculation. So Ps. cxi. 10, A good understanding have all they that do his commandments;' Jer. xxii. 16, He judgeth the cause of the poor and the needy. Was not this to know me? saith the Lord.' That is true knowledge that produceth its effect. So James ii. 22, By works faith is made perfect;' faith hath produced its end. So love is perfected in keeping the commandments: 1 John ii. 5, Whoso keepeth his word, in him verily is the love of God perfected;' as all things are perfect when they attain their end and their consummate estate. The plant is perfect when it riseth up into stalk, and flower, and seed; so these graces. 4. The person or Christian is judged not only by what is believed, but what is done; not by what is approved, but what is practised. Many profess faith and love; but if it be not verified in practice, they are not accepted with God: 1 Peter i. 17, If ye call on the Father, who without respect of persons judgeth according to every man's work;' and Rev. xx. 12, I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.' God will judge men according to their works, and what they have done in the flesh, whether it be good or evil: John v. 29, They that have done good shall rise to the resurrection of life, and they that have done evil, to the resurrection of condemnation.' The redeemed sinner shall have his trial and judgment. Use 1. For the disproof of two sorts--preachers and professors. 1. Preachers: if they be strict in doctrine and loose in practice, do they lift their hands to God's commandments? No; they are like the Pharisees, who bind heavy burdens upon others, and do not touch them with their own little finger,' Mat. xxiii. 4. It is not enough to lift up our voice in recommending, but we must lift up our hands in practising, lest like a mark-stone, they show others the way to heaven, but walk not in it themselves, and contribute nothing of help by their examples. 2. Professors. [1.] That approve the word only. There may be an idle naked approbation: Rom. ii. 18, Thou knowest his will, and approvest the things that are most excellent, being instructed out of the law.' Video meliora proboque; they esteem these things better, but their hearts incline them to what is evil, and their reason is a slave to appetite. [2.] That commend as well as approve: Rom. ii. 20, Who hast a form of knowledge, and of the truth in the law,' but without action, and practice. Have many, good words; their voice Jacob's but their hands Esau's: Ps. l. 16, 17, What hast thou to do to declare my statutes, or to take my covenant in thy mouth, since thou hatest instruction, and castest my words behind me?' It pertaineth not to thee to profess religion, since thou dost not practise it, to commend the law which thou observest not, or to profess love to what thou dost not obey. Use 2. Is to press you to lift up your hands, and to obey and do the things which God hath prescribed in his word. Do not rest in the notional part of religion. That which will approve you to God is not a sharp wit, or a firm memory, or a nimble tongue, but a ready practice. God expecteth to be glorified by his creatures both in word and deed; and therefore heart, and tongue, and hand, and all should be employed. I will urge you with but two reasons:-- 1. How easy it is to deceive ourselves with a fond love, a naked ap probation, or good words, without bringing things to this real proof, whether the truth that we approve, esteem, and commend, have a real dominion over and influence upon our practice! 1 John ii. 4, He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him;' James i. 22, Be ye doers of the word, not hearers only, deceiving your own souls.' Respect to God and his word is a true evidence of a gracious heart. Now, how shall we know this respect real, but by our constant and uniform practice? 2. That it is not so easy to deceive God: he cannot be mocked with a vain show, for he looketh to the bottom and spring of all things: 1 Chron. xxviii. 9, And thou, Solomon, my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts.' He searcheth our hearts, knoweth our inward disposition, whether firm, strong, or productive of obedience. Now, to him you are to approve yourselves, and he will not be mocked with lying pretences and excuses: Gal. vi. 7, Be not deceived; God is not mocked.' The all-seeing God cannot be blinded: he knoweth our thoughts afar off, and seeth all things in their causes; much more can he judge of effects. Therefore, whatsoever illuminations we pretend unto, if we do not live in the obedience of the commands of self-denial, humility, justice, patience, faith, and love, he can soon find us out. If our actions do not correspond to our profession, it is a practical he, which the Lord can easily find out. Doct. 2. Whosoever would lift up his hands to God's commandments, and seriously address himself to a course of obedience, must use much study and meditation. On the one side, non-advertency to heavenly doctrine is the bane of many: Mat. xiii. 19, When any one heareth the word of the kingdom, and understandeth it not,' me sunientos, non advertit animum, then cometh the wicked one, and catcheth away that which was sown in his heart.' And so James i. 23, 24, If any be a hearer of the word, and not a doer, he is like a man beholding his natural face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. God s great complaint of his people is that they will not consider: Isa i. 3, The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider.' So Jer. viii. 6, I hearkened and heard, but they spake not aright; no man repented him of his wickedness, saying, what have I done?' The heathens have commended such recollection. On the other side, the scripture recommendeth meditation, as one great help to obedience. Lydia's conversion is described by attendancy: Acts xvi. 14, The Lord opened her heart, that she attended unto the things which were spoken by Paul:' because that is the first step to it; minding, choosing, prosecuting. So the man that will benefit by the word of God is he, James i. 25, That looketh into the perfect law of liberty, and continueth therein;' that is, abideth in the view of these truths; for a glance never converted or warmed the heart of any man: This man being not a forgetful hearer, but a doer of the word, this man shall be blessed in his deed.' Now, more particularly, why meditation is necessary:-- 1. To know the mind of God and understand our duty. A superficial knowledge hath no efficacy and hold upon us; therefore, by deep meditation, search and study, we come to be more thoroughly acquainted with the mind of God revealed in his word. We are bidden, Prov. ii. 4, to dig for knowledge as for silver.' Mines do not lie on the surface, but in the bowels of the earth. Every day we should get more knowledge: Rom. xii. 2, Be ye transformed by the renewing of your minds, that ye may prove what is the good and acceptable and perfect will of God;' and Eph. v. 17, Be not unwise, but understanding what the will of the Lord is.' Now we cannot know this without a serious search and inquiry into the rule of duty: there must be an accurate search; spiritual knowledge will not drop into our mouths. There are many clouds of ignorance and folly that yet hover in the minds of men, and they are dispelled more and more by a sound study of the scriptures. 2. To keep up a fresh remembrance of our duty. Oblivion and inconsideration is a kind of ignorance for the time. Though we habitually know a thing, yet we do not actually know a thing till we consider of it: Eccles. v. 1, They consider not that they do evil:' so Hosea vii. 2, They consider not in their hearts that I remember all their wickedness.' That which we consider is always before us; but that which we consider not is forgotten, laid by, and the notions which we have about them are as it were laid asleep, they work not. But now frequent meditation keepeth these things alive. 3. Meditation is necessary to enkindle our affections. Affections are stirred by thoughts, as thoughts by objects. The truth cannot come home to our hearts till we think of it again and again. We have no other natural way to raise affection; and we must not think that grace worketh like a charm, in a way contrary to the instituted order of nature. No; the heart of man must be besieged with frequent and powerful thoughts before it will yield to God and give entertainment to his truth and ways. There is no coming at the heart but by the mind; and the mind must be serious in what it represents to gain the heart; that is, we must meditate. The devil watcheth our postures; he seeketh to catch these thoughts out of our mind as soon as he seeth that we begin to be serious, Mat. xiii. 19. 4. Meditation is necessary to show our love: I will lift up my hands also to thy commandments, which I have loved, and I will meditate in thy statutes;' Ps. i. 2, His delight is in the law of the Lord, and in his law doth he meditate day and night;' Ps. cxix. 47, And I will delight myself in thy commandments, which I have loved.' The mind will muse upon what we love. As thoughts stir affections, so affections stir up thoughts; for in all moral things there is a kthkloge'nesis. A pleasing object will be much revolved in our mind, and frequently thought of. The use is for direction to us. When you have heard the word, remember what you hear, and apply it to yourselves by serious inculcative thoughts. So when you read the word, do not only understand it, but think of it again and again: Deut. xxxii. 46, Set your hearts to all the words which I testify among you this day,' saith Moses to the Israelites. So Christ: Luke ix. 44, Let these sayings sink into your hearts.' Truths never go to the quick of the affections but by serious and ponderous thoughts. You will not lift up your hands till the truth sink into the heart. You read chapters, hear sermon after sermon; they do not stir you, or it is but a little, for a fit, like a man that hath been a little warming himself by the fire, and goeth away, and is colder than he was before. O Christian! this means is not to be neglected, no more than reading and hearing, because of its great use, both for first conversion, and continual quickening. 1. For first conversion. A man cometh to himself by serious thoughts of those great and important truths which are delivered in the word of God: Luke xv. 17, And when he came to himself, he said,' &c.; Ps. xxii. 27, All the ends of the world shall remember, and turn unto the Lord;' Ps. cxix. 59, I thought on my ways, and turned my feet unto thy testimonies.' 2. For continual quickening. Musing maketh the fire burn. The greatest things will not move us if we do not think of them: Rom. viii. 31, What shall we then say to these things? If God be for us, who can be against us?' Job v. 27, Lo, this we have searched, so it is; hear it, and know thou it for thy good.' The benefit of sound doctrine consists in the application thereof by the hearers. When men have spent their time and strength to find a good lesson for us, shall not we think of it? __________________________________________________________________ SERMON LV. Remember thy word unto thy servant, upon which thou hast caused me to hope.--Ver. 49. IN the words observe-- 1. His prayer and humble petition to God, remember thy word. God is said to remember when he doth declare by the effect that he doth remember. He sometimes seemingly forgets his promise, that is, to appearance carrieth himself as one that doth forget. 2. His argument is taken-- [1.] From his interest, thy servant. [2.] From his trust and hope, which is expressed-- (1.) As warranted. (2.) As caused. (1.) As warranted by his word; that gave him ground of hope and comfort (2.) As caused by his influence, Upon which thou hast caused me to hope. The word his warrant, the Spirit his anchor. Would God raise up such a hope merely to defeat it? The word concurred to this hope, as it offered-- (1st.) A command to believe. (2d.) The promise of the eternal and immutable God to build upon. The influence of his grace concurred; for he that maketh the offer in the word doth also work faith in the believer, and inclineth his heart to apply the promise and trust in it; for faith is the gift of God,' Eph. ii. 8. In short, here is a promise believed and pleaded; and both confirm our faith in the fulfilling and granting of it. Doct. That believers may humbly challenge God upon his word, and seek the full performance of what he hath promised. This point, that it may be managed with respect to this text, I shall give you these considerations:-- 1. That God delighteth to promise mercy before he accomplish it; which showeth these things:-- [1.] His abundant love. God's heart is so kindly affected to his people that he cannot stay till the accomplishment of things, but he must tell us aforehand what he meaneth to do for us: Isa. xlii. 9, Before they spring forth, I will tell you of them;' long before there was any sight of such things, or means that might produce them: so that his promise is an eruption and overflow of his love. [2.] His care for our security; for by his promise he giveth his people a holdfast upon him, as he maketh himself a debtor to them by his own promise, who was otherwise free before such engagement to poor creatures: Ps. lxxxix, 34, My covenant will I not break, nor alter the thing that is gone out of my lips' The word is gone out of his lips, not to be recalled, nor reversed. The promises are as so many bonds, wherein he stands bound to us; and these bonds may be put in suit, and his people have liberty and confidence to ask what he hath promised to them. Austin saith of his mother, Chirographa tua injiciebat tibi Domine--Lord, she showed thy own bond and hand writing. It is a mighty argument in prayer when we can plead that we ask no more than God hath promised. 2. That there is usually some time of delay between making the promise and fulfilling the promise; for therefore God promiseth, because he meaneth to do us good, but not presently. And this delay is not for want of kindness, or out of any backwardness to our good; for so it is said, he will not tarry: Hab. ii. 3, Though it tarry, wait for it, because it will surely come, it will not tarry.' Nor out of ignorance, as not knowing the fittest time to help his people; for his waiting is guided by judgment: Isa. xxx. 18, He waiteth that he may be gracious; for he is a God of judgment;' he will take hold of the fittest season or occasion. Not from forgetfulness of his promise; for he is ever mindful of his holy covenant,' Ps. cxi. 5. Not from any mutability of nature or change of counsel; for he is Jehovah, that changeth not: Mal. iii. 6, I am the Lord, I change not; therefore ye sons of Jacob are not consumed.' He hath a due foresight of all possible difficulties, and needeth not to alter his counsels. Not from impotency and weakness, as if he could not execute what he had promised, as the sons of Zeruiah were too hard for David, 2 Sam. iii. 39; all things are at the beck and signification of his will. But (1.) Partly with respect to his own glory, he will do things in their proper season: Eccles. iii. 11, Everything is beautiful in its time.' This is the wise providence of God in the government of the world, that every thing is brought forth in its proper season, and in the time when it is most fit. God humbleth and God exalteth his people in due time: 1 Peter v. 6, Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time.' So it is said of their enemies: Deut. xxxii. 35, Their foot shall slide in due time.' Summer and winter must succeed in their seasons. (2.) With respect to us, God will try our faith, whether we can stay on his word, and hug it, and embrace it, till the blessing come. As it is said of the patriarchs aspasamenoi, Heb. xi. 13, They embraced the promises;' Ps. lvi. 4, In God I will praise his word; I have put my trust in the Lord; I will not fear what flesh can do unto me.' During this time we may be exercised with divers troubles and difficulties, so that to appearance God seemeth to forget his promises; and this he doth-- [1.] Partly to try our faith to the utmost, to see if we can trust and depend upon God for things which we see not, nor are likely to see. Faith, in the general, is a dependence upon God for something that lieth out of sight. Now, when the object is not only out of sight, but all that is seen and felt seemeth to contradict our hopes, and God seemeth to put us off, and we meet with many a rebuke of our confidence, instead of an answer, as the woman of Canaan that came to Christ at first meeteth not with a word, then his speech more discourageth than his silence: Mat. xv. 26, It is not meet to take the children's bread, and to cast it to the dogs.' She turneth this rebuke into an encouragement: ver. 27, Truth, Lord! yet the dogs, eat of the crumbs which fall from their master's table;' ver. 28, Then Jesus answered and said unto her, O woman! great is thy faith; be it unto thee even as thou wilt.' Many times we come and pray for blessings promised, and the oracle is dumb and silent. Though God love the supplicant, yet he will not seem to take notice of his desires, but will humble him to the dust. Now, to pick an answer out of God's silence, and a gracious answer out of his rebukes, showeth great faith. Job saith, chap. xiii. 15, Though he slay me, yet I will trust in him.' Faith supports us under the greatest pressures; when God seemeth to deal like an enemy, yet even then trusts in God as a friend, and that his dispensations will never give his word the lie. [2.] To try our patience as well as our faith. God's dearest children are not admitted to the enjoyment of the mercies promised presently: Heb. vi. 12, Be not slothful, but followers of them who through faith and patience inherit the promises.' And Heb. x. 36, Ye have need of patience, that after ye have done the will of God, ye may receive the promise.' We must first do, and sometimes suffer, the will of God. The promises are to come, and at a great distance. And if we hope for that we see not,' and enjoy not, then do we with patience wait for it,' Rom. viii. 25. But especially is patience tried when we meet with oppositions, difficulties, dangers, many things done, many things suffered, before we can attain what we hope for. Now, quietly to wait God's leisure is a great trial of our patience: Our times are always present with us, when God's time is not come. A hungry stomach would have meat ere it be sodden or roasted, and a sickish appetite must have green fruit; but to wait, like the husband man, in all seasons and weathers, till the corn ripen; and to persevere in hoping and praying, that is that which God requires. [3.] Our love, though we be not feasted with felt comforts, nor bribed with present satisfaction and benefits in hand. God will try the deportment of his children, whether they will adhere to him when he seemeth to cast them off. It is not said, In the way of thy mercies,' but, In the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee,' Isa. xxvi. 8. Love for himself, without any present benefit from him, yea, when kept under sore judgments and deep distresses. [4.] To enlarge our desires, that we may have the greater sense of our necessities, and value for the blessings promised. A sack that is stretched out holdeth the more. Delay increaseth importunity: Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you,' Mat. vii. 7; Luke xi. 8, Though he will not rise and give him because he is his friend, yet dia` ten anaideian, because of his importunity he will rise and give him as many as he needeth.' And things promised being asked, and at length obtained, are the more valued. 3. That if we yet continue our faith, and heartily believe God upon his word, it is a great encouragement in waiting for the thing promised; for to believe is a qualification. There are in the word of God promises that we may believe, and then promises because we do believe; promises to invite faith and hope, and then promises because we believe in God and hope in his word; promises for faith, and to faith. As for instance, God hath promised to be a defence unto his people: Zech. ii. 5, I the Lord will be unto her a wall of fire round about her, and will be the glory in the midst of her.' Now see how David pleadeth: Ps. lvii. 1, Be merciful unto me, God, be merciful unto me; for my soul trusteth in thee; yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast.' When once we believe, then we have a claim: Isa. xxvi. 3, Thou keepest him in perfect peace whose mind is stayed on thee, because he trusteth in thee.' Trust giveth us a fresh claim or new interest: Ps. lxxxvi. 2, O thou my God, save thy Servant that trusteth in thee.' God will not disappoint a trusting soul. An ingenuous man will not fail his friend if he rely on him. We count this the strongest bond we lay upon another, to be faithful and mindful of us: I trust you, that you will do this for me. How much more will God do so,-- [1.] For his own honour, to show himself faithful, willing, and able to succour his people in their distresses. This is the reproach cast upon the worshippers of idols, that they call upon those things which cannot help them nor relieve them in their straits: Judges x. 14, Go to the gods whom ye have chosen; let them deliver you in the day of tribulation.' When you trust God, the honour of his Godhead lieth at stake. By trust you own him for a God: Jonah i. 5, Then the mariners were afraid, and cried every man upon his god.' By making good your trust he showeth himself to be a God, that they do not seek to a vain help. [2.] With a condescension to his people. Nothing goeth so near their hearts as a disappointment of their hope in God. This will mightily damp their spirits, when God spits in their faces, and seemeth to reject their prayers: Ps. xxv. 2, O my God, I trust in thee, let me not be ashamed; yea, let none of them that wait on thee be ashamed; but let them be ashamed which transgress without a cause.' To have hopes fail which were invited and drawn forth by promises is a great temptation. [3.] With respect to their enemies, who will be sure to cast this in their teeth, if the God in whom they trusted should not send help from his holy place. You will find God's servants often mocked for their trust: Ps. xxii. 8, He trusted in the Lord; let him now deliver him, seeing he delighted in him.' Christ himself was not free from the lash of profane tongues, he was mocked for his dependence on his Father: Mat. xxvii. 43, He trusted in God; let him deliver him now, if he will have him.' The world counts faith but a fancy. Now if God should deny the things promised to his people, it would seem to countenance the slanders of their enemies. Wherefore do the children of God expose themselves to difficulties, and all manner of hard usages, but because of their hope in God? 1 Tim. iv. 10, Therefore we suffer reproach, because we trust in the living God;' for that reason, because they look for great things from God; therefore God hath a great respect for them that trust in him. 4. This trust must be pleaded in prayer. [1.] Because prayer is one of the means by which God hath decreed to fulfil his promises; and therefore we must obtain mercies in his own appointed way. God saith, I will do thus and thus for you: Ezek. xxxvi. 37, But I will be inquired after by the house of Israel for this very thing.' God will do it, but prayer must give a lift; he will be sought to: Jer. xxix. 11, 12, I know the thoughts which I think to wards you, saith the Lord; thoughts of peace, and not of evil, to give you an expected end,' that is, such an end as yourselves hope for and desire; then shall ye call upon me, and go, and pray to me, and I will hearken unto you,' that is, you must address and set yourselves seriously to this work. When the promise is urged by the believer, it will be performed by God. So when Daniel understood by the books and writings of the prophets that the time was come wherein God had promised to deliver his people, then he falleth a-praying in a serious manner, Dan. ix. 3. When God hath a mind to work, then he sets the spirit of prayer awork, for he will have all things accomplished in his own way. [2.] Because he hath put this office upon his people, that they are to be his remembrancers at the throne of grace: Isa. lxii. 6, Ye that make mention of the Lord, keep not silence:' it is in the margin, Ye that are the Lord's remembrancers,' whose office it is to be constantly minding God, and soliciting him in the behalf of his church. Public remembrancers are the officers of his church; but every Christian is a private remembrancer, to put God in mind of his promise. Not that God is subject to forgetfulness, as man is, who hath need of such minders; but he will be sought and solicited for the performance of his gracious promises. We have an advocate in heaven, but there are remembrancers upon earth. We come as David here, Remember thy word unto thy servants, on which thou hast caused us to hope.' 5. We are the more encouraged because God, that made the promise, doth also give the faith; for he pleadeth two things the grant of the promise, and the gift of faith. Reasons:-- [1.] God would not deceive us. Would he raise a confidence to disappoint us? In such a case we might say, as the prophet Jeremiah, chap. xx. 7, Thou hast deceived me, and I was deceived:' the words seem to intrench upon the honour of God. In the general, I answer--They were spoken by the prophet in a passion. Others soften them by another rendering and interpretation, Thou hast persuaded me, and I was persuaded:' that is, to undertake the prophetical office, of which I was nothing forward of myself, but averse thereunto, yet found it more troublesome than I expected. But put it with a supposition, If I be deceived, thou hast deceived me,' there is nothing inconvenient God had told him he would make him as a brazen wall; God had raised a faith and hope in him to be borne out in his work. Now, if God hath specially excited your faith, it is not a foolish imagination or vain expectation, like as of them that dream; it is God's word you build upon, and it is by a faith of God's operation; he raiseth it in us. [2.] The prayer of faith is the voice of the Spirit, and God heareth the voice of the Spirit always, who maketh requests kata Theon, according to the will of God:' Rom. viii. 27, He that searcheth and trieth the hearts, knoweth what is a groan of the Spirit,' what is a fancy of our own, what is a confidence raised in us by the operation of his own Spirit. For there may be a mistaken faith, seemingly built upon the promises, whereas it is indeed built upon our own conceits. Now God is not bound to make that faith good. But when we can appeal to the searcher of hearts that it is a faith of his own working, surely we may have confidence. Now how shall we know that it is a faith of God's raising? 1. If the promise be not mistaken, and we do not presume of that absolutely which God only hath promised conditionally, and with the limitations of his own glory and our good, which are joined to all promises which concern the present life. In temporal things, God exerciseth his children with great uncertainties, because he seeth it meet to prove our submission in these things, for our happiness lieth not in them. Those things wherein our happiness doth consist, as remission of sins and eternal life, are sure enough, and that is encouragement to a gracious heart: 2 Tim. iv. 18, God hath delivered me out of the mouth of the lion, and will deliver me from every evil work.' In the Old Testament, when God discovered less of heaven, he promised more of earth; but in the New Testament, where life and immortality are brought to light, we are told of many tribulations in our passage; yea, the eminent saints of the Old Testament, that had a clearer view of things to come than others had, were more exposed to the calamities of the present life, because God thought the sight of happiness to come sufficient to countervail their troubles; and if he would give them rest in another world, they might well endure the inconveniences of their pilgrimage: Heb. xi. 16, But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God, for he hath prepared for them a city.' The holy patriarchs left their country, flitted up and down upon this hope; but to us Christians the case is clear: Rom. viii. 18, For I reckon that the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us;' 2 Cor. iv. 17, For this light affliction, that is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' 2. When the qualification of the person is not clear, we must not absolutely promise ourselves the effect: Jonah iii. 9, Who can tell whether God will turn away from his fierce anger, that we perish not?' So Joel ii. 14, Who knoweth if he will return, and leave a blessing behind him?' In this clause I put believers who have sinned away their peace and assurance: 2 Sam. xii. 22, Who can tell if God will be gracious unto me, that the child may live?' He speaketh doubt fully; Zeph. ii. 3, It may be that ye shall be hid in the day of the Lord's fierce anger;' Amos v. 15, Hate the evil and love the good; it may be the Lord God of hosts will be gracious to the remnant of Joseph.' In such cases the soul is divided between the expectation of mercy and the sense of their own deservings, and can speak neither the pure language of faith nor the pure language of unbelief--half Canaan, half Ashdod. There is a twilight in grace as well as in nature. God in these eases raiseth no other confidence, to heighten mercy, and try how we can venture upon God, and refer ourselves to his will, when we have any business for him to do for us: Mat. viii. 2, Lord, if thou wilt thou canst make me clean;' 2 Sam. xv. 25, 26, And the king said to Zadok, Carry back the ark of God into the city; if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and his habitation: but if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good to him. 3. In the promises of spiritual and eternal mercies, when God's conditions are performed by us, we maybe confident, and must give glory to God in believing and being persuaded that he will fulfil them to us: 2 Tim. i. 12, I know whom I have believed, and I am persuaded that he is able to keep that which 1 have committed unto him against that day;' Rom. viii. 38, 39, For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.' I am persuaded; there is no doubt: the stronger our confidence, the better. 4. When God raiseth in our minds some particular express hope (as in some cases he may do) to these things that are of a temporal nature and are conditionally promised, and where our qualification is clear he will not disappoint us, 2 Cor. i. 12. Though the promises of temporal things have the limitation of the cross implied in them, and are to be understood in subordination to our eternal interest and God's glory, without which they would not be mercies but judgments, yet his usual course is to save, deliver, and supply them here: Ps. ix. 10, And they that know thy name will put their trust in thee; for thou, Lord, hast not forsaken them that seek thee.' And when God by his Spirit doth particularly incline his people to hope for mercy from him, he will not fail their expectations. Where the qualification is uncertain, yet the faith of general mercy wrestleth against discouragements; as in the case of the woman of Canaan: there is the plea of a dog, and the plea of a child, in grievous temptations to fasten our selves upon God. God will make good the hope raised in them by his Spirit. Use. For direction, what to do in all our distresses, bodily and spiritual. Our necessities should lead us to the promise, and the promise to God. 1. Be sure of your qualification; for David pleadeth here partly as the servant of God, and partly as a believer: first, Remember thy word unto thy servant;' and then, wherein thou hast caused me to hope.' There is a double qualification--with respect to the precept of subjection, with respect to the promise of dependence: the precept is before the promise. They have right to the promises, and may justly lay hold upon them, who are God's servants; they who apply themselves to obey his precepts, these only can regularly apply his promises. None can lay claim to rewarding grace but those that are partakers of his sanctifying grace. Clear that once, that you are God's servants, and then these promises, which are generally offered, are your own, no less than if your name were inserted in the promise, and written in the Bible. Let us remember our promises made to God, and then desire him to remember his promises to us. The next part of the qualification is, if you be believers, and can wait and depend upon God, though he seemeth to delay, and forget his promise: Our eyes must wait upon the Lord, until he have mercy upon us,' Ps. cxxiii. 2. The benefit of some promises droppeth, like the first ripe fruit, into the mouth of the eater; but others must be tarried for. It is said, Acts vii. 17, When the time of the promise drew night, which God had sworn to Abraham, the people grew and multiplied in Egypt.' The promise is recorded, Gen. xv. 5, of multiplying his seed like the stars of heaven.' Abraham was seventy-five years old when the promise was made, a hundred years old when Isaac was born; when Jacob went into Egypt they were but seventy souls, but at their coming forth they were 603,550. Now, if faith wait, Isa. xxviii. 16, He that believeth maketh not haste:' Lam. iii. 26, It is good that a man should both hope, and quietly wait for the salvation of God;' Hosea xii. 6, Keep mercy and judgment, and wait on the Lord continually.' God delayeth because he would have us make use of faith. Real believers are such as have ventured upon God's word, denied themselves for the hopes offered therein: 1 Tim. iv. 10, Therefore we both labour and suffer reproach, because we trust in the living God:' Heb. vi. 10, God is not unrighteous, to forget your work and labour of love, which ye have showed towards his name.' God's servants must wait for his promises with patience and self-denial: Rom. ii. 7, To them who by patient continuance in well-doing seek for glory, and honour, and immortality, eternal life:' Luke viii. 15, Those in the good ground are they which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.' 2. Then let us plead promises; let them not lie by us as a dead stock, but put them in suit, and put God in remembrance. When the accomplishment is delayed, it is a notable way of raising and increasing our confidence: 2 Sam. vii. 25, And now, Lord, the word that thou hast spoken concerning thy servant and his house, establish it for ever, and do as thou hast said.' So ver. 28, And now, Lord, thou art that God, and thy words are true, and thou hast promised this goodness unto thy servant.' So may we do with any promise of mercy and grace which God hath made with his people in his covenant. __________________________________________________________________ SERMON LVI. This is my comfort in my affliction; for thy word hath quickened me.--Ver. 50. IN the former verse the man of God had complained of the delay of the promise, and that his hope was so long suspended; now in this verse he showeth what was his support, and did revive him during this delay and the sore afflictions which befell him in the meantime. The promise comforted him before performance came, This is my comfort in my affliction, thy word hath quickened me.' 1. Observe here, the man of God had his afflictions; for we are not exempted from troubles, but comforted in troubles. God's promise, and hope therein, may occasion us much trouble and persecution in the world. Yet-- 2. This very promise which occasioneth the trouble is the ground of our support; for one great benefit which we have by the word is comfort against afflictions. 3. This comfort which we have by the word is the quickening and life of the soul. The life of our soul is first received by the word, and still maintained by the same word: James i. 18, Of his own will begat he us with the word of truth;' 1 Peter i. 23, Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.' Doct. That all other comforts in affliction are nothing to those comforts which we have from the word of God. David confirmeth it from experience; in his deepest pressures and afflictions, his soul was supported and enlivened by the word of God. The apostle Paul doctrinally asserts it: Rom. xv. 4, Whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the scriptures, might have hope.' The general end of scripture is instruction; the special end is comfort and hope. Id agit iota scriptura, ut credamus in Deum (Luther)--the business and design of scripture is to bring us to believe in God, and to wait upon him for our salvation; to hope either for eternal life, which is the great benefit offered in the scriptures, or those intervening blessings which arc necessary by the way, and also adopted into the covenant. The reasons are taken-- 1. From the quality of those comforts which we have from the word of God. 2. From the provision which the word hath made for our comfort. 3. From the manner whereby this comfort is received. First, From the quality of those comforts which we receive from the word of God. 1. It is a divine comfort: Ps. xciv. 19, In the multitude of my thoughts within me thy comforts delight my soul.' In all the comforts we have, it is good to consider from whence it cometh. Is it God's comfort, or a fancy of our own? A comfort that is made up of our own fancies is like a spider's web, that is weaved out of its bowels, and is gone and swept away with the turn of a besom. But God's comfort is more durable and lasting; for then it floweth from the true fountain of comfort, upon whose smiles and frowns our happiness dependeth. Now God's comforts are such as God worketh, or God alloweth. Take them in either sense, they come in with a commanding or overpowering efficacy upon the soul. If God exciteth it by his Spirit, who is the comforter, Ps. iv. 7, Thou hast put gladness into my heart.' There is little warmth in a fire of our own kindling: the Holy Ghost raiseth the heart to a higher degree of a delightful sense of the love of God than we can do by a bare natural act of our own understanding. Or whether it be of such comforts as God alloweth, if we have God's covenant for our comfort we have enough; no comfort like his comfort. In philosophy, man speaketh to us by the evidence of reason; in the scripture, God speaketh to us by way of sovereign authority: in his commands he interposeth his power and dominion; in his promises he empawneth his truth. And therefore scriptural comforts are God's comforts, and so more powerful and authoritative. 2. It is a strong comfort: Heb. vi. 18, That the heirs of promise might have strong consolation,' ischuran paraklesin. Other comforts are weak and of little force; they are not affliction-proof, nor death-proof, nor judgment-proof; they cannot stand before a few serious and sober thoughts of the world to come; but this is strong comfort, that can support the soul, not only in the imagination and supposition of a trouble, when we see it at a distance, but when it is actually come upon us, how great soever it be. If we feel the cold hands of death ready to pluck out our hearts, and are summoned to appear before the bar of our judge, yet this comfort is not the more impeached; that which supported us in prosperity can support us in adversity; what supports in life can support us in death; for the comforts of the word endure for ever, and the covenant of God will not fail us, living or dying. 3. It is a full comfort, both for measure and matter. [1.] Sometimes for the measure; the apostle speaketh of comforts abounding by Christ.' 2 Cor. i. 5, and Acts xiii. 52, The disciples were filled with joy, and with the Holy Ghost;' and the apostle Paul, 2 Cor. vii. 4, huperperisseuomai te chara, I am filled with comfort, and am exceeding joyful in all your tribulations.' Paul and Silas could sing praises in the prison, and in the stocks, after they had been scourged and whipped, Acts xvi. 25. And our Lord Jesus Christ, when he took care, for our comfort, he took care that it might be a full comfort: John xv. 11, These things have I spoken, that my joy might remain in you, and that your joy might be full.' The joy of believers is a full joy, needing no other joy to be added to it; it is full enough to bear us out under all discouragements. If Christians would improve their advantages, they might by their full joy and cheerfulness entice carnal men, who are ensnared by the baits of the world and the delights of the flesh, once to come and try what comforts they might have in the bosom of Christ, and the lively expectation of the promised glory. [2.] For the matter; it is full, because of the comprehensiveness of those comforts which are provided for us. There is no sort of trouble for which the word of God doth not afford sufficient consolation; no strait can be so great, no pressure so grievous, but we have full consolation offered us in the promises against them all. We have promises of the pardon of all our sins, and promises of heaven itself; and what can we desire more? We have promises suited to every state--prosperity and adversity. What do we need, which we have not a promise of? Prosperity, that it shall not be our ruin, if we take it thankfully from God, and use it for God; for, to the pure all things are pure,' Titus i. 15. But especially for adversity, when we most need there are promises either of singular assistance or gracious deliverance. In short, the word of God assureth us of the gracious presence of God here in the midst of our afflictions,. and the eternal enjoyment of God hereafter; that he will be with us in our houses of clay, or we shall shortly be with him in his palace of glory; and so here is matter of full comfort. (1.) His presence with us in our afflictions: Ps. xci. 15, I will be with him in trouble;' and Isa. xliii. 2, When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee;' and many other places. Now if God be with us, why should we be afraid? Ps. xxiii. 4, When I walk through the valley of the shadow of death, I will not be afraid, for thou art with me;' and in many other places. We see in the body, if any member be hurt, thither presently runneth the blood to comfort the wounded part; the man himself, eye, tongue, and hand, is altogether employed about that part and wounded member, as if he were forgetful of all the rest. So we see in the family, if one of the children be sick, all the care and kindness of the mother is about that sick child; she sits by him, blandisheth him, and tendeth him, so that all the rest do as it were envy his disease and sickness. If nature doth thus, will not God, who is the author of nature, do much more? For if an earthly mother do thus to a sickly and suffering child, will not our heavenly Father, who hath an infinite, incredible, and tender Jove to his people? Surely he runneth to the afflicted, as the blood to the hurt member; he looketh after the afflicted, as the mother to the sick child. This is the difference between God and the world; the world runneth after those that flourish, and rejoice, and live in prosperity, as the rivers run to the sea, where there is water enough already; but God comforteth us in all our tribulations,' 2 Cor. i. 4. His name and style is, He comforteth those that are cast down,' 2 Cor. vii. 6. The world forsaketh those that are in poverty, disgrace, and want; but God doth not with draw from them, but visiteth them most, hath communion with them most, and vouchsafeth most of his presence to them, even to those that holily, meekly, and patiently bear the afflictions which he layeth upon them; and one drop of this honey is enough to sweeten the bitterest cup that ever they drank of. If God be with us, if the power of Christ will rest upon us,' then we may even glory in infirmities, as Paul did. (2.) Of our presence with God, when our afflictions are over; that is our happiness hereafter; we shall be there where he is: John xii. 26, There where I am shall my servant be;' and John xvii. 24, Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me.' When we have had our trial and exercise, we shall live with him for ever; therefore is our comfort called everlasting consolation: 2 Thes. ii. 16, Who hath given us everlasting consolation, and good hope through grace.' Nothing more can be added or desired, if we have but the patience to tarry for it, that we may come to the sight of God and Christ at last. Surely this will lighten the heart of that sorrow and fear wherewith it is surcharged. Here is an everlasting ground of comfort; and if it doth not allay our fears and sorrows, the fault is not in the comfort, for that is a solid and eternal good; but on the believer's part, if he doth not keep his faith strong, and his evidences clear. 4. It is a reviving comfort, which quickeneth the soul. Many times we seem to be dead to all spiritual operations, our affections are damped and discouraged; but the word of God puts life into the dead, and relieveth us in our greatest distresses. Sorrow worketh death, but joy is the life of the soul. Now when dead in all sense and feeling, the just shall live by faith,' Hab. ii. 4; and the hope wrought in us by the scriptures is a lively hope,' 1 Peter i. 3. Other things skin the wound, but our sore breaketh out again and runneth; faith penetrates into the inwards of a man, doth us good to the heart; and the soul reviveth by waiting upon God, and gets life and strength. Secondly, The provision which the word hath made for our comfort; it might be referred to four heads. 1. Its commands. [1.] Provisionally, and by way of anticipation. The whole scripture is framed so that it still carrieth on its great end of making man subject to God and comfortable in himself. Our first lesson in the school of Christ is self-denial: Mat. xvi. 24, If any man will come after me, let him deny himself, and take up his cross, and follow me.' Now this seemeth to be grievous, but provideth for comfort; for self-denial plucketh up all trouble by the root; the cross will not be very grievous to a self-denying spirit. Epictetus summed up all the wisdom that he could learn by the light of nature in these two words, ane'chou kai` ape'chou--bear and forbear; to which answereth the apostle's temperance, patience,' 2 Peter i. 6. Certainly were we more mortified and weaned from the world, and could we deny ourselves in things grateful to sense, we should not lie open to the stroke of troubles so often as we do. The greatness of our affections causeth the greatness of our afflictions. Did we possess earthly things with less love, we should lose them with less grief. Had we more entirely resigned our selves to God, and did love carnal self less, we should less be troubled when we are lessened in the world. Thus provisionally, and by way of anticipation, doth the word of God provide against our sorrows. The wheels of a watch do protrude and thrust forward one another; so one part of Christian doctrine doth help another: take any piece asunder, and then it is hard to be practised. Patience is hard if there be no thorough resignation to God, no temperance and command of our affections; but Christianity is all of a piece; one part well received and digested befriendeth another. [2.] Directly, and by way of express charge, the scripture requireth us to moderate our sorrow, to cast all our care upon God, to look above temporal things, and hath expressly forbidden distracting cares, and doubts, and inordinate sorrows: 1 Peter v. 7, Cast all your care upon God, for he careth for you;' and Phil. iv. 6, Be careful for nothing.' We have a religion that maketh it unlawful to be sad and miserable, and to grieve ourselves inordinately: care, fear, and anguish of mind are forbidden, and no sorrow allowed us but what tendeth to our joy: Isa. xxxv. 4, Say to them that are of fearful hearts, Be strong, fear not;' Isa, xli. 10, Fear not, I am with thee; be not dismayed, I am thy God.' To fear the rage, and power, and violence of enemies, is contrary to the religion which we do profess: Fear not them which can kill the body,' Mat. x. 26, 28. Now surely the word, which is full fraught with precepts of this nature, must needs comfort and stay the heart. 2. The doctrines of the word do quicken and comfort us in our greatest distresses, all of them concerning justification and salvation by Christ; they serve to deaden the heart to present things, and lift it up to better, and so to beget a kind of dedolency and insensibility of this world's crosses; but especially four doctrines we have in the word of God that are very comforting. [1.] The doctrine concerning particular providence, that nothing falleth out without God's appointment, and that he looketh after every individual person as if none else to care for. This is a mighty ground of comfort; for nothing can befall me but what my Father wills, and he is mindful of me in the condition wherein I am, knoweth what things I stand in need of, and nothing is exempted from his care, ordering, and disposal. This is a ground both of patience and comfort: Ps. xxxix. 9, I was dumb, and opened not my mouth, because thou didst it.' So Hezekiah: Isa. xxxviii. 15, What shall I say? He hath both spoken unto me, and himself hath done it.' It is time to cease, or say no more; why should we contend with the Lord? Is it a sickness or grievous bodily pain? What difference is there between a man that owneth it as a chance or natural accident, and one that seeth God's hand in it? We storm if we look no further than second causes; but one that looketh on it as an immediate stroke of God's providence hath nothing to reply by way of murmuring and expostulation. So in loss of good children; how do we rave against instruments, if we look no further! But if we consider the providence of God, Job i. 23, not Dominus dedit, diabolus abstulit, but The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord,' So for contumely and reproaches; if God let loose a harking Shimei upon us, 2 Sam. xvi. 11, The Lord bid him curse.' To resist a lower officer is to resist the authority with which he is armed. So in all other cases, it is a ground of patience and comfort to see God in the providence. [2.] His fatherly care over his people. He hath taken them into his family, and all his doings with them are paternal and fatherly. It allayeth our cares: Mat. vi. 32, Your heavenly Father knoweth that ye hath need of all these things.' Our sorrows in affliction are lessened by considering they come from our Father: Heb. xii. 5-7, Ye have forgotten the exhortation that speaketh upon you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is that whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons;' and so those whom God doth love tenderly, he doth correct severely. [3.] His unchangeable love to his people. God remaineth unchangeably the same. When our outward condition doth vary and alter, we have the same blessed God as a rock to stand upon, and to derive our comforts from, that we had before: he is the God of the valleys, as well as of the hills. Christ in his desertion saith, My God, my God,' Mat. xxvii. 46. Surely we deserve that the creature should be taken from us, if we cannot find comfort in God: Hab. iii. 18, Although the fig-tree should not blossom, neither shall fruit be in the vine, &c., yet will I rejoice in the Lord; I will joy in the God of my salvation;' Nothing can separate us from the love of God,' Rom. viii. 36. Men may separate us from our houses, countries, friends, estates, but not from God, who is our great delight. In our low estate we have a God to go to for comfort, and who should be more to us than our sweetest pleasures. [4.] The scripture showeth us the true doctrine about afflictions, and discovereth to us the author, cause, and end of all our afflictions. The author is God, the cause is sin, the end is to humble, mortify, and correct his children, that they may be more capable of heavenly glory. God is the author; not fortune, or chance, or the will of man; but God, who doth all things with the most exact wisdom, and tender mercy, and purest love. The cause is just: Micah vii. 9, I will bear the indignation of the Lord, because I have sinned against him.' The end is our profit, for his chastisements are purgative medicines, to prevent or cure some spiritual disease. If God should never administer physic till we see it needful, desire to take it, or be willing of it, we should perish in our corruptions, or die in our sins, for want of help in due time: 1 Cor. xi. 32, But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.' Now, should we not patiently and comfortably endure those things which come by the will of our Father, through our sins, and for our good? 3. The examples of the word, which show us that the dearly beloved of the Lord have suffered harder things than we have done, and with greater patience. Christ: 1 Peter ii. 21, Who suffered for us, leaving us an example that we should follow his steps.' The servants of the Lord: James v. 10, Take, my brethren, the prophets of the Lord, who have spoken the word of the Lord, for an example of suffering affliction, and of patience.' We complain of stone and gout; what did our Lord Jesus Christ endure when the whole weight of his body hung upon four wounds, and his life dropped out by degrees? We complain of every painful disease, but how was it with Christ when his back was scourged, and his flesh mangled with whips? We are troubled at the swellings of the gout in hands or feet; how was it with him when those sinewy parts were pierced with strong and great nails? We complain of the want of spiritual consolations; was not he deserted? We mourn when God maketh a breach upon our relations; was not Abraham's trial greater, when he was to offer his son with his own hands? Heb. xi. 17, By faith Abraham, when he was tried, offered up Isaac; and he that had received the promise offered up his only-begotten son.' Job lost all his children at once by a blast of wind. The Virgin Mary near the cross of Christ, Woman, behold thy son,' John xix. 26. She was affected and afflicted with that sight, as if a sword pierced through her heart.' We complain of poverty; Christ had not where to lay his head.' If we lose our coat to keep our conscience, others of God's children have been thus tried before us: Heb. x. 34, Ye took joyfully the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring substance.' The Levites left their inheritance,' 2 Chron. xi. 14. Thus God doth not call us by any rougher way to heaven than others have gone before us. 4. The promises of scripture. To instance in all would be endless. There are three great promises which comfort us in all our afflictions--the promises of pardon of sins, and eternal life, and the general promises about our temporal estate. [1.] The promises of pardon of sin. We can have no true cure for our sorrow till we be exempted from the fear of the wrath of God. Do that once, and the heart of sorrow and misery is broken. Others may steal a little peace when conscience is laid asleep, but not solid comfort till sin be pardoned: Isa. xl. 1, 2, Comfort ye, comfort ye my people, saith your God; speak ye comfortably unto Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned;' Mat. ix. 2, Son, be of good cheer; thy sins be forgiven thee;' Rom. v. 1, Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' [2.] The promises of eternal life. Nothing will afford us so much content as one scripture promise of eternal life would do to a faithful soul. Heaven in the promise seen by faith is enough to revive the most doleful and afflicted creature: Mat. v. 12, Rejoice and be exceeding glad, for great is your reward in heaven.' Nothing can be grievous to him that knoweth a world to come, and hath the assurance of the eternal God that shortly he shall enjoy the happiness of it: Rom. v. 2, We rejoice in hope of the glory of God.' This comforts against troubles, sicknesses, wants. Everlasting ease, everlasting joy, surely will counterbalance all that we can endure and suffer for or from God. There all our fears and sorrows shall be at an end, and all tears shall be wiped from our eyes. [3.] The general promises concerning our temporal estate. There are many particular promises concerning the supply of all our necessities, removing of our grievances and burdens, or else that God will allay our troubles and enable us to bear them, mix with them the taste of his goodness and fatherly love. But I shall only speak of those general promises, that we may be confident that he will never utterly fail his people: Heb. xiii. 5, He hath said, I will never leave thee nor forsake thee;' that he will not give us over to insupportable difficulties: 1 Cor. x. 13, There hath no temptation taken you but what is common to man; but God is faithful, who will not suffer you to be tempted above what you are able; but will with the temptation also make a way to escape, that you may be able to bear it.' He will dispose of all things for the best to them that love him, Rom. viii. 28. These things are absolutely undertaken, and these things should satisfy us. Thirdly, From the manner wherein this comfort is received. They are applied by the Spirit, who is a comforter, and received by faith. 1. Applied by the Spirit, which is dispensed in a concomitancy with this word: Rom. xv. 13, Now the God of hope till you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.' The Holy Ghost is purposely given to be our comforter. If we are fit to receive it, he will not be wanting to give solid joy and delight to the penitent and believing soul. 2. It is received by faith. The word of God cannot deceive us. Faith is contented with a promise, though it hath not possession; for, Heb. xi. 1, Faith is the substance of things hoped for, and the evidence of things not seen.' Sickness with a promise, poverty with a promise, captivity with a promise, is better than health, riches, liberty without one; yea, death with a promise is better than life. What you possess without a promise you may lose when most secure: Luke xii. 19, 20, I will say to my soul, Soul, thou hast much goods laid up for many years; eat, drink, and be merry. But God said unto him, Thou fool, this night shall thy soul be required of thee; then whose shall those things be that thou hast provided?' But in the eye of faith, that which we hope for is more than that which we possess; for we have God's word; it is set before us. Use 1. For information. 1. How likely it is that the children of God will be exercised with afflictions, because God in his word hath laid in so many comforts before hand; a full third of the scriptures would be lost, and be as bladders given to a man that stands on dry land, and never meaneth to go into deep waters: Man is born to trouble as the sparks fly upward,' Job v. 7. Many think they come into the world not to bear crosses, but to spend their days in pleasure; but alas! how soon do they find themselves mistaken, and confuted by experience! If life be anything lengthened out, it is vexed with the remembrance of what is past, or trouble of what is present, or fear of what is to come. The first part of our life we know not ourselves; in the middle, we are filled with cares and sorrows; our last burdened with weakness and age. But now the godly are more appointed to troubles, because God will try their faith, perfect their patience, train them up for a better world. They are now hated by the world: 2 Tim. iii. 12, Yea, and all that will live godly in Christ Jesus shall suffer persecution;' Acts xiv. 22, We must through much tribulation enter into the kingdom of God.' He that would not be exempted from the hopes of Christians, he must not look to be exempted from the troubles of Christians. 2. The excellency of the word of God and the religion it establisheth. It containeth store of sure comforts; and when all other comforts can do us no good, then the word of God affordeth us relief and support. Bare human reason cannot find out such grounds of comfort in all their philosophy; it doth not penetrate to the inwards of a man. It will tell us it is in vain to trouble ourselves about what we cannot help: Jer. x. 19, It is an evil, and I must bear it;' that we are not without fellows, others suffer as much as we do, &c.; but the word of God giveth us other consolations--the pardon of sin, the promises of a better life; that if we lose temporal things we shall have eternal; that we would not fear the threatenings of men, having the promises of God, &c., nor death, which hath life at the back of it; these are comforts indeed. When David was even dead in the nest, the word, that was not so clear then in these points as now, revived him. What would he have said if he had known the gospel so fully as we do? How should we be affected that live in so much light? Use 2. For reproof to those that seek other comforts, 1. In the vanities of the world. This is too slight a plaster to cure man's sore or heal his wound: the comforts of this world appear and vanish in a moment; every blast of a temptation scattereth them. It must be the hope and enjoyment of some solid satisfaction that can fortify the heart and breed any solid and lasting comfort, and this the world cannot give unto us; but in the word we have it. Alas! what is a dream of honour, or the good- will and word of a mortal man? Everlasting glory is as much above all these as the treasures of a kingdom before a child's toys. May-games, vain pleasures, are gone before we well feel that we have them. 2. Or in philosophy. That cannot give a true ground of comfort. That was it the wise men of the world aimed at to fortify the soul against troubles; but as they never understood the true ground of misery, which is sin, so they never understood the true ground or way of comfort, which is Christ. That which man offereth cannot come with such authority and power as that which God offereth. The light of reason cannot have such an efficacy as divine testimony. This is a poor moonlight, that rotteth before it ripeneth anything. In short, they were never acquainted with Christ, who is the foundation of comfort; nor the promise of heaven, which is the true matter of comfort; nor faith, which is the instrument to receive comfort; so that you leave the fountain of living water for the dead puddle of a filthy ditch, if you think the writings of the heathens will comfort you and revive you, and neglect the word of God that brings rest for the soul. 3. Those are to be reproved that are under a spiritual institution, and profess to keep to it, and do so little honour it, either by their patience or comfort, or hope under troubles. Wherefore were the great mysteries of godliness made known to us, and the promises of the world to come, and all the directions concerning the subjection of the soul to God, and those blessed privileges we enjoy by Christ, if they all be not able to satisfy and stay your heart, and compose it to a quiet submission to God when it is his pleasure to take away your comforts from you? What! Is there no balm in Gilead? is there no physician there?' Will not all the word of God yield you a cordial or a cure? Oh! consider what a disparagement you put upon the provision Christ hath made for us, as if the scripture were a weaker thing than the institutions of philosophy, or the vain delights of the world! But what may be the reasons of such an obstinacy of grief? [l.] Sometimes ignorance. They do not study the grounds of comfort, or do not remember them; for oblivion is an ignorance for the time: Heb. xii. 5, Have ye forgotten the exhortation that speaketh to you as children?' They are like Hagar, have a well of comfort nigh, and yet ready to die for thirst. The scripture hath breasts of comfort, so full as a breast ready to discharge itself, and yet they ate not comforted. [2.] They indulge and give way to the present malady, hug the distemper, and do not consider the evil of it; as Rachel refused to be comforted,' Jer. xxxi. 15. [3.] They do not chide themselves, ask the soul the reason, cite it before the tribunal of conscience, which is one way to allay passions: Ps. xlii. 5, Why art thou so disquieted, O my soul?' They look to the grievance, not to the comfort, as that which is of use; they aggravate the grievance and lessen the love of God: Are the consolations of God so small with thee?' Job xv. 11. It is spoken to them who have high thoughts of their troubles, low thoughts of God's comforts. [4.] Uncertainty in religion. Principles must be fixed before they can be improved, and we can feel their influence and power. But people will be making essays, and try this and try that. God's grounds of comfort are immutably fixed; God will not change his gospel laws for thy sake: and therefore, unless we would have a mountebank's cure, we must stand to them: Jer. vi. 16, Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.' When we have tried all, we must come home at length to these things; and our uncertainty in religion will be none of the meanest causes of our troubles. [5.] They look to means and their natural operation, and neglect God; and God only will be known to be the God of all comfort: 2 Cor. i. 3, 4, Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comforts, who comforteth us in all our tribulation.' Use 3. To exhort us-- 1. To prize and esteem the scriptures, and consult with them often: there you have the knowledge of God, who is best worth our knowing; and the way how we may come to enjoy him, wherein our happiness lieth. It is a petty wisdom to be able to gather riches, manage your business in the world. Ordinary learning is a good ornament, but this is the excellent, deep, and profound learning, to know how to be saved. What is it I press you to know?--the course of the heavens, to number the orbs and the stars in them, to measure their circumference and reckon their motions, and not to know him that sits in the circle of them, nor know how to inhabit and dwell there? Oh, how should this commend the word of God to us, where eternal life is discovered, and the way how to get it! Other writings and discourses may tickle the fancy with pleasing eloquence, but that delight is vanishing, like a musician's voice. Other writings may represent some petty and momentary advantage; but time will put an end to that, so that within a little while the advantage of all the books in the world will be gone; but the scriptures, that tell us of eternal life and death, their effects will abide for ever: Ps. cxix. 96, I have seen an end of all perfections, but thy commandments are exceeding broad.' When heaven and earth pass away, this will not pass; that is, the effects will abide in heaven and hell. Know ye not that your souls were created for eternity, and that they will eternally survive all these present things? and shall your thoughts, projects, and designs be confined within the narrow bounds of time? Oh, no! Let your affections be to that book that will teach you to live well for ever, in comparison of which all earthly felicity is lighter than vanity. 2. Be diligent in the hearing, reading, meditating on those things that are contained there. The earth is the fruitful mother of all herbs and plants, but yet it must be tilled, ploughed, harrowed, and dressed, or else it bringeth forth little fruit. The scripture containeth all the grounds of hope, comfort, and happiness, the only remedy of sin and misery, our rule to walk by till our blessedness be perfected; but we have little benefit by it unless it be improved by diligent meditation: Ps. i. 2, His delight is in the law of the Lord, and in that law doth he meditate day and night.' This must be your chief delight, and you must be versed therein upon all occasions: Ps. cxix. 97, Oh, how love I thy law! it is my meditation all the day.' When we love it and prize it, it will be so, for our thoughts cannot be kept off from what we love and delight in. 3. Reader, hear, meditate with a spirit of application, and an aim of profit: Job v. 27, Hear it, and know thou it for thy good:' as the rule of your actions and the charter of your hopes:' Rom. viii. 31, What shall we then say to these things?' That you may grow better and wiser, and may have more advantages in your heavenly progress, take home your portion of the bread of life, and turn it into the seed of your life. It is not enough to seek truth in the scriptures, but you must seek life in the scriptures. It is not an object only to satisfy your understandings with the contemplation of truth, but your hearts with the enjoyment of life; and therefore you must not only bring your judgment to find the light of truth, but your affections to embrace the goodness of life offered. Think not ye have found all, when you have found truth and learned it. No; except you find life there, you have missed the best treasure. You must bring your understandings and affections to them, and not depart till both return full. __________________________________________________________________ SERMON LVII. The proud have had me greatly in derision; yet have I not declined from thy law.--Ver. 51. IN these words are-- 1. David's temptation. 2. His constancy and perseverance in his duty notwithstanding that temptation. First, In the temptation observe-- 1. The persons from whom the temptation did arise, the proud. The wicked are called so for two reasons:-- [1.] Because either they despise God and contemn his ways, which is the greatest pride that can fall upon the heart of a reasonable creature: Rom. i. 30, Haters of God, despiteful, proud.' [2.] Or else, because they are drunk with worldly felicity. In the general, scoffing cometh from pride. What is, Prov. iii. 34, He scorneth the scorners, and giveth grace to the lowly,' is, James iv. 6, He resisteth the proud, and giveth grace to the humble.' 2. Observe the kind or nature of the temptation; he was had in derision. This may be supposed either for dependence on God's promises, or for obedience to his precepts. Atheistical men, that wholly look to the pleasing of the flesh and the interest of the present world, make a mock of both. We have instances of both in scripture. [1.] They make a mock of reliance upon God when we are in distress; think it ridiculous to talk of relief from heaven when earthly power faileth: Ps. xxii. 7, 8, They laugh me to scorn, saying, He trusted in the Lord.' The great promise of Christ's coming is flouted at by those mockers: 2 Peter iii. 3, 4, There shall come in the last days mockers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep all things continue as they were from the creation.' Such scoffers are in all ages, but now they overflow. These latter times are the dregs of Christianity, in which such kind of men are more rife than the serious worshippers of Christ. At the first promulgation of the gospel, while truths were new, and the exercises of Christian religion lively and serious, and great concord among the professors of the gospel, they were rare and infrequent. Before men's senses were benumbed with the frequent experiences of God's power, and the customary use of religious duties, and the notions of God were fresh and active upon their hearts, they were not heard of; but when the profession of Christianity grew into a form and national interest, and men fell into it by the chance of their birth rather than their own choice and rational conviction, the church was pestered with this kind of cattle. But especially are they rife among us when men are grown weary of the name of Christ, and the ancient severity and strictness of religion is much lost, and the memory of those miracles and wonderful effects by which our religion was once confirmed almost worn out; or else questioned and impugned by subtle wits and men of a prostituted conscience. Therefore now are many mockers and atheistical spirits everywhere, who ask, Where is the promise of his coming?' question all, and think that there are none but a few credulous fools that depend upon the hopes of the gospel. [2.] Their obedience to his precepts. And so whosoever will be true to his religion, and live according to his baptismal vow, is set up for a sign of contradiction to be spoken against. It is supposed the mocking by the heathen of the Jews is intended in these words, Lam. iv. 15, Depart ye; it is unclean; depart, depart, touch not: when they fled away and wandered.' The words are somewhat obscure, but some judicious interpreters understand them of the detestation of the Jewish religion, their circumcision, their sabbaths, &c. But however that be, certainly the children of God are often mocked for their strict obedience, as well as their faith. 3. Observe the degree, greatly. The word noteth continually. The Septuagint translates it by spho'dra; the vulgar Latin by usque valde and usque longe. They derided him with all possible bitterness, and day by day they had their scoffs for him; so that it was both a grievous and a perpetual temptation. Secondly, His constancy and perseverance in the duty; that is set forth-- 1. By the rule in the word, thy law. If we have God's law to justify our practice, it is no matter who condemneth it; we have God's warrant to set against man's censure. It must be God's way wherein we seek to be approved; otherwise our reproach is justly deserved, if it be for obstinacy in our own fancies. 2. The firmness and strictness of his adherence: I have not declined. The word signifies either to turn aside or to turn back. Sometimes it is put for turning aside to the right hand or to the left; as Deut. xvii. 11, Thou shalt not decline from the way which they shall show to thee, to the right hand or to the left;' sometimes for turning back: Job xxiii. 11, My feet have held his steps; his way have I kept, and not declined; neither have I gone back from the commandment of his lips.' As it is taken for turning aside, it noteth error and wandering; as it is taken for turning back, it noteth apostasy and defection. Now David meaneth that he had neither declined in whole nor in part. Understand it of his faith: all their scoffs and bitter sarcasms did not discourage him, or tempt him to forsake his hold, or let go the comfort of the promise. Understand it of his obedience: he still closely cleaved to God's way. A declining implieth an inclining first. Well, then, David did not only keep from open apostasy, but from declining or turning aside in the least to any hand. Testimonies we have of his integrity in scripture: 1 Kings xiv. 8, David kept my commandment, and followed me with all his heart, to do only that which was right in my sight.' His great blemish is mentioned elsewhere: 1 Kings xv. 5, David did that which was right in the eyes of the Lord, and turned not aside from anything which he commanded him all the days of his life, save only in the matter of Uriah the Hittite.' However, the derision of his enemies. made him not to warp. Doct. That a Christian should not suffer himself to be flouted out of his religion, either in whole or in part; or no scorn and contempt cast upon us should draw us from our obedience to God. In the managing of it observe-- 1. That a holy life is apt to be made a scorn by carnal men. 2. That this, as it is a usual, so it is a grievous temptation. 3. That yet this should not move us either to open defection or partial declining. First, That a holy life is apt to be made a scorn by carnal men, and they that abstain from iniquity are as owls among their neighbours, the wonder and the reproach of all that are about them. To evidence this, I shall give you an account of some of the scorns which are cast upon religion, with the reasons of them. 1. Some of the scorns are these:-- [1.] Seriousness in religion is counted mopishness and melancholy. When men will not flaunt it and rant it, and please the flesh as others do, but take time for meditation, and prayer, and praise, then they are mopish. [2.] Self-denial, when, upon hopes of the world to come, they grow dead to present interests, and can hazard them for God, and can for sake all for a naked Christ; the world thinketh this humorous folly. To do all things by the prescript of the word, and live upon the hopes of an unseen world, is by them that would accommodate themselves to present interests counted madness. [3.] Zeal in a good cause is in itself a good thing (Gal. iv. 18, It is good to be zealously affected always in a good thing'), but the world is wont to call good evil. As astronomers call the glorious stars by horrid names, the serpent, the dragon's tail, the greater or lesser bear, the dog-star; so the world is grossly guilty of misnaming. God will not be served in a cold and careless fashion. See Rom. xii. 11, zeontes pneumati, fervent in spirit, serving the Lord.' But this will not suit with that lazy and dull pace which is called temper and moderation in the world. [4.] Holy singularity; as Noah was an upright man in a corrupt age: Gen. vi. 9, Noah walked with God.' And we are bidden not to conform ourselves to this world,' Rom. xii. 2. Now, because they would have none to upbraid them in their sins, and to part ways, and the number of the godly is fewer, they count it a factious singularity in them that walk contrary to the course of the world and the stream of common examples. [5.] Fervour of devotion and earnest conversing with God in humble prayers is called imposture and enthusiasm. The world, who are wholly sunk in flesh and matter, are little acquainted with these elevations and enlargements of the spirit, think all to be imposture and enthusiasm. And though praying by the Spirit be a great privilege,--(Jude 20, Praying in the Holy Ghost;' Rom. viii. 26, Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself helpeth our infirmities with groanings which cannot be uttered;' Zech. xii. 10, I will pour upon you the spirit of grace and of supplication')--yet it is little relished by them; a flat dead way of praying suiteth their gust better. Christ compareth the duties of the gospel, fasting, with prayer in the Spirit, to new wine, which will break old bottles, Mat. ix. 17; but the duties of the Pharisees to old, dead, and insipid wine; there is no life in them. [6.] Serious speaking of God and heavenly things is, in the phrase of the world, canting. Indeed, to speak swelling words of vanity, or an unintelligible jargon, betrayeth religion to scorn; but a pure lip and speech seasoned with salt, and that holy things should be spoken of in a holy manner, our Lord requireth. [7.] Faith of the future eternal state is esteemed a fond credulity by them who affect the vanities of the world, and the honours and pleasures thereof. They are all for sight and present things, and Christianity inviteth us to things spiritual and heavenly. Now, to live upon the hopes of an unseen world, and that to come, they judge it to be but foppery and needless superstition. Thus do poor creatures, drunk with the delusions of the flesh, judge of the holy things of God. [8.] The humility of Christians, and their pardoning wrongs and forgiving injuries, they count to be simplicity or stupidness, though the law of Christ requireth us to forgive others, as God for Christ's sake hath forgiven us. [9.] Exact walking is scrupulosity and preciseness, and men are more nice than wise; which is a reproach that reflecteth a mighty contempt upon God himself, that when he hath made a holy law for the government of the world, that the obeying of this law should be derided by professed Christians; the scorn must needs fall on him that made the law, and gave us these commands. If he be too precise that imperfectly obeyeth God, what will you say of God himself, who commandeth more than any of us all performeth? Thus the children of God are not only reproached as hypocrites, but derided as fools; and it is counted as a part of wit and breeding to droll at the serious practice of godliness, as if religion were but a foppery. 2. The reasons of this are these:-- [1.] Their natural blindness: 1 Cor. ii. 14, The natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned.' They are incompetent judges: Prov. xxiv. 7, Wisdom is too high for a fool.' Though by nature we have lost our light, yet we have not lost our pride: Prov. xxvi. 16, The sluggard is wiser in his own conceit than seven men that can render a reason.' Though their way in religion be but a sluggish, lazy, and dead course, yet they have a high conceit of it, and censure all that is contrary, or but a degree removed above it. From spiritual blindness it is that carnal men judge unrighteously and perversely of God's servants, and count zeal and forwardness in religious duties to be but folly and madness. [2.] Antipathy and prejudicate malice. The graceless scoff at the gracious, and the profane at the serious; there is a different course, and that produceth difference of affections: John xv. 19, The world will love its own, but because I have chosen you out of the world, therefore the world hateth you:' and they manifest their malice and hatred this way by evil-speaking: 1 Peter iv. 4, Speaking evil of you.' [3.] Want of a closer view. Christians complained in the primitive times that they were condemned unheard, dia` te`n phe'men, and dia` to` o'noma, without any particular inquiry into their principles and practices. And Tertullian saith, nolentes auditis, &c.--they would not inquire, because they had a mind to hate. A man riding afar off seeing people dancing, would think they were mad, till he draws near and observes the harmonious order. They will not take a nearer view of the regularity of the ways of God, and therefore scoff at them. [4.] Because you do by your practice condemn that life that they affect: John vii. 7, The world hateth me, because I testify that their deeds are evil:' Heb. xi. 7, Noah by faith, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by the which he condemned the world.' Now they would not have their guilt revived; and therefore, since they will not come up to others by a religious imitation, they seek to bring others down to themselves by scoffs, reproaches, and censures. [5.] They are set awork by Satan, thereby to keep off young beginners, and to discourage and molest the godly themselves; for bitter words pierce deep and enter into the very soul. Secondly, It is a grievous temptation; it is reckoned in scripture among the persecutions: Gal. iv. 29, As he that was born after the flesh persecuted him that was born after the spirit, even so is it now.' He meaneth those bitter mockings that Isaac did suffer from Ishmael: Gen. xxi. 9, And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.' When the wicked mock at our interest in God, shame our confidence, the church complaineth of it: Ps. cxxiii. 4, We are filled with the scorning of those that are at ease, and with the contempt of the proud:' the insinuations of those that live in full pomp, over the confidence and hope the saints have in God. So we read, Heb. x. 33, that the servants of God were made a gazing-stock by reproaches and afflictions:' again, of cruel mockings,' Heb. xi. 36. It is more grievous when they mock and persecute at the same time; there is both pain and shame. The parties mocked were God's saints; the parties mocking were their persecutors and enemies, which sometimes proved to be their own brethren, of the same nation, language, kindred, religion. In short, these mockings issue out of contempt, and tend to the disgrace and dishonour of the party mocked; they make it their sport to abuse them. David saith, Reproach hath broken my heart,' Ps. lxix. 20. Thirdly, This should not move us either to open defection or partial declining, for these reasons:-- 1. It is one of the usual evils wherewith the people of God are tempted. Now a Christian should be fortified against obvious and usual evils. Let no man that is truly religious think that he can escape the mockage and contempt of the wicked. Jesus Christ him self endured the contradiction of sinners,' Heb. xii. 3; and the rather, that we might not wax weary and faint in our minds. This is a part of his cross, which we must bear after him. The Pharisees derided his ministry: Luke xvi. 14, The Pharisees also, who were covetous, heard all these things, and derided him.' They flouted at him when he hung on the cross: Mat. xxvii. 39-44, They that passed by him reviled him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou be the Son of God, come down from the cross. Likewise also the chief priests, mocking him with the scribes and elders, said, He saved others, himself he cannot save: if he be the king of Israel, let him now come down from the cross, and we will believe him: he trusted in God; let him deliver him now, if he will have him; for he said, I am the Son of God. The thieves also which were crucified with him cast the same in his teeth.' So Acts xvii. 32, Some mocked, and said, What will this babbler say?' Well, then, since it is a usual evil which God's children have suffered, it should be the less to us. Little can the wicked say if they cannot scoff, and little can we endure if we cannot abide a bad word. There needs no great deal ado to advance a man into the chair of the scorner; if they have wickedness and boldness enough, they may soon let fly. 2. This, as well as other afflictions, are not excepted out of our resignation to God. We must be content to be mocked and scorned, as well as to be persecuted and molested. It is mentioned in the beatitudes, Mat. v. 11, Blessed are you when men shall revile you, and persecute you, and say all manner of evil falsely against you for my sake.' 3. Railing and calumniating will never prevail with rational and conscientious men to cause them to change their opinions. To leave the truth because others rail at it, is to consult with our affections, not out judgments. Solid reasoning convinceth our judgments, but raillery is to our affections; and a rational conscientious man is governed by an enlightened mind, not perverse and preposterous affections: Eph. v. 17, Be ye not unwise, but understanding what the will of the Lord is.' Therefore an honest man will not quit truth because others rail; no, he looketh to his rule and warrant. A man will not be railed out of errors; nay, often they are the more rooted because ill-confuted. 4. It is the duty of God's children to justify wisdom: Mat. xi. 19, Wisdom is justified of her children.' What is it to justify wisdom? Justification is a relative word, opposed to crimination, so to justify is the work of an advocate; or to condemnation, so it is the work of a judge. The children of wisdom discharge both parts; they plead for the ways of God, and exalt them: so much as others deny them, they value them, esteem them, hold them for good and right. When they are never so much condemned and despised, the more zealous the saints will be for them: I will yet be more vile.' 5. Carnal men at the same time approve what they seem to condemn; they hate and fear strictness: Mark vi. 20, Herod feared John, because he was a just man and an holy, and observed him.' They scoff at it with their tongues, but have a fear of it in their consciences; they revile it white they live, but what mind are they of when they come to die? Then all speak well of a holy life, and the strictest obedience to the laws of God: Num. xxiii. 10, Let me die the death of the righteous, and let my last end be like his;' Mat. xxv. 8, Give us of your oil, for our lamps are gone out.' Oh, that they had a little of that holiness and strictness which they scoffed at whilst they were pursuing their lusts! How will men desire to die? as carnal and careless sinners, or as mortified saints? Once more, they approve it in thesi, and condemn it in hypothesi. All the scoffers at godliness with in the pale of the visible church have the same Bible, baptism, creed, pretend to believe in the same God and Christ, which they own with those whom they oppose. All the difference is, the one are real Christians, the other are nominal; some profess at large, the others practise what they profess; the one have a religion to talk of, the others to live by. Once more, they approve it in the form, but hate it in the power. A picture of Christ that is drawn by a painter they like, and the for bidden image of God made by a carver, they will reverence and honour and be zealous for; but the image of God framed by the Spirit in the hearts of the faithful, and described in the lives of the heavenly and the sanctified, this they scorn and scoff at. 6. Their judgment is perverse, not to be stood upon. They count the children of God foolish and crack-brained. The crimination may be justly retorted; their way is folly and madness, for they go dancing to their destruction. Though there be a God by whom and for whom they were made, and from whom they are fallen, and that they cannot be happy but in returning to him again, yet they carry it so as if there were no misery but in bodily and worldly things, no happiness but in pleasing the senses. The beginning, progress, and end of their course is from themselves, in themselves, and to themselves. They pour out their hearts to inconsiderable toys and trifles, and will neither admit information of their error, nor reformation of their practice till death destroy them. They neglect their main business, and leave it undone, and run up and down, they know not why, like children that follow a bubble blown out of a shell of soap, till it break and dissolve. Now should those that are flying from wrath to come, and seeking after God and their happiness, be discouraged because these mad and merry worldlings scoff at them for their diligent seriousness? Surely we should deride their derisions and contemn their contempt, who despise God and Christ and their salvation. Should a wise man be troubled because madmen rail at him? If they glory in their shame,' Phil. iii. 19, we must not be ashamed of our glory, nor ashamed to be found praying rather than sinning. If they think you fools for preferring heaven before inconsiderable vanities, remember they can no more judge of these things than a blind man of colours. 7. If some dishonour, others will honour us, who are better able to judge: Ps. xv. 4, In whose eyes a vile person is contemned; but he honoureth them that fear the Lord.' Some have as low an opinion of the world as the carnal world hath of the certainty of God's word. They who labour to bring piety and godliness into a creditable esteem and reputation will pay a hearty honour and respect to every good and godly man: 2 Cor. vi. 8, 9, By honour and dishonour, by evil report and good report, as deceivers, yet true; as unknown, yet well known; as dying, but behold we live; as chastened and not killed;' contumeliously used by some, and reverently by others; vilified and contemned, counted deceivers by some, yet owned by others as faithful dispensers of the truth of God; not esteemed and looked on by some, by others owned and valued: thus God dispenseth the lot of his servants. 8. A Christian should be satisfied in the approbation of God, and the honour he puts upon him: John v. 44, How can ye believe, that receive honour one of another, and seek not the honour that cometh from God only?' If God hath taken him into his family, and hath put his image upon him, and admitted him into present communion with him, and giveth him the testimony of his Spirit to assure him of his adoption here, and will hereafter receive him into eternal glory, this is enough, and more than enough, to counterbalance all the scorn of the world and the disgrace they would put upon us. If God approve us, should we be dejected at the scorn of a fool? Is the approbation of the eternal God so small in our eyes, that everything can weigh it down, and cast the balance with us? Alas! their scorning and dishonouring is nothing to the honour which God puts upon us. 9. There is a time when the promised crown shall be set upon our heads, and who will be ashamed then--the scoffer or the serious worshipper of Christ? God is resolved to honour Christ's faithful servants: John xii. 26, He that honoureth me, him shall my Father honour.' He will honour us at death, that is our private entrance into heaven; but he will much more honour us publicly, at the day of judgment, when we shall be owned: Rev. iii. 5, I will confess his name before my Father, and before his angels:' and Christ shall be admired for the glory he puts upon a poor worm: 2 Thes. i. 10, When he shall come to be glorified in his saints, and to be admired in all them that believe.' The wicked shall be reckoned with, called to an account by Christ: Jude, 14, 15, The Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodlily committed, and of all their hard speeches which ungodly sinners have spoken against him:' yea, judged by the saints: 1 Cor. vi. 2, Do ye not know that the saints shall judge the world?' Ps. xlix. 14, The upright shall have dominion over them in the morning:' that is, in the morning of the resurrection the saints shall be assumed by God to assist in judicature, and shall arise in a glorious manner, when the earth shall give up her dead. If this be not enough for us to counterbalance the scorn of the world, we are not Christians. Use. To persuade us to hold on our course, notwithstanding all the scorns and reproaches which are cast upon the despised ways of God. Now, to this end I shall give you some directions. 1. Be sure that you are in God's way, and that you have his law to justify your practice, and that you do not make his religion ridiculous by putting his glorious name upon any foolish fancies of your own. A man that differs from the rest of Christians had need of a very clear light, that he may honour so much of Christianity as is owned, and may be able to vindicate his own particular way wherein he is engaged. The world is loath to own anything of God, and needless dissents justify their prejudice. I know a Christian is not infallible; besides his general godly course, he may have his particular slips and errors; yet because the world is apt to take prejudice, we should not but upon the constraining evidence of conscience, enter upon any ways of dissent or contest, lest we justify their general hatred of godliness by our particular error. 2. Take up the ways of God without a bias, and look straight for ward in a course of godliness: Prov. iv. 25, Let thine eyes look right on, and thine eyelids straight before thee:' that is, look not asquint upon any secular encouragements, but have thine eye to the end of the journey; make God as thy witness, so thy master and judge. 3. Take heed of the first declinings. God's saints may decline some what in an hour of temptation, and yet be sincere in the main. Now evil is best stopped in the beginning: Heb. xii. 3, Consider him that endured such contradiction of sinners, lest ye be weary and faint iii your minds.' Weariness is a lesser, and fainting a higher degree of deficiency. I am weary before I faint, before the vital power retireth, and leaveth the outward part senseless. 4. Since the proud scoff, encounter pride with humility. Mocking is far more grievous to the proud, who stand upon their honour, than to the lowly and humble. Therefore be not too desirous of the applause of men, especially of the blind and ungodly world; make no great matter of their contempt, and scorn, or slander. __________________________________________________________________ SERMON LVIII. I have remembered thy judgments of old, Lord; and have comforted myself.--Ver. 52. THE man of God had complained in the former verse that the proud had him greatly in derision. His help against that temptation is recorded in this verse; where observe-- 1. David's practice, I have remembered thy judgments of old. 2. The effect of that meditation, and have comforted myself. The explication will be by answering two questions:-- 1. What is meant by mishphatim, judgments? The word is used in scripture either for laws enacted, or judgments executed according to those laws. The one may be called the judgments of his mouth,' as Ps. cv. 5, Remember the marvellous works that he hath done, his wonders, and the judgments of his mouth:' the other, the judgments of his hand. As both will bear the name of judgments, so both may be said to be of old.' His decrees and statutes, which have an eternal equity in them, and were graven upon the heart of man in innocency, may well be said to be of old;' and because from the beginning of the world God hath been punishing the wicked, and delivering the godly in due time, his judiciary dispensations may be said to be so also. The matter is not much whether we interpret it of either his statutes or decrees, for they both contain matter of comfort, and we may see the ruin of the wicked in the word if we see it not in providence. Yet I rather interpret it of those righteous acts recorded in scripture, which God as a just judge hath executed in all ages, according to the promises and threatenings annexed to his laws. Only in that sense I must note to you, judgments imply his mercies in the deliverance of his righteous servants, as well as his punishments on the wicked; the seasonable interpositions of his relief for the one in their greatest distresses, as well as his just vengeance on the other, not withstanding their highest prosperities. 2. What is meant by comfort? Comfort is the strengthening the heart against evil, when either--(1.) Faith is confirmed; (2.) Love to God increased; (3.) Hope made more lively. Now these providences of God, suited to his word, comforted David, had more power and force to confirm and increase these graces, than all their theistical scoffs to shake them; for he concluded from these in stances, that though the wicked flourish they shall perish, and though the godly be afflicted they shall be rewarded; and so his faith, and hope, and love to God, and adherence to his ways was much encouraged. Comfort is sometimes spoken of in scripture as an impression of the comforting Spirit, sometimes as a result from an act of our meditation; as here, I comforted myself.' These things are not contrary but subordinate. It is our duty to meditate on God's word and providence, and God blesseth it by the influence of his grace; and the Spirit may be said to comfort us, and we also may be said to comfort ourselves. Doct. That the remembrance of God's former dealings with his people, and their enemies in all ages, is a great relief in distress. The man of God is here represented as lying under the scorns and oppressions of the wicked. What did he do to relieve himself? I remembered thy judgments of old, and have comforted myself.' So elsewhere, this was his practice: Ps. lxxvii. 5, I considered the days of old, the years of ancient times:' again in the 11th and 12th verses, I will remember the works of the Lord; surely I will remember thy works of old: I will meditate also of all thy works, and talk of thy doings:' yet again, Ps. cxliii. 5, I remember the days of old, I meditate on all thy works; I muse on the works of thy hands.' Thus did David often consider with what equity and righteousness, with what power and goodness, God carried on the work of his providence toward his people of old. The like he presseth on others; Ps. cv. 5, Remember the marvellous works which he hath done, his wonders, and the judgments of his mouth.' Surely it is our duty, and it will be our comfort and relief. I shall despatch the point in these considerations:-- 1. That there is a righteous God who governeth the world. All things are not hurled up and down by chance, as if the benefit we receive were only a good hit, and the misery a mere misfortune. No; all things are ordered by a powerful, wise, and just God; his word doth not only discover this to us, but his works: Ps. lviii. 11, So that a man shall say, Verily there is a reward for the righteous; verily there is a God that judgeth the earth;' that is, many times there are such providences that all that behold them shall see, and say that godliness and holiness are matters of advantage and benefit in this world, abstracted from the rewards to come, and so an infallible evidence that the world is not governed by chance, but administered by an almighty, all-wise, and most just providence. So elsewhere: Ps. ix. 16, The Lord is known by the judgments which he executeth;' by some eminent instances God showeth himself to be the judge of the world, and keepeth a petty sessions before the day of general assizes. Upon this account the saints beg the Lord to take off the veil from his providence, and to appear in protecting and delivering his children, and punishing their adversaries: Ps. xciv. 1, 2, O thou judge of the earth, show thyself.' He is the supreme governor of the world, to whom it belongeth to do right. 2. This righteous God hath made a law according to which he will govern, and established it as the rule of commerce between him and his creatures. The precept is the rule of our duty, the sanction is the rule of his proceedings; so that by this law we know what we must do, and what we may expect from him. Man is not made to be law less and ungoverned, but hath a conscience of good and evil, for without the knowledge of God's will we cannot obey him; nor can we know his will, unless it be some way or other revealed. No man in his wits can expect that God should speak to us immediately and by oracle; we cannot endure his voice, nor can we see him and live. Therefore he revealed his mind by the light of nature and by scripture, which giveth us a clearer and more perfect knowledge of his will. Certainly those that live under that dispensation must expect that God will deal with them according to the tenor of it. The apostle telleth us, Rom. ii. 12, As many as have sinned without the law, shall perish without the law; and as many as have sinned in the law, shall be judged by the law.' God hath been explicit and clear with them, to tell them what they should do and what they should expect. 3. In the course of his dispensations he hath showed from the beginning of the world unto this day that he is not unmindful of this law, that the observance of this rule bringeth suitable blessings, and the violation of it the threatened judgments: Rom. i. 18, The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.' The impious and the unrighteous are breakers of either table, and the wrath of God is denounced and executed upon both, if there be any notorious violation of either; for in the day of God's patience he is not quick and severe upon the world: Heb. ii. 2, Every transgression and disobedience received a just recompense of reward:' thereby his word is owned. Execution, we say, is the life of the law; it is but words without it, and can neither be a ground of sufficient hope in the promises, nor fear in the comminations. When punishments are inflicted it striketh a greater terror: when the offenders are punished, the observers rewarded, then it is a sure rule of commerce between us and God. 4. That the remembrance of the most illustrious examples of his justice, power, and goodness, should comfort us, though we do not perfectly feel the effects of his righteous government. [1.] I will prove we are apt to suspect God's righteous administration when we see not the effects of it. When the godly are oppressed with divers calamities, and the wicked live a life of pomp and ease, flourishing in prosperity and power, according to their own heart's desire, they are apt to think that God taketh no care of worldly affairs, or were indifferent to good and evil, as those profane atheists, Mal. ii. 17, Every one that doth evil is good in the sight of the Lord, and he delighteth in him, or where is the God of judgment?' as if God took pleasure in wicked men, and were no impartial judge, or had no providence at all, or hand in the government of the world. Temptations to atheism begin ordinarily at the matter of God's providence. First men carve out a providence of their own, that God loveth none but whom he dealeth kindly with in the matters of the world; and if his dispensations be cross to their apprehensions, then his providence is not just. Nay, the people of God themselves are so offended that they break out into such words as these, Ps. lxxiii. 11-13, How doth God know? is there knowledge in the Most High? Behold, these are the ungodly, who prosper in the world; they increase in riches. Verily I have cleansed ray heart in vain, and washed my hands in innocency.' They dispute within themselves, Doth God indeed so discern and take notice of all this? How cometh it about that he permitteth them? for it is visible that the wicked enjoy the greatest tranquillity and prosperity, and have the wealth and greatness of the world heaped upon them: then what reward for purity of hearts or hands, or the strict exercise of godliness? Till God doth arise, and apply himself to vindicate his law, these are the thoughts and workings of men's hearts; at least, it is a great vexation and trouble even to the godly, and doth tempt them to such imaginations and surmises of God. [2.] I shall prove that the remembrance of his judgments of old is one means to confirm the heart, for so we are enabled to tarry till God's judgments be brought to the effect. We see only the beginning, and so, like hasty spectators, will not tarry till the last act, when all errors shall be redressed. We shall make quite another judgment of providence when we see it altogether, and do not judge of it by parts. Surely then they shall see there is a reward for the righteous; there is a God that judgeth the earth.' At first none seem so much to lose their labour, and to be disregarded by God as the righteous, or to be more hardly dealt withal; but let us not be too hasty in judging God's work, while it is a-doing, but tarry to the end of things. In the word of God we have not only promises which are more firm than heaven and earth, but instances and examples of the afflictions of the righteous and their deliverance; therefore let us but suspend our censure till God hath put his last hand unto the work, and then you will see that if his people seem to be forsaken for a while, it is that they may be received for ever. All is wont to end well with the children of God, let God alone with his own methods; after a walk in the wilderness, he will bring his people into a land of rest. But more particularly why his judgments of old are a comfort and relief to us. 1. It is some relief to the soul to translate the thoughts from the present scene of things, and to consider former times. One cause of men's discomfort is to look only to the present, and so they are over whelmed; but when we look back, we shall find that others have been afflicted before us, it is no strange thing, and others delivered before us upon their dependence on God, and adherence to him. You were not the first afflicted servants of God, nor are likely to be the last. Others have been in the like case, and after a while delivered and rescued out of their trouble: Ps. xxii. 4, 5, Our fathers trusted in thee; they trusted, and thou didst deliver them; they cried unto thee, and were delivered; they trusted in thee, and were not confounded.' In looking back we see two things--the carriage of the godly, and their success, or the salvation of God: The patience of Job and the end of the Lord,' James v. 11. They trusted God, and trusted him patiently and constantly in all their troubles. At last this trust was not in vain; they were delivered, and not confounded; depending on God for rescue and deliverance, they never failed to receive it. Now, in looking back we look forward, and in their deliverance we see our own; at least, you are fortified against the present temptation, whilst you see his people in all ages have their difficulties and conflicts, and also their deliverances; so that you will not miscarry, nor be over-tempted by the present prosperity of the wicked: Ps. lxxiii. 17, I went into the sanctuary, and there understood I their end:' that is, entering into a sober consideration of God's counsels and providences, we may easily discern what is the ordinary conclusion of such men's felicities at last; they pay full dear for their perishing pleasures. 2. Because these are instances of God's righteous government, and instances do both enliven and confirm all matters of faith. Here you see his justice. God hath ever been depressing the proud and exalting the humble, gracious to his servants, terrible to the wicked. These examples also of rescuing others who have been in like condition before us show us what the wisdom and omnipotency of God can do in performing promises. When the performance of them seemeth hopeless, and all lost and gone, then they are infallible evidences of his tenderness, care, and fidelity towards all that depend upon him. Now, though we have nothing of our own experience to support us, yet the remembrance of what hath been done for others, the experiences of the saints in scripture, are set down for our learning, for the support of our faith and hope. They trusted in God, and found him a ready help; why may not we? God is the same that he was in former times, and carrieth himself in the same ways of providence to righteous and unrighteous as heretofore; still promises are fulfilled, and threatenings are executed. They on whose behalf God showed himself so just, powerful, wise, good, and tender, had not a better God than we have, nor a more worthy Redeemer, nor a surer covenant. If they had a stronger faith, it is our own fault, and we should labour to increase it: the saints are as dear to God as ever. And as to the wicked, they that inherit others' sins shall inherit others' judgments. It is true, we live not in the age of wonders; but God's ordinary providence is enough for our turn, and those very wonders show that he hath power and love enough to protect and deliver us. Well, then, these are instances of his righteous government, and instances which concern us, which is my second reason. 3. By these judgments of old you see the exact correspondency between his word and works. Where his voice is heard, but his hand not seen, his word is coldly entertained; but by his providence he establisheth the authority of his law. The word spoken by angels was logos bebaios, a steadfast word,' Heb. ii. 2. A word may be said to be steadfast either in respect of the unalterable will of the lawgiver, or in respect of execution, or with respect to the party to whom it is given, who firmly and certainly believeth it. The one maketh way for the other. God is resolved to govern the world by this rule, therefore he doth authorise it, own it by the dispensations of his providence; accordingly the world learneth to reverence it: Hosea vii. 12, I will chastise them, as their congregation hath heard.' God's word against sin and sinners will at last take effect, and end in sad chastisements; and they that would not believe their danger are made to feel it. Now his promises will have their effect as well as his threatenings: Micah ii. 7, Do not my words do good to him that walketh uprightly?' The word of God doth not only speak good, but do good. The word's saying of good, is indeed doing of good. The performance is so certain, that when it is said it may be accounted done. We are apt to despise the word of God as an empty sound. No; it produceth notable effects in the world. The sentences that are there, whether of mercy or judgment, are decrees given forth by the great judge of the world; whereupon execution is to follow, as is foretold. Now, when we see it done, and can compare the Lord's word and work together, it is a mighty support to our faith, whether it be in our or in former ages. For you see the word is not a vain scarecrow in its threatenings, nor do we build castles in the air, when we do depend upon its promises: the judgments of his mouth will be the judgments of his hand, and providence is a real comment upon and proof of the truth of his word. 4. God's judgments of old, or his wonderful works, were never in tended only for the benefit of that age in which they were done, but the benefit of all those who should hear of them by any credible means whatsoever. Surely God never intended they should be buried in dark oblivion, but that after-ages may be the better for the remembrance of them. Witness these scriptures: Ps. cxlv. 4, One generation shall praise thy works unto another, and remember thy mighty acts;' Joel i. 3, Tell your children of it, and let your children tell their children, and their children another generation.' So Ps. lxxviii. 3-7, That which we have heard and known, and our fathers have told us, we will not hide them from their children; showing the generations to come the praises of the Lord, and his wonderful works which he hath done: for he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children, that the generation to come might know them, even the children to come, which should be born; who should arise and declare to their children, that they may set their hope in God, and not forget the works of the Lord, but keep his commandments, and might not be as their fathers,' &c. From all which places and many more I observe-- [1.] That we should tell generations to come what we have found of God in our time, and that we should use all ways and means to transmit the knowledge of God's notable and wondrous providences for his people to posterity. [2.] That this report of God's former works is a special means of edification, for therefore God would have them recorded and told for the special benefit of the ages following. [3.] And more particularly that this is a great means and help of faith. For in one of the places it is said that they may set their faith and hope in God:' and from all we may conclude that, by remembering God's judgments of old, we may be much comforted; as in remembering God's works when the church was first reformed in Luther's time, the delivering of England from the Spanish invasion, gunpowder-treason, &c., for the confirming our faith and confidence m God. All God's judgments that were done in the days of our forefathers, and in all generations, if they come to our knowledge by a true report, or record, are of use to warn us and comfort us; yea, the bringing Israel out of Egypt and Babylon, or any notable work done since the beginning of the world till now. Use. The use is to press us to take this course as one remedy to comfort us in our distresses. In distresses of conscience the blood of Christ is the only cure; but in temptations arising from the scorn and insultation of enemies, remember what God hath done for his people of old, and let his providence support our faith: Ps. xxiii. 4, Thy rod and thy staff comfort me.' Pedum pastorale--for the protection and guiding of the sheep and driving away the wolf, the rod and staff are the instruments of the shepherd. More particularly consider-- 1. What is to be observed and remembered. All the eminent passages of God's providence, when acts of power have been seasonably interposed for the rescue of his people, judgments of all kind, public, universal, private and personal, our own experiences: 2 Cor. i. 10, Who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us.' The experiences of others, not in one, but in every age; for in every place and age God delighteth to leave a monument of his righteousness, and all is for the consolation and instruction of the church. Judgments in our time, judgments in former times, blow off the dust from old mercies, and the inscription of them will be a kind of prophecy to your faith. But especially cast your eye often upon the Lord's manner of dealing with his saints in scripture, their consolations and deliverances received after trouble; partly because the word of God is a rich storehouse of these instances and examples, and partly because of the infallibility of the record, where things are delivered to us with so much simplicity and truth; partly also because of the manner and ends in which and for which they are recorded. But if I would have recourse to scripture, should I not rather make use of the promises? Ans. We must not set one part of scripture against another; but examples do mightily help us to believe promises, as they are a pledge of the justice, faithfulness, care and love of God towards his people; and--I know not by what secret force and influence--invite us to hope for what God hath done for others of his servants. 2. How they must be considered. Seriously, as everything that cometh from God. A slight consideration will not draw forth the profitable use of them. When they are looked on cursorily, or lightly passed by, the impression of God upon his works cannot be discerned, therefore they must be well considered, with all their circumstances: Ps. cxliii. 2, David sufficed not to say, I remember thy works of old,' but I meditate on all thy works; I muse on the works of thy hands;' Ps. lxxvii. 12, I remember thy works of old; I will meditate also of all thy works.' And surely this should be a delightful exercise to the children of God, as it is for the son of a noble and princely father to read the chronicles where his father's acts are recorded, or the famous achievements of his ancestors: Ps. cxi. 2, The works of the Lord are great, sought out of all them that have pleasure therein.' Some works of God have a large impression of his power and goodness, and they are made to be remembered, as it after followeth there. He is ready to do the like works when his church standeth in need thereof. Now they must be sought out, for there is more hid treasure and excellency in them than doth at first appear. He that would reap the use and benefit of them should take pleasure to search out matter of praise for God and trust for himself. Of all other study, this is the most worthy exercise and employment of godly men, to study and find out the works of God in all their purposes and designs; there is more pleasure in such meditations than in all other the most sensual divertisements. 3. The end is to be strengthened and confirmed in the way of our duty, in dependence upon God, and adherence to him; or that faith may be strengthened in a day of affliction, and our hearts encouraged in cleaving to the ways of God. [1.] Dependence upon God, which implieth a committing ourselves to his power, a submitting ourselves to his will, and a waiting his leisure; all these are in trust, and all these are encouraged by remembering his judgments of old. (1.) Committing ourselves to his power is trust and dependence: Our God is able to deliver us from the fiery furnace, Dan. iii. 17; Rom. iv. 21, Being fully persuaded that what he had promised he was able also to perform.' Now this is abundantly seen in his judgments of old: Isa. li. 9, Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old. Art not thou he which hath cut Rahab, and wounded the dragon; which hast dried the sea, and the waters of the great deep?' If God will but take to himself his great power, and bestir himself as in ancient days, what should a believer fear? (2.) Submitting ourselves to God's will is a great act of dependence, submitting before the event. Now, how may a believer acquiesce in God's providence, and enjoy a quiet repose of heart? He knoweth not what God will do with him, but this he knoweth, he hath to do with a good God, who is not wont to forsake those that depend upon him; he hath wisdom and goodness enough to deliver us, or to make our troubles profitable to us. Now his judgments of old do much help to breed this composedness of mind: Ps. ix. 10, They that know thy name will put their trust in thee; for thou, Lord, hast not forsaken them that seek thee.' They that know anything of God's wont, and have learned from others, or experimented themselves, or by searching into the records of time have found with what wisdom and power, justice and mercy, God governeth the world, will be firmly grounded in their trust and reliance on these, without applying themselves to any of the sinful aids or policies of the world for succour, or troubling themselves about success; for God never forsook any godly man in his distress, that by prayer and faith made his humble and constant applications to him. (3.) If you take in the third thing, tarrying or waiting God's leisure; for he that believeth will not make haste,' Isa. xxvi. 16. God will tarry to try his people, to observe his enemies, till their sins are full, and tarry to bring about his -providences in the best time: 1 Peter v. 6, Humble yourselves, therefore, under the mighty hand of God, that he may exalt you,' i.e. deliver you, in due time.' It may be he will not at all afford temporal deliverance, but will refer it to the time when he will judge the world in righteousness,' Acts xvii. 31. Now, what will relieve the soul, engage it to wait? His judgments of old; at the long run the good cause hath prevailed, the suppressed truth hath got up, the buried Christ hath risen again, and after labours and patience the fruit sown hath been reaped; therefore in due time he will look upon our afflictions; in the sanctuary we understand the end of things: the beginnings are troublesome, but the end is peace. [2.] Adherence to God; this followeth necessarily from the former, for dependence begets observance. Till a man trusts God he can never be true to him; for the evil heart of unbelief' will draw us from the living God,' Heb. iii. 12; but if we can depend upon him, temptations have lost their force. The great cause of all defection is the desire of some present sensible benefit, and we cannot tarry God's leisure, nor wait for his help in the way of our duty. Now, if God's people of old have trusted, and were never confounded, it is a great engagement in the way of his judgments to wait for him without miscarrying. A case of conscience may be propounded: How could David be comforted by God's judgments, for it seemeth a barbarous thing to delight in the destruction of any? It is said, Prov. xvii. 5, He that is glad of calamities shall not be unpunished.' Ans. 1. It must be remembered that judgment implies both parts of God's righteous dispensation--the deliverance of the godly and the punishment of the wicked. Now, in the first sense, there is no ground of scruple; for it is said, Ps. xciv. 15, Judgment shall return to righteousness:' the sufferings of good men shall be turned into the greatest advantage; as the context showeth that God will not cast off his people, but judgment shall return unto righteousness. Ans. 2. Judgment, as it signifieth punishment of the wicked, may jet be a comfort, not as it importeth the calamity of any, but either-- 1. When the wicked are punished, the snare and allurement to sin is taken away, which is the hope of impunity; for by their punishments we see it is dangerous to sin against God: Isa. xxvi. 9, When thy judgments are abroad in the earth, the inhabitants of the world will learn righteousness,' the snare is removed from many a soul. 2. Their derision and mockage of godliness ceaseth; they do no longer vex and pierce the souls of the godly, saying, Aha! aha!' Ps. xl. 15, It is as a wound to their heart when they say, Where is your God,' Ps. xlii. 10. 3. The impediments and hindrances of worshipping and serving God are taken away: when the nettles are rooted up the corn hath more room to grow. 4. Opportunity of molesting God's servants is taken away, and afflicting the church by their oppressions, and so way is made for the enlarging of Christ's kingdom. 5. As God's justice is manifested: Prov. xi. 10, When it goeth well with the righteous, the city rejoiceth; but when the wicked perish, there is shouting;' Ps. lii. 6, The righteous also shall see, and fear, and shall laugh at him: Lo! this is the man that made not God his portion:' Rev. xviii. 20, Rejoice over Babylon, ye holy apostles and prophets, for God hath avenged you on her.' When the word of God is fulfilled, surely then we may rejoice that his justice and truth are cleared. __________________________________________________________________ SERMON LIX. Horror hath taken hold on me, because of the wicked which forsake thy law.--Ver. 53. THE man of God in the former verse had showed what comfort he took in remembering God's judgments of old, meaning thereby his righteous dispensations in delivering the godly, and punishing the wicked. He now showeth that, seeing God's horrible judgments on the wicked, he was seized and stricken with a very great fear. In the words observe-- 1. A great passion described. 2. The cause of it assigned. 1. A great passion described, horror hath taken hold on me. The word for horror signifieth also a tempest or storm. Translations vary; some read it, as Junius, a storm overtaking me; Ainsworth, a burning horror hath seized me, and expoundeth it a storm of terror and dismay; the Septuagint, athumi'a kate'sche me, faintness and dejection of mind hath possessed me; our old translation, I am horribly afraid. All translations, as well as the original word, imply a great trouble of mind, and a vehement commotion like a storm. It was matter of disquiet and trembling to David. 2. What is the matter? The reason is given in the latter clause, because of the wicked which forsake thy law. Now this reason may be supposed to be-- [1.] Either because of the storm of trouble raised by them, or persecution from them; and so it would note the outrageousness of those who have cast off the yoke, all fear of God, and respect to his law; and so also the imbecility and weakness of the saints, who are not able to stand against violent evils and assaults of temptation. But this is not so consistent with David's constancy and comfort, asserted in the former verses. [2.] Because of the detriment and loss which might accrue to the public; they bring on common judgments and calamities. It is a Jewish proverb that two dry sticks will set a green one afire: One sinner destroyeth much good,' Eccles. ix. 18, much more mercy. [1] Now the godly, which believe God's word, are troubled when they see wickedness increaseth; they know this will turn to loss and ruin in the issue; therefore it causeth a grievous horror and indignation to seize upon them, for they have a tender and public spirit. [3.] Besides the common calamities which they might bring upon others, the sore punishment which they would bring upon themselves was a horror to him, which showeth a charitable affection to enemies. The punishment, which had not as yet seized upon them, nor did they think of it, yet being prepared for their wickedness by the justice of God, was a grief and trouble to David, as it is to all good men, to see the wicked run on to their own destruction and condemnation. These two last senses I prefer. Doct. It argueth a good spirit to be grieved to see God's laws broken, and to be stricken with fear because of those judgments which come from God by reason of the wickedness of the wicked. The reasons are:-- First, Here is matter of great commotion of spirit to any attentive and serious beholder; for the cause assigned in the text is, because they forsake thy law.' There are two things in the law--the precept and the sanction, by penalties and rewards. Now, they that forsake the law violate the precept and slight the sanction; and so two things grieve the godly--their sin and their punishment, how grievously they sin, and what grievous punishments they may expect! 1. That the law is violated, that they should forsake God, and all thoughts of obedience to him, and so make light of his law. Sin is anomi'a, 1 John iii. 4, the transgression of the law;' a contempt of God's authority. If we consider the intrinsic evil of sin, we shall see that it is not a small thing, but a horrible evil in itself; a thing not to be laughed at, but feared, whether our own or others. [1.] There is folly in it, as it is a deviation from the best rule which the divine wisdom hath set unto us. If we should look upon the law of God as a bare direction or counsel given us by one that is wiser than we, it is a contempt of the wisdom of God, as if he knew not how to govern the world, and what is good and meet for man, so much as he himself; and so a poor worm is exalted above God: Micah vi. 8, He hath showed thee, O man, what is good.' Now shall we slight his direction, and in effect say our own way is better? Reason requireth that they who cannot choose for themselves should obey their guides, and since they are not wise for themselves, content themselves with the wisdom of others who see farther than they do, as Elymas the sorcerer, when he was struck blind, sought about for somebody to lead him by the hand,' Acts xiii. 11. Can a blind man feel out his way better than another who hath eyes to choose it for him? God is wiser than we, and all who would not contemn their creator should think so. He hath reduced the sum of our duty into a holy law; now for us after all this to run of our heads, and to consult with our foolish lusts and the suggestions of the devil, who is our worst enemy, is extreme folly and madness, and so doth every one who breaketh the laws of God. [2.] Laws are not only to direct, but have a binding power and force from the authority of the lawgiver. God doth not only give us counsel as a friend, but commandeth us as a sovereign; and so the second notion whereby the evil of sin is set forth, is that of disobedience and rebellion; and so it is a great injury done to God, because it is a depreciation and contempt of his authority. As Pharaoh said, Exod. v. 2, Who is the Lord, that I should obey his voice?' or those rebels, Ps. xii, 4, Our tongues are our own; who is Lord over us?' We will speak and think and do what we please, and own no law but our own lusts. Now, though sinners do not say so in so many direct and formal words, yet this is the interpretation of their sinful actions. Whenever they sin, they despise the law which forbiddeth that sin, and so by consequence the authority of him that made it: 2 Sam. xii. 9, 10, Wherefore hast thou sinned in despising the commandment?' Tush! I will do it; it is no matter for the law of God that standeth in the way, is the language of the corrupt and obstinate heart. Now no man can endure to have his will crossed by an inferior, and will God take it at their hands? And therefore the children of God, who have a great reverence of God's authority, when they see it so openly violated and contemned, are filled with horror. Will not God be tender of his power and sovereignty? will he see his authority so lightly esteemed, and take no notice of it? [3.] It is shameful ingratitude. Man is God's beneficiary, from whom he hath received life and being, and all things, and therefore is bound to love him and serve him according to his declared will. We continually depend upon him every moment: In him we live, and move, and have our being,' Acts xvii. 28; and surely dependence should beget observance, and therefore men should be loath to break with God, or careful to reconcile themselves to him on whom they depend every moment: Acts xii. 20, Herod was highly displeased with them of Tyre and Sidon; but they came with one accord to him, and having made Blastus, the king's chamberlain, their friend, desired peace; because their country was nourished by the king's country.' Therefore it is extreme unthankfulness, stupidity, and brutishness for them to carry themselves so unthankfully towards God, who giveth them life and being, and all things. The brutes themselves, who have no capacity to know God as the first cause of all being, yet take notice of the next hand from whence they receive their supplies: Isa. i. 3, The ox knows his owner, and the ass his master's crib;' and in their kind express their gratitude to such as feed them, and make much of them; but wicked men take no notice of the God who hath made them, and kept them at the expense and care of his providence, and hath been beneficial to them all their days; but as they slight their lawgiver, so they requite their great benefactor with unkindness and provocation. [4.] It is a disowning of his propriety in them, as if they were not his own, and God had not power to do with his own as he pleaseth. The creature is absolutely at God's dispose, not only as he hath a jurisdiction over us as our lawgiver and king over his subjects, but as a proprietary and owner over his goods. A prince hath a more absolute power over his lands and goods than over his subjects. God is not only a ruler but an owner, as he made us out of nothing, and bought us when worse than nothing, and still keepeth us from returning into our original nothing; and shall those who are absolutely his own with draw themselves from him, and live according to their own will, and speak and do what they list? What is this but a plain denial of God's propriety and lordship over us? as those, Ps. xii. 4, Who have said, With our tongues will we prevail, our lips are our own; who is Lord over us?' Surely it should strike us with horror to think that any creatures should thus take upon them. Sin robbeth God of his propriety in the creatures. If we consider his natural right, sin is such an injury and wrong to God as theft and robbery. If we consider our own covenant, as we voluntarily acknowledge God's propriety in us, so it is adultery, breach of marriage vow; and with respect to the devoting and consecrating ourselves to him, so it is sacrilege. [5.] It is a contempt of God's glorious majesty. What else shall we make of a plain contest with him, or a flat contradiction of his holy will? For whilst we make our depraved will the rule and guide of our actions against his holy will, we plainly contend with him whose will shall stand, his or ours, and so jostle him out of the throne, and pluck the crown off his head and the sceptre out of his hands, and usurp his authority; and so slight the eternal power of this glorious king, as if he were not able to avenge the wrong done to his majesty, and we could make good our party against him: 1 Cor. x. 22, Do we provoke the Lord to jealousy? are we stronger than he?' Isa. xlv. 9, Woe to him that striveth with his Maker; let the potsherd strive with the potsherds of the earth.' Surely they that strive with their Maker will find God too hard for them. Now all these and many more considerations should make a serious Christian sensible, when he considereth how God is dishonoured in the world. 2. Their punishment. This relateth to the sanction by penalties and rewards. They that forsake the law have quite divested themselves of all hope, and cast off all dread of him. The law offereth death or life to the transgressors and observers of it: Deut. xxx. 15, Behold, I have set before you good and life, death and evil.' Now this is as little believed as the precept is obeyed; and thence cometh all their boldness in sinning and coldness in duty. [1.] God allureth us to obedience by promises of this world and the next, which, if they were believed, men would be more forward and ready to comply with his will. As to the promises of the next world, lie hath told us of eternal life. Surely God meaneth as he speaketh in his word, he will make good his word to the obedient; but the sinner thinketh not so, and therefore is loath to undergo the difficulties of obedience, because he hath so little sense and certainty of fulfil ling the promise. The apostle telleth us, Heb. xi. 6, That without faith it is impossible to please God, for he that cometh to God must believe that he is, and that he is a rewarder of those that diligently serve him;' implying that if the fundamental truths of God's being and bounty were believed, we could not be so careless as we are, not so barren and unfruitful as we are; but unbelief lieth at the bottom of all our carelessness: 1 Cor. xv. 58, Be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord.' They that know what a reward is prepared for the righteous, cannot but be serious and diligent themselves, and pity others, and be troubled at their neglect. Oh! what a good God they deprive themselves of, and throw away their souls for a trifle! But because the Lord knoweth how apt we are to be led by things present to sense, that work strongly upon our apprehensions; and that things absent and future lie in another world, and wanting the help of sense to convey them to our minds, make little impression upon our hearts; therefore God draws us to our duty by present benefits. Even carnal nature is apt to be pleased with these kinds of mercies, protection, provision, and worldly comforts: Ps. cxix. 56, This I had, because I kept thy precepts:' Mat vi. 33, Seek ye first the kingdom of God, and the righteousness thereof, and all these thing shall be added to you;' 1 Tim. iv. 8, Godliness is profitable to all things, having the promise of the life that now is, and of that which is to come.' But alas! the naughty heart cannot depend on God for the effects of his common goodness. Men distrust providence, and therefore take their own course, which is a grief and trouble to a gracious heart, to see they cannot depend on God for things of a present accomplishment. [2.] The other part of the sanction is his threatenings and punishments. Now in what a direful condition are all the deserters of God's law! Besides the loss of heaven, there is eternal fire, which is the portion of the wicked: Ps. xi. 6, Upon the wicked he will rain snares, fire and brimstone, and a horrible tempest; this shall be the portion of their cup.' They may flourish for a time, yet at length sudden, terrible, and irremediable destruction shall be the portion of their cup. God's judgments are terrible and unavoidable, both here and hereafter: Eph. v. 6, For these things cometh the wrath of God upon the children of disobedience;' Rom. ii. 9, Tribulation, wrath, and anguish upon the soul of man that doth evil.' Alas! these things are slighted by wicked men, or else they would not venture as they do; you cannot drive a dull ass into the fire that is kindled before him: Prov. i. 17, In vain is the snare laid in the sight of any bird;' and would a reasonable creature wilfully run into such a danger if he were sensible of it, and venture upon so dreadful threatenings if he did believe them? No; they think it is but a vain scarecrow, a deceitful terror, or a false flash of fire, and therefore embolden themselves in their rebellion. But God's people, that know the certainty of these things, they cannot but conceive a great horror at it when they think of the end of these men, their judgments in this world, but especially their eternal condemnation in the world to come. Well, then, forsaking the law, despising the precept, and slighting the sanction, should be a matter of great horror to a tender and gracious spirit. Secondly, It argueth that they have a due sense of things, though others have not. 1. They have a due sense of the evil of sin: Prov. xiv. 9, Fools make a mock of sin;' they sport at it, and jest at it, and count it nothing; but gracious and tender hearts have other apprehensions; they know that this is a violation of the holy and righteous and good law of God, and that it will be bitter in the issue, and that they which had pleasure in unrighteousness shall be damned. They look upon it with sad hearts, though it be committed by others, that the wicked go dancing to hell, and are angry with those who mourn for them, and dislike that vain course which they affect. 2. They have a due sense of the wrath of God. The prophet that threatened it saith, that rottenness entered into his bones, and his bowels quivered,' Hab. iii. 16. A lion trembleth to see a dog beaten before him. It is a trouble to the godly to think of the horrible punishments of the wicked, which they dread not, nor dream of; but the saints have a reverence for their Father's anger. Search the scriptures, and you shall find that the godly are more troubled at God's judgments than the wicked themselves who are to feel them: Dan. iv. 19, Daniel was astonished for an hour, and his thoughts troubled him,' when he was to reveal God's judgments against Nebuchadnezzar. So the prophet, Jer. iv. 19, My bowels, my bowels; I am pained at the very heart;' ver. 22, But my people are foolish, they are sottish children;' they, that brought the evil upon themselves, are senseless and stupid: Ps. xc. 11, Who knows the power of thine anger? according to thy fear, so is thy wrath.' Few lay to heart the terrible effects of God's heavy wrath; but the righteous do; they are truly affected with it, and with the cause of it, which is sin. God's wrath affects men according to the reverence and fear wherewith they entertain it, but to the wicked it is but a vain and empty terror. 3. The certainty of the threatenings. God's people see wrath and judgment in the face of sin, whereas those who are drowned in sensuality and carnal delights scoff at God's menaces and jest at his judgments, neither crediting the one nor expecting the other, as if it were but a mere mockery: Isa. v. 19, Come, say they, let him make speed, and hasten his work, that we may see it.' In their security they will believe nothing but what they feel. 4. The bane which cometh to communities and societies from the increase of the wicked, especially when their wickedness groweth to an height; that is, when it is committed with boldness: Isa iii. 9, They declare their sin as Sodom, they hide it not;' when men have lost all shame and modesty, and will not be restrained by any law. Surely if we know the evil of sin, the terribleness of God's wrath, believe the truth of his threatenings, and then consider the danger that will come to our dearest country, we cannot but be greatly moved. If a man were sailing in a bark, and see it guided so that it must necessarily run against a rock and suffer shipwreck, he would be sorry and deeply affected. Thirdly, It cometh from a good cause. 1. In the general it argueth a good constitution of soul: 2 Peter ii. 8, For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.' Passively he was vexed with the impurity of the Sodomites, and actively he vexed himself. So far as we are carnal we are pleased with sin, so far as we are spiritual we are vexed with it: Isa. lxiii. 10, They rebelled and vexed his Holy Spirit.' The better any are, the more affected with public sins and judgments. Christ weepeth over Jerusalem for their impenitency and approaching desolation: Luke xix. 41, 42, As he came near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.' This was in the midst of the acclamations and hosannahs of the multitude, when he was welcomed with a triumph. Paul telleth the Corinthians, 2 Cor. xii. 21, I am afraid, when I come among you, my God will humble me, and I shall bewail many which have not repented of the fornication, lasciviousness, and uncleanness which they have committed.' The more holy any one is, the more he is affected and struck at heart with the sins of others. 2. A deep resentment of God's dishonour. When his glory is obscured, it is a wound to the hearts of his children; as a child cannot endure to hear or see his father disgraced. Surely God's glory is dear to the saints: Ps. lxix. 9, The reproaches of them that reproached thee are fallen upon me.' Injuries done to God and religion affect them no less nearly than personal injuries which are done to themselves. So affectionately zealous are they for God's honour, which is obscured by the wickedness of the wicked, who forsake the perfect righteous law of God, and, usurping God's authority, make a new law to themselves. 3. Compassion to men. Though they are wicked men, yet they are men, made after God's image, remotely capable to know and love God, and live with him for ever, whom they should otherwise embrace as brethren; to see them treasure up wrath against the day of wrath should be a grief and a trouble to us; to think of the everlasting; destruction which they will bring upon themselves should afflict us. Thus the apostle: Phil iii. 18, 19, Of whom I have told you often, and now tell you weeping, that they are enemies to the cross of Christ, whose end is destruction.' To see men go by droves to hell, it should work on our bowels. If this brought Christ out of heaven to die for sinners, surely this should make us sadly resent their condition. 4. This produceth good effects; it is a disposition of great use and profit to us. [1.] It deterreth us from sinning ourselves, and so we are kept from being tainted with the contagion of evil examples; for what we mourn for in others we will not commit ourselves. The heart is made more averse from sin every day by this practice, whereas those that take pleasure in the sins of others do the same things, Rom. i. 32, consent with them to dishonour God, and so howl among the wolves, as the Latin proverb is; but when this is a trouble to us, it maketh us avoid their example, notwithstanding terrors and allurements to the contrary; terrors from the angry world, who cannot endure that any should part company; and allurements from our commodious living among the offenders. Thus Lot escaped in Sodom, because his righteous soul was vexed;' and Noah was upright in his generation,' because he reproved the deeds of the wicked. [2.] When we see their punishment in their sin, and fear a storm when the clouds are gathering, it puts us upon mourning and humiliation, which is a necessary duty in evil times: Jer. xiii. 17, If you will not hear, my soul shall weep in secret places for your pride.' None do so feelingly bewail the sins of the times as those who have a tender holy heart, affected with God's dishonour, and compassion over the souls of men. Others do personate a mourning, and act a part in a fast, as the mourning women among the Jews did at funerals, or as the boys in the streets would act their festivities and lamentations: Mat. xi. 16, 17, Whereunto shall I liken this generation? It is like unto children sitting in the market, and calling to their fellows, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.' Therefore it is of great use to us to get this frame of spirit. J3; ] It maketh us more careful to reform others, so far as it lieth within our power. Certainly without this disposition a man will never seek the conversion of souls for which Christ died; but have it once, and then you will take all occasions to do good to the souls of your children, and relations, and neighbours. When Paul was stirred in spirit, paroxu'neto to` pneuma, exasperated within himself, because he saw the whole city given to idolatry, He disputed with them daily in the market-place,' and took all occasions to reclaim them. So if you were affected with the evil of sin, horribleness of wrath, certainty of the word of God, and the bane that cometh to any society by having the wicked amongst them, would you let your children, and servants, or friends go on in a damning course? Would you not have compassion on them, and pluck them out of the fire? Surely this should be the temper of every minister when he hath to do with sinners, that his ministry may not be a sleepy ministry; of every parent and house holder, that all under his roof may be found in the way of the Lord; of every Christian towards his friends. [4.] It justifieth our zeal in reproving. Surely reproof had need to be managed with great tenderness and compassion, that it may not seem to flow from hatred and ill-will to the persons reproved, nor from petulancy of spirit, nor a desire of venting reproaches, but from pure zeal to the glory of God, grief to see him dishonoured, souls in danger to be lost, or hardened through the deceitfulness of sin; therefore holy men, in their sharpest invectives against sin, or oppositions of it, have always mingled compassion: Mark iii. 5, Our Lord looked about with anger, being grieved for the hardness of their hearts.' There was more of compassion than passion in our Lord Jesus Christ; he was angry, but grieved. So Paul, when he disputed earnestly against the Jews, yet telleth us, Rom. ix. 2, I have great heaviness and continual sorrow in my heart;' as much love to the persons of his countrymen as zeal against their errors. So flens dico, I tell you weeping, they are enemies to the cross of Christ,' Phil. iii. 18. Though he discovereth them to be enemies to the cross of Christ, yet he wept for their sakes and the church's sake. [5.] Those that are grieved and troubled even to some degree of horror and trembling of heart, for the prevailing of iniquity in those places and persons among whom they live, are delivered from the common judgment. So 2 Peter ii. 7, He delivered just Lot, vexed with the filthy conversation of the wicked:' and those that mourned and sighed for all the abominations which were committed in the midst of the land,' were marked out for preservation. The Lord hath a special care of them in times of public calamity. Use 1. Of reproof; it condemneth-- 1. Them that take pleasure in nothing so much as in the company of the ungodly, where they hear God dishonoured, his laws broken: if they were horribly afraid of the wicked which forsake God's law, how could this be? All conversation with the wicked is not forbidden, for then we must go out of the world; and to some we are bound by the law of necessity, or some civil and religious or natural bond; yet we are to eschew all unnecessary and voluntary fellowship and familiarity with them: Ps. xxvi. 4, I have not sat with vain persons, nor gone in with dissemblers.' So Prov. xxii. 24, 25, Make no friendship with an angry man; and with a froward man thou shalt not go; lest thou learn his ways, and get a snare to thy soul.' Certainly we are not to delight in the openly wicked as the only company that is pleasant to us, for what can a tender Christian get among them but a wound to his soul? 2. Those that are not affected with their own sins, much less with the sins of others. It is but a deceit of heart to declaim against the sins of the times, and not to mourn bitterly for our own sins: this is to translate the scene of our humiliation, and to put it far off from ourselves. Surely that grief will be most pungent and afflicting which doth most concern ourselves, and we know more by ourselves than possibly we can by other men; therefore we should often think of the merit of our own sins, their heinous nature, their dreadful consequences, if God be not the more merciful to keep us humble and thankful. Use 2. To persuade us to be of this temper, to be deeply affected when we see God's laws broken. It requireth-- 1. The general grace of a soft heart, which must be asked of God: 2 Chron. xxxiv. 27, Because thine heart was tender, and thou didst humble thyself, when thou heardest the words of the Lord against this place.' There was a high peace and calm at that time, but a tender heart relenteth at the threatenings. Beg of God to soften thy heart. 2. There needeth eminent holiness for such a frame, that we shine as lights in the midst of a crooked and perverse generation, Phil. ii. 15. The mourners must not be infected and tainted themselves, but save themselves from an untoward generation, condemn the sins of the times by their conversation. 3. We must have a fear animated by faith: By faith Noah was moved by fear' concerning things unseen, Heb. xi. 7. The danger of the flood was unseen as yet, and they married and gave in marriage. We must not judge of things by the present, or by carnal appearance: there is a righteous judge in heaven. Faith in his word will show us our danger, for God's threatenings are all fulfilled, and the more we seek to establish ourselves by carnal means, the more our ruin is hastened. 4. There must be a grief set awork by a love to God and the souls of men. In calamities the true temper for humiliation is a due sense of our Father's anger, and brethren's miseries: in sins our Father's dishonour, and man's destruction; those who are the same flesh with ourselves. Now it should trouble us to see them in the way to eternal ruin: Of some have compassion, making a difference: and others save with fear, pulling them out of the fire; hating even the garment spotted with the flesh,' Jude 22, 23. __________________________________________________________________ [1] Qu. many'?--ED. __________________________________________________________________ SERMON LX. Thy statutes have been my songs in the house of my pilgrimage.--Ver. 54. DAVID had in the former verse expressed his great trouble, because of the increase of the wicked, and their defection from the law of God. Now he showeth what comforted him: the children of God have a great deal of divine consolation from the word in the midst of all their sorrows and evils of the present life. David's comfort is here expressed-- 1. By the matter or object of it, thy statutes. 2. The degree of his rejoicing, intimated in the word songs. The effect is put for the cause, joy and mirth, which usually break forth into singing, or the sign and indication for the thing signified. 3. The place where he rejoiced, in the house of his pilgrimage; en to'po paroiki'as mou, wheresoever I sojourn. 1. By God's statutes' is meant his word in general, more especially the precepts and promises: in the one we have the offer of life; in the other, the way and means how to attain it. In the word is both our charter and our rule; in both regards it is matter of rejoicing: Ps. xix. 8, The statutes of the Lord are right, rejoicing the soul.' Nothing is commanded there but what is equitable in itself, and profitable to us. 2. By songs,' a metonymy of the effect for the cause, or the sign for the thing signified; such pleasure, joy, and contentment as other men had in songs, David had in the word of God. Travellers use to lighten and ease the tediousness of the way by songs: Thy word doth comfort me wonderfully. Or you may take it literally, the themes and arguments of his singing. Profane spirits must have songs suit able to their mirth; as their mirth is carnal, so the songs of carnal men are obscene, filthy and fleshly: but a holy man, his songs suit his mirth and joy; he rejoiceth in the Lord, and therefore his songs are divine: Thy statutes are my songs.' Singing of psalms is a delectable way of edification, which God hath not only instituted in the scriptures, but heathens saw a use of it by the light of nature. AElian, lib. iii. Nat. Hist. cap. 39, telleth us of the Cretans, tou`s paidas tou`s eleuthe'rous mantha'nein tou`s no'mous meta' tinos melodi'as. It is a spiritual channel wherein our mirth may run: James v. 13, Is any merry? let him sing psalms,' enthumei tis;--there is the harmony, that is a natural delight; the matter, that is a spiritual comfort. I cannot exclude this, because it is one way of expressing that delight which we take in the word; but I prefer the former, for David speaketh of the comfort he took in keeping God's precepts when they were violated by others. 3. In the house of my pilgrimage.' You may take it literally for the time of David's exile, when banished by Saul, or driven from his palace by Absalom: when he fled from place to place, and wandered up and down in great distress, then God's statutes, by which his life was directed, innocency vindicated, hopes confirmed both of present sup port and seasonable deliverance, were as songs to him, his real and cordial solaces. Wheresoever the believer is, or whatsoever his case and condition be, he hath still matter of rejoicing in the word of God. So had David when he was exposed to continual wanderings, without any fixed habitation. Indeed the children of God in Babylon say, Ps. cxxxvii. 4, How shall we sing the Lord's song in a strange land?' The meaning is not to exclude their own spiritual delight and solace; but they would not gratify the carnal pleasure of their enemies with a temple song, or subject religion to their sportive fancies and humours. Rather metaphorically for the whole course of his life, whether spent in the palace, or in the wilderness; in whatsoever place he was, he was still in the house of his pilgrimage: so he accounted his best and his worst condition; compare ver. 19, I am a stranger in the earth,' and Ps. xxxix. 12, I am a stranger with thee, and a sojourner, as all my fathers were;' with 1 Chron. xxix. 15, We are strangers before thee, and sojourners, as were all our fathers.' Not only when hunted like a partridge upon the mountains, but also when he was at rest, and able to offer so vast a quantity of treasure for the building of the house of God. Two points are observable:-- Doct. 1. That the godly count this world, and their whole estate therein, the house of their pilgrimage. Doct. 2. That during this estate, and the inconveniences thereof, they find matter of rejoicing in the word of God. Doct. 1. That the godly count, this world and their whole estate therein, the house of their pilgrimage. I shall not handle this doctrine in its full latitude, having spoken largely thereof in the 19th verse; only now a few considerations. 1. Here is no fixed abode; there where we live longest we count our home and dwelling; not an inn which we take up in our passage, but the place of our constant residence in this world. We are only in passage, and so should consider it: Heb. xiii. 14, Here we have no abiding city, but we look for one to come, whose builder and maker is God.' Here we stay but a little while, passing through to a better country. The mortality of the body and the immortality of the soul showeth that we are all strangers here; for if here we do not live for ever, and yet we have souls that will live for ever, there must be some other place to which we are tending. The body is dust in its composition and resolution: Eccles. xii. 7, Then shall the body return to the earth as it was.' Nature may teach us so much, but faith, that assureth us of the resurrection of the dead, doth more bind this consideration upon us. We are mortal, and all things about us are liable to their mortality; and therefore here we must be still passing to another place. 2. Here we have no rest: Micah ii. 10, Arise, and depart hence, for this is not your rest:' that is hereafter; Heb. iv. 9, There remaineth therefore a rest for the people of God.' Our home we count the place of our repose. Now there is no rest and content in this world, which is a place of vanity, misery, and discomfort. Yea, to the children of God there are stronger motives than crosses to drive them from the world--daily temptations, and our often falling by them. Crosses are grievous to all, but sin is more grievous to the godly; and nothing makes them more weary of the world than the constant in dwelling and frequent outbreaking of corruption and sin: Rom. vii. 24, O miserable man that I am! who shall deliver me from the body of this death?' The apostle was exercised with many crosses, but this doth make him complain in the bitterness of his soul, not of his misery, but of his corruption, which he found continually rebelling against God. Many complain of their crosses that complain not of sin. To loathe the world for crosses alone, is neither the mark nor work of grace. A beast can forsake the place where he findeth neither meat nor rest; but because we are sinning here, whilst others are glorifying God, this is the trouble of the saints. 3. They believe and look for a better estate after this life is over: 2 Cor. v. 1, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.' No man can be a right sojourner on earth who doth not look for an abode in heaven; for that which doth most effectually draw off the heart of man from this world is the expectation of a far better state in the world to come: 2 Cor. iv. 18, While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.' Heathens could call the world an inn, but they had only glimmering conceptions of another world. A Christian, that believeth it, and looketh for it on God's assurance, he is only the joyful stranger and the pilgrim. Common sense will teach us the necessity of leaving this world, but faith can only assure us of another; they are believers and expectants of heaven. 4. They do not only look for it, but seek after it. We read of both looking and seeking: Heb. xi. 14, They declare plainly that they seek a country:' Heb. xiii. 14, Here we have no continuing city, but we seek one to come.' Seeking implieth diligence in the use of means. All the life of a Christian is nothing but the seeking after another country, every day advancing a step nearer to heaven; and therefore their poli'teuma, their conversation' is said to be in heaven,' Phil. iii. 20. This is their great business upon earth, to do all to eternal ends: all other works and labours are but upon the bye, and subordinate to this. Their main care is to obtain this blessed condition; therefore they use word and sacraments, that they may grow in grace, faith, repentance, new obedience. Every degree in grace is another step towards heaven: Ps. lxxxiv. 5, Blessed is the man whose strength is in thee, in whose hearts are the ways of them;' ver. 7, They go from strength to strength, every one of them in Zion appeareth before God.' Some of the saints are in patria, others in via, still bending homeward. 5. Because they are so, the children of God are dealt with as strangers. Difference of scope and drift will procure alienation of affection: 1 Peter iv. 4, Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you;' and John xv. 19, If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.' Other cannot be expected but that the servants of the Lord should be ill rewarded and treated here, not only out of the world's ignorance--they know not our birth, breeding, expectations, hope: 1 John iii. 2, Beloved, now are we the sons of God; but it doth not yet appear what we shall be; but we know that when he shall appear we shall be like him, for we shall see him as he is'--but enmity, as the different carriage of the one puts a disgrace upon the course of life which the other doth affect; the one fixeth their home here, the other looketh for it elsewhere; and the world is sensible this is an excellency, and therefore those that are at the bottom of the hill, envy and malign those that are at the top. Use. Are we thus minded? There are two sorts of men in the world--the one is of the devil and the other is of God; for all men seek their rest and happiness on earth, or rest in heaven. Naturally men were all of the first number, for the rational soul without grace accommodateth itself to the interests of the body; but when sublimated and transformed by grace, the world cannot satisfy it, and it can find nothing there which may finally quiet its desires, for the new life infused hath other aims and tendencies. As saints are new-born from heaven, so for heaven; and therefore the new nature cannot satisfy itself in the enjoyment of the creature, with the absence of God. The apostle saith, While at home in the body, we are absent from the Lord,' 2 Cor. v. 6, 7. In this life we are not capable of the glorious presence of God; it is not consistent with our mortality; and our being present with him in the spirit is but a taste that doth provoke rather then cloy the appetite: Rom. viii. 23, Ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.' These tastes do but make us long for more; they are sent down from heaven to draw us up to that place of our rest where this glory and blessedness is in fulness. Now which sort are ye of? the city of God, or under the dominion of Satan and the power of worldly lusts? 1. There are some that take up here, and never consider whence they are, nor whither they are going; as Christ saith, I know whence I am, and whither I go.' They look altogether for the present, and if they be well for the present, they are contented. Alas! in what a miserable case are these men, though they mind it not! they seem to me to be like men that are going to execution. A man that is going to the gallows for the present is well, hath a great guard to attend him, an innumerable multitude of people to follow him: you would think that hardly could a man be such a sot and fool as to think all this should be done for his honour, and not for his punishment, and should only consider how he is accompanied, but not whither he goeth. Many such fools there are in the world, that only consider how they are attended and provided for, but never consider whither they are going. O wretch! whither goest thou? may we say to one that should pride himself in the resort of company to his execution. Dost thou not see thou art led to punishment, and after an hour or two these will leave thee hanging and perishing infamously as the just reward of thine offences? So many that shine now in the pomp and splendour of worldly accommodations, and are merry and jocund as if all would do well, alas! poor creatures, whither are they going? Job xxi. 12, 13, They take the timbrel and the harp, and rejoice at the sound of the organ; they spend their days in wealth, and in a moment go down into hell.' Ye still live, and are going to punishment, but mind it not; but your wealth, and honours, and servants, and friends will all leave you to your own doom; and yet you are merry and jocund as if your journey would never end, or not so dismally; as if you were hastening to a kingdom, and not to an eternal prison: one moment puts an end to all their joy for ever. 2. There are others that wean their hearts from this world, and make it their care that they may carry themselves becoming their celestial extraction. As their souls were from above by creation, so all their hopes, and desires, and endeavours are to attain to that region of spirits; much more as being renewed by grace do they aim at the perfection and accomplishment of that life which is begun in them; and so being made partakers of the divine nature, do they escape the corruption that is in the world through lust,' 2 Peter i. 4, they are convinced of a better estate than the world yieldeth, and believe it, and look for it, and long for it, and labour for it. Now of which number are you? or, if you cannot decide that--because more goeth to the assuring of our interest than the world usually taketh to be necessary for that end and purpose--of which number do you mean to be? Will you be at home in the world, or seek the happiness of the world to come? that is, in other terms, do you mean to be pagans under a Christian name, or Christians indeed? You have but the name if you be not strangers and pilgrims here upon earth. All Christ's disciples indeed are called to sit loose from the world, and to have a high and deep sense of the world to come. As to the other world, they are no mere strangers and foreigners, but fellow-citizens with the saints, and of the household of God,' Eph. ii. 19. They are of a family, part of which is in heaven and part on earth: Eph. iii. 15, Of whom the whole family in heaven and earth is named.' Some of their brethren have got the start of them, and are with God before them, but the rest are hastening after as fast as they can. They are sufficiently convinced that the earth is no place for them; they are strangers there, and the contentments thereof uncertain and perishing; but they are no strangers to heaven and the blessed society of the saints, whose privileges they have a full right to now, and hope one day to have as full a possession, and an intimate communion with their Father and all their brethren. Now, that you may resolve upon this, and carry yourselves suitably, I shall-- 1. Give you some motives. 2. A direction or two. 1. Motives. [1.] He that taketh up his rest in this world, or any earthly thing, is but a higher kind of beast, and unworthy of an immortal soul. The beasts have an instinct that guideth them to seek things convenient for that life which they have, and therefore a man doth not follow the light of reason that seeketh to quiet his mind with what things the world affordeth, and only relisheth the contentments of the carnal and bodily life, that is satisfied with his portion here, Ps. xvii. 14. All their business and bustle is to have their wills and pleasure for a little while, as if they had neither hopes nor fears of any greater things hereafter: Ps. xlix. 20, Man, that is in honour, and void of understanding, is as the beast that perisheth,' because he merely inclineth to present satisfactions; for reason is as a middle thing between the life of faith and the life of sense. It were no great matter whether you were men or dogs or swine, if reason be only given you for the present world and present satisfactions; all your sense of the world to come and conscience is as good as nothing. [2.] None are of so noble and divine a spirit as those that seek the heavenly kingdom. Amongst men, the ambitious who aspire to crowns and kingdoms, that aim at perpetual fame by their virtues and rare exploits, are judged persons of greater gallantry than covetous muck-worms and brutish epicures; yet their highest thoughts and designs are very base in comparison of Christians, who by patient continuance in well-doing seek for life, glory, and immortality,' Rom. ii. 7, and whom nothing less will content than the enjoyment of God himself. Their desires are after him: Ps. lxxiii. 25, Whom have I in heaven but thee? and who is there on earth I desire besides thee?' So that as man, being immortal, should provide for some place of perpetual abode, so herein the Christian excelleth other men, that nothing less will satisfy him than what God hath promised his people hereafter. The threshold will not content him--nothing but the throne. [3.] What a sorry immortality, mock eternity, do they choose, instead of the true one, when they neglect the pursuit of this heavenly country! If they look no higher than this world, all that they can rationally imagine is perpetuating themselves, and their names, and posterity, by successive generations: Ps. xlix. 11, Their inward thought is that their houses shall continue for ever, and their dwelling-places to all generations; they call their lands by their own names.' This is styled nodosa eternitas, when they live in their children after death. But alas! to how few men's share can this fall! and those who may in likelihood expect it, who are lords of fair rents, fair lands, houses and heritages, how often are they disappointed! But if their hopes should succeed, and they should make themselves this way eternal, yet when the pageantry of this world is over, the great ungodly men of the world, who have names, lands, families in the general resurrection shall be poor, base, contemptible; whereas he that made it his business to look after the world to come shall be glorious for ever. [4.] When once our qualification is clear, every step of our remove out of this world is an approach to our abiding city: Rom. xiii. 11, Our salvation nearer than when we first believed;' and 2 Cor. iv. 16, Though our outward man perish, yet the inward man is renewed day by day.' [5.] Every degree of grace makes your qualification clearer: Col. i. 12, Giving thanks to the father, who hath made us meet to be partakers of the inheritance of the saints in light;' and 1 Tim. vi. 19, Laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life.' Evidences are in creased when ripening for heaven more and more. 2. Let us carry ourselves as such as count our best estate in this world as the house of our pilgrimage. [1.] Let us with great joy and delight of heart entertain the promises of the life to come, resolving to hold and hug them, and esteem them, and make much of them till the performance come: Heb. xi. 13, These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.' [2.] Let us take heed of what may divert us and besot us, and hinder us in our heavenly journey: 1 Peter ii. 11, Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.' A relish of the pleasures that offer themselves in the course of our pilgrimage spoileth the sense that we have of the world to come, and weakens our care and pursuit of it. [3.] Let us be contented with those provisions that God in his providence affordeth us by the way, though they be mean and scanty: 1 Tim. vi. 8, Having food and raiment, let us be content, for we brought nothing into the world, and it is certain we can carry nothing out.' We came into the world contented with a cradle, and must go out contented with a grave; therefore, if we want the pomp of the world, let it not trouble us: we have such allowance as our heavenly Father seeth necessary for us till our great inheritance cometh in hand. [4.] If the world increase upon us, we should take the more care that we may have the comfort of it in the world to come: Rev. xiv. 13, Their works follow them:' Luke xvi. 9, Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations.' There is no other way to show our weanedness in a full estate, nor to keep our hearts clean, or to express our deep sense of the world to come, but this. Doct. 2. That during this estate, and the inconveniences thereof, God's children find matter of rejoicing in his word. 1. Let us consider how this point lieth in this text. [1.] The Psalmist had a sufficient sense of the inconveniences of the house of his pilgrimage, his absence from God, for therefore he counts it a pilgrimage; the many affronts and dishonours that are done to God in the world, which go near to a gracious heart who espouseth God's quarrel and interest; therefore he saith, Horror hath taken hold upon me, because men keep not thy law.' Nay, and possibly his own afflictions and troubles, for many interpreters suppose him now expelled from Jerusalem, and driven to wander up and down in the forests and wildernesses; yet then could he comfort himself in God, and pass over his time in meditating on his precepts and promises. The troubles and inconveniences of our pilgrimage are easily disregarded by them that have no sense of them, or are slight-hearted, or whose time of trial is not yet come; but then is strength of grace seen when we can overcome sense of trouble by the encouragements which the bare naked word of God offereth. If David were now in exile, it was a trouble to him not to enjoy the ordinances and means of grace with the rest of God's people; but to deceive the tediousness of it by God's word, that is the trial. If we can depend upon the promise, when nothing but the promise is left us, there are no difficulties too great for the comfort of God's word to allay. [2.] The Psalmist speaketh not of what he would do, but what he had done: Thy statutes have been my songs.' Experience of the comfort of the word is more than a resolution to seek it there. In his resolution he would have been a pattern of duty, but now he is a precedent of comfort. That which hath been may be; God, that hath given u promise and comfort to his saints before, will continue it in all ages. [3.] The Psalmist speaketh not of an ordinary joy, but such as was ready to break out into singing, which noteth the heart is full, and can hold no longer without some vent and utterance; as Paul and Silas were so full of joy that they sang at midnight in the stocks. 2. Now I come to the reasons why God's pilgrims find matter of rejoicing in his word during the time of their exile and absence from God, and all the inconveniences that attend it. [1.] Some on the word's part. [2.] Some on the part of him that rejoiceth. [1.] On the word's part, God's pilgrims can rejoice in it. (1.) There they have the discovery and promise of eternal life. It telleth them of their country. A firm deed and conveyance is a comfort to us before we have possession: 2 Peter i. 4, To us are given exceeding great and precious promises, that being made partakers of the divine nature, we may escape the corruptions that are in the world through lust.' In the word there are promises neither of small things, of things of a little moment, nor of things that we have nothing to do with, but of great moment and weight, and given to us. The promises make the things promised certain to those to whom they do belong, though they be not yet actually in their possession; and therefore the children of God are delighted in them, and so far as that their hearts are drawn off from worldly things. They that adhere to them, and prize the comfort which they offer, have something in them above natural men, or the ordinary sort of those that live in the world. (2.) There they have sure direction how they may attain this blessedness which the promises speak of, and that is a great comfort in the midst of the darkness and uncertainty of the present life. The word of God is said to be a light that shineth to us in a dark place,' 2 Peter i. 19. The love of the world will mislead us, our own reason will often leave us comfortless, the examples of the best are defective, but the word of God will give comfortable direction to all that follow the direction of it, under all their crosses, confusions and difficulties: Ps. cxix. 105, Thy word is a light unto my feet, and a lantern to my paths.' Light is comfortable; it is no small satisfaction that I am in God's way, and have his word for my warrant. (3.) It propoundeth the examples of their countrymen, and sets forth their heroical acts, and encourageth us to imitate their fortitude and self-denial: Heb. vi. 12, Be followers of them who through faith and patience inherit the promises:' many things are to be done and suffered before we attain the end. Now, it is a great comfort to trace the footsteps of the saints all along in the way in which we go: Heb. xii. 1, Wherefore, seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.' If God did call us to walk in an untrodden path, it might be cumbersome and solitary. Now it is very obliging and encouraging to consider in what way they have been brought to heaven before us. (4.) It hath many seasonable cordials against fainting by the way. Alas! when we are in deep pressures, our hearts are apt to sink; but the word assureth us that we shall have all things necessary for us,. that our heavenly Father seeth what is best for us, and that if we faithfully wait upon him, our afflictions and rubs in the way shall be a means to bring us to our journey's end: 2 Cor. iv. 17, Our light affliction, that is but for a moment, worketh for us a far more exceeding and eternal weight of glory:' and that for the present our trials are not inconsistent with his love. [2.] On the believer's part there are reasons of this comfort and rejoicing. (1.) There needeth a spiritual frame of heart, for a carnal man's rejoicings and relishes are suitable to the constitution of his mind: Rom. viii. 5, They that are after the flesh do mind the things of the flesh, and they that are after the spirit, the things of the spirit.' It is an infallible rule to the world's end. Every one cannot say, Thy statutes are my songs.' No; they must have other solaces; and a man's temper is more discerned by his solaces than by anything else. They that have not purged their taste from the dregs of sense, the trash of the flesh-pots of Egypt will ever be pleasing to them in the heavenly pilgrimage; and being inveigled with the baits of the flesh, the promises are like withered flowers to them, or as dry chips; it is the spiritual heart that is refreshed with spiritual songs. (2.) This word must be received by faith, for it is faith that enliveneth our notions of things, and maketh them work with us: Heb. xi. 13, These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims upon the earth.' Our affections follow persuasion: 1 Peter i. 8, Whom having not seen we love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:' Rom. xv. 13, Now the God of hope fill you with all joy and peace in believing.' (3.) This word must be improved by reading and hearing, but especially by meditation and singing. (1st.) Meditation, when it is sweet and lively, stirreth this joy. Delight begets meditation, and meditation begets delight. There is a kukloge'nesis in moral as well as natural things: Ps. i. 2, His delight is in the law of the Lord, and in his law doth he meditate day and night:' and Ps. cxix. 97, Oh, how love I thy law! it is my meditation day and night:' and ver. 15, 16, I will meditate in thy precepts, and have respect unto thy ways: I will delight myself in thy statutes; I will not forget thy words.' These follow one another. Affections are not excited but by deep and pondering thoughts. (2d.) By singing psalms we draw forth this delight: Col. iii. 16, Let the word of God dwell in you richly, in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord;' Eph. v. 18, 19, Be not drunk with wine, wherein is excess; but be filled with the Spirit, speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord.' Drunkards, when tilled with the spirit of wine, sing wanton songs; and those who are filled with the wine of the Spirit will praise God with spiritual songs. This is a duty of importance, a delightful way of being instructed by our refreshment. God would give us strength, but this is neglected, or cursorily performed by Christians. We will complain of the want of a spirit in prayer; we should do so in singing. Coldness in this holy exercise argueth a deadness of faith and a coldness in true religion. We should express our joy this way. (4.) Above all, this comfort is found in ready practice and obedience. There is a comfort, I confess, in speculation, but not so deep and intimate as in practice. The one is out a taste inviting to the other, which giveth us a fuller draught. The bare contemplation and view of any concerning and weighty truth is very ravishing to those that bend their minds to knowledge: Prov. xxiv. 13, 14, My son, eat thou honey, because it is good, and the honeycomb, which is sweet to thy taste; so shall the knowledge of wisdom be to thy soul.' Every truth is objectum intellectus, much more divine truth; but now in practice the impression is doubled: we get comfort and joy raised in our consciences; our lives and light do not jar; we are at full quiet in our minds, apprehending ourselves to be in God's way: Ps. cxix. 14, I have rejoiced in the way of thy testimonies as much as in all riches.' Use 1. To show you that the people of God need not envy the wicked for their delights and pleasures; they have chaster and sweeter delights; God's statutes are their songs. Where the heart is spiritual, they can find delight enough in the word, both as their charter and their rule, and need not turn aside to vain mirth; a portion in the promises will yield pleasure enough: ver. 111, Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart.' 2. To reprove those that reckon these things a burthen. The holy talking of heaven and godliness maketh worldly men ever heavy and out of humour; it is not their delight. But it should not be so with the children of God. A child of God should only be heavy when he displeases God, but delight in all the means that enable him to live to God. 3. When we are saddened by the evil of the present world, let us make use of this remedy; let us meditate on God's statutes. We shall find ease and refreshing by exercising ourselves to know God in Christ. 4. To refute the vain conceit which possesseth the minds of men, that the way of godliness is a gloomy way. As soon as a man beginneth to think of salvation, or the change of his life, or the leaving of his sins, embracing the service of God, presently his mind is haunted with this thought: Seest thou not how those that serve God are melancholy, afflicted; sorrowful, never rejoice more? and wilt thou be one of them? This is the opinion of the world, that they can never rejoice nor be merry that serve God. But certainly it is a vain conceit. No men do more and more truly rejoice than they which serve God. Consult the scriptures, who have more leave, shall I say, or command, to rejoice? Ps. xxxvii. 4, Delight thyself also in the Lord, and he shall give thee the desires of thine heart:' Phil. iv. 4, Rejoice in the Lord always, and again I say, Rejoice.' Ask reason who have more cause or matter to rejoice than they that have provided against the fears or doubts of conscience by reason of sin? What is more satisfactory to a soul in doubts and fears than the knowledge of pardon and reconciliation with God? For the satisfaction of the desires of nature which carry us after happiness, who have a more powerful exciter of joy than the Holy Ghost? Acts xiii. 52, The disciples were filled with joy and with the Holy Ghost.' Who more qualified with joy than those who have a clear right to the pardon of sin, and so can see all miseries unstinged? Rom. v. 1-3, Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God; and not only so, but we glory in tribulation also.' How joyful are those that see themselves prepared for everlasting life! 2 Cor. v. 1, For we know that if our earthly tabernacle be dissolved, we have a building of God, an house not made with hands, eternal in the heavens.' Yea, when a Christian knoweth his duty, his way is plain before him; it is a mighty satisfaction: Ps. xix. 8, The statutes of the Lord are right, rejoicing the heart.' Look into the lives and examples of the saints; who have more true joy than they? The disciples esteem the grace of the gospel such a great treasure, that though they suffer persecution for it they are filled with joy: Acts viii. 8, And there was great joy in that city,' Thes. i. 6, Having received the word with much affliction and joy in the Holy Ghost:' 2 Cor. vii. 4, I am exceeding joyful in all our tribulation.' Preachers, though with great hazard they perform their office, should be joyful: Acts xx. 24, Neither count I my life dear unto myself, so that I might finish my course with joy;' Phil. ii. 17, 18, Yea, and if I be offered for the sacrifice and service of your faith, I joy and rejoice with you all; for the same cause also do ye joy and rejoice with me.' The world will reply--I know not what this spiritual consolation meaneth; it seemeth hard to relinquish that which I see, that which I feel, that which I taste, for that which I see not, and it may be shall never see. Ans. 1. By concession, the joy of the saints is the joy of faith. God is unseen, Christ is within the heavens, great hopes are to come: 1 Peter i. 8, In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory;' 2 Cor. v. 7, For we walk by faith, not by sight.' 2. Thus you see that the world cannot alway rejoice in those things which they take to be the proper objects of joy: they have alternative vicissitudes, now rejoice, now mourn; nor can it be otherwise, for they rejoice in things which cannot always last. If they rejoice when their worldly comforts increase, they are sad when they wither; if they rejoice when their children are born, they weep when they die: but a Christian hath always his songs, for he must always rejoice in the Lord, who is an eternal God: Phil. iv. 4, Rejoice in the Lord always;' in Christ, who hath obtained eternal redemption for us,' Heb. ix. 12; in the promises, which give an eternal influence: Ps. cxix. 111, Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart.' The flesh cannot afford anything so delightful as a Christian hath; the word will hold good for ever. 3. We cannot altogether say that a Christian doth rejoice in that which he cannot see; for all that they see is their everlasting Father's wealth: 1 Cor. iii. 21, All are yours, for you are Christ's, and Christ is God's.' If they look to heaven, they can rejoice and say, Glory be to thee, O Lord, who hast prepared this for our everlasting dwelling-place. If they look to the earth, Glory be to thee, Lord, who dost not leave us destitute in the house of our pilgrimage. If they consider their afflictions, they rejoice that God is not unmindful of poor creatures, who are beneath his anger as well as unworthy of his love: Job vii. 17, 18, What is man that thou shouldst magnify him, and that thou shouldst set thine heart upon him, and that thou shouldst visit him every morning, and try him every moment?' that God should trouble himself about us, that we may not perish with the ungodly world. The same love that sendeth them prosperity sendeth adversity also, which they find by the seasonableness of it. __________________________________________________________________ SERMON LXI. I have remembered thy name, O Lord, in the night, and have kept thy law.--Ver. 55. WE often read and sing David's psalms, but we have little of David's spirit. A man's employment is as the constitution of his mind is, for all things work according to their nature. A man addicted to God, that is to say, one who hath taken God for his happiness, his word for his rule, his Spirit for his guide, and his promises for his encouragement, his heart will always be working towards God day and night. In the day he will be studying God's word; in the night, if his sleep be interrupted, he will be meditating on God's name; still entertaining his soul with God. The predominant affection will certainly set the thoughts awork. The man of God had told us in the former verse what was his chief employment in the day-time, and now he telleth us how his heart wrought in the night. Night and day he was remembering God and his duty to him. In the day the statutes of God were his solace, and as songs to him in the house of his pilgrimage; in the night the name of God was his meditation: I have remembered thy name, O Lord, in the night, and have kept thy law.' In which words observe-- 1. David's exercise, I have remembered thy name, O Lord, in the night. 2. The effect and fruit of it, and have kept thy law. The one may be considered as the means, the other as the next and immediate end. Remembering and thinking is but a subservient help and means to promote some higher work. 1. In the first branch you have-- [1.] The act of his soul, I have remembered. [2.] The object about which it was conversant, thy name, O Lord. [3.] The season, in the night. For the act of his soul, I have remembered.' Remembrance is an act of knowledge reiterated, or a second agitation of the mind unto that point unto which it had arrived before. Or, more plainly, remembering is a setting knowledge awork, or a reviving those notions which we have of things, and exercising our thoughts and meditations about them. [2.] The object was God's name;' that is, either God himself, as Ps. xx. 1, The name of the God of Jacob defend thee;' or that by which God is known, his wisdom, goodness, and power, especially those notions by which he hath manifested himself in the word. [3.] The season, In the night.' Some take the night metaphorically for the time of trouble and affliction. It is often a dark time with the people of God, a very dark night, and then it is comfortable to them to think of his name, according to that of the prophet, Isa. l. 10, He that walketh in darkness and hath no light, let him stay him self upon the name of his God.' I think it is meant literally; that the man of God took such pleasure in the name of God, that what time others gave to sleep and rest he would give to the contemplation of his glory. In the solitude and darkness of the night he sustained and supported his spirit with the thoughts of God, and thereby took up a courage and constancy of resolution to keep his law. 2. The other branch, I have kept thy law;' that is, with a good and sincere heart set himself to the keeping of it; this is spoken partly to intimate his own seriousness in this work, and partly God's blessing upon his endeavours therein. [1.] His seriousness and sincerity in the work. There is a twofold remembrance of things:-- (1.) Notional and speculative. (2.) Practical and affective. The notional and speculative remembrance of things is when we barely think of them, without any further profit or benefit; but the practical, powerful and affective remembrance is to be affected with matters called to mind as the nature of them doth require: as when we remember God so as to love him, and fear him, and trust in him, and make him our delight, and cleave to him, and obey him. And we are said to remember his commandments, when our hearts are set upon the practice of them. Verba notitiae connotant affectus: we must not think of God indifferently, and by the by, but we must be answerably affected, and act accordingly. Thus did David, I remembered thy name, and kept thy law.' [2.] God's blessing upon his endeavours; for he presently addeth in the next verse, This I had, because I kept thy precepts.' Our heavenly Father, who seeth what is done in secret, will reward it openly,' Mat. vi. 6. And the blessing of time well-spent in secret, or a few serious thoughts of God in the night, will publicly appear in their carriage before men. If we be frequently and seriously with God when we are solitary, the fruit and benefit of it will be manifest by our holiness and heavenliness when we are in company. Your most private duties do not lose their reward. As a man's pains in study will appear in the accurate order, strength, and rationality of his discourse, so his converse with God in private will be seen in the fruits of it, in his holy, profitable and serious conversation. The points are three:-- Doct. 1. Remembering God is an especial help to the keeping of his law. Doct. 2. God is best remembered when his name is studied. Doct. 3. Those that have spiritual affections will take all occasions to remember his name. I have remembered thy name in the night season,' saith holy David. Doct. 1. That remembering God is an especial help to the keeping of his law. First, What it is to remember God. 1. It supposeth some knowledge of God, for what a man knoweth not he cannot remember. The memory is the cofferer and treasurer of the soul; what the understanding taketh in, the memory layeth up; and actually we are said to remember when we set the mind awork upon such notions as we have formerly received. And particularly to remember God is when we stir up in our minds clear and heart-warming apprehensions about his nature and will. 2. It supposeth some faith, that we believe him to be such as the word describeth him to be; for spiritual remembrance is the actuation of faith, or, in this case, the improvement of that wisdom, power, goodness, holiness, justice, and truth, which we believe to be in God. Otherwise, without faith, those thoughts which we have of the greatest matters affect us no more than a dream doth a sleeper. These things are supposed in remembrance. 3. It expresseth a reviving of these thoughts, or an erection of the mind to think upon what we know and believe. Man, that hath an ingestive, hath also an egestive faculty, and can lay out as well as lay up, bring forth truths out of the mind when it is useful for us, and whet and inculcate them upon the heart; he may call to mind or ponder upon them. 4. Let us see the kinds of this remembrance. [1.] I must repeat that distinction; it may be done notionally and speculatively, or else affectively and practically. Notionally, when men have a few barren notions, or dry sapless opinions or speculations about the nature of God; always men's remembrance is as their knowledge is, and faith is. Now there is mo'rphosis tes gno'seos, a form of knowledge, Rom. ii. 10, and dead faith,' James ii. 20. Affectively and practically we remember God when there are such lively and powerful impressions of his name upon our hearts as produce reverence, love, and obedience. It is not enough to grant the doctrine, own the opinions that are sound and orthodox concerning God, but we must have a reverential and superlative, esteem of him. All men confess a God with their mouth, and think they believe in him; but the fool hath said in his heart, There is no God,' Ps. xiv. 1. What testimony do their hearts and actions give? A man's course of life and conversation is like an eye-witness; his profession is as a testimony by report. Now one eye-witness deserves more credit than many by hearsay. Plus valet unus oculatus testis, &c. How would you walk if you believed there were no God? Could you be more neglectful of God, and careless and mindless of heavenly things, than you are? Now your transgressions speak louder than your professions in the eye of an understanding believer: Ps. xxxvi. 1, The transgression of the wicked saith within his heart that there is no fear of God before his eyes.' Practice belies profession: Titus i. 16, They profess that they know God, but in works they deny him.' Cold and dead opinions are easily taken up, and men talk by rote one after another, yea, and study to defend them, and yet count God an idol. Denial in works is the strongest way of denial, for actions are more weighty and deliberate than speeches. [2.] There is a threefold remembrance of God for practical uses. (1.) There is a constant remembrance. We should carry the thoughts of God along with us to all our businesses and affairs, and ever wall; as in his eye and presence: Prov. xxiii. 17, Be thou in the fear of the Lord all the day long;' not only in prayer, but at all times, in all our other occasions. Some graces, like the lungs, are always in use; so Ps. xvi. 8, I have set the Lord always before me.' He that liveth always in the sight of God cannot be so secure and senseless as others are. A drowsy inattentive mind is easily deceived into sin, but he that doth often remember God, his conscience is kept waking; for he is all eye, and seeth all things; all hand, and toucheth all things; all foot, and walketh everywhere; all ear, and heareth all things. Sic agamus cum hominibus tanquam Deus videat; sic loquamur cum Deo tanquam homines audiant. The latter clause was the least that a heathen could think of; but surely, if there be any weight in the former part of the direction, the latter is needless. Thus we should never forget God. (2.) Occasional, when God is brought to mind either by some special occasion offered, or by some notable discovery of himself in his word or works. Occasion offered; as when Ahasuerus could not sleep, Esther vi. 1, it was the providence of God he should read in the chronicles, and so come to the knowledge of Mordecai. So it befalleth God's children; they cannot sleep sometimes, and so occasion is offered in the silence and solitude of the night to invite them to holy thoughts of God, which may be of great use and comfort: Job xxxvii. 7, He sealeth up the hand of every man, that all men may know his work.' In deep snow or rain their work is hindered, that they, sitting at home, may have time to consider of God and his providence. Sometimes it falleth out so that we know not what to do with our thoughts, and it will look strangely in the review if we should prostitute them to vanity rather than give them to God, like the act of a spiteful man, that will rather destroy and waste a commodity than let another have it. Or when some notable discovery of God is in his ordinances and providences, word, or works; we should always season our hearts with the thoughts of God, we should see him in every creature, and observe him in his daily providences. The name of God is upon all things that he hath made, but especially any notable providence that falleth out, which is an especial demonstration of his wisdom, justice, and power: Ps. cxi. 4, He hath made his wonderful works to be remembered.' So in his ordinances, when God maketh any nearer approach to us by way of conviction, counsel, or comfort: 1 Cor. xiv. 25, And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth.' Many times our minds in reading or hearing are illustrated with a heavenly light, or our hearts touched with some delightful relish, and the word cometh in with more than ordinary authority and power upon the heart; these are especial occasions which we must take to consider God and the great affairs of our souls. (3.) Set and solemn, when from the bent, purpose, and inclination of our own hearts, without any outward impulsion, we set ourselves to remember the God that made us. From first to last there is great use of meditation and serious thoughts of God in the spiritual life. Our first awaking is occasioned by them: Ps. xxii. 27, They shall remember and turn to the Lord.' For a great while we live without God in the world, till we recollect ourselves, and consider where we are and whither we are going. We are like men drunk or asleep, and do not make use of our reason and common principles that may be learned from the inspection of the creature and everything about us; and when once we are brought into the communion of the life of God, and have grace planted in our hearts, it cannot be carried on unless we take time to remember God. Our faith, our love, our desires, our delight, they are all acted and exercised by our thoughts; so that the spiritual life is but an imagination, unless we do frequently and often take time for serious meditation of him. It is not consistent with any of the three vital graces, faith, hope, and love, that a man should be a stranger to the remembrance of God; therefore God complaineth of it as a strange thing: Jer. ii. 32, My people have forgotten me days without number;' do no more regard me than if they had never known me, Besides, the habits of grace are so weak, and our temptations so strong, and the difficulties of obedience so great, that I cannot see how we can keep afoot any interest of God in ourselves, if we seldom think of God, and do not sometimes sequester ourselves to revive this memorial upon our souls. Can a sluggish heart be quickened, or weak and inconstant resolutions be strengthened, or the sparks of love ever blown up into a flame, and fainting hopes cherished, unless we seriously set our minds awork to consider of God and our obligations to him? Will a sleepy profession, without constant and lively thoughts do it? It cannot be. Oh, no! If you mean to keep in the fire, you must ply the bellows and blow hard. Whet truths upon the understanding, and agitate your minds in this holy work. Secondly, My next work is to show that this is a notable help to godliness; and that appeareth enough in that forgetting God is assigned as the cause of all mischief, and remembering God the engagement to all duty. We forget God, do not meditate upon his name, and so fall into sin: Ps. ix. 17, The wicked shall be turned into hell, and all the nations that forget God.' Some deny God, but most forget him; they cast away the knowledge of God out of their minds. So Ps. l. 22, Consider this, all ye that forget God;' that is the description of the wicked. So it is the charge upon Israel, as their great sin and cause of their defection: Deut. xxxii. 18, Thou art unmindful of the rock that begat thee; thou hast forgotten the God that formed thee.' Oblivion is an ignorance for the time. Truths lose their efficacy when not remembered. On the other side, remembering God is made to be the immediate and next cause of our duty: Eccles. xii. 1, Remember now thy Creator in the days of thy youth.' Youth would not miscarry so shamefully if they did oftener remember God, nor be led away by vain and sensual delights, if the thoughts of God did more dwell in their minds. So Deut. viii. 11, 12, Beware that thou forget not the Lord thy God, in not keeping his commandments.' Our lives will declare whether we do remember God. Those that do often and seriously keep God in their thoughts, will be most careful to keep his commandments. Thirdly, The reasons of the point. 1. It doth encourage us, and quicken us to diligence in our work. As soldiers fight best in their general's presence, and scholars ply their books when under their master's eye, so by living always in the sight of God we study to please him. The oftener we consider him the more we see no service can be holy and good enough for such a God as he is; a God not to be provoked and resisted, so not to be neglected and slighted: Mal. i. 14, Cursed be the deceiver that hath in his flock a male, and voweth and sacrificeth to the Lord a corrupt thing; for I am a great king, saith the Lord of hosts, and my name is dreadful among the heathen:' implying that when they came with a sickly sacrifice, they did not remember his excellency and greatness. Either they had no or mean thoughts of God; but if they had remembered what an one he is, they would employ the best of their strength, time, and affection in his service. 2. The madness of our natures is bridled and restrained by thoughts of God: 3 John 11, He that doth evil hath not seen God.' Will he force the queen before my face?' Esther vii. 8. You will not sport with sin, nor play with the occasions of it, nor dare to venture upon God's restraints. It is said of an archangel, ouk eto'lmese, he durst not bring against him a railing accusation,' Jude 9, because they be held the face of God. So if we had a deep sense of God impressed upon our hearts, we would be more awe-ful. You make very bold with God when you dare knowingly venture upon the least sin. Will you affront God to his face? Children that are quarrelling or falling out, when the father or mother cometh, all is hush and silent. 3. It comforts and reviveth us in the midst of our faintings and discouragements, because of the evils of the present world: Jonah ii. 7, When my soul fainted within me, I remembered the Lord.' When the burden of affliction presseth us sore, the stoutest hearts are broken and lose all courage; but when we come to ponder seriously what God is, or what he will be to his people, or hath at any time been to ourselves, it cheereth and reviveth the heart. So Ps. xlii. 6, O my God, my soul is cast down within me; therefore will I remember thee.' By this way the saints recover themselves, Ps. lxxvii. 10, And I said, This is my infirmity; but I will remember the years of the right hand of the Most High.' So also, Mat. xvi. 9, Do ye not remember the five loaves of the five thousand, nor the seven loaves of the four thousand?' Use. To press us to remember God more. When we will not look upon another, we take it to be a great sign of aversation and hatred. The devils, that are most opposite to God, abhor their own thoughts of God, for they believe and tremble.' God thinketh of us; he is not far from every one of us; why are we so far from him? We cannot open our eyes but one object or other will represent God to us. What dost thou see, hear, and feel, but the effects of his power and goodness? He is before thee, behind thee, within thee, round about thee; and shall he not find room in thy heart, when every trifle findeth room there? He that filleth every place, shall thy heart be empty of all thoughts of him? To press you to this-- 1. Consider we are naturally apt to forget God, do not like to retain him in our knowledge, Rom. i. 28, backward to any remembrance of him: Ps. x. 4, The wicked, through the pride of their countenance, will not seek after God; God is not in all their thoughts.' 2. How much God hath done to put us in remembrance of him, by creatures, providences, ordinances, and his Spirit. [1.] Creatures, all of them, sun, moon, stars, worms, grass, put us in mind of him: Ps. xix. 1, 2, The heavens declare the glory of God, and the firmament showeth his handiwork; day unto day uttereth speech, and night unto night showeth knowledge.' The creatures have a double use--their natural use and their spiritual use. Their natural use is the special end for which they were made; their spiritual use is to set forth God to us. We look upon them amiss if we look upon them as separated from and independent of God. Our food is not only to nourish nature, but that we may taste the sweetness and goodness of God in it. All the creatures bring this message to our consciences: Remember God that made us and all things else. They all read a divinity lecture to those that have a mind to hear it, and preach the goodness, power, and wisdom of God by a loud and audible voice. It is true we are deaf, but they cease not to cry to us: Job xii. 8, Speak to the earth, and it shall teach thee; and to the beasts of the field, and they shall declare to thee. Not only the shining heavens, but the dull earth, that heaviest and grossest element; the brute creatures that have no reason, the mute fishes that can make no sound, we must ask them, parley with them by our own thoughts; and so, though they have neither voice nor ears, they will answer us, and resolve our consciences the question we put to them, Is there a God? Yea, and declare his excellent attributes, that he is eternal, infinite, wise, powerful, and good. We may easily make out these collections. Christ saith the stones would cry if these held their peace. We should hear the creature as we would hear God himself speaking to us. They speak to all countries in their own language. At first God spake to the world not by words but things. Thus hath God engraven his name upon his works, as those that make watches, or any curious pieces, write their names upon them; as he that carved a buckler for Minerva had so curiously inlaid his own name that it could not be rased out without defacing the whole work. So the creatures are but a draught and portraiture of God's glory. [2.] Providences, these do more awaken us. God's daily benefits should bring him to our remembrance: Acts xiv. 17, Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness;' Deut. viii. 18, But thou shalt remember the Lord thy God, for he it is that giveth thee power to get wealth.' Especially the sanctified remembrance of God's dealing with his people is the way to keep the heart in the faith, love, and fear of God; and the forgetting his works is the cause of all defection and falling off to carnal courses and confidences: Ps. lxxviii. 11, They forgat his works and wonders that he showed them,' Ps. cvi. 21, They forgat God their Saviour, which had done great things in Egypt;' Judges viii. 34, And the children of Israel remembered not the Lord their God, who had delivered them out of the hands of their enemies on every side.' It is a base ingratitude not to remember, prize, and esteem God for all this. [3.] Ordinances. Ministry was instituted to put you in remembrance, and give you still new and fresh occasions to think of God: 2 Peter i. 12, I will not be negligent to put you always in remembrance.' Our business is not always to inform you of what you know not, but to inculcate and revive known truths, there being much forgetfulness, stupidness, and senselessness upon our spirits: 2 Peter iii. 1, That I may stir up your minds by way of remembrance.' The impressions of God on our minds are soon defaced; we need to quicken and awaken your affections and resolutions to choose and cleave to God: 1 Tim. iv. 6, If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ.' So sacraments are instituted to bring God to remembrance: 1 Cor. xi. 24, This do in remembrance of me:' that we may remember his love and our covenanted duty. The sabbath was instituted for a remembrance and memorial of his creating, redeeming goodness. [4.] The great office and work of the Spirit is to bring to remembrance: John xiv. 26, He shall bring all things to your remembrance.' We are apt to forget God, and instructions, and rebukes in their season: the Holy Ghost is our monitor. 3. God will not forget them that remember him. He will remember them at every turn: Mal. iii. 16, Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it; and a book of remembrance was written before him, for them that feared the Lord, and thought upon his name.' If he do not openly reward you with temporal deliverances, yet he taketh notice of every thought and every word you speak for him, and taketh pleasure in you. It is upon record; if you have not the comfort of it now, you shall have it in a little time. Because they thought of him they spake of him, and owned him in an evil time; and therefore God is represented as hearing and booking: and the books shall one day be opened, and then you shall have your public reward. Doct. 2. God is best remembered when his name is studied. First, When is his name studied? In the general, when we look upon him as he hath manifested himself in his word and works. More particularly, God is discovered sometimes by the name of his essence, sometimes by his attributes. 1. By the name of his essence. When Moses was very inquisitive to know his name--and God can best tell his own name--let us see what answer was made him: Exod. iii. 12, 13, When they shall say unto me, What is his name? and God said, I am that I am.' God was sending Moses upon a strange message; he was giving him commission to go and speak to a king to dismiss and let go six hundred thousand of his subjects, to lead them to a place which God should show. Now Moses thought for such a message he had need have good authority, therefore desireth a significant name. I am that I am.' The form of the words showeth it was a wonderful incomprehensible name: Ask not my name, for it is Wonderful,' Judges xiii. 18. This is enough to satisfy sober inquiry, though not wanton curiosity, enough for faith to work upon: the great I AM hath sent me. It showeth his unsearchableness. It is our manner of speech when we would cover anything and not answer distinctly, we say. It is what it is; I have said what I have said. Finite understandings cannot comprehend him that is infinite, no more than you can empty the sea with a cockleshell. He is the great and only being, in comparison of whom all else is nothing: Isa. xl. 17, All nations before him are nothing, they are counted less than nothing and vanity.' You have not a true and full notion of God if you conceive him only as the most eminent of all beings: no being must appear as being in his sight and in comparison of him. As long as you only conceive God to be the best, you still attribute something to the creature, for all comparatives include the positive. The creature is nothing in comparison with God; all the glory, perfection, and excellency of the whole world do not amount to the value of a unit in regard of God's attributes: join never so many of them together, they cannot make up one number, they are nothing in his regard, and less than nothing. All created beings must utterly vanish out of sight when we think of God. As the sun doth not annihilate the stars, and make them nothing, yet it annihilates their appearance to our sight; some are of the first magnitude, some of the second, some of the third, but in the day-time all are alike, all are darkened by the sun's glory: so it is here; there are degrees of perfection and excellency if we compare one creature with another, but let once the glorious brightness of God shine upon the soul, and in that light all their differences are unobserved. Angels, men, worms, they are all nothing, less than nothing to be set up against God: this magnificent title, I am, darkeneth all, as if nothing else were. God did not tell Moses that he was the best, the highest, and the most glorious, but I am, and there is none else besides me:' nothing that hath its being of itself, nothing that can be properly called its own. Thus the incomprehensible self-existence of God puts man into his original nothing: none but God can say, I am, because all things else are but borrowed drops of this self-sufficient fountain; other things are near to nothing. God most properly is, who never was nothing, never shall be nothing, who may always in all difference of time say, I am, and nothing else but God can say so. The heaven and earth six thousand years ago could not say, We are. Adam could once have said, I am, as to his existence in the compounded nature of man, but now he cannot say it. All the gene rations past were but are not, and the present is but will not be; and within a little while who of us can say, I am? No; our place will know us no more:' but God eternally saith, I am:' not, I have been, or I shall be, but I am.' Look a little backward, and you shall find man's beginning; step a little forward, and you shall overtake his dissolution. But God is still I am; he is one that is before all, after all, and in all. He beholdeth from the mount of eternity all the successions and changes of the creature, and there is no succession or mutation in his knowledge. Well, then, here is an answer for Pharaoh, and the Israelites, and all of you to study on, I am that I am.' I am the fountain of all being, that do unchangeably and eternally exist in myself, and from myself. 2. God hath described his name by his attributes. To go over all, the compass of a sermon will not permit. I shall single out three from all the rest--his power, wisdom, and goodness; they are manifested in all that God doth. [1.] In creation. Basil, Epoi'esen os agatho`s to` chre'simon, os sopho`s to` ka'lliston, os dunato`s to` me'giston--the goodness of God is seen in the usefulness of the creatures to man; the power of God in the stupendousness and wonderfulness of his works; his wisdom in the apt structure, constitution, and order of all things: first he createth, then distinguished, then adorneth. The first work was to create the heavens and earth out of nothing; there is his power: his next work is a wise destination and ordination of all things; he distinguisheth night from day, darkness from light, waters above the firmament from waters beneath the firmament, the sea from the dry land; there is his wisdom: then he decketh the earth with plants, and furnisheth it with beasts, and storeth the sea with fishes, the firmament with stars; there is his goodness. Let us examine these more particularly, beginning-- (1.) With his goodness. The creation is nothing else but an effusion of the bounty and goodness of God. He made the world, not that he might be happy, but that he might be liberal; he made the world not by necessity, but at his pleasure: Rev. iv. 11, Thou hast created all things, and for thy pleasure they are and were created.' God was happy enough without us; fee had a fulness and absolute sufficiency within himself; his great aim was to raise up objects out of nothing, to whom he would communicate his goodness. The heavens and earth were made that man might have a place for his exercise, and a dwelling for his rest, and in both might love, honour, serve, and glorify his Creator. God sits in his palace among his best creatures, and thither also will he translate man at length, if he be obedient, and observe the ends of his creation: thus his goodness appeareth. (2.) His power. He brought all things out of the womb of nothing. The powerful fiat was enough: Isa. xl. 26, Lift up your eyes on high, who hath created these things, and bringeth out their host by number, and calleth all things by their names, by the greatness of his might, for that he is strong in power?' The force of the cause appeareth in the effect, and God's power in the life and being of the creature. There is no artificer but he must have matter to work upon, or else his art will fail him and he can do nothing; all that man can do is to give some shape and form, or to fashion that in some new model which had a being before: but God made all things out of nothing; the inclination and beck of his will sufficeth for his great works. We have great toil and sweat in all things that we do, but behold what a great work is done without any pain and travail! It is troublesome to us to carry up a little piece of stone or timber to any building of ours, but God stretched out all these heavens in such an infinite compass by the word of his power, and hangeth the earth upon nothing. (3.) His wisdom. The admirableness and comely variety of God's works doth easily offer it to our thoughts. In the frame of the work you may easily find out a wise workman: Ps. cxxxvi. 5, Sing praises to him that by wisdom hath made the heaven and the earth, for his mercy endureth for ever:' so Prov. iii. 19, The Lord by wisdom hath founded the earth, by understanding hath established the heavens: the wisdom of God appeareth in the order of making, and order of placing all the creatures. In making them, in simple things God began with those that were most perfect; as his first creature was light, which of all qualities is the most pure and defecate, and is not stained by passing through places most impure: then all the other elements. In mixed bodies God took another method, from imperfect to perfect; first things that have a being, as the firmament, then life, as plants, then sense, as beasts, then reason, as men: first God would provide the places of heaven and earth, then the creatures to dwell in them; first the food, then the creatures to be sustained by it. Provision was made for the inhabitants of the earth, as grass for beasts, and light for all living and moving creatures. Plants have a growing life, beasts a feeling life. Then man was made, last of all creatures, as most excellent. Thus God would teach us to go on from good to better. Man's palace was furnished with all things necessary, and they were placed and disposed in their apt cells for the beauty and service of the whole, and then like a prince he was sent into the world to rule and reign. There are not so many animals in the earth as in the sea, to avoid the great waste of food which would be consumed by the beasts of the land to the prejudice of man. But there is no end of these considerations. Only let me tell you, power is most eminently discovered in the creation: Rom. i. 20, The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead.' The first apprehensions which we are possessed with, and which are most obvious, are the infinite greatness and power of the Creator. [2.] These are manifested in the whole structure of his word; his power in the histories and prophecies, which declare what God hath and shall do; his wisdom in the precepts and counsels, and discovery of such mysteries; his goodness in promises, institutions, and provisional helps. More particularly in the law part of his word, his goodness; that showeth man what is good: Micah vi. 8, He hath showed thee, O man, what is good:' his power, in threatening such punishments and promising such rewards, and in the wonderful efficacy of his word in the conscience; his wisdom, in stating such a rule, that hath such an admirable fitness for the governing and regulating of mankind. But though all three shine forth in the law, and all in each part, yet his wisdom is most eminent: Deut. iv. 6, Keep these statutes, for this is your wisdom and understanding.' In the gospel, still these three attributes appear--the wonderful wisdom, power, and goodness of God. His wisdom in the orderly disposure of the covenant of grace: 2 Sam. xxiii. 5, Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure; for this is all my salvation and all my desire, although he make it not to grow.' And contriving the excellent design and plot of salvation by Christ: 1 Tim. iii. 16, Great is the mystery of godliness, God manifested in the flesh, justified in the Spirit, seen of angels, preached to the Gentiles, believed on in the world, received up to glory.' His power in the incarnation, resurrection, and miracles of Christ; therefore Christ is called the wisdom and power of God.' But above all his love is magnified in the gospel: Rom. v. 8, God commendeth his love towards us, in that, while we were yet sinners, Christ died for us:' 1 John iv. 9, 10, In this was manifested the love of God toward us, because that God sent his only-begotten Son into the world, that we might live through him: herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins;' Titus iii. 4, But after that the kindness and love of God our Saviour toward man appeareth.' __________________________________________________________________ SERMON LXII. I have remembered thy name, Lord, in the night, and have kept thy law.--Ver. 55. [3.] THESE are discovered in daily providence. To rub up and revive our thoughts, God is pleased anew to set before us the glorious effects of his wisdom, goodness and power; his wisdom in the contexture of providence, his power in the management of it, his goodness in the effects of it. His wisdom in the beauty and order of his works, in guiding the course of nature, and disposing all things about his people. He doeth all things well: Eccles. iii. 11, He hath made everything beautiful in its time,' or in the true and proper season; therefore, we that look upon providence by pieces, stumble at the seeming confusion and uncertainty of what falleth out, as if the affairs of the world were not under a wise government; but stay a little while till all the pieces of providence be put together in one frame, and then you will see a marvellous wisdom in them. In the work of creation, all things were very good,' Gen. i. 31; so for these six thousand years, as well as for the first six days. Those things which seem confused heaps when they lie asunder, when put together will appear a beautiful structure and building. So for his goodness. What part hath God been acting in the world for so long a time but that of mercy? He may be traced more by his acts of goodness than vengeance: Acts xiv. 17, Nevertheless he left not himself without witness, agathopoion, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with joy and gladness.' The whole world is a theatre of mercy. If at any time we wrest punishment out of his hand, it is with an aim of mercy: as he threateneth that he may not punish, so he punisheth that he may not punish for ever. For his power, that is notably discovered to us every day. If we would draw aside the covering of the creature, you might soon see the secret almighty power of God which acteth in everything that falleth out; the same everlasting arm that made the creatures is under them to support them: Heb. i. 3, He upholdeth all things by the word of his power.' As they started out of nothing by his command, so they are kept from returning into nothing by the same powerful word, command, and decree of God: Thou hidest thy face, and they are troubled; thou takest away their breath, and they die; thou sendest out thy Spirit, and they are created; and thou renewest the face of the earth,' Ps. civ. 29, 30, All things hold their life of him. If God withdraweth in any measure the wonted influence of his power from them, they presently find a change in themselves. It is even with the being and faculties of the creature as. with the image of the glass, which, when the face removeth, it is seen no more. The Lord doth as it were breathe into them a being, and when he taketh in his breath they perish, and when he sendeth it out again they are renewed. Now, though God doth constantly discover his wisdom, power, and goodness, yet in some providence one of these doth more especially appear; his wisdom in some notable contrivance and chain of causes, which to a common eye seemed to have no tendency to such effects as are produced by them; as when out of the sins and perverse doings of men, or the disorders and confusions of the world, he raiseth his own glory, or by some unthought-of, unheard-of means bringeth about the deliverance of his people, taking the wise in their own craftiness. Sometimes his power, when by weak and contemptible means he bringeth great things to pass, and a straw becometh a spear in the hand of the Almighty. Sometimes in his goodness, in filling us with blessings, or doing notable acts of grace for his people's sake. [4.] These three attributes suit with God's threefold relation to us. By his almighty power he becometh our creator; as most wise, our supreme governor; as most good, our gracious benefactor. We depend upon him for our present supplies, and from him we expect our future hopes. His creation gives him a right to govern us, his wisdom a fitness, and his bounty doth encourage us voluntarily to give up ourselves to his service. [5.] These three attributes do most bind our duty on us, as they beget in us love, fear, and faith, or esteem, reverence, and trust, which are the three radical graces that result from the very being and owning of God, and are the cultus naturalis enjoined in the first commandment. His wisdom as a lawgiver begets reverence and fear; his goodness is the object of love, and his power of trust. If he be most wise, there is all the reason in the world that he should rule and govern us; for who is fitter to govern and make laws than he that is most wise? If he be most good, infinitely good, there is all the reason in the world that you should love him, and no show of reason why you should love the world and sin before him. If powerful and all-sufficient, there is all the reason you should believe in him, as one that is able to make good his word, either by promise or threatening. Faith goeth upon that: Rom. iv. 21, he was strong in faith, being fully persuaded that what he had promised he was able to perform.' He is God all-sufficient, therefore his promises are not to be distrusted, his threatenings not to be slighted. There is no resisting or standing out against him, in the twinkling of an eye he can tear you in pieces, pluck away the guilty soul from the embraces of the unwilling body. A spark of his wrath makes thee a burthen to thyself. So for promises; one word of his mouth can accomplish all the good that is contained in them. And it is observable that the respects of the creature, that are peculiarly due to one of these attributes, are sometimes in scripture directed to another. It is said, Hosea iii. 5, They shall fear the Lord and his goodness in the latter days:' and love him for his power and greatness, and believe in him for his wisdom. Again, they trust him for his goodness, love him for his wisdom, fear him for his power; all these changes are in scripture. Secondly, Why God is best remembered when his name is studied? The reason is, because the study of his name doth increase those three fundamental radical graces before mentioned. 1. The studying of his name increaseth our love: Thy name is as an ointment poured forth, therefore the virgins love thee,' Cant. i. 3. Ointment kept close in the box doth not diffuse its savour, but ointment poured forth is full of fragrancy and reviving, it perfumeth the whole house: John xii. 3, The house was filled with the odour of the ointment.' So when the name of God is not considered, we are not comforted and strengthened and quickened; but pour it forth, take it abroad in your serious thoughts and believing meditations, and that doth attract and draw hearts to him. When we consider the mercy, grace, power, wisdom, truth, and justice of God, these affect all those that have any spiritual discerning. This is the way to draw esteem from carnal hearts; he hath authority to make laws, for he is the wise God; power to back this authority, for he is the almighty Creator, who can frown thee into nothing; but yet he is good and gracious, ready to receive you, and pardon, and do you good, though you have rebelled against him. To pour out this name is our duty, and then poor creatures will be prevailed with: it is our duty to do it in the discoveries of the gospel, your duty to ponder upon it in your private meditations. The wisdom of God in the word showeth your duty, his power what need you have to bind it on your hearts; and your case is not without hope, for you have to do with a good God: there is no mercy to such as fear not his powerful justice, and no justice for such as flee from it to his mercy. See how God poureth out his name: Exod. xxxiv. 5-7, And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord; and the Lord passed by before him, and proclaimed the Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children's children unto the third and fourth generation.' 2. The studying of God's name increaseth our faith and trust: Ps. ix. 10, They that know thy name will put their trust in thee.' God is first known, and then trusted, and then served. If God were known more he would be more trusted, and if he were more trusted we would not be so double-minded and unstable in the profession and practice of godliness. We little study God, and because we study his name so little, our faith is weak, and therefore we are so uncertain in our conversations. It is well when all our comfort and duty is immediately fetched out of the name of God, or his nature considered by us. 3. The studying of God's name increaseth our reverence and fear: Ps. cxi. 9, Holy and reverend is thy name;' Ps. lxxxvi. 11, Unite my heart to the fear of thy name.' The more you study the nature of God, the more awe-ful, serious, humble, watchful will you grow. Thus you see serious and becoming thoughts of God do much increase our faith, fear, and love. Use. The use is to exhort you more-- 1. To study the name of God, and to dwell upon the meditations of the Almighty, and to possess your mind with him till no place be left for sin or vanity. [1.] The name of his being. God is not only the best of beings, but properly that which is; because he is a self-being, that gave being to all things else, and from everlasting to everlasting. We are but as it were of yesterday, and our being is from him, and our life in his hands; we cannot live an hour without him, nor fetch a breath without him, nor think a thought, nor speak a word, nor stir a hand or foot without him. There is a continual providential influence and supportation: as the beams of the sun vanish as soon as the sun is clouded, so do we fail when God suspends his influence. A watch goeth of itself, a mill of itself when the workman taketh off his hand from them: it is not so with us and God; for, Acts xvii. 28, In him we live, move, and have our being.' What Paul said of spiritual life, Gal. ii. 20, is true also of life natural, I am, yet not I, but God is all in all.' He is in us, and liveth in us, or we could not subsist for a moment. We need not seek God without in the workmanship of heaven and earth, for we have God within ourselves, and may feel him and find him in our own life and motion; as the child in the womb liveth by the life of the mother, before it is quickened and liveth apart by a life and soul of its own; or as a pipe sounds by the blowing of the musician; if he stop his breath it is altogether silent; so we live and breathe in God, and all the tune able variety of our motions cometh from his breathing in us. Now, if God be so near us, shall we not take notice of his presence, and carry ourselves accordingly? Shall we offend him and affront him to his face, and displease him without whom we cannot live? But alas! how seldom do we reflect upon this! How is it that we move and think not with wonder of the first mover in whom we move? How is it that we live and persevere in being, and do not consider of this fountain and self-being who gave our life to us, and still continues it? Oh, the negligence of many souls professing the knowledge of God and godliness! We speak, walk, eat, and drink, and go about all our business, as if we had a self-being and independent, never thinking of that all-present and quickening Spirit that acts us, moveth in us, speaketh in us, maketh us to walk, eat, drink, and do all the functions of nature; like the barbarous people who see, hear, speak, and reason, and never once reflect upon the principle of all these--a soul within. [2.] Let us think often of the name of God, his attributes. (1.) Of his wisdom, that we may compose ourselves to worship, adore him, serve him according to his will and pleasure, and may admire him in the justice and equity of his laws, and the excellent contrivance of his providence, that so we may submit to the directions of the one and the determinations of the other. To the directions of his word: Can we count God to be a wise God, and refuse his counsel? Doth not our practice give our profession the lie when we rather walk after our hearts' counsels, and the examples and fashions of the world, than observe the course God hath prescribed to us in the word? Who, then, is thought wise--God or men? So for submission to the determination of his providence. The flesh would fain be pleased, and therefore quarrelleth many times at God's dispensations as harsh and severe; but in good earnest who is wiser--God or men? Do we think we are fitter to sit at the helm, and govern and steer all affairs, than the wise Creator of heaven and earth? Shall we sit as judges upon his actions, and think that might have been prevented, this might have been better ordered, either for God's interest or our own comfort? Men will be teaching God how to govern the world; for we prescribe to him as if he did not understand what were fit for us: he pleaseth us not in his wisest dispensations, and we bear it out as if we could mend his works: Job xxi. 22, Shall any teach God knowledge?' Those that disallow of God s proceedings take upon them to be God's teachers. It was a blasphemous speech of Alphonsus, Si Deo a consiliis adfuisset in creatione mundi, multa se consultius ordinaturum--if he had been of God's counsel when he made the world, he would have ordered many things better. Many abhor such a gross speech, yet think almost to the same effect. If they had the governing of the world, such men should not prosper; such and such things should not be done. (2.) The name of his power. Oh! think often of that almighty power that maketh and conserveth all things, that giveth a being to you and every creature, and will do so to his promises, though never so unlikely; for what cannot he do that bringeth all things out of nothing by his word? Therefore our confidence in him should be more strong and steadfast; for why should we have any jealousies and distrusts of him who is omnipotent? In your greatest wants he is all-sufficient, and can supply you: Gen. xvii. 1, I am the almighty God; walk before me, and be thou perfect.' In your greatest dangers he can deliver you: Dan. iii. 17, Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king.' In your lowest estate he is able to raise you up: Rom. xi. 23, And they also, if they abide not still in unbelief, shall be graffed in; for God is able to graff them in again.' Whatever difficulties oppose themselves against the thing promised, he can remove them, for nothing is too hard for the Almighty: Phil. in. 21, He is able to subdue all things to himself.' How weak and despicable soever the visible means be, God can work by them: 2 Chron. xiv. 11, It is nothing with thee to help, whether with many, or them that have no power.' All is alike to omnipotency. Instruments or means may be too great for God's honour to be used, never too small or weak for him to work by. (3.) The name of his goodness. God is infinitely good, effectually good, independently good, and all-sufficiently good. If good be amiable in our eyes, so should God be. He hath all that is lovely in the creatures in a more eminent degree, and therefore our affections, that are scattered to them, should be united in God. He is the supreme good, and the fountain of all goodness. Oh! how should we love this God, and that above all things in the world, or else we do not love him aright. This is that which draweth in your hearts to him, and upon this should your thoughts dwell. He showed his goodness to you in creation, when he made you a little lower than the angels; but much more in redemption, when he preferred you above the angels; for he did not take hold of angels, but took hold of the seed of Abraham.' What should you be doing but admiring of this, and showing forth the virtue and force of this love? God is love, and dwelleth in love,' 1 John iv. 16. Oh! shall the paltry things of this world draw off your love from God, who is goodness itself? Let this prevail with you to lay down all your doating upon the creature, that you may no more follow the shadow, but cleave to the substance. We owe all that we are, all that we have, all that we hope for, to his goodness; and therefore let us consecrate and dedicate ourselves to his service and glory. 2. To study it so as some good may come of it. We should keep our thoughts on this holy subject-- [1.] Till we admire God. The degree of the saints' knowledge here below is only to proceed to admiration: Ps. viii. 1, O Lord, our Lord, how excellent is thy name in all the earth!' When we have studied God, silence will be the best eloquence, and admiration advance him more than speech. Admire the name of his being. Creatures in their highest glory may be described, an account may be given of them; but his nature is Wonderful, can be admired, but not told. Admire his wisdom: Ps. civ. 24, O Lord, how manifold are thy works! in wisdom hast thou made them all.' Admire his love: Oh, how excellent is thy loving-kindness! Ps. xxxvi. 7; Oh, how great is thy goodness, which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the sons of men!' Ps. xxxi. 19. The name of his power: Ps. cxlv. 3, Great is the Lord, and greatly to be praised; his greatness is unsearchable.' The object is too big for the faculty: it is a contempt of God when we think of him and do not admire him. Oh, the riches of his wisdom, height of his power, breadth of his love! [2.] Till we make some practical improvement of him; otherwise to know God is but a vain speculation, a work of curiosity rather than of profit. By the sight of God the heart must be-- (1.) Drawn off from the creature, self, and sin. (2.) Drawn unto God. (1.) Drawn off-- (1st.) From the creature. That is a true sight of God which abaseth all things beside God, not only in opinion but affection; that attracteth and uniteth the soul to God, and draweth it off from all created excellences. The sight of God's purity darkens the purity of the angels, and staineth the pride of all created glory: Job iv. 18, Behold, he put no trust in his servants, and his angels he charged with folly.' So that is a true sight of God's excellency that draweth off the heart from the vain, changeable, and empty shadow of the creature; and God is not truly amiable to us till this effect be in some measure wrought in us: 1 John ii. 15, Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him.' So that our love to God will be known by the decay of our love to earthly things. (2d.) From self. A sight of God will best discover thyself unto thyself, that in the light of God's glorious majesty thou mayest distinctly behold thine own vileness and misery. Esaias, when he saw God in vision: Isa. vi. 5, Then said I, Woe is me. for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, and mine eyes have seen the king, the Lord of hosts.' That is the use he made of this glorious sight: he knew, doubtless, something of this before, but now is affected as if he had never seen it. The glory of God shining on him doth not lift him up in arrogancy and conceit of the knowledge of such profound mysteries, but he is more abased in himself; this light made him see his own uncleanness. So Job xlii. 5, 6, I have heard of thee by the hearing of the ear, but now mine eye seeth thee; therefore I abhor myself in dust and ashes.' As long as it was hearsay, Job thought himself some thing, and might reflect upon himself and actions with a kind of complacency and delight; but now he could not look upon himself with any patience. Self-love maketh us loathe other men's sins more than our own, and hindereth us from representing ourselves to ourselves in a true shape. It is the mere speculative knowledge of God, and science falsely so called that puffeth up; but a true knowledge of God breedeth self-loathing. (3d.) From sin: it draweth off the heart. This remembrance will represent filthiness as filthiness without a covering. Sin is a deformity to God, as contrariety to his laws, the purity and goodness of his essence, and wisdom of his laws; yea, an act of rebellion and disloyalty against his sovereignty. Sin still is greatened by the consideration of God and a reflection upon his nature; as against his authority, purity, goodness, so there is unkindness, disobedience, and a blot in it. Well may the apostle say, 3 John 11, He that doth evil hath not seen God.' (2.) The heart must be drawn unto God by love, fear, and trust; for unless we meditate upon God to this end, Though we know God, we do not glorify him as God,' Rom. i. 21, till your hearts be moved and inclined to love, fear him, and obey him. His being calls for it, that we should seek after communion with God, who is such a self-sufficient, all-sufficient, and eternal being. Whom would we own, or whose favour would we seek? The favour of poor creatures, who are now one thing, now another? or the favour of God, who can still say, I am that I am! what I was I am, and I will be what I am? Friends are changeable, their affections dry up, and they themselves die, and their favour and all their thoughts of doing us good perish. There is no end of his duration or affection. His attributes call for love; his power rendereth him the most desirable friend and dreadful adversary. What more dreadful than power that cannot be resisted, wisdom that none can be hid from? and what more lovely than his love? Surely if we did study his name, his promises, and threatenings, it would have more power with us: how would we seek to him, and submit to his blessed will, and depend on him, as those that have nothing in our selves, nor anything else in the world had being without him! We would then believe all opposite powers to be nothing, and wink at either the dreadfulness or loveliness of the creature, while the eye of our souls is wholly taken up with the sight of God; our desires would be to him, and our delights in him, and being deadened to the creature, would wholly cleave to him. Doct. 3. Those that have spiritual affections will take all occasions to remember God's name. In adversity, for their comfort: Isa. xxvi. 8, 9, Yea, in the way of thy judgments, O Lord, have we waited for thee: the desire of our soul is to thy name, and to the remembrance of thee: with my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early;' Isa. l. 10, Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God.' In prosperity, for a regulation and restraint to their affections, that they might not too freely run out on the creature to the wrong of God. It is said of the wicked, Ps. lv. 19, Because they have no changes, therefore they fear not God;' but God's children remember him in their comforts: Deut. viii. 10, 11, When thou hast eaten and art full, thou shalt bless the Lord thy God for the good land which he hath given thee; beware that thou forget not the Lord thy God;' so ver. 18, Thou shalt remember the Lord thy God, for he it is that giveth thee power to get wealth.' In company they will be speaking of God: Eph. v. 4, alla eucharistia, but rather giving of thanks.' Alone they will be thinking of God; so that when they are alone, they are not alone; God is with them in their solitude: John xvi. 32, Behold, the hour cometh, yea, is now come, that ye shall be scattered every one to his own, and shall leave me alone; and yet I am not alone, because the Father is with me.' By day they redeem time, God's statutes are their songs; by night when they cannot sleep: When I awake I am still with thee,' Ps. cxxxix. 18. Oh, what an advantage it is to have the heart thus thronged with thoughts of God in the night! When others sleep, good men are awake with God. 1. Observe this, that which David speaketh of himself was a secret duty. Those duties which we perform in secret, and wherein we avoid the applause of men, are most sincere, and by them many times we obtain most blessing: Mat. vi. 6, Thy Father, which seeth in secret, shall reward thee openly.' David was the same in secret that he was in the light. Other witnesses of our respect to God we need not than God himself: it is enough that he seeth us and approveth us. Our desire and scope should be to please him, not to appear devout to men, or to be esteemed as such by them. Therefore, besides public ordinances, we should give ourselves to spiritual exercises in secret. 2. This was a spiritual duty transacted in the heart by his thoughts. The darkness of the night doth riot hinder the delight of the soul; it is day within though night without. When a child of God shall see God, and be seen of him, though the sun shineth not upon the world, it is enough, their hearts are enlightened with God's Spirit. 3. It was a duty done akai'ros, unseasonably to a vulgar eye. When others were buried in sleep, David would awaken sometimes to remember God. It is their solace; and spiritual affections and heroical grace must not be limited to the ordinary dull way of expressing duty to God. They have special affections and special dispensations: Ps. lxiii. 6, My soul shall be satisfied as with marrow and fatness, when I remember thee on my bed, and meditate of thee in the night-watches.' 4. It is not unseasonable. In the night, without distraction, we can more freely command our thoughts, for the senses being exercised, scatter the mind to several objects: Job xxxv. 10, None saith, Where is God, my maker, who giveth songs in the night?' That is matter of rejoicing and comfort to poor oppressed creatures. So Ps. xlii. 8, I will sing of his loving-kindness in the day-time, and in the night his song shall be with me.' Day and night he was filled with a sense of God's love. The reasons are-- [1.] They are fitted for it, having knowledge and a deep impression of the majesty of God upon their hearts: My reins instruct me in the night-season,' Ps. xvi. 7. These things that make a deep impression in the day, the thoughts will return upon in the night; now God and his words are impressed upon them. [2.] They delight in it: Ps. civ. 34, My meditation of him shall be sweet; I will be glad in the Lord.' They delight themselves in beholding the face of God, though not by immediate vision, yet by meditation. They are so affected with thoughts of his excellency, goodness, kindness, that it is their solace to draw their hearts off from all things and persons in the world to that divine object. [3.] They profit by it. (1.) As to comfort, it easeth us of many sorrowful, troublesome, and weary thoughts. We must fetch our comforts from God; the divine nature is the first fountain of them, therefore called the God of all comfort,' 2 Cor. i. 3. (2.) As to duty and obedience. The reasons of our duty and subjection are most enforced from the nature of God; therefore the more we remember the nature of God, the more we are quickened to obedience: there we see his infinite power, supreme authority, exact holiness, tender love: Let the potsherds of the earth contend with one another,' Isa. xlv. 9. Our business is to keep God our friend. He hath two properties that make him most comfortable or most terrible, according as he is at peace or war with us eternity and omnipotency. Use. Let us take more occasions to think of God, and that with admiration. Many take no more notice of him than if he were not at. all; but let us take all occasions: Ps. iv. 4, Commune with your own hearts upon your bed.' All the time we can spare from our necessary, civil, and natural actions should be employed in calling to mind what we have seen, or heard, or felt of God. A loathness and backwardness to this duty is an ill sign. __________________________________________________________________ SERMON LXIII. This I had, because I kept thy precepts.--Ver. 56. IN this psalm the dependence of the verses is neither to be neglected, nor too curiously sought after. Many of the sentences have no other connection than pearls upon the same string, though some are as links in the same chain, fastened one to the other by an apt method and order. The design of the penman was to cast all his experiences into the order of the Hebrew alphabet; and as there are in the Hebrew twenty-two letters, so twenty-two parts or octonaries. Each octonary beginneth with the same letter. This sentence which I have read seemeth to be independent of the preceding verse, and is the sudden effusion or eruption of a gracious heart engaged in the meditation of the fruit of obedience: This I had, because I kept thy precepts.' In the words you have-- 1. David's assertion of his integrity, I have kept thy precepts. 2. The gain of this course indefinitely proposed, this I had. 3. The link between both in the causal particle, because. David doth not here tell you what he had, but this and that: this hope, this comfort, this quickening, this deliverance; all this I had; that is, whatever is good and comfortable. The feminine pronoun Zeth is put neutrally, the Hebrew wanting the neuter gender. The points are two:-- First, He that continueth faithful in a course of obedience will find at length that it will turn to a good account. Secondly, That it is of great use to observe what good cometh to us by keeping close to God's ways. For the first point, he that continueth faithful in a course of obedience will find at length that it will turn to a good account. Here three things are to be explained:-- 1. What it is to keep God's precepts. 2. What is the good that accrueth to us thereby. 3. The connection between both these, or the reasons and grounds upon which we may expect this good. 1. Let us inquire what it is to keep God's precepts. The phrase is often used in scripture, implying a diligent observance of it, and obedience thereunto. The term keep relateth to a charge or trust committed to us. Look, as on our part we charge Christ with our souls--2 Tim. i. 12, I know that he is able to keep that I have committed to him'--so Christ chargeth us with his word, that we may be chary and tender of it. We charge him with our souls, that he may sanctify and save them in his own day; so he chargeth us with his precepts, that we may lay them up in our hearts, and observe them in our practice. As we would have Christ to be faithful to his trust, so should we be in ours, and that even to a tittle: James ii. 10, Whosoever shall keep the whole law, and yet offend in point, he is guilty of all.' Now, there is a twofold keeping of God's precepts--legal and evangelical. [1.] The legal keeping, that is when we keep and perform the commandments so exactly as is answerable to the rigour of the law. What is that? The law requires perfect and absolute obedience, without the least failing in any one point: Gal. iii. 10, Cursed is he that continueth not in all things that is written in the book of the law to do them.' The least offence, according to that covenant, layeth us open to the curse; as for one sin once committed the angels were turned out of heaven, and Adam out of paradise. In this sense there is no hope for us. [2.] There is an evangelical keeping God's precepts, and that is filial and sincere obedience; and so they are said to keep God's precepts, not they who have no sin in them, but they who study to be free from sin, and desire to please God in all things. David had many failings, and some of them of a high nature; yet he saith, I have kept thy precepts. His purpose and endeavour was to please God in all things. The apostles had many failings; they were weak in faith, passionate, full of revenge, calling for fire from heaven; a great many failings we may find upon record against them; yet Christ returneth this general acknowledgment: John xvii. 6, They have kept thy word.' God accepteth of our endeavours; when our defects are repented of, he pardoneth them: James v. 11, You have heard of the patience of Job;' and we have heard of his impatience too, his cursing the day of his birth, and his bold expostulation with God; but God putteth his finger upon the scar, and mentions that which is commendable. This sincere obedience is known by our endeavours after perfection, and our repentance for defects. For let me tell you here, that perfect obedience is required under the gospel: the rule is as strict as ever it was, but the covenant is not so strict. The rule is as strict as ever it was; we are still bound to perpetual, personal, and perfect obedience, otherwise our defects were no sins: For where there is no law, there is no transgression,' Rom. iv. 15. But the covenant is not so strict. This perfect obedience is not so indispensably required under the sanction and penalty of the old covenant; for the gospel, though it alloweth or approveth of no sin, yet it granteth a pardon of course to some sins as they are retracted by a general repentance. As sins of infirmity, such as are sins of ignorance, which had we known we would not have committed; and sins of incogitancy and sudden surreption, which may escape without observation of them; and sins of violent temptation, which by reason of some sudden assault sway our passions against the right rule; such sins as do not arise out of an evil purpose of the mind, but out of human frailty; they are consistent with an interest in this covenant, which alloweth a means of recovery by repentance, which the law doth not. The law for one offence once committed doth condemn a man without leaving him any way or means of recovery; but the gospel saith, I came to call sinners to repentance,' Mat. ix. 13. It accepteth repentance, and doth not cast men off for sins of infirmity. Where there is a general purpose to please God, and a hearty sorrow when we offend him, this is the sincerity which the gospel accepteth of. In the law, complete innocence is required; in the gospel, repentance is allowed: and so he is said to keep God's statutes that doth not voluntarily and impenitently go on in a course of known sin. 2. Let me now show the good that cometh to us thereby. David saith indefinitely, This I had;' not telling us what good or privilege it was, only in the general it was some benefit that accrued to him in this life. He doth not say, This I hope for, but, This I had. And therefore I shall not speak of the full reward in the life to come. In heaven we come to receive the full reward of obedience. But a close walker, that waiteth upon God in a humble and constant obedience, shall have sufficient encouragement even in this life. Not only he shall be blessed, but he is blessed; he hath something in hand as well as in hope. As David saith in this 119th Psalm, not only he shall be blessed, but he is blessed. As they that travelled towards Zion, they met with a well by the way: Ps. lxxxiv. 6, Who passing through the valley of Baca, make it a well: the rain also filleth the pools.' In a dry and barren wilderness through which they were to pass, they were not left wholly comfortless, but met with a well or cistern; that is, they had some comfort vouchsafed to them before they came to enjoy God's presence in Zion, some refreshments they had by the way. As servants, that beside their wages have their vails, so, besides the recompense of reward hereafter, we have our present comforts and supports during our course of service, which are enough to counter balance all worldly joys, and the greatest pleasures that men can expect in a way of sin. Let me instance in the benefits that believers find by walking with God in a course of obedience, that every one can say, This I had, because I kept thy precepts.' [1.] Peace of conscience, a blessing not to be valued; and this we have because we keep his precepts: Isa. xxxii. 17, The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.' They shall be free from those unquiet thoughts wherewith others are haunted. A wicked man's soul is in a mutiny, one affection warreth against another, and all against the conscience, and conscience against all; but in a heart framed to the obedience of God's will there is peace. Pax est tranquillitas ordinis--when every thing keeps its place there is peace; when the elements keep their place, and the confederacies of nature are preserved, then there is peace: so when a man walketh in a holy course there is peace; when the thoughts and affections are under rule and government, there is a serenity and quiet in the soul. Now, this is never brought to pass in the soul but by obedience and holy walking according to the rule of the new creature: Gal. vi. 16, As many as walk according to this rule, peace and mercy shall be upon them, as upon the whole Israel of God.' Such an accurate and orderly life is the only way of obtaining this peace and harmonious accord in the soul. So Ps. cxix. 165, Great peace have they that love thy law, and nothing shall offend them:' not only peace, but great peace--a peace that passeth all understanding, a peace better felt than expressed; and this resulteth from obedience, or the government of our hearts and ways according to the will of God. Look, as cheerfulness and liveliness accompanieth perfect health, or the tunable motion of the spirits in the body, so this serenity and quiet in the soul, the regular and orderly motion of our faculties; there is a sweet contentment of mind resulting from it. The peace of God shall keep your hearts and minds through Jesus Christ.' In a troublesome world we need to have our hearts and minds kept and guarded from assaults of temptations, and diffident vexing cares and fears; and therefore it is mightily necessary in those times to get the peace of God, without which the soul is upon the rack. Oh, this sweet peace and calm that is in our hearts in the midst of all tempests and tossings from without! A man is provided and fortified against the apprehension of injuries, troubles, dangers, and those heart-cutting cares which otherwise are apt to seize upon us. This a believer can say, This peace of conscience I had in the midst of all the troubles from without. Now this peace others cannot have: Isa. lvii. 21, There is no peace, saith my God, to the wicked:' they have not this inward tranquillity and serenity of mind; their affections are so unruly, and their consciences so unquiet, they are never able to rest. But how can this be? None seem to be less troubled than wicked men. I answer--There is a difference between a dead sea and a calm sea; a stupid conscience: they may have, but not a quiet conscience: their consciences are stupefied by drenching their souls in worldly delights and pleasures; but the virtue of this opium is soon spent, their consciences are easily awakened by the convictions of the word, the sting of afflictions, the agonies of death. Well, then, this may the composed heart say, I had this peace, this serenity of mind, because I kept thy precepts. [2.] Next to peace of conscience there is joy in the Holy Ghost; this is the fruit of peace, as peace is the fruit of righteousness: Rom. xiv. 17, The kingdom of God consisteth not in meat and drink, but in righteousness and peace, and joy in the Holy Ghost.' First righteousness, and then peace, and then joy in the Holy Ghost. As joy of heart and gladness is the fruit of temporal or civil peace, when every man may sit under his own vine and his own fig-tree, and reap the fruit of his labour without the danger of annoyance; so now, when a man can enjoy himself as being reconciled to God, or being at peace with him, and hath tasted of the clusters of Canaan, he can rejoice in hope of the glory of God,' Rom. v. 11. This is that joy in the Holy Ghost which God doth graciously dispense to those that obey his word and hearken to the motions of his Spirit. Oh! how may a believer triumph and say, This I had because I kept thy precepts!' Joy is the fruit of holiness, and the oil of grace maketh way for the oil of gladness: Ps. cxix, 14, I rejoiced in the way of thy testimonies more than in all riches.' David experienced the joys of obedience, and the joys of a crown: now saith David, I rejoiced in the way of thy testimonies more than in all riches:' not in the contemplation, but in the way. This was a joy that did result from practical obedience, which is more than the possessions and treasures of the world. Many picture religion in their fancies with a sour and austere face, and think it inviteth men to nothing but harsh and unpleasant courses. Oh, no! It inviteth you to the highest contentment the creature is capable of, the joy in the Holy Ghost, which is unspeakable and glorious.' A sensualist, that runs after the dreggy delights of the flesh, is the veriest fool in the world; for he can never have any true joy, it is but frisks of mirth (while conscience is asleep), but when it is gone, it leaveth a sting behind it. [3.] Increase of grace. This is another benefit we get by keeping God's precepts: They go from strength to strength,' Ps. lxxxiv. 7; as they that went to the feast at Jerusalem; they went from troop to troop; so they are brought forward in their way to heaven. God, that punisheth sin with sin, rewardeth also grace with grace. The one is the most dreadful dispensation that God can use. When men have gone on in a course of sin, God often punisheth one sin with another, so that they are plunged deeper and deeper every day in the gulf of profaneness. But it is most comfortable when godliness increaseth upon our hands, and God is still perfecting his own work in us: Rom. vi. 19, As you have yielded your members servants to uncleanness, and to iniquity unto iniquity, so now yield your members servants to righteousness unto holiness.' It standeth us upon to observe the growth of grace, as we were formerly conscious of the growth of sin. Shall we be more earnest to damn ourselves than to save ourselves? There is no man but in his carnal estate might observe how he departed from God by degrees, and his heart was hardened by degrees. At first he had some light and conscience, till he sinned it away and turned his back upon the ordinances, which might revive it and keep it awake; and then his sin betrayed him further and further into a customary course of profaneness. I say, a carnal man may trace the growth of sin in his own heart step by step, and say, This I had because I slighted such a check of conscience, despised such an ordinance, fell into such an enormous practice:' for God forsaketh none till they first forsake him. So may a child of God trace his gradual increase in holiness: this I had by hearkening to the counsel of God at such a time against the reluctancy of my flesh. There is no duty recovered out of the hands of difficulty but bringeth in a considerable profit to the soul: Prov. iv. 18, The way of the just is a shining light, which shineth more and more to the perfect day.' Look, as the day decreaseth the night increaseth, till it cometh to thick darkness; so by every sin men grow worse and worse, till at last they stumble into utter darkness. But the way of the just is a growing light; it increaseth always into more durable resolutions and exact practice of godliness, till it come to the high noon of perfection. David taketh notice of the fruit of obedience: Ps. xviii. 24, The Lord accept of me according to the cleanness of my hands.' [4.] Another benefit that we have is many gracious experiences and manifestations of God vouchsafed to us in the way of obedience. In the present world God and believers are not strange to one another; a man that walketh close with him will meet him at every turn: Ps. xvii. 15, As for me, I will behold thy face in righteousness.' The Psalmist there preferreth his present condition before the greatest happiness of carnal men. Why? Because he had opportunity of beholding the face of God, or enjoying the comforts of his presence. But how? In righteousness, in a strict course of obedience. If God be a stranger to others, they may thank themselves: John xiv. 21, He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me is loved of my Father, and I will love him, and manifest myself to him.' Holiness is the only way to clear up our right to these great comforts of the gospel; and if you would get experience of them, make conscience of obedience, and be exact and punctual with God, and you will not want your refreshments and visits of love, and expressions of his grace and favour to you: those sensible proofs and manifestations God will not give to us but in a way of obedience; so the promise runneth, He that hath my commandments, and keepeth them, to him will I manifest myself:' so ver. 23, If a man love me, and keep my commandments, my Father will love him, and we will come to him, and take up our abode with him.' These are taken into sweet fellowship and communion with God, and the blessed Trinity will take up their abode in his heart. But pray, mark, Christ, that is so tender and willing to communicate the influences of his grace, yet standeth upon his sovereignty, and therefore still insisteth upon keeping his precepts, if they would par take of his comforts. [5.] Protection in their work. They are under the special care and conduct of his providence while they keep his precepts: He keepeth them as in a pavilion; thou shalt hide them in the secret of thy presence from the pride of men,' Ps. xxxi. 20. And who are they that are kept? Those that fear him and trust in him,' ver. 19. Pray, mark, when they had no visible defence, when they seemed to be left open as a prey to the oppressions and injuries of their potent adversaries, yet there is a secret guard about them, and they are kept the world knoweth not how: God's favour and providence is their sure guard and defence. Whatever contentious and proud men design and threaten against them, yet they never have their full will upon them. Many a child of God hath ridden out the storm, and may come and say This I had, because I kept thy precepts.' This it is to keep close to God and hold fast our integrity. Elsewhere the Lord expresseth himself to be a wall of fire round about his people,' Zech. ii. 5, which should affright at a distance, and consume near at hand. In those countries, when they lay in the fields, they made fires about them to keep off the wild beasts; so God, when he seeth it fit to excuse his people from trouble, he can in the most unsafe times, and when they are weakest, protect them by his secret hand, bridling their enemies and making their attempts ineffectual. Satan is sensible of this privy guard: Job i. 10, Hast thou not made a hedge about him, and about his house, and about all that he hath on every side?' The world seeth not this invisible guard, but the devil seeth it. There is no gap open for mischief to enter and break in upon them. This can God do when he pleaseth; and a man that holdeth fast his integrity, and goeth on in his duty referring himself to God's keeping, shall have experience of it, and when the danger is over, say, This I had, because I kept thy precepts.' [6.] In public and common judgments God maketh a difference; and some of his choice ones are marked out for preservation, and are as brands plucked out of the burning, whilst others are consumed therein. This is done oftentimes, I cannot say always. The Jews have a proverb that two dry sticks may set a green one on fire: a good man may perish in the common judgment, that is the meaning of the proverb. And sometimes their condition may be worst; as Jeremiah: the whole city was besieged, and he in the dungeon. Chaff and corn is threshed in the same floor, but the corn is ground and baked. But this is the best way we can take to be hid in the common calamity, though there be not an absolute certainty; for the comfort is but propounded with a possibility: Zeph. ii. 3, Seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord's anger.' Though God hath a peculiar eye to the godly, yet their temporal safety is not put out of all doubt; it may be, or it may not be; but their eternal comforts are sure and safe. Yet strict and humble walking is the only way; and in some cases God showeth that there shall be a distinction between Ins people and others, and when others are overwhelmed, they shall be preserved; as Eccles. viii. 12, Surely I know it shall be well with them that fear the Lord, which fear before him; but it shall be ill with the wicked;' and Isa. iii. 10, Say unto the righteous it shall be well with him, for they shall eat of the fruit of their doings; but say unto the wicked it shall be ill with them, for the work of his hands shall be given to him;' and Jer. xv. 11, Verily it shall be well with this remnant: I will cause the enemy to treat them well in the day of evil and affliction.' All these places speak of delivering them from trouble, or moderating the trouble to them. If there be an uncertainty in the thing, yet a probability; but whenever it is done, it is a singular favour, and we must own it as the fruit of obedience: This I had, because I kept thy precepts.' We must expect the temporal reward of godliness with much submission, and venture upon his providence. [7.] So much of sanctified prosperity as shall be good for them: Mat. vi. 33, First seek the kingdom of God, and the righteousness thereof, and these things shall be added.' God will cast them into the bargain; and though he may keep them low and bare, yet no good thing will he withhold,' Ps. lxxxiv. 11. So that a child of God surveying all his comforts may say, This and that and the other mercy I had from the Lord's grace; these comforts and these deliverances came in because I kept thy precepts.' 3. The next thing is to show you what connection there is between these two, obedience and this good, or the reason of the Lord's dealing thus. [1.] God doth it partly out of his general justice, as he is governor of the world: his holy nature doth delight in holiness, and therefore it is requisite, ut bonis bene sit, et malis male--that it should be well with them that do well, and evil with them that do evil, and such dealing a man should have from God as he dealeth out to God: Ps. xviii. 25, 26, With the merciful thou wilt show thyself merciful, and with the upright thou wilt show thyself upright, and with the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward.' In the general, that it should be well with the righteous, and ill with the wicked; there is an argument in the governing justice of God: but then, to come to particulars, that it should be so ill with the wicked, here is exacta ratio justi; but that it should be so well with men imperfectly righteous, this is moderate justice mixed with undeserved mercy. [2.] There is his gracious promise and covenant; heaven and earth are laid at the feet of godliness: 1 Tim. iv. 8, Godliness hath the promise of this life and that which is to come.' Something during our service in this world. The second point is, that it is of no small benefit to see and observe what good we have by obedience to God. 1. It will increase our esteem of his grace. That the little and slender obedience that we yield to his law should have such respect and acceptance with him as to be recompensed with so much peace, and comfort, and protection, and so many blessings: Lord, what am I, and what is my father's house?' Oh, what a good master have we! When the saints are crowned, they cast their crowns at the Lamb's feet, Rev. iv. 10. We hold all by his mercy: Luke xvii. 10, When we have done all, we are unprofitable servants;' not in compliment, but in truth of heart, we are unprofitable servants. That God should respect us, it is not for the dignity of the work, but merely for his own grace. 2. It is of use that we may justify God against the reproaches and prejudices of carnal men, who think God is indifferent to good and evil, and that all things come alike to all, that it is in vain to be strict and precise, that there is no reward to the good: Mal. iii. 14, It is in vain to serve God, and what profit is it that we have kept his ordinances?' Yea, the temptation may befall God's own children, and be forcibly borne in upon their hearts: Ps. lxxiii. 13, Verily I have cleansed my hands in vain.' We think all is lost labour. Now, to produce the sweet consolations of God, and his temporal supplies, and the manifold blessings bestowed upon us, it is a good stay to our hearts, and enables us to justify God against the scorns and reproaches of the world. 3. It is of use to check our murmurings. If we endure anything for God, we are apt to repine, and pitch upon that evil we receive from his hand, passing over the good. A little evil, like one humour out of order, or one member out of joint, disturbeth the whole body; so we, by poring upon the evil we endure, pass over all his other bounty: Mal. i. 2, Wherein hast thou loved us?' God cannot endure to have his love suspected or undervalued; and yet people are apt to do so when dispensations are anything cross to their desires and expectations. But now it is a great check, to consider that if we have our troubles, we have also our consolations; and we should rather look upon the good that cometh to us in pleasing God, than the temporal and light afflictions we meet withal in his service: Job ii. 10, Shall we receive good at the hands of God, and not evil?' 4. It is an encouragement to us in well-doing, the more proofs and tokens we have of his supportation. We are wrought upon by the senses; as Jer. ii. 19, Thine own wickedness shall correct thee, and thy backslidings reprove thee: see what an evil and bitter thing it is to for sake the Lord;' and ver. 23, See thy way in the valley, and know what thou hast done.' As parents, when their children smart for eating raw diet, they upbraid them with it: It is for eating your green fruit; so doth the Lord come to his people: Now you see the evil of your doings. So, on the contrary, it doth engage us to strict walking to see how God owneth it; so doth God appeal to us by experience: Have I been a land of darkness to you, or a barren wilderness?' Jer. ii. 31; Micah ii. 7, Do not my words do good to them that walk uprightly?' Look about you, survey all your comforts; did sin procure these mercies, or godliness? Have you not found sensible benefit by being sincere in my service? Object. But is this safe, to ascribe the comfort and blessings that we have to our own obedience? Is it not expressly forbidden, Deut. ix. 4, Say not in thy heart, For my righteousness hath the Lord brought me to possess the land'? Ans. 1. David doth not boast of his merits, but observeth God's mercy and faithfulness in the fruits of obedience. There is his mercy in appointing a reward for such slender services: Gal. vi. 16, As many as walk according to this rule, peace and mercy be upon them.' All the comfort we have is from mercy; yea, undeserved mercy. Those that walk according to this rule stand in need of mercy. Their peace and comfort floweth from mercy; they need mercy to cover the failings they are conscious to in their walkings. And then consider his truth and faithfulness. The reward of well-doing cometh not by the worthiness of the work, but by virtue of God's promise: His word doth good to them that walk uprightly,' Micah ii. 7. God hath made himself a debtor by his promise, and oweth us no thanks for what we can do; it is only his gracious promise. Ans. 2. David speaketh not this to vaunt it above other men, but to commend obedience, and to encourage himself and invite others by remembering the fruits of it. There is a great deal of difference between carnal boasting and gracious observation. Carnal boasting is when we vaunt of our personal worth; gracious observation is when, for God's glory and our profit, we observe the fruits of obedience, and the benefits it bringeth along with it. That God never gave us cause to leave, but to commend his service, and, by what we have found, to invite others to come and taste that the Lord is gracious.' Use 1. To encourage us in the ways of the Lord and keeping of his precepts. It is no unprofitable thing: before we have done we shall be able to say, This I had, because I kept thy precepts.' Two things God usually bestoweth upon his people--a tolerable passage through the world, and a comfortable going out of the world; which is all a Christian needeth to care for: here is only the place of his service, not of his rest. 1. He shall have a tolerable passage through the world. A child of God may have a hard toilsome life of it, but he hath his mixtures of comfort in his deepest afflictions; he hath peace with God, that keeps his heart and mind, and maketh his passage through the world tolerable, because God is engaged with him: 1 Cor. x. 13, Faithful is he that hath called you, who will not suffer you to be tempted above what you are able to bear.' He is freed from wrath, and hath his discharge from the curse of the old covenant; he is taken into favour with God, and hath as much of temporal relief as is necessary for him; his condition is made comfortable to him. 2. A comfortable passing out of the world: Isa. xxxviii. 3, Remember, O Lord,' saith Hezekiah, I have walked before thee with an upright heart.' When you lie upon your death-beds, and in a dying hour, how comfortable will this be, the remembrance of a well-spent and well-employed life in God's service! They that wonder at the zeal and niceness of God's children, when they are entering into the other world, they cry out then, Oh, that they had been more exact and watchful! Oh, that they might die the death of the righteous! They should live so. Men then have other notions of holiness than ever they had before. But, Christians, here is your comfort; the word of God, that hath been your rule, is now your comfort and cordial, and stands by you to the very last. Use 2. To persuade us to observe the difference between the ways of God and the ways of sin. When a man cometh to cast up his account on the one side and on the other, oh what a difference is there! Certainly there will a time come when you must cast up your account and use this recollection, either when your eyes are opened by grace in conversion, or when your eyes are opened by punishment. On sin's side consider, when you look back to what is past--(the Lord grant you may make this reflection!)--Rom. vi. 21, What fruit had you in those things whereof you are now ashamed?' You cannot look back without horror of conscience; as the unclean person, when he looketh back, and considereth that his flesh and body is consumed by sin, Prov. v. 11-13. He speaketh there of some noisome disease that hath gotten into his body. But then, on the other side, the side of godliness, This I had, because I kept thy precepts,' Oh! what peace, what serenity of mind, what hopes of eternal life, what comfortable entertainment shall you have in heaven! Determine before hand what it will come to. Thus you see the difference between a sinful and godly course. __________________________________________________________________ SERMON LXIV. Thou art my portion, Lord: I have said that I would keep thy words.--Ver. 57. DAVID doth in this place make out his right and title, Thou art my portion, O Lord,' &c. Here is-- 1. David's protestation, thou art my portion, O Lord. 2. David's resolution, I have said that I would keep thy words. In the first of these, in David's protestation, you may take notice of his claim, and of the sincerity of it. 1. Of his claim to God, Thou art my portion.' A part or portion, in the original use of the word, signifies a less quantity taken from a greater; a part is used in opposition to the whole. But with respect to the matter in hand, it is not used in such a sense, but for our lot and happiness; not sensu mathematico, not with reference to a whole, but politico et forensi, with respect to choice, interest, and possession; and the allusion is taken either from the distribution of the land of Canaan, where every one had his portion appointed to him by lot, and measured to him by rod and lines: therefore it is said, The lines are fallen to me in pleasant places, yea, I have a goodly heritage;' or else it is an allusion to the partage of an ordinary estate, where every child hath his portion assigned him to live upon. Thus he lays claim to God himself. 2. The sincerity of this claim may be gathered, because he speaks by way of address to God. He doth not say barely, He is my portion,' but challengeth God to his face, Lord, thou art my portion.' Elsewhere it is said, Lam. iii. 24, The Lord is my portion, saith my soul.' There he doth not speak it by way of address to God, but he adds, My soul saith. But here to God himself, who knows the secrets of the heart. To speak thus of God to God argues our sincerity, when to God's face we avow our trust and choice; as Peter, John xxi. 17, Lord, thou knowest all things; thou knowest that I love thee;' he appeals to God's omnisciency; such an appeal is there to God for the truth of this assertion; as in that other place, when the believing soul lays claim to God, the integrity of that claim is also asserted, not only by the lips or mouth, but also the soul. There is oratio mentalis, vocalis, vitalis: there is the speech of the heart, in the real inclination of it; and the speech of the tongue, in outward profession; and the speech of the life, by answerable practice. All three must be joined together; what the tongue utters, the heart and life must consent to. All will say, God is their portion; but it is not what the tongue says, but what the heart saith; and what the heart saith will appear in the course of your actions; there is the real proof and evidence of it. Thus much for David's protestation, Thou art my portion, O Lord;' he speaks to God himself. Secondly, Take notice of David's resolution, I have said that I would keep thy word.' It is good to see what kind of inference the saints draw from this principle, that God is their portion. Sometimes they infer thence dependence upon God, sometimes subjection and obedience to him; for this principle doth not only establish our comfort, but our duty. Sometimes to establish dependence: Lam. iii. 24, The Lord is my portion, saith my soul; therefore will I hope in him.' I will look for all from him, live upon him as a man doth upon his portion. But here David infers duty and obedience: I have said that I would keep thy words.' In this resolution we may observe-- 1. The formality or manner of making, I have said: it is by way of practical decree. 2. The matter of it, I will keep thy words. 1. For the formality or manner of it, I have said,' I decreed within myself, I have fully concluded; here was not a light or inconsiderate purpose, but such as was deliberate, fixed, a practical decree upon a debate. Whoever would enter upon a strict course displeasing to flesh and blood, must seriously consider and then fixedly determine: deliberation and determination are both necessary. There must be consultation or deliberation, that he may sit down and count the charges; otherwise, if profession of godliness be lightly taken up, it will be as lightly left. Then there must be determination, or binding the heart by firm purpose; and if we join the next verse, supplication or begging God's strength, then all is done. Now this firm purpose I have said will help against inconstancy, or against backwardness or unreadiness of heart. Against inconstancy: Many good motions we start, but they die away for want of corning to a resolution, or issuing forth a practical decree for God: James i. 8, A double-minded man is unstable in all his ways.' But David, when he had considered all things, then I have said that I will keep thy words;' he was fully resolved. Then it will help against laziness, listlessness, and backwardness of heart. David, when he was grown shy of God, and his heart hung off from him, some great distemper was upon his soul, and he was loath to look God in the face, what course did he take then? He issues forth a practical decree: Ps. xxxii. 5, I said, I will confess my sins unto the Lord.' He thrusts himself forward, and charges himself to go to God: I am resolved I will break off silence, and open my case to God. Thus we must excite ourselves by renewing a decree in the soul; determine, I will do thus and thus for God, whatever comes of it. 2. For the matter, I will keep thy words.' Keeping God's word notes an exact and tender respect, when a man keeps it as a jewel, as a precious treasure, that it may not be hazarded; or keeps it as the apple of his eye,' Prov. vii. 2. The eye is soon offended with the least dust; BO when we are chary of the word of God, loath to offend God in anything, then are we said to keep his word. Two points lie clear in the text:-- 1. That God alone is the godly man's portion. 2. That those which have chosen God for their portion will manifest it by a fixed resolution and strict care of obedience. It must needs be so; if God be his portion, his great business will be to keep in with him. Doct. 1. That God alone is the godly man's portion. This will appear by scripture and by reason. 1. By scripture: Ps. xvi. 5, The Lord is the portion of mine in heritance and of my cup.' There is a double metaphor; first, an allusion to the shares of the land of Canaan, so God is the portion of mine inheritance, saith David; and an allusion to the manner of a feast, where every man had his allowance of meat set by his cup: but snares and brimstone are said to be the portion of a wicked man's cup. As every man had his allowance set by his flagon of wine, especially in a solemn feast, so God is the portion of my cup. So Ps. lxxiii. 26, The Lord is the strength of my heart, and my portion for ever, when my flesh and my heart faileth,' that is, when my body yields to the decay of nature; yea, when all our courage seems to be lost, borne down by difficulties that we endure in the flesh, God is a portion that will never fail. 2. To give some reasons of it. It will appear to be so-- [1.] By considering what is requisite to a man's portion. [2.] Why a godly man looks upon God under this notion. First, If a man were left to his free choice, what he would choose to take for his portion; not what is his portion in his strait, when he can have no better, but if he were left to his free choice:-- 1. He would require that it be something good, or apprehended to be so. 2. That it be something to which he hath a title and interest, to which he can lay claim, or is in possession or expectation of according to right. 3. He would choose that which is suitable to the capacities, necessities, and desires of him whose portion it is. 4. That it be sufficient to supply all his wants, so as he may live upon it. 5. That it be such a thing wherein he may find satisfaction and acquiescence, so that he needs seek no more and ask no more. 6. Such a thing wherein he may take complacency and great delight, where he may be well pleased and rejoiced. Now, all these things are to be found in God, and with good reason the saints make this choice, and say, Thou art my portion, O Lord.' [1.] That which is to be chosen for our portion must be good: There is none good but one, and that is God,' Mat. xix. 17. It is Christ's own proposition: he is good of himself, good in himself, yea, good itself. There is no good above him, besides him, or beyond him. But if anything else be good, it is either from him or with him. But that I may more distinctly speak to this-- (1.) God is primitively and originally good; the creature is but derivatively good. He is good of himself, which nothing else is, the fountain-good, and therefore is called the fountain of living waters,' Jer. ii. 13. The creatures are hut dry pits or broken cisterns. Other things, what good they have it is of him. God must needs be infinitely better and greater than they, for all things which are good they have from God. (2.) God is the chiefest good, and other things are only good in subordination. All creature goodness is but a stricture of that perfect good which is in God; and therefore, if we find any good in them, that should lead us to the greater good, even to the Creator. Who would leave the substance to follow the shadow? or desire the picture to the dishonour and neglect of the person whom it represents? Certainly so they do that run after the creature and neglect God, that seek happiness in sublunary enjoyments, to the wrong and neglect of God. That small good which the creatures have is not to hold us on to them, but to lead us to him, as the streams will direct us to the fountain, and the steps of the ladder are not to stand still upon, but to ascend higher. If your affections be detained in the creature, you set the creature in God's stead; you pervert it from its natural use, which is to set forth the invisible things of God, his excellency, his goodness, his godhead, and his power to do you good, and to send you to him that made them. But how usually doth that which should carry us to God divert and detain us from him! If a prince should woo a virgin by a messenger, and she should leave him, and cleave to the messenger, and those he sent as spokesmen and servants, this were an extreme folly. By the beauty and sweetness of the creatures, God's end is to draw us to himself as the chiefest good; for that which we love in other things is but a shadow and an obscure resemblance of that which is in him. There is sweetness in the creature, mixed with imperfection; the sweetness is to draw us to God, but the imperfection is to drive us from setting our hearts on them. There is some what good in them: look up to the Creator; but there is vanity and vexation of spirit, and this is to drive us off from these sublunary things. (3.) He is infinitely good. In this portion one hath not the less because another enjoys it with him. Here is a sharing without division, a partaking without prejudice of a co-partner, for every man hath his portion whole and entire; it is no less to us because others enjoy it too. We straiten others in worldly things so much as we are enlarged ourselves; for these things are finite, and cannot be divided but they must be lessened, and therefore are not large enough. But this good is infinite, and sufficeth the whole world, and every one possesseth it entire; as the same speech may be heard of all, yet no man heareth less because another heareth it with him; or as the same sun shines upon all; I have not the less light because it shines upon another as well as me. So God is all in all. If there be any difference, the more we possess him the better; as in a choir of voices, every one is not only solaced with his own voice, but with the harmony of those that sing in concert with him. Worldly inheritance is lessened by a multitude of co-heirs. In outward estates many a fair stream is drawn dry or runs low by being parted and dispersed in several channels; but God, that is infinite; cannot be lessened. (4.) He is an eternal good, and so the most durable portion: He is my portion for ever,' Ps. lxxiii. 26. The good things of this life are but like flowers; they be for a season and then they wither, they are perishing and of a short continuance; we carry away nothing of it in our hands when we go to the grave. When we leave all other portions and inheritances, then we begin, to take possession of this portion; yea, at that time when men see the vanity of making other things their portion, a child of God sees the happiness of his portion--at death. Death blows away all vain deceits; then carnal men begin to perceive their error. When their portion comes to be taken away from them, then what indignation have they upon themselves for the folly of their choice, how the world hath deceived them! A godly man hath the beginning here, then he comes to have a consummate and most perfect enjoyment of it. Death cannot separate us from our portion. Indeed it separates us from all things that withhold us from it, but it is a means to perfect our union with God, and make way for our full fruition of him. Well, then, if this be that which is required in a portion, that it be good, there is none good but God; he is originally, independently, chiefly, infinitely, and eternally good, and therefore there is reason why we should choose God for our portion. [2.] That a thing be our portion, it is necessary that we have an interest in it and title to it; not only that it be good, but that we may claim it as ours; for that is that which sweeteneth everything to us, that it is ours to use. Now God is not only good, but he is also ours; he makes over himself to us in covenant, Gen. xvii.; therefore we may lay claim to him, as a man to his patrimony or inheritance to which he is born, and say, Lord, thou art mine: Zech. xiii. 9, I will say, It is my people, and they shall say, The Lord is my God.' As God owns an interest in them, so they own him: He is my God; I will be thy God:' so saith God in the covenant. It is more than if God had said, I will be thy friend, thy father; these are notions of a limited sense. But I will be thy God,' that hath an infinite importance, a greater weight and efficacy in that expression: I will be thy God,' that is, I will do thee good in the way of infinite and eternal power. And that is the reason why Christ proves the resurrection from thence: Mat. xxii. 32, I am the God of Abraham,' &c.; for to be a God to any is to be a benefactor to them, and a benefactor becoming an infinite and eternal power. Therefore certainly it assures us of greater things than this life affords, something becoming a God to give. If God be Abraham's God, a God to his whole person (his soul is not Abraham), then it strongly proves the resurrection of the body; then Abraham, both body and soul, must have a happiness greater than this life can afford. Hence that expression of the apostle, Heb. xi. 16, God is not ashamed to be called their God.' These words seem as if they did express God's condescension, as if he would be called the God of a few patriarchs. No; the meaning of the words is this, in regard of the slenderness of their present condition, God could not with honour. What! be a God to Jacob, and suffer him to have such a wandering life? He might be ashamed to be their God if he had not better things to bestow upon them, But he hath provided for them a city,' a heavenly kingdom. Not only given them that which they enjoyed in houses, their flocks and herds, which were multiplied; these were slender things to take up the whole significancy of that expression, I will be their God. But now God is not ashamed to be called their God; that is, God can with honour and without shame take that title upon him, for he hath everlasting happiness in the world to come to bestow upon them. Thus whatever God is, hath, or can do, it is thine. Look, as the apostle saith, Heb. vi., that when God had no greater thing to swear by, he swore by himself,' so we may say, when he had no greater thing to bestow upon his people, he gives and bestows him self, as fully and wholly makes over himself to every believing soul, so that they have as full a plea and sure right to God as any man hath to his patrimony to which he was born. I will act answerably, becoming an infinite power and goodness, for thy good. This is the significancy of that ample and glorious expression which God useth in the covenant of grace. As when a covenant was made between the king of Israel and the king of Judah, the tenor of it was, My horses are as thy horses, my strength as thy strength,' 1 Kings xxii. 4. So whatever is God's is ours for our benefit, and what is ours is God's for his service. Mark, God not only saith, I will be yours, but, be a God, that is, I will act like a God. In pardon of sin: Hosea xi. 9, I will not return to destroy Ephraim; for I am God and not man.' He will not pardon as a man, but, as a God. Man's patience is soon spent and soon tired. What! seven times a day forgive my brother? But he will pardon as a God. And so, when he sanctifies, he will sanctify as a God: 2 Peter i. 3, By his divine power he hath given unto us all things that pertain unto life and godliness.' And so in defence and maintenance, which is part of the covenant: I will feed, maintain, protect thee as a God; that is, not as one that is to be limited in the course of second causes. When he pleases he can give us water, not only out of the fountain, but out of the rock; when there is nothing visible to supply and maintain you, then, I will be a God; then he will glorify us like a God, like an infinite and eternal power. For as God is an infinite God, so he gives us a far more exceeding weight of glory; and as an eternal God, he gives us an eternal weight of glory, 2 Cor. iv. 17. The glory he bestows upon us suits with the infiniteness and eternity of his essence. As it is said of Araunah, that was of the royal extraction of the Jebusites, He gave like a king to a king,' worthy of his blood and descent; he had a generous mind: so God will give like a God; therefore, he not only saith, I will be thine, but, be thy God. You think it much when you view a large compass, and can look abroad and say, All this is mine; but one that hath chosen God for his portion hath much more to say: God is mine. [3.] That which a man would make his portion if he were free to choose, it should be a proper and suitable good, our own good. The heart of man aims at not only bonum, good in common, but also bonum congruum, a suitable fitting good. Every element moveth to its own place, and every living creature desires food proper to itself. So man is not only carried to good, but good that suits to his capacity and necessity. The soul, being a spirit, must have a spiritual good. Indeed, as it acts in the body, and accommodates itself with the necessities of the body, and seeks the good of the body, so it may be carried out to honours, pleasures, and profits, for these are the conveniences of the bodily life: but as it is a spirit, and can live apart from the body, it must have something above these, a spiritual object; and as it is immortal, it must have an immortal good. Now, for a spiritual immortal good do we grope and feel about until we find it, and then there is a great deal of satisfaction: Acts xvii. 27, That they should seek the Lord, if haply they might feel after him, and find him.' So we are groping and feeling about, as the blind Sodomites did for Lot's door, for some good that may suit the capacity of our souls: we were made for God, and therefore cannot have full contentment without God. But I speak not now of man as man, but suppose him to have a new nature put into him, that carries him after satisfaction: We are made partakers of the divine nature,' 2 Peter i. 4. It is called so because it comes from God and tends to him. Now, there must be something suitable to this nature. Pleasure is when those things are enjoyed that suit with us, when the object and the faculty are suited. When every appetite hath a fit diet to feed upon, then a marvellous deal of pleasure and contentment results from thence: Rom. viii. 5, They that are after the flesh do mind the things of the flesh, but they that are after the spirit, the things of the spirit.' All things seek a suitable good. Now, they that are after the spirit, that have a new spiritual divine nature put into them, renewed souls, they must have an object proper, and therefore must have something above the concernments of the body, and above the fleshly nature; for everything delights in that which is suitable, as a fish in the stream, and an ox to lick up the grass; and man must have a suitable good as a rational being; but as a spiritual being, must have another good. Grace restores us to the inclinations of nature when it was innocent; therefore the soul, that came from God, must centre in God, and it cannot be quiet without him. [4.] That which a man would make his portion, it must be sufficient to supply all his wants, that he may have enough to live upon. Now, saith the Lord, I am God all-sufficient,' Gen. xvii. 1; sufficient for the necessities of this life, and that which is to come. He is the fountain of all blessings, spiritual, temporal, eternal; not only their power for ever, but their portion for ever, satisfied with him now and in the life to come: Ps. cxlii. 5, Thou art my portion, O Lord, in the land of the living.' They expect all from him; not only peace and righteousness, grace and glory, but food, maintenance, defence, to bear them out in his work. The creature is but God's instrument, or as an empty pipe, unless God flow in by it. If God help them not, the creature cannot help them. These are streams that have water only so long as the spring fills them. Well, then, here is a portion that is every way sufficient. All other portions are accompanied with a want, but this alone sufficeth all Some things give health, wealth, but not peace; some things give peace, but not honour. But God is all to us--health, wealth, peace, honour, grace, and glory: All things are yours, because you are Christ's, and Christ is God's,' so runs the Christian charter; there is omne bonum in summo bono--all things in the chiefest good. So Rev. xxi. 7, He that overcometh shall inherit all things,' How so? For I will be his God.' He that hath God hath him that hath power and command of all things, and therefore shall inherit all things, For I will be his God.' And that is the reason of the apostle's riddle, 2 Cor. vi. 10, As having nothing, yet possessing all things;' that is, all things in God, when they have nothing in the creature. Many times they are kept bare and low, but God carries the purse for them; all things are at his dispose; and we are kept more bare and low that we may be sensible of the strange supplies of his providence. Alas! without him in the midst of our sufficiencies we may be in straits. [5.] That a man would choose that for his portion wherein he may be contented, satisfied, and sit down as having enough. Now this is only in God. When we choose other things for our portion, still our sore runs upon us; there are some crannies and vacuities of soul that are to be filled up; if we could satisfy our affections, we cannot satisfy our consciences; nothing can content the desires of the soul but God himself; other things may busy us, and vex us, but cannot satisfy us: All things are vanity and vexation of spirit.' If a man would make a critical search, as Solomon did; he set himself to see what pleasures and honours would do to content the heart of man, and what riches and learning would do; he had a large estate and heart, and so was in a capacity to try all things, to see if he could extract satisfaction from them; yet he concludes, All is vanity and vexation of spirit.' Whosoever will follow this course will come home with disappointment. But in this portion there is contentment; we need no more but God, and there is nothing besides him worth our desire. Necessities that are not supplied by him are but fancies; it is want of grace if we want anything else when we have God for our portion: Ps. xvii. 14, From the men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure.' A carnal man's happiness is patched up with a great many creatures; they must have dainty fare, costly apparel, this and that, and still their sore runs upon them; they have a fulness of all things, and yet they are not filled. But now, saith David, ver. 15, As for me, I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness.' Though God do not make out himself in that latitude and fulness as he will hereafter, yet at present to have communion with God is enough: I shall be filled.' There are some desires that are working after God, but they will be filled hereafter. It is true we are not now perfect, but that is no fault of our portion, but the defect of our capacity. Though we have not that fulness that we shall have hereafter, yet we have it initially. Here we have the first-fruits, have it virtually, hope and look for it; there is something begun in the soul that will increase towards this satisfaction. Certainly this is a portion that can alone be possessed with content. God is satisfied with himself and sufficient to his own happiness, therefore surely there is enough in him to fill the creature. That which fills an ocean will fill a bucket; that which will fill a gallon will fill a pint; those revenues that will defray an emperor's expenses are enough for a beggar or poor man. So, when the Lord himself is satisfied with himself, and it is his happiness to enjoy himself, there needs no more; there is enough in God to satisfy. If our desires run out after other things, they are desires not to be satisfied, but to be mortified. If we hunger after other contentments, they are like feverish desires, not to be satisfied, but to be abated in the soul; for he that fills all things hath enough to fill up our hearts. [6.] Complacency and delight. That which a man would take pleasure in, there where he may have abundant matter of rejoicing and delight, this a man would choose for his portion. Now in God he hath the truest and sincerest delight. This is matter of rejoicing; as David saith, Ps. xvi. 5, 6, The Lord is my portion.' What then? I have a goodly heritage.' Here is that which will revive and refresh my heart enough. There is no rejoicing that is sincere but this. As the discomforts of the new creature are more real than all other discomforts, and pierce deeper--a wounded spirit who can bear?'--so the joys of the new creature, none go so deep: Ps. iv. 6, Thou hast put more gladness into my heart,' &c. Others do but tickle the senses, a little refresh the outward man, please the more brutish part, but this the heart. And this is such a joy as can be better felt than uttered: 2 Peter i. 8, it is unspeakable,' and none can know the strength and sweetness of it till it be felt: a stranger' cannot conceive it, doth not intermeddle with his joy,' Prov. xiv. 10. One drop of this is more than an ocean of carnal pleasure. When we have other things without God, we can never be serious. Take the merriest blades in the world, and dig them to the bottom; still there is something of sadness and remorse that doth sour all their content: conscience is secretly repining, and ready to embitter their joy. Though men strive to bear it down, yet it is ever returning upon them; therefore they cannot be truly cheerful. The most jolly sinners have their pangs that take off the edge of their bravery. Carnal rejoicing makes a great noise, like thorns under a pot, but it is but a blaze and gone. But this is a solid joy and comfort, wherewith a man may look death in the face with cheerfulness, and think of the world to come and not be sad. Alas! a little thing puts the merriest sinner into the stocks of conscience. He that makes it his business to add one pleasure to another, and spend his days in vanity, how soon is his mirth removed! Therefore, if a man would choose a portion to have joy at the highest rate, he should choose God for his portion. Secondly, How comes a godly man to look upon God under this notion, that no less will content him but God himself? Why, he hath another apprehension, and another manner of heart to close with him, than carnal men; his understanding is enlightened, and his heart inclined by grace. 1. He sees more into the worth of spiritual and heavenly things. He hath faith, which is the evidence of things not seen, of things that do not lie under the judgment of sense and present reason; he can spy things under a veil, and his eyes are opened to see what is the riches of the glory of his inheritance in the saints,' Eph. i. 17, 18; and therefore he is convinced of the fulness and sufficiency that is in God, and the emptiness and straitness that is in the creature; God hath given him counsel, his reins instruct him, Ps. xvi. 7. All by nature are blind, ignorant, apt to dote upon the creature; but by grace their eyes are opened, that they have another manner of discerning, that they do not see things only by discourse, but their hearts are affected. Others may discourse, but they have not this divine light and spiritual understanding, by which spiritual things may be discerned; as matters of opinion they may, but not as matters of choice. A carnal man may argue out with reason the worth and excellency of God, but he hath not a refined apprehension and persuasive counsel, which is in God's people. 2. Their hearts are inclined to choose him for their portion. They do not only see an alluring worth in the object, but there is an attracting virtue, by which the heart is drawn unto God: John vi. 44, No man can come to me, except the Father, which hath sent me, draw him.' The great article of the covenant of grace is to take God for our God. Now all the articles of the new covenant are not only precepts but promises. The conditions of the covenant are conditions in the covenant; God gives what he requires. And therefore, as the great article of the covenant is to take God for our God, so the great blessing of the covenant is to have a new heart, or a new placing of our desires and affections. Sin lieth in a conversion from God to the creature; grace, in turning us to God again. The change is mainly seen in fixing our chiefest good and our last end. God gives his people a heart to close with him, and accept of him as their portion, to fix upon him as their chiefest good and their last end. Use 1. To reprove them that do not take God for their portion. Godly men must have God himself; they prefer him above all, and saving grace above other benefits, Ps. iv. 6, 7. There is the dispositions of the godly and the carnal. The many say, Who will show us any good?' But, Lord, lift up the light of thy countenance upon us.' A carnal man is for good in common, any good, but not for the light of God's countenance; nothing will satisfy the saints but the light of God's countenance; they prefer him above his gifts, and among his gifts they prefer saving graces and renewing mercies, such as begin, and confirm them in their union with God in Christ. But carnal men go no further than the world; they choose not God, but his gifts; and among these not the best, but the common sort, such as suit with the appetite of the fleshly nature, and the more brutish part of these--riches, pleasures, and honours; and these too, not as coming from God, but as coming to them by chance. They not only say good in general, but who will show me,' &c. As they look after uncertain blessings, so they look after an uncertain author, as they fall out in the course of second causes. If they have these, they bless their hearts, and content themselves. To convince these men of the baseness of their choice, and make them bethink themselves, their choice is part of their punishment. There cannot be a greater punishment than that they should have what they choose, that they should be written in the earth, Jer. xvii. 13; they shall have this and no more; that God should say to them, Silver and gold you shall have, but in this matter no lot nor portion,' Acts viii. Their bellies shall be filled with hid treasure, they shall have gorgeous apparel, dainty fare, substance enough to leave to their babes, but be deprived of heaven. It is the greatest misery that can be, to be condemned to this kind of happiness; that we should thus degrade ourselves, and sit upon the threshold when they might sit upon the throne, and lick only the dust of his footstool. But wicked men will not be sensible of this now, but one day they shall, of the misery of this their foolish choice; at death usually: Jer. xvii. 11, At his latter end he shall be a fool.' Then his heart will rave against him: O fool, madman! that thou wert not as careful to get the favour of God, as to get this worldly pelf! when he must go into another world, and he is launching out into the great gulf of eternity. And in hell they will be sensible: Luke xvi. 25, Son, remember that thou in thy lifetime receivedst thy good things,' &c. The conscience of their foolish choice is a part of their torment, when their heart shall return upon them and say, This was because thou wouldst look after temporal things; when snares, and brimstone, and a horrible tempest is poured out upon them. What thoughts have they of their portion when they are cast out with the devil and damned spirits! Carnal men think the difference between them and others will ever hold out when they glitter in the world. Oh, but the time is coming when death will undeceive them! And at the day of judgment they will be sensible of it, when they shall be refused as the outcasts of the world, and when the saints shall have their portion, when the Lord shall take the godly to himself, receive them into his bosom, and welcome them to heaven, and call them to his right hand; and they shall be banished out of his presence with a Go, ye cursed;' when they shall become the loathing of God, the scorn of angels and blessed spirits; when it shall be said, as in Ps. lii. 7, Lo, this is the man that made not God his strength, but trusted in. the abundance of his riches, and strengthened himself in his wickedness.' Oh, then, how will conscience return upon the wretchedness and folly of their hearts, and be exercised upon it! This will vex and gall them in hell, with anxious thoughts of it to all eternity. As by the fire that never shall be quenched is signified the wrath of God, so by the worm that never dies the violent working of conscience upon the folly of choosing perishing vanities. Use 2. It exhorts us to this necessary duty, to choose God for our portion. It is not a slight thing, but that upon which your eternal happiness doth depend; it is the fundamental article of the covenant of grace: and the question God puts you to is, whether you will choose him for your portion? therefore he begins the commandments with this, Thou shalt have no other gods before me.' God is not your God unless he be set uppermost in your souls; he cannot be your portion unless he be your chiefest good. There is no possibility of entering into covenant with God unless you subscribe to this main article. Again, as it is a very necessary work, so it is an evidence and fruit of God's election; if a man would come to know the thoughts of God concerning him before all the world, what his destiny is. God's election or choosing of you is manifested by your election or your choosing of God, for all God's works leave an impression upon the creature. He chooseth us that we might choose him: I will say, You are my people, and you shall say, I am your God.' Again, you must have something for your portion. There is no man hath a sufficiency in himself. The soul is like a sponge, always thirsting, and seeking of something from without to be filled--a chaos of desires. Man was made to live in dependence. Now, of all portions in the world, there is none worth the having but God himself; nothing else can make you completely blessed, and satisfy all the necessities and all the capacities of soul and body. When you have outward things, what have you for your conscience? If these things could fill up your affections, they bear no proportion with conscience; your sore will run upon you, and your inward griefs will not be cured. But this is such a portion, that besides internal grace, there shall be a competent measure of outward things. God will provide for you: Ps. xxiii. 1, The Lord is my shepherd.' What then? I shall not want.' This interest will give you temporal things and the comforts of this life, so that you have the fountain of all other mercies. While others do but drink of the streams, and of streams where they are muddy, where they partake of the soil through which they run, you go to the clear fountain. Alas! others do but pluck the leaves and flowers, but you have the fruits and very root itself, the perpetual fountain and well-spring of comfort, and root of all the blessedness the heart can wish for. Again, all other comforts grow upon this interest, and when all other things are lost, this can supply you again. All worldly things, when we have them, yet they have not a root; but you have the root, so that when other things fail, this will yield you all manner of supplies. Yea, this is that which seasons and makes all other things comfortable, when we have them and the love of God with them. This man of God had a kingdom and a great deal of wealth; he was a victorious king, as we may see by his offering, 1 Chron. xxix., what cart-loads of gold and silver he offers to God: yet in the midst of all this fulness he saith, Thou art my portion.' Other portions may turn to a man's hurt, as they are occasions of sin, as they expose to envy and danger. Many a man is undone both here and hereafter by making the creature his portion; but never any man was undone by making God his portion. It was the end of our creation. God, passing by all other creatures, set his heart upon man. He made all things for man, and man for himself. All other things were either subject to our dominion, or created for our use; but man was made immediately for God, for the enjoyment of God; made for himself, and for none else besides himself. We should have no rest in ourselves until we come to the enjoyment of God. God was not refreshed from his work, he rested not until he made man; therefore man should not rest until he comes to God. God takes us for his portion, and therefore you should take God for your portion: Deut. xxxii. 9, For the Lord's portion is his people;' Zech. ii. 12, And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.' If God shall choose a company of men to be his portion, certainly it becomes them again to choose him. God is willing to communicate his goodness, therefore why should we be satisfied with other things? He reasons with us, is angry that we will run to other things. Why will you lay out your time and strength in that which will not satisfy you? Isa. lv. 2. He doth invite you to come and choose him. He complains, and takes it grievously when he offers himself in the gospel: Ps. lxxxi. 11, Israel would none of me.' Oh! shall the God that made us thus passionately offer himself to us, and shall he be refused? Let this persuade you to choose God for your portion. Use 3. For trial. Have you chosen God for your portion? This will be seen-- 1. By your endeavours to get anything of God into your hearts. No man seeketh after God; there is the great complaint. If you did choose God, you would pursue all ways and means that you might gain him, and count all things but dung for Christ, as the apostle doth; then nothing would detain you from him, you would not be satisfied: Oh! I must have God; and God would be followed after: Ps. lxxiii. 25, Whom have I in heaven but thee?' 2. By your prayers. What do you pray for? When you come to God, what do your hearts run upon? what do you seek for from God? Is it God himself? To seek to God and not for God is but a carnal design upon God: Hosea vii. 14, They howl upon their beds for corn, and wine, and oil.' They are but brutish desires, that terminate in other things, that are carried out more after them than God's favour and grace; therefore his favour must be sought in the first place. 3. By your behaviour under trouble when other things fail: Lam. iii. 24, The Lord is my portion, saith my soul; therefore I will hope in him.' When they were driven from their other portions (for that is spoken of), when all manner of calamities did befall them, and they were cast out, and their inheritance turned to strangers, then, Lord, thou art our portion.' When you have nothing left but God, can you live upon God? and can he be all in all to you? 1 Sam. xxx. 6, David encouraged himself in the Lord his God.' When the Amalekites carried away all, yet this was his comfort, God was left still. And so Hab. iii. 18, When the labour of the olive shall fail,' &c. What then? Then I will rejoice in the God of my salvation.' When you can count yourself happy enough in God, Deus meus et omnia--if I have God, I have all; then you have chosen God for your portion. 4. By your delight in God: Ps. xxxvii. 4, Delight thyself in the Lord, and he shall give thee the desires of thine heart.' When this is the great rejoicing of your souls, that you can get but one beam of God's love and his favour darted upon your consciences, this is that which revives more than all other temporal things whatever. 5. In mourning for his absence; if your God be gone, that is the grief of your souls. God can supply the want of the creature, but no creature can supply the want of God; therefore it is ground of trouble if he hide his face. This lamenting and mourning after a withdrawn God is frequently spoken of in scripture. But the great evidence lies in the words, Thou art my portion, Lord!' What then? I have said, that I would keep thy words.' Hence observe-- Doct. 2. Those which have chosen God for their portion will manifest it by a fixed resolution and strict care of obedience. They are loath to break with God, rather break with anything else. It must needs be so, because-- 1. Holiness is a means of maintaining communion between us and God, and keeping up an interest in him as our only happiness: 1 John i. 6, 7, If we walk in the light as he is in the light, we have fellowship one with another: but if we walk in darkness, and say we have fellowship with him, we lie, and do not the truth.' Unless there be a care to please him, certainly you do not choose him for your portion; for if all your comfort and happiness lies in God, all your diligence and care Will be to please God. God was the portion of the Levites, it is said, because they ministered before him, Num. xviii. 20. So it is true of the spiritual Levites, they that are careful to walk with God, minis ter before him, and keep close with him; God will be their portion. All sincere Christians are purified as the sons of Levi. 2. Because this is the only evidence. They that love God will love his word, and if they love it they will live by it, and square their actions accordingly. By careless walking you blot your evidences, and so weaken your comfort. 3. Because God is your portion, therefore it should encourage us to keep his word: Gen. xvii. 1, I am God all-sufficient; walk before me and be thou perfect.' If we have an all-sufficient portion, all our business should be to keep in with God. All warping comes from doubting of God's all-sufficiency, as if God alone were not enough for us. Carnal fear, love, hope, doth draw us off from God to the creature, we are afraid to lose worldly enjoyments, so break with God. Therefore, if we look upon God as all-sufficient, it will necessarily follow we should encourage ourselves to serve him. 4. If we do not keep his word, our lusts will carry us forth else where. There are certain corrupt principles within you will draw you off from God to another portion: Ezek. xiv. 5, They are all estranged from me through their idols.' What kind of idols were these? Idols of wood and stone? No; the prophet explains them, They have set up their idols in their heart,' ver. 3. Christians, a man may be an, idolater in opinion, and grossly, when he worships stocks and stones; and he may be an idolater spiritually and in practice. And which is most incurable of these two, think you? Certainly the spiritual idolater. A man may easily be convinced of his false worship by reason and argument, what a brutish thing it is to worship stocks and stones, things that have no life, nor can help him; but he cannot be convinced of his spiritual idolatry, or cured of that but by grace. Covetousness is idolatry, because it draws off our love, fear, trust, from God and his service, to riches, and so proves a snare to the soul. Idolatry in our affections is more dangerous than gross idolatry in our opinions and outward worship, when our affections carry us out to another good. 5. Again, out of gratitude, when God doth all for us, can we deny him anything? Dost thou love God as the chiefest good, and wilt not thou fear to offend him? Whoever chooseth God for his portion will have David's disposition, I have said I will keep thy words;' he will be exact and punctual to keep in with God. __________________________________________________________________ SERMON LXV. I entreated thy favour with my whole heart: be merciful unto me according to thy word.--Ver. 58. IN the former verse I took notice of two parts--David's protestation, Thou art my portion:' and his resolution, I will keep thy words.' To either of the branches this verse may be supposed to have respect. To the former thus, as a second evidence: if we make God our portion, this will necessarily follow, we shall desire his favour above all things else. Our portion is that good which we choose, renouncing all things else; therefore, when our hearts are set upon it, Whom have I in heaven but thee?' Ps. lxxiii. 25. When you entreat his favour with your whole heart, that is the evidence God is your portion. Or you may refer it to the latter clause thus, I said I will keep thy words,' therefore I entreat thy favour. We cannot carry on a good purpose without God's favour, unless he assist us therein. When we are most resolved, we must expect opposition and assaults both from within and without. The devil will seek all he can to oppose you, and to shake your resolutions, and your lusts will rage anew upon a severe restraint. Therefore those that resolve to enter into a strict course must seek relief from God's favour and mercy, as David here, I entreated thy favour with my whole heart.' In the words we have an account of David's practice upon a choice and resolution; he betook himself to prayer. Here you have-- 1. The object or principal thing sought, God's favour. 2. The manner, with my whole heart, with a sincere affection. He doth not say, with his lips only, but his heart; and not with his heart only, but with his whole heart. 3. The sum of his request, or the fountain of all that he expected from God, be merciful to me. 4. The rule or ground of his expectation, according to thy word. The meaning is, that God, according to his promise, would graciously help him. First, For the first, I entreated thy favour;' or, as it is in the Hebrew, I painfully sought thy face;' meaning that he did with importunate and humble suit beg the smile of God's countenance. By face is meant favour: Prov. xxix. 26, many seek the ruler's favour;' it is, the ruler's face, that he may look cheerfully upon them: and I painfully sought, so the word signifies; it notes such importunity as is necessary for so great a blessing. The note is this-- Doct. God's people, those that have made him their portion, they earnestly and constantly, above all things, desire his favour. 1. This God calls for: Ps. cv. 4, Seek the Lord, seek his face ever more.' None have such communion with God but they need seek more: Ps. xxvii. 8, Thou saidst, Seek my face; thy face, Lord, will I seek.' Thou saidst:' it is that which God speaks in all his ordinances; the whole drift of the word is to press us to get and keep the sense of God's love ever fresh in our hearts. 2. The nature of the saints carries them to it. This is the difference between them and carnal men, Ps. iv. 6, 7. The light of his countenance is spoken of either with allusion to the sun, whose light displayed cheers the plants; or with allusion to the smiles of a friend. One good look from God the children of God prefer above all the world. All earthly things cannot please them so much as a smile from God, nor put such gladness in their hearts. But more especially do they seek it most painfully-- [1.] When they have never as yet attained any sense of it, but lie under doubts, fears, and anxious uncertainty; then, if God will but look upon them, make out his love to their consciences, what a comfort will that be to them! A man may want assurance and have grace, but he cannot slight assurance and have grace. He that is without it may be one of God's children, but he that doth not look after it, and is satisfied without it, certainly is none of that number. Therefore this is the desire and earnest prayer of all God's people in common, that God would cause his face to shine upon them: Ps. lxxx. 1, Thou that dwellest between the cherubims, shine forth;' that is, that sittest upon the mercy-seat. Oh, that he would be good to them in Christ! for between the cherubims there was the mercy-seat, where God sat. The meaning is, that he would a little dart in beams of comfort to their consciences. [2.] They thus painfully entreat the favour of God when they have lost it by sin; for then they are afflicted with a double evil--want of so great a comfort, and a sense of their own folly. A sense of God's favour may be withheld out of mere sovereignty, yet even then God's children will be earnest; but when it is withdrawn out of justice, as a correction for our folly and careless walking, there is greater cause of earnestness, that we may redeem and recover our loss again; then we are to be more earnest: Turn us again, Lord God of hosts, and cause thine anger towards us to cease,' Ps. lxxx. 7. By their former experience they know the sweetness of God's favour, and by their present loss the bitterness of the want of it. Basil hath a notable comparison. He saith, if an object be too bright, it must be set at a distance from the eye that we may see better; so worldly things must be set at a distance from us: therefore God seems to be at a distance, hides his face, that his people might know by the loss and want of it how to value their blessings. How far do they discover their earnestness? (1.) In that they seek it above all other things--above corn, wine, and oil. This is not their painful desire to be made great, rich, high, honourable, happy in the world. All the world doth them no good without the favour of God. As all the stars, though they shine together, do not dispel the darkness of the night, so no creatures can comfort us sufficiently when God hides his face from them: Ps. xxx. 1, Thou didst hide thy face and I was troubled.' They cannot find God as they were wont. As at funeral feasts, dear friends have little comfort when they miss their old friend that was wont to bid them welcome at the house; so when God is gone, what comfort can they take in their portion? Many will say, Why are you pensive and sad? you have a great many friends, a great estate! Oh! you do not know the wound of a gracious heart, and how little these things are in comparison of the favour of God! (2.) They manifest it in this, their contentedness with him, though they are kept low and bare in outward things: Ps. xvii. 15, As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness.' It is enough for them to have the face of God, though they do not flourish in worldly plenty as others do, when in the exercise of grace they can find God propitious, behold his face in righteousness.' If they have not the candle they have the sun. If they go to God, they are welcome upon all occasions. If the world frown upon them, God doth not so: they are beloved of him, and in favour with him, and that satisfieth them. What may be the reasons why the children of God so prize his favour? (1st.) The worth of the thing itself: Ps. lxiii. 3, Thy favour is better than life,' better than all comforts, better in itself, for this is that which we are never weary of. A man may be weary of all out ward comforts: Days may come wherein there is no pleasure,' Eccles. xii. 1; At that time the soul abhors dainty food,' Job xxxiii. 20. Pleasure, nay, life itself, may be a burden, but none ever was weary of the love of God, that cannot be a bur*den; this doth not satiate and cloy us. Again, the love of God cannot be supplied and recompensed by other things: when a man loseth other things it may be made up in better. If a man be poor in this world, God hath chosen him to be rich in faith; if afflicted and destitute of outward provisions, yet they have inward comforts and graces, and they will supply and make up this loss. But the loss of God's favour cannot be supplied; when that departs from you, and a man loseth the hope he seemeth to have, what a sorry comfort is it, having forfeited the love of God, to seek our amends in the creature! Then this is more durable than the present life. Other comforts fail, but the love of God never fails. This is the original of all other comforts: Ps. xxx. 7, By thy favour thou hast made my mountain to stand strong;' and Ps. xliv. 3, Their own arm did not save them, but the light of thy countenance, because thou hadst a favour unto them.' Sure it is better to drink of the fountain than of the stream: all is from the favour of God. In short, it is the vitality and the cause of life, and the cause of all comfort. This is better than life. (2d.) They are affected with that which is their true misery, therefore they most importunately beg the favour of God. Every man prays according to the sense that he hath, according to that which he counts his misery. He that hath a sense of no other calamity but to be poor, scorned, or exposed to contempt, or the absence of the creature, prays accordingly. Sometimes he howls like a dog in pain, or beasts that want food, Hosea vii. 14. But he that hath a deeper sense of his greatest necessities, he is affected with sin. which is the cause of all trouble; therefore he must have the favour of God and the grace of God. A godly and a carnal man differ as a child and a man in their apprehensions about pain and trouble. A child that is sick and would be eased of its present smart and pain, looks to nothing but that; but an understanding man knows the cause must be taken away. A child speaks according to the sense and apprehension it hath--take away his aching head or burning heat; but the understanding man looks not only after present ease, but health, that the root of the distemper may be removed. So a worldly man would have affliction gone, and looks no further, but a godly man hath a deeper sense, he must have the favour of God; therefore his heart works painfully within him till this be obtained. (3d.) They entreat the favour of God with all their hearts, because their business lies mainly with God. Their work is to walk closely with God, and keep up a strict communion with him. A carnal man's business lies with God sometimes in his trouble; but when he licks himself whole and is at ease, he can live without it. But a godly man's business is always with God, for God is always with him, in trouble and out of trouble. Therefore that is a notable speech, Ps. xci. 9, Because thou hast made the Lord, which is my refuge, even the Most High, thy habitation:' a refuge, that is a place of retreat in time of war; a habitation, there is our residence in time of peace, when every one sits under his own vine and fig-tree. Now, a godly man makes God not only his refuge but his habitation; therefore it concerns him to prize the favour of God, and keep in with him, for he is otherwise at an utter loss; therefore he must study to get all clear: if God be angry with him, his business is at a stand, and he cannot walk cheer fully with him from whom he expects all. Use 1. To reprove those that are indifferent whether they enjoy God's favour, yea or nay; so they may enjoy the creature they are satisfied. Surely God is not these men's portion, for their only care is what they shall eat, how they may be clothed, how to live well in the world; but were never acquainted with this kind of trouble about God's favour: Ps. x. 4, it is said, The wicked through the pride of his countenance will not seek after God; God is not in all his thoughts.' He never troubles himself how to keep in with God; it never goes to his heart. He is such an one as can bring to pass whatever he projecteth and desireth, without troubling himself with the fetters of religion and the care of a strict duty: he can live at large, and yet obtain his heart's desire, and thinketh them the only wise men, fit for his imitation, that can increase in worldly enjoyments without troubling themselves with such niceties as perplex others: he scorneth to trouble himself with prayer, and the observances which are necessary to waiting upon God. Again, it reproves those that lie stupid and senseless under God's active displeasure. These are not as gross as the former, but make some profession of respect to God, but have not yet a tender sense of God's accesses and recesses, his comings and goings. When the Lord hides himself from their prayers, and doth not give out the wonted influences of his grace and comfort, they mind it not, do not with earnestness seek to recover it again. If you did make this your business without interruption, when you have not the smiles of God, the want of this would create pain. Use 2. Of exhortation, to press us, if we would have God for our God, then to seek his favour above all things. Wait with an affectionate earnestness in every ordinance for some new discovery, some comfortable intimation of God's word: Ps. cxxx. 6, My soul waiteth for thee.' What? for outward deliverances? No; but I wait for the Lord, and in his word do I hope.' Again, in every enjoyment it is not enough to have the creature with God's leave (so can all men have it, it is their portion), but you must have it with God's love, as a token from God, wrapt up in the bowels of Christ. God gives many gifts to wicked men, but doth not give them his love. This we should look after, that we may find our comforts to be sprinkled with love, that if God deliver you out of any strait, he may love you out of it, Isa. xxxviii. 17. Secondly, For the manner, I have sought thy favour.' How? With my whole heart.' Note-- Doct. When we pray for the favour of God, it must be with our whole heart. There is this intended in it-- 1. The constant favour and presence of God, we must pray for it, for without prayer faith lies idle, Heb. iv. 16. 2. They that pray for it, their hearts must be set upon what they pray. It is not enough that our tongues babble out a cold form, as many learn to pray as parrots speak, by rote. They say, not pray a prayer: James v. 17, Elias prayed earnestly:' in the margin, and so in the original, he prayed in prayer.' A man may take up words of course, and say things after others, which are not indeed the real desires of his heart; so they pray as if they prayed not, slightly, without any warmth and affection. 3. It is not enough that our hearts concur, but our whole hearts must go along with this work. Many times we pray but with half a heart:-- [1.] Partly when prayer is a fruit of memory and invention, but not the fruit of conscience. Common illumination will tell us how prayer is to be formed according to the tenor of the Christian faith; so men may repeat words such as the understanding judgeth fit, without any answerable touch upon the heart. This is their sin who are more careful about notions in prayer than the affections. [2.] A man prays but with a piece of his heart when he prays rather with his conscience than with his affections. Will you distinguish this, a dictate of conscience must be distinguished from a purpose of heart. Conscience may tell us what is to be done, yet the heart have no liking to it. Austin saith when he was a carnal man he had some kind of conscience, and prayed against his sins; but, saith he, I was afraid God would hear me. The favour of God is necessary, but the heart many times is not engaged in the pursuit of it. We oftener pray from our memories than our consciences, and oftener from our consciences than our affections; the heart is not put into the duty. [3.] When our affections are divided to carnal things, and the comfortable part of spiritual things. No doubt there is no man but would have the favour of God, but it is with a condition that he may live as he does, and be as he is, and so the prevailing part of his soul bends him to his present course; he regards iniquity in his heart, and sin hath an interest and lies very near; he would have the favour of God abstractedly, but when he considers how his lusts must be parted with, there his heart is divided. Use. Oh! then, look to it that you beg the Lord's favour with all your heart. God knows the heart. Rebekah dressed up Jacob so that his father mistook him. Ay! but God cannot mistake; his eye is not dim as Isaac's, he sees the heart; therefore let your heart, and whole heart, go out in the pursuit. Quest. How shall we know when our hearts are thus thoroughly bent, if you seek him with all your hearts? Ans. Then you will observe how you speed when you look after him; you will see what becomes of your requests. I will hearken what God will speak,' saith David, and will pray and look up;' as Elijah looked up to see the cloud a-coming. Again, if we pray with the whole heart there will be importunate arguings; desire will take no nay: Ps. lxiii. 8, My soul followeth hard after thee.' Oh! it will be a painful, grievous thing to your souls if you do not speed in your prayers. Not a slight motion, or cold wish, but such as deeply affects the heart, and not easily put off and satisfied with other things. Wicked men would have the favour of God, but they are easily put out of the humour. Again, then we pray with the whole heart when there is such a desire as not to be discouraged, but you venture again, when the Lord seems to put off and give a check to your requests: Isa. xxvi. 8, The desire of our soul is to thy name, and to the remembrance of thee.' Still desires grow hotter and hotter, and when there is a kind of impudence not to be put off. Again, such as do excite endeavours for the obtaining of God's love and a sense of his favour. It will cost us pain and trouble when we are hard at work, and will be diligent in this thing. But when you rest in a few cold prayers, you are never hearty with God: Ps. xxvii. 4, One thing have I desired.' What then? That will I seek after,' and use a great deal of diligence to come by it. Thirdly, The fountain of all that we expect is mercy. All that seek God's favour must expect it upon terms of grace: Be merciful unto me.' We cannot say, Pay me what thou owest, or, Give me for my money. All whom God accepts to his grace and favour are unworthy: Isa. lv. 1, Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, come, buy wine and milk, without money, and without price.' Secondly, They who are received to favour still need mercy to pardon failings, Gal. v. The best are but sanctified in part, and have the dregs of corruption always remaining, and frequently stirring in them. Use. Let us thus deal with God: Hosea xiv. 2, Take with you words, and turn to the Lord; say unto him, Take away all iniquity, and receive us graciously.' The sum of all our requests is, that God would be merciful to us. Fourthly, The rule and ground of confidence is according to thy word.' God's word is the rule of our confidence, for therein is God's stated course. If we would have favour from God and mercy, it must be upon his own terms. God will accept of us in Christ, if we repent, believe, and obey, and seek his favour diligently: he will not deny those who seek, ask, knock. We would have mercy, but will not observe God's directions. We must ask according to God's will, not without a promise, nor against a command. God is made a voluntary debtor by his promise. These are notable props of faith, when we are encouraged to seek by the offer, to apply by the promise. We thrive no more in a comfortable sense of God's love, because we take not this course. __________________________________________________________________ SERMON LXVI. I thought on my ways, and turned my feet unto thy testimonies.--Ver. 59. IN these words we have-- 1. David's exercise, I thought on my ways. 2. The effect of it, I turned my feet unto thy testimonies. In the former verse he beggeth mercy and the favour of God. Now those that beg mercy must be in a capacity to receive mercy. God is ready to show mercy, but to whom? To the penitent, that humbly seek it, and turn from the evil of their ways. We cannot expect God should be favourable to us while we continue in a course of sin. Therefore David showeth that he entreated God's mercy and favour upon God's terms, that he was one of those converted by grace: I thought on my ways,' &c. Some copies of the Septuagint have it ta`s o'dous sou dielogisa'men, I considered thy ways,' much to the same purpose; for a serious consideration of the excellency of God's ways is of use, as well as of the naughtiness of our own. But other copies read better, according to the original Hebrew, I thought on my ways,' our omissions, commissions, purposes, practices, the course of our thoughts, words, deeds. In the other part, when we are said to turn our feet unto God's testimonies, it is meant of the conversion of the whole soul, evidenced by the course of our feet or practices. So Eccles. v. 1, Keep thy feet when thou goest into the house of God:' the meaning is, look to thy heart and affections. We are sometimes said to turn to God, and. sometimes to the testimonies or commands of God. We turn to God as the object or last end; to his testimonies as the rule of our conversation to lead us thither. So that by it is meant an effectual conversion of the whole man, to walk according to the rule of God's word. The text issueth itself into this one point:-- Doct. That serious consideration of our own ways maketh way for sound conversion to God. In the managing of this doctrine I shall discuss two things:-- 1. The necessity of serious consideration in order to repentance. 2. How much it concerneth us after we have considered effectually to turn to the Lord. First, The necessity of serious consideration in order to repentance. And there-- 1. What is consideration. 2. The objects of it, or the things that must be considered. 3. I shall argue the necessity of this. First, What is this consideration or thinking upon our ways? In the general, it is a returning upon our hearts, or a serious and anxious debating with ourselves concerning our eternal condition. For the understanding whereof, consider that a carnal man is mindless and altogether careless of his eternal interests, like a fool or madman, or one out of his wits. We were sometimes foolish,' ano'etoi. Titus iii. 3, like men asleep or distracted; they do not know what they are doing, nor what will be the issue of things, till God awaken their hearts to think of their condition, and then they begin to act like men again, and to be sensible of their case. Thus it is said of the prodigal, Luke xv. 17, eis heauton elthon, that he came to himself;' as a man when he is drunk, we say he is not himself, he doth not consider what he doth, nor consider the danger of his actions. And the Psalmist, speaking of the conversion of the Gentiles, saith, Ps. xxii. 27, The ends of the earth shall remember, and turn unto the Lord;' that is, shall recollect themselves, and consider of the end of their lives, whence they are, whither they are going, and what shall become of them to all eternity, as if all this while they had forgotten the purpose for which they were sent into the world, who was their master, what was their business. Alas! before this serious consideration, men in seeing see not, and in hearing hear not, as a man that is musing of another matter is not affected with what you tell him; he heareth and doth not hear. It is the awakening of the heart which is God's first work, before he giveth other grace: Eph. v. 14, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.' First awake, and then arise from the dead, before which men have but such languid notions of God and Christ and salvation by him as men have in a dream; but when we come to weigh and scan things with affection and application, then the soul is awakened. Now God bringeth us to this-- 1. Partly by his word, which showeth our natural face, James i. 23, 24, or natural estate and condition before God. It is appointed for this purpose, to be the instrument to awaken men, to discover them to themselves. Now, because this may make but a weak impression, such as may soon be blotted out, andri` paraku'psanti, they forget and fall asleep again; therefore to this God joineth his rod. Therefore-- 2. Partly by afflictions; as the prodigal, when he was reduced to husks and rags, then he came to himself and was brought to his right mind. Again, 1 Kings viii. 47, If in the land of their affliction they shall bethink themselves and repent;' the Hebrew is, bring it back to their hearts.' Affliction is sanctified to this end, to open the eyes; it bringeth us to ourselves. So Haggai, i. 5, 7, Now consider your ways,' now Thesthe tas kardias epi` tas hodous humon, lay your hearts upon your ways;' when they sowed much and brought in little, and what they earned was put into a bag with holes; that is, when the hand of God was upon them, and the visible curse of his providence. When the word of God doth not effectually discover men to themselves, then he sends afflictions to put them upon a search, and by his rod whippeth them out of their sleepy dreams and carnal security. 3. By his Spirit; and the first effect of his operations is compunction: Acts ii. 37, When they heard this they were pricked in heart, and cried out, Men and brethren, what shall we do to be saved?' It makes them anxious and solicitous. I ascribe this work to the Spirit, because it was a time when the Spirit was newly poured forth. Well then, in the general, it is God's awakening the heart to a serious and anxious debate with itself concerning its eternal condition, before which we go on sleepily in a course of sin; but then the soul crieth out, What have I done, and what shall I do? how carelessly have I lived! and what shall become of me to all eternity? More particularly, this thinking upon our ways involveth in its full latitude three grand duties:-- 1. As it relateth to our past estate, or the ways wherein we have walked, self-examining, or a serious searching and inquiring in what condition we are before God. This is necessary to conversion and turning to the Lord: Lam. iii. 40, Let us search and try our ways, and turn unto the Lord.' There needeth a serious calling ourselves to an account, or a strict view and survey of our former courses, if we would amend what is amiss in them; and still, as we renew our repentance, this course must we take. 2. As it relateth to present actions, or the ways wherein we are to walk, so it implieth prudent consideration before we do anything; let us see our warrant, that we may do nothing but what is agreeable to God's word: Prov. iv. 26, 27, Ponder the paths of thy feet, and let all thy ways be established: turn not to the right hand or to the left; remove thy foot from evil.' We have a narrow line to walk by, but a foot of ground to go upon; and therefore we should not walk at hap hazard, but with much exactness: Eph. v. 15, See that ye walk circumspectly, not as fools, but as wise;' therefore we need to weigh all our actions in the balance of the sanctuary, that if anything displease God we may avoid it The conscience of our weakness, and the strictness of our rule, should make us take the better heed to ourselves. 3. With respect to the tendency and issues of things; and so it noteth fore-consideration or deliberation in order to choice. God biddeth his people stand upon the ways and see, and inquire after the old paths, which is the good way, and walk therein,' Jer. vi. 16; as travellers, when they are at a loss or in doubt of their way, seeing divers paths before them, are careful to inform themselves aright that they may take the next, readiest, and best way for their journey's end. An awakened conscience is like Hercules, in bivio; there are two ways present themselves--the way of sin and flesh-pleasing, and the way of God's commandments; or, as it is Mat. vii. 13, 14, the broad way,' and the narrow way.' The broad way of sin seemeth pleasant and enticing, but it leadeth to death; the narrow way is rough and craggy, troublesome to flesh and blood, but the end is life and peace. Now the soul debateth upon the choice which of these is better, by weighing the loss and gain on either side, and the final issue and tendency of both these ways; or rather, the awakened soul is in the case of a man that is yet to choose; or like a man that is out of the way, and wants his usual marks. He bethinketh himself, If I go on in this broad beaten road of corruption, I am sure to go down to the chambers of death, and perish evermore. Oh! but let me make a stop; it is better to take God's direction than the way of mine own heart; it is a way that will undo me for ever. Hitherto I have gone awry; how shall I do to get into the right way? I would be happy, and this course will never make me so; surely it is better to take God's counsel than to please the flesh. No course will satisfy conscience, no course will make you happy, but a life led according to the word of God. Thus you see it implieth-- 1. An examination of our past course, or a looking into our own estate. 2. A careful watch over future actions. 3. A consideration of the issue and event of things. I have viewed my life past. I have been wrong, and I see it will be bitterness in the issue; therefore I purpose to give up myself to a course of obedience, and therefore to consider well of my actions for the future. Now this is a work that is not once to be done, but always. As often as we look to ourselves, we shall find something that needeth amendment; and therefore we need to press the heart with new and pregnant thoughts to mind our duty, and to use constant caution, and taking heed to our ways that we may not go wrong. Ps. xxxix. 1, thus did David, to keep his heart right, I thought on my ways.' Secondly, The objects of this consideration, or the things that must be considered; that may be gathered out of the former discourse. But-- 1. Who made thee? Eccles. xii. 1, Remember thy Creator in the days of thy youth.' It is a great advantage to call to mind whose creatures we are; for this will shame us, that we have done no more than we have done for him, from whom we have all that we have; and this in youth, when the effects of this creating bounty are most fresh upon our senses. In good earnest consider, who was it that made thee a reasonable creature; not a stone, and without life; nor a plant, and without sense; nor a beast, and without reason; but a man, with reason, and understanding, and will, and affections; that thou mayest know him, and love him, and enjoy him. And hast thou never thought of the God that made thee? Art thou of those hare-brained fools that go on rashly in a course of sin, and God is not in all their thoughts'? Ps. x. 4. How canst thou look upon the body without thoughts of him whose workmanship it is? or think of thy soul without thinking of God whose image and superscription it bears, and without whom thou canst not so much as think? Shall it be troublesome to thee to have frequent thoughts of God, when thou canst go musing of vanity all the day long? Shall every trifle find a room in thy heart, when God findeth no room there? He is not far from every one of us,' Acts xvii. 27, but we are far from him. He is before thee, behind thee, round about thee, yea, within thee, or else thou couldst not keep thy breath in thy body for a moment, and wilt thou not then take some time to season thy heart with thoughts of God? The first miscarriage of men came from this: Rom. i. 28, They liked not to retain God in their knowledge.' Thoughts of God and right opinions of God were a burden to them, and therefore they gave up themselves to an ungodly course and evil state of mind. And wilt thou put such a scorn and contempt upon thy Creator as never seriously to think of him? yea, when thoughts of God rush in upon thy mind, to turn them out as unwelcome guests? This is to degenerate into the state of devils, a part of whose torment it is to think of God: they believe and tremble;' the more explicit thoughts they have of the name of God, the more is their horror increased. Oh! then let thy meditations of God be sweet and serious, Ps. civ. 34. Everything that passeth before thine eyes proclaims an invisible God, an infinite and eternal power, that made thee and all things else. Shall the heavens above, the earth beneath thee say, Remember God; and every creature, every pile of grass thou treadest upon, call to thee, Remember God; and wilt thou be so stupid and scornful as not to cast a look upon him? Then we begin to be serious when thoughts of God are more fastened upon our hearts. 2. Why did he make thee? Not in vain; for no wise agent will make a thing to no purpose, especially with such advice, Let us make man.' Certainly not for a life of sin, to break his laws, and follow your lusts, and satisfy your fleshly desires. Was this God's end, that the creature might rebel against himself? This is not consistent with his goodness, to make us for such an end; or if so, why did he make the rules of justice and equity natural to us, so that man is a law to himself? Rom. ii. 14. Nor for sport and recreation, to eat, drink, and be merry, or to melt away your days in ease and idleness. He spake rather like a beast than a man, Soul, take thine ease, eat, drink, and be merry; thou hast goods laid up for many years,' Luke xii. 19. If merely for pleasures, why did he give us a conscience? The brute beasts are fitter for such a use, who have no conscience, and therefore no remorse to embitter their pleasures. What was the end for which God made us? Was it to gather wealth, and that the soul might cater for the body, and that we might live well here in the world? No; for then God's work would terminate in itself. And why were such noble faculties given us, such a high-flying reason, that hath a sense of another world, if this were all God's end, that we might grovel here upon earth, and scrape and heap up this world's riches? We see they are the basest of men who are given to this kind of pursuits. Surely this was not God's end. But why was it? Prov. xvi. 4, God hath made all things for himself,' for his glory; and so man to glorify him and enjoy him. The beasts were made to glorify him in their kind, but man to enjoy him. This is my end, to seek after God, to please him, to serve him: Ps. xiv. 2, The Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God.' God, that hath fixed his end, observeth what man doth in compliance with it, what affection and care they have to find him, please him, glorify him. Reason will tell us as well as scripture that the first cause must be the last end, and we must end there where we began at first: 1 Cor. x. 31, Whether, therefore, ye cat or drink, or whatsoever ye do, do all to the glory of God.' Well, then, I was not made for nothing, not to sin away my life, nor to sport it away, nor to talk it away, nor to drudge it away in the servile and basest offices of this life; my. end is to enjoy God, and my work and business is to serve and glorify him. 3. How little you have answered this end! God complaineth of our backwardness to this work: Jer. viii. 6, No man repented of his wickedness, saying, What have I done?' God, upon a review, found every day's work good, very good in themselves, and their correspondence and frame, Gen. i. 31; but when we consider our ways, we shall find that all is evil, very evil. We have too long gone on in a course of sin, and the more we go on, the more we shall go astray, and wander from the great end for which we were created, which was God's service and honour. Oh! consider your ways, especially when conscience is set awork by the word, or when we smart under the folly of our own wanderings, and God maketh us sensible of our mistake by some smart scourge. If we never seriously thought on our ways before, then is a time to think of them, and to count it a mercy that we are not left to go on in a course of sin without checks and disappointments. Oh! look upon the drift and course of your lives and actions, pry into every corner of them. What have I been doing hitherto? spending my days in vanity and sin? Have I remembered my Creator, made it my work to serve him, my scope to glorify him? Have I looked after this as the unum necessarium, the great law and business of my life, that I might enjoy communion with God? Oh! for how long a time hath God been kept out of his right, and I have been sowing to the flesh, and never minded the great errand for which I was sent into the world! None can excuse himself. 4. The unkindness and baseness of such a course, that you may make it odious to the soul. God hath not only made me, but kept me, and provided for me day after day. The God which fed me all my lifetime,' saith Jacob, Gen. xlviii. 15. I have been fed at his table, clothed at his cost, defended, kept, when long ago God might have struck me dead in my sins; and yet all this while I have not thought of God, to pay the return of my thanks and obedience to my great benefactor. The very beasts are more dutiful in their kind to man, who, as God's instrument, provideth for them: Isa. i. 3, The ox knows his owner, and the ass his master's crib; but my people will not know, Israel will not consider.' How senseless have I been of the great obligations wherein I stand bound to God! There is the fault; we do not know, and will not consider what hath been done to God for this. 5. What it will come to, or what will become of you, if you should still so continue, or if I should go on in this course, what will be my portion for ever? Nothing but an eternal separation from God, and endless torments with the devil and his angels: Ps. l. 22, Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.' Oh! this is the means to awaken the conscience, and to affect the heart with high and right thoughts of God. What will be the end of those that go far away from God, if they do not make haste to come home to him? Eternal and merciless vengeance; for God will not always bear with forgetful sinners; they shall be torn in pieces, the soul sent to hell, and the body to the grave. Oh! it concerneth the poor impenitent wretch that now goeth on fearless in a course of sin, immediately to stop in his march, lest he be hurried away to the place of torment, and there be no escaping. Now, urge this upon the heart, and exercise your thoughts in the remembrance of it; and if you have overcome and overwrestled some former qualms of conscience, now lay it to heart, and do so no more. It may be the hour is at hand when God will take away your souls from you, and all your sins shall be set in order before you, and the stupid conscience, that is now senseless, shall have a lively feeling of all your rebellions and unkindnesses done to God, as the paper which was but now white, when stamped with the printing-irons hath a story written upon it in legible characters. 6. How much it concerneth you to come out of this condition speedily, for God is not a God to be neglected or dallied with. When he calls in the seasons of grace he will be observed, otherwise you may call and he will have no regard: They shall call, and I will not answer; they shall seek me early, but not find me,' Prov. i. 28. When you receive many checks of conscience, entreaties of grace, motions of the Spirit in vain, God will be gone. God doth commonly give men a day, and no man or angel knoweth how long this day shall last. God gave Cain a day: If thou dost well, shalt thou not be accepted? if thou dost ill, sin lieth at the door.' Oh! then, when you begin to have thoughts of turning unto God, let them not be quelled. God reckoneth every hour, These three years,' this second epistle,' this second miracle:' and when his patience will expire you cannot tell. 7. How happy it will be for you when once you change your course I The prodigal remembered the plenty in his father's house; you will find a manifest difference: Rom. vi. 21, 22, What fruit had you then in those things whereof ye are now ashamed? for the end of those things is death: but now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.' In the way, no such gripes of conscience, no shame, sorrow, fears; in the end, everlasting life. It was your mistaking that called the days of sin good days. Oh! but when fruitful in holiness you will have present comfort and serenity of mind, a taste of the clusters of Canaan in the wilderness, hope of a glorious state, and the best will be at last. Compare pain with pain, pleasure with pleasure. We do not compare aright the pains of godliness with pleasures of sin; and yet there you may see the discharging of our duty will yield more true comfort and peace than all the pleasures of sin can bring us. 8. What hopes by Christ: Heb. iii. 1, Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, Jesus Christ:' what provision God hath made. Thirdly, Let me argue the necessity of this consideration. 1. Otherwise men are rash, careless, and precipitant, and act as they are carried on by their own lusts; whereas, if they did consider, it would stop them in the course of sin. They rush like a horse into the battle, because no man saith, What have I done?' Jer. viii. 6. Men run on like a headstrong horse after their lusts and fancies; whereas, if they do seriously bethink themselves, and cast in a few grave thoughts about things to come, it would be like the putting in of cold water into a boiling pot, abate the fervour of their lusts. Men are wicked because they are inconsiderate; there are arguments enough against sin if they would but pause and weigh them seriously; but we do not think of heaven and hell, and therefore they do not work upon us: Eccles. xi. 9, Remember that for all these things God will bring thee to judgment.' 2. This serious consideration is a good means to awaken us from the sleep of security. When we consider the end why we were made, the rule we are to walk by, and poise ourselves about conformity or inconformity to this rule, and do withal revolve the issues of things in our minds, it cannot but rouse us up out of our sloth and stupidness, and make us act more vigorously and regularly as to the ends of our creation. Oh! what shall I do? The first grace is awakening; that maketh way for other graces; Eph. v. 14, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. Whereas otherwise, when we consider not, we are stupid and sottish: Isa. xliv. 19 None considered! in his heart, Is there not a lie in my right hand? I have burnt part in the fire,' Eccles. v. 1, they offer the sacrifice of fools,' for they consider not that they have done evil:' they do not weigh their actions. The reason why they go wrong and continue wrong is, they do not seriously ponder and debate with themselves what it will come to. 3. By consideration we come to find where the work of God sticketh with us, and so conviction being the more particular, worketh the more kindly. A blunt iron that toucheth many points doth not so soon go to the quick as a needle that toucheth but one point: Mal. iii. 7, Return, and they said, Wherein shall we return?' We do not see the need of repentance so much as by prying narrowly into our own ways. In short, without this, life is not so regular, the heart is not overpowered with such strong and full reason to comply with God's counsel. Secondly, How much it concerneth us, after we have considered our ways, to turn to the Lord, and diligently to pursue the course which he hath prescribed: I turned my feet unto thy testimonies.' A sound conversion is here described. 1. I turned, in the thorough purpose of his heart, that is the act on our part. It is by God's grace that we are turned, but we turn our selves when the purpose of our souls is fixed: Turn me, and I shall be turned.' God inclineth the heart, and we manifest it by binding ourselves by a thorough purpose. A wish, an offer, when it endeth only in that, we have not considered enough; but when the heart is bent, I am turned. The prodigal, when he took up, came to himself, and had reasoned the case, says, I will go to my father,' Luke xv. 18. It must be such a purpose as is diligently pursued. 2. The object or rule, my feet unto thy testimonies. By his feet is meant the course of his life. Our will and natural inclination should be no rule to us, but God's testimonies. We must entirely give up ourselves to the direction of his word: As many as walk according to this rule,' Gal. vi. 16. We are not to walk as we list. There is a fixed determinate rule, which must be kept with all accurateness and attention; a godly man is very tender of breaking this rule; he makes conscience of keeping to this rule. Now it concerneth us to make sure work of it. [1.] Because convictions lost occasion the greater hardness of heart. No iron so hard as that which has been often heated and often quenched; and no heart so bad as theirs that seemed to have some serious and anxious thoughts about their eternal condition. The devil is the more busy and watchful about them because of their offer to escape; and God is the more provoked because they started aside when they were at the point of yielding; as better a match were never proposed, than to break off just as it is ready to be concluded. Always according to the closeness of the application, if it succeed not, so doth our hardness of heart increase. They that were ministerially stirred, when they pull away the shoulder, their hearts grow like an adamant stone: Zech. vii. 11, 12, But they refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear; yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his Spirit by the former prophets: therefore came a great wrath from the Lord of hosts.' When the Spirit is in a way of striving, Gen vi. 3, when you are any way affected, if resistance be continued, he withdraws. When men blunt the edge of conscience, deaden their affections, they lose all feeling: 2 Peter ii. 20, 21, For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning; for it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them.' They sin against former knowledge, experience, and sense of the truth. As their light is, so their resisting causeth hardness, and all the sensible work cometh to nothing. But that is not all, it turneth to loss; it maketh it more difficult than it was before in regard of us; it maketh us more careless. When we had some stirring in our consciences before, we healed it slightly, and we think to do so again. [2.] You will provoke God to use a rougher dispensation when the persuasions of the word and the strivings of the Spirit cannot bring you to repentance. They will not be won by arguments; God teacheth them by blows, as Gideon did the men of Succoth by briers and thorns. Therefore they shall shortly find themselves so involved in the fruit of their sins, as they shall not look off from it; their guilt shall lay hold of them at every hand: Hosea vii. 2, They consider not in their hearts that I remember all their sins; now their doings have beset them round about.' We should be much with our hearts, considering our case, how it is with us. God useth not the rod till forced to it: He doth not willingly grieve nor afflict the children of men,' Lam. iii. 33. When milder means work but half a cure, the rest is sup plied by some pressing judgments; his work is stopped, and therefore he promotes it this way. [3.] It is a sign your consideration is not serious when you are off and on, and it produceth no good effect in the soul. A plaster may be sovereign, but when you are still pulling it off and putting it on, it does no good. Light thoughts work not; when they are deep and ponderous, then they leave a durable impression. Still it is, Remember and turn:' Ps. xxii. 27, All the ends of the world shall remember and turn unto the Lord.' Bethink and repent: 1 Kings viii. 47, If they shall bethink themselves in the land whither they are carried captives, and repent;' Search and try, and turn unto the Lord.' Some are semper victuri, always considering, about to live: but you must resolve: kindly convictions will not die, nor let the convinced sinner alone till they appear in the fruits of obedience. [4.] The devil hath his purposes: Mat. xiii. 19, The wicked one catcheth away that which was sown in his heart;' he watcheth troubled sinners, that the work may die away. Use 1. To reprove us-- 1. For not considering our ways. When did you ever go aside, and seriously debate with yourselves about your turning to God? Did you ever lay it to your hearts how matters stand between you and God? There are certain seasons when God calleth you to it, and that is-- [1.] When the doctrine of life and the way of salvation hath been represented unto you with evidence and power, and you have felt some stirring and trouble in your consciences. Did you go home and say, Rom. viii. 31, What shall we then say to these things?' God hath spoken to me this day; now shall all this be lost and come to nothing? Heb. ii. 3, How shall I escape if I neglect so great salvation?' Now I am called to mind Christ and salvation more. If I should give no heed to these things, or only give them the hearing for the present, oh! what will become of me? There is a special providence in every message, warning, offer, or instruction by the word. Acts xiii. 26, To you is this word of salvation sent;' he doth not say, We brought it, but, God sent it; as some message of God for your trial. Do we think of these things which we have heard and learned? [2.] When God appeareth against you in a course of judgments, cutting off one comfort after another, now taking away a child, then blasting the estate: Now consider your ways;' Eccles. vii. 14, In the day of adversity consider:' then is the duty in season. Affliction doth not rise out of the dust; God hath some end in these providences; and what is his end but to make me mindful of my duty to him? See for what end these things come, and to what issue they tend, that we may hear the rod, and know the meaning of the providence. If you do not consider, God will make you consider before he hath done with you. Jer. xxiii. 20, The anger of the Lord shall not return till he hath performed all the thoughts of his heart, and then you shall consider it perfectly.' God will follow blow after blow till we do consider his mind and purpose. Jer. xxx. 24, The fierce anger of the Lord shall not return until he hath done it, and until he hath performed the intents of his heart.' 2. To reprove us for not taking this advantage. When we are set a-thinking of our ways, we have many thoughts and sensible stirrings, but they come to nothing, because we do not follow it close. You think, and have some workings of conscience, but do they end in a fixed purpose? Some break through all, as Saul forces himself, 1 Sam. xiii. 12. Break through all restraints of conscience. Felix had his qualm, but he puts it off to another season. Oh! consider these things will one day be a witness against you, the sensible workings upon your hearts by the word and rod. Use 2. To stir us up to this work, serious consideration in order to sound conversion. 1. Be frequent in it. If daily you called yourselves to an account, all acts of grace would thrive the better. Seneca of Sextius, Quid hodie malum sanasti? cui vitio obstitisti? You have God's example in reviewing every day's work, and in dealing with Adam before he slept. The man that was unclean was to wash his clothes at eventide. 2. Seriously set yourself to it: Deut. xxxii. 46, Set your hearts unto all the words which I testify among you this day.' It is a weighty matter of life and death: Ps. iv. 4, Commune with your hearts and be still.' This is the way to check sin, and to come on most hopefully in a course of obedience. 3. Drive your thoughts to a resolution, to rectify whatever is amiss; never leave thinking of your ways till you grow anxious about eternal life, nor let your anxiousness cease till you bring it to somewhat; grow to some resolution about the ways of God. Pray God to make your consideration effectual: 2 Tim. ii. 7, Consider what I have said, and the Lord give you understanding in all things:' this is but the means, God giveth the grace. __________________________________________________________________ SERMON LXVII. I made haste, and delayed not to keep thy commandments.--Ver. 60. IN the verse immediately preceding the man of God speaks of repentance as the fruit of consideration and self-examining: I considered my ways, and then turned my feet to thy testimonies.' But when did he turn? For though we see the evil of our ways, we are naturally slow to get it redressed. Therefore David did not only turn to God, but he did it speedily. We have an account of that in this verse, I made haste,' &c. This readiness in the work of obedience is doubly expressed--affirmatively and negatively. Affirmatively, I made haste:' negatively, I delayed not.' This double expression increaseth the sense, according to the manner of the Hebrews; as Ps. cxviii. 17, I shall not die, but live,' that is, surely live; so here, I made haste, and delayed not,' that is, I verily delayed not a moment; as soon as he had thought of his ways, and taken up resolutions of walking closely with God, he did put it into practice. The Septuagint reads the words thus: I was ready, and was not troubled or diverted by fear of danger. Indeed, besides our natural slowness to good, this is one usual ground of delays, we distract ourselves with fears, and when God hath made known his will to us in many duties, we think of tarrying till the times are more quiet and favour our practice, and our affairs are in a better posture. A good improvement may be made of that translation; but the words run better, as they run more generally, with us, I made haste, and delayed not,' &c.; and from thence observe-- Doct. That the call of God, whether to amendment and newness of life, or to any particular duty, must be without delay obeyed. To illustrate the point by these reasons:-- Reas. 1. Ready obedience is a good evidence of a sound impression of grace left upon our hearts. There is a slighter conviction which breedeth a sense of duty, but doth not urge us thoroughly to the performance of it; and so men stand reasoning instead of running, debating the case with God: and there is a more sound conviction which is accompanied with a prevailing efficacy, and when we have this upon our spirits, then all excuses and delays are laid aside, and we come off readily and kindly in the way of compliance with God's call. This is doctrinally spoken of, Cant. i. 4, Draw me, and we will run after thee.' Running is an earnest and speedy motion. From whence comes it? From drawing; it is a fruit of drawing, or the sweet and powerful attraction which the Spirit of God useth in the hearts of the elect. Instances I might give you in several calls and conversions spoken of in scripture. When Christ called Andrew and Peter, [2] They left their father and followed after him,' Mark i. 20. So when Christ called Zaccheus, he made haste, and came down from the tree, and received him joyfully," Luke xix. 6. So Christ to Matthew, Follow me, and straightway he followed him,' Mat. ix. 9. Julian the apostate scoffs at these passages, as if it were irrational to conceive such a thing could be, that men should so soon leave their course of gain and calling; or else that Christ's followers were a kind of sots and fools, weak, and poor-spirited creatures, that upon a word speaking they would come off presently all of a sudden: but impulsions of the Spirit carry their own reason with them, and draw the heart without any more ado. But such as he were not acquainted with the workings of the Holy Ghost in conversion, therefore scoff at these things. So Gal. i. 16, Immediately I conferred not with flesh and blood.' When our call is clear, there needs no debate. When men stand reasoning instead of running, there is not a thorough work upon them. Reas. 2. The sooner we turn to the ways of God the better we speed. How so? 1. Partly in this, that the work goes on the more kindly, as being carried forth in the strength of the present influence and impulsion of grace; whereas, if the heart grow cold again, it will be the more difficult. A blow while the iron is hot doth more than ten at another time when it grows cold again. So when thy heart grows cold, thou wilt not have that advantage as when thou art under a warm conviction. And indeed that is the devil's cheat, to speak of hereafter, to elude the importunity of the present conviction that is upon you. John v. 4, You know when the waters were stirred, then was the time to put in, he that stepped in first had experience of the sanative virtue of the waters; so when the heart is stirred, we should not lose this advantage, but come on upon that call. There are several metaphors in scripture that do express this; sometimes, we must open when God knocks, Cant. v.; we must enter when God opens, lest the door be shut against us, Mat. xxv.; we must come forth when he bids us, as Lot out of Sodom, lest we perish: when a thing is done speedily and in season it is a great advantage. 2. The more welcome to God the sooner we turn to him. We value a gift not only by its own worth, but by the readiness of him that gives; if we have it at first asking, we count it a greater kindness, and give the more thanks; so the less we stand bucking with God, and demurring upon his call, the more acceptable is our obedience. Pharaoh did at length let Israel go, but was forced to it, and with much ado, no thanks to him. It is true indeed, if we turn at length seriously, heartily, we are accepted with God, but not so accepted as when we come in at first. Surely the fewer calls we withstand, the less we provoke God, and the more ready entertainment do we find. The spouse, that would not open at the first knock, but only at length, when her bowels were troubled, when she thought of her unkindness, then she went out to open to her beloved, but then her beloved was gone. You will not find God at your beck when you dally with him. Your comforts will cost you longer waiting for, when you make God wait for entrance, and would not give way to the work of his grace. 3. You speed better, because your personal benefit is the greater, the sooner you turn to the Lord. You have more knowledge, more experience, you get more comfort, you would be more profitable to' others, more useful to God. If ever God touch your hearts, and once you come to experiment what an excellent thing it is to live in communion with God, you will be sorry you began no sooner. Paul complains that he was as a man born out of due time,' 1 Cor. xv. 8, and so had not the advantage of seeing Christ in the flesh, until he showed him self to him from heaven in the vision upon his conversion. You lose many a comfortable sight of Christ because you were so late acquainted with him. And it is said of Andronicus and Junius, Rom. xvi. 7, they were in Christ before me.' Certainly he that is first in Christ, and sooner called to grace, hath the advantage of us. An early acquaintance with God gives us advantages both in point of enjoyment and service. In point of enjoyment; peace, comfort, joy in the Holy Ghost. A man would not want these things, they are so valuable in themselves; the want of them is an incomparable loss to us. Certainly they would have been much better than all those flesh-pleasing vanities that you dote upon, and keep you from Christ. A man that hath for a long while wasted his time and strength in driving on a peddling trade, when he is acquainted with a more gainful course, Oh, saith he, that I had known this sooner! so, none have any taste of the ways of God, but they will wish so; Oh, that I had sooner renounced my carnal delights, and betaken myself to the service of God! Then advantages in point of service. What honour might we have brought to God, what good done to others, if we had begun sooner! Oh, saith one, had I but the time to spend again which I trifled away in the devil's service! What use might I have made of the vigour and freshness of my youth, and quickness of my parts for God, and the large tract of time which I spent in sin and vanity! Every day in a carnal state was a loss of opportunity of service, the glorifying of God, the great end for which you were made. Reas. 3. There is danger and hazard in delay and putting off a business of such concernment, as conversion to God and his ways is, upon such uncertainties. For the understanding of the force of this reason-- 1. Let us determine that this is a business of the greatest concernment, and that will show us the folly of our delays, for certainly the greatest work should first be thought of. Now if you will believe the word of God, that will tell you the salvation of your souls should be your main care: Mat. vi. 33, Seek first the kingdom of God and his righteousness,' &c.; Ps. xxvii. 4, One thing have I desired of the Lord, and that will I seek after,' &c. Whatever is neglected, this is a business that must he looked after. And Luke x. 42, One thing is needful.' Let us argue from these places. Certainly that which is necessary should be preferred before that which is superfluous. A man would take care to get meat rather than sauce, and would prefer his business before his recreation, that which is eternal before that which is temporal. It is not necessary we should be great and rich in the world. Within a little while it will not be a pin to choose what part we have acted here. But it is necessary we should be gracious, holy, and acquainted with God in Christ; that is our business. Again, that which is eternal should be preferred before that which is temporal. You count him a fool that is very exact and careful to get his room in an inn furnished, when he neglects his house where his constant abode is. In the other world there is our long home; and if all our care should be here for the present estate, where we tarry but for a night, but a little while, and neglect eternity, our everlasting happiness, that were a very great folly. That which is spiritual, which concerns our soul, should be preferred before that which is carnal and corporal, and only concerns the body, for the better part should have the most care. As for instance, a man that is wounded and cut through his clothes and skin and all, will sooner look to have the wound closed up in his body than the rent made up in his garment. So the distempers of the inward man should be first cured before we look after the outward man, which is as it were the garment and clothing, for these outward things shall be added. Here is your work, to please God, not satisfy the flesh. This is that which concerns us not only for a while but for ever, and concerns the inward man. This is the grand business of concernment; therefore we should delay other things rather than delay the work of our salvation; yet usually all other things have a quick despatch, and this only is neglected and lies by the wall. 2. That this business of concernment is left upon great hazard and uncertainty. [1.] Life is uncertain. He that does seriously consider the uncertain shortness of the present life, how can he delay a moment, lest he be called home to God before his great errand for which he was sent into the world be done? Many of you, when you seriously think of it, would not for a thousand worlds die the next day so unprovided, unfurnished with promises, evidences, experiences; and yet it may be so that that may be the time when they shall be called home to God. This life is but a vapour,' James iv. 4, a little warm breath turned in and out by the nostrils, that is soon choked and stopped; and thou knowest not what will be on the morrow,' Prov. xxvii. 1. As that devout person said when he was invited to a meal the next day, to come to-morrow to a feast, I have not had a morrow for these many years. We have no security for the next day but our own word, and he that hath nothing but his own word to secure him is very weakly secured. Life is short, and we make it shorter by continuing in sin. It is uncertain: if there were a fixed time and period wherein we knew our continuance should be in the world, then we should be tempted to wallow freely in our carnal lusts, and entertain sin a little longer, and put off repentance till hereafter. But God hath left life upon great uncertainties; the hand of providence may soon crop you off, long before you come to your flower. None are nearer to destruction than those that promise themselves a longer time in sin: Luke xii. 19, Thou hast goods laid up for many years,' but Thou fool, this night thy soul shall be required of thee.' God loves to disappoint secure careless souls that promise themselves a longer life without his leave; he will break in upon a sudden. A poor careless sinner would fain keep his soul a little longer. No, it is demanded now: he doth not give it up, but it is taken away from him. Reason with thyself as Isaac, Gen. xxvii. 2 (I allude to it), Behold now I am old, I know not the day of my death; make me savoury meats that my soul may bless thee before I die.' So reason, I have spent so much time in the world, and I know not the day of my dissolution, when God will call me home; oh, let me go to God that he may bless me before I die! [2.] You know not whether the means of grace shall be continued to you or no, and such affectionate offers and melting entreaties: Acts xiii. 46, Since you put away the word of God from you, you judge yourselves unworthy of everlasting life.' God will not always wait upon a lingering sinner, but will take the denial and be gone. They judge themselves unworthy of that grace, they pass sentence upon themselves: 2 Cor. vi. 1, 2,' Now is the accepted time, now is the day of salvation: we beseech you receive not the grace of God in vain.' God hath his seasons, and when these are past, will not treat with us in such a mild affectionate manner. The means of grace are removed from a people by strange providences, when they have slighted the offers of grace: Luke xiii. 7, These three years I came seeking fruit on this fig-tree, and find none: cut it down, why cumbereth it the ground?' In that text there is--(1.) God's righteous expectation, These three years I came seeking fruit.' He was the dresser of the vineyard; they were the three years of his ministry, as by a serious harmonising the evangelists will appear that he was just now entering upon his last half year they had his ministry among them. (2.) Their unthankful frustration, I find none,' nothing answerable to what means they enjoyed. (3.) God's terrible denunciation, Cut it down, why cumbereth it the ground?' God will root up a people, or remove the means; and therefore will ye leave it upon such uncertainties? [3.] There is an uncertainty of grace: 2 Tim. ii. 25, If God peradventure will give them repentance to the acknowledging of the truth.' It is a mere hazard, it may be he will, it may be not. It is uncertain whether the Spirit of God will ever put in your heart a thought of turning to God again: Gen. vi. 3, My Spirit shall not always strive with man.' The Spirit of God strives for a long while, follows a sinner, casts in many an anxious thought, troubles and shakes him out of his carnal quiet and security, but this will not always last. Ah, Christians! there are certain seasons, if we had the skill to take hold of them; there is an appointed fixed time when God is nearer to us than at another time, and we shall never have our hearts at such an advantage: Isa. lv. 6, Call upon him while he is near, and while he may be found.' There are certain seasons which are times of finding. Some are of opinion that there are certain seasons when a man may be rich if he will, when God offereth him an opportunity for an estate in the world, if he knew the time and how to take hold of it. Certainly to those that live under the means of grace there is a time of finding, when God is nearer to them than at another time, and therefore will you slip that, and leave it upon such great uncertainties? [4.] There is an uncertainty in this; we are not certain of having the use of our natural faculties; we may lose our understandings by a stupid disease, and God may bring a judgment upon those that dally with him in the work of repentance. It is a usual judgment upon them that while they were alive did forget God, when they come to die, to forget themselves, and have not the free use of their reason, but, invaded with some stupid disease, die in their sins, and so pass into another world. Reas. 4. The fourth reason is the great mischief of delay. 1. The longer we delay the greater indisposition is there upon us to embrace the ways of God. O Christians! when we press you to holy things, to turn yourselves to the Lord, you begin to make some essay, and then are discouraged, and find it is hard and tedious to flesh and blood, and so you give over. Now mark, if it be hard to-day, it will be harder the next, so the third onward, for it is hardness of heart that makes the work of God hard. Now the more we provoke God, the more we resist his call, the more hard the heart is; the impulsions of his grace are not so strong as before, and the heart every day is more hardened. As a path weareth the harder by frequent treading, so the heart is more hard, the mind more blind, the will more obstinate, the affections more engaged and rooted in a course of sin: Jer. xiii. 23, Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil.' Oh, to break off an inveterate custom is hard! A plant newly set is more easily taken up than a plant that hath taken root. When we grow old and rotten in the way of sin, it will be much harder for us than now it is: the longer we lie soaking here in sin, the farther off from God. 2. We provide the more discomfort for ourselves. Always the proportion of our sorrow is according to the measure of our sins. Whether it be godly sorrow, the sorrow of repentance, or despairing sorrow, those horrors which are impressed upon us as a punishment of our rebellion and impenitency, in both senses you still increase your sorrow the more you sin. For the sorrow of repentance, it is clear that sorrow must carry proportion with our offences. She that had much for given wept much. Certainly it will cost you the more tears, a greater humbling before God, the longer you continue in a course of sin against him. And for the sorrow of punishment, you are treasuring up wrath against the day of wrath,' Rom. ii. 5. Your burden will be greater and more increased upon you. It is too heavy for your shoulders already to bear; why should we add to the weight of it? Either our sorrow of repentance will be greater, or the anxious sense of our punishment; for in both God observes, and God requires a proportion. 3. Consider how unfit we shall be for God's service if we delay a little longer, when our strength is spent, and vigour of youth exhausted; when our ears grow deaf, eyes dim, understanding dull, affections spent, memory lost. Is this a time to begin with God, and to look after the business of our souls? Certainly he that made all, that was our Creator, deserves the flower of our strength, Eccles. xii. 1. When the tackling is spoiled and ship rotten, is that a time to put to sea? or rather when the ship is new built? Shall the devil feast upon the flower and freshness of your youth, and God only have the scraps and fragments of the devil's table? When we are good for nothing else, then to think we are good enough for God and the business of religion, which requires all our might and all our strength, when we are spent, is it a time to begin our warfare, or in our youth? 4. There is this, the just suspicion which is upon a late repentance; it is seldom sound; it is no true repentance which ariseth merely from horror and fear of hell. It may be but the beginnings of everlasting despair, and their desires may be but offers of self-love after their own ease. All men seek the Lord at length, but wise men seek him betimes. The difference is made on some in time, on others out of time, upon their death-beds. The most profane would have God for their portion when they can sin no more, and enjoy the world no longer. >How can we tell this is a sound work? It seems to be a very questionable thing, merely proceeding from self-love and natural desires of happiness in all men. When we begin with God, we begin out of self-love, we come for our ease and interest, that we may be safe and happy; afterwards we come to a delight of spirit in his service, and having opportunity, show in our works the power of our affection to God, and manifest the soundness of our conversion. It is possible a death-bed repentance may be true, but it is very doubtful. There is but one instance, which is that of the thief upon the cross. The scriptures are a history of five thousand years; yet all that while we have but one instance of a man that repented when he came to die; and in that one instance there is an extraordinary conjunction of circumstances, such as will never fall out again. Christ was at the thief's right hand, in the height of his love, drawing sinners to salvation; and probably this man had never any such call till then. Some may at the eleventh hour be converted, because they were not called till then. Every one came when they were called. Therefore, there being so great and just a suspicion that lies against a late repentance, certainly we should not delay. Reas. 5. The reasons for delay are very inconsiderable. Solomon saith, Prov. xxvi. 16, that the sluggard thinks himself wiser than seven men that can render a reason.' Mark, as Solomon's fool is not to be taken literally, but spiritually, so Solomon's sluggard is not to be taken morally, but spiritually. They that are sluggish and slow of heart in the things of God, they think they have a great deal of reason on their side, and will not be persuaded on the contrary but they shall do well enough for all that; and they can argue against the calls and injunctions of God. Yet how little can they say for themselves! See what reasons may be said for delay; I mean not that they plead and argue, but it is -that which sways them, that which lies next the heart is this; why they keep off from God, and are satisfied with their present estate. 1. The pleasures of sin are sweet, and they are loath to forego them, and to engage their souls in the severities of a strict obedience. Here is the bottom reason, this is, that which sways them. I will not speak to this plea as it lies against conversion itself, but only as it makes men to delay. If I were to plead for conversion itself, I would tell these carnalists of higher pleasure; that their delights shall not be abrogated, but preserved; their delight shall be transplanted from Egypt to Canaan, that it may thrive and prosper in a happier soil; that they may have purer contentments, and those chaste and happy satisfactions of enjoying communion with God. But I shall only deal with them as it relates to the delay of conversion. Therefore I thus argue: These pleasures of sin must one day be renounced, or you are for ever miserable; and if you must one day, why not now? For mark, sin will be as sweet hereafter as it now is, and salvation is always dispensed upon the same terms; you cannot be saved hereafter with less ado, or bring down Christ and heaven to a lower rate; and, therefore, if this be a reason now, it will ever lie as a reason against Christ and religion, then you will never tend to look after the ways of life; if you are loath to part with sin now, you will never part with it. The laws of Christianity are always the same. God will not bate you anything of repentance, and your heart is not like to be better, but worse, that is the sum of it; and therefore this reason signifies nothing when it conies to be tried in the balance of the sanctuary, and yet this is the main reason. 2. They can plead other things; hope God will be merciful to them hereafter; though they indulge themselves a little longer in sin, he will at length save them. I answer--You cannot bend his mercy and make it save; it is a mere uncertainty, peradventure he will, peradventure not. Would you take poison, out of hope that afterward you may meet with an antidote? And this is the very case between God and us. I answer further--There are shrewd suspicions that God will not be merciful to those that run such a desperate adventure; for whoever delays his repentance doth in effect pawn his soul with the devil, and leaves it in his hands, and says, Here, Satan, keep my soul; if I fetch it not again by such a day, it is thine for ever: and can you think mercy will bring it out? Again, there are great causes of fear, because there is such a thing as judicial hardness of heart, by a sentence of obduration. There are some that God gives up to their own ways and counsels, and God inflicts this sentence upon those that continue in sin, notwithstanding conviction of their hearts to the contrary: Prov. i. 25, 26, Ye have set at nought all my counsel, and would none of my reproof: I will also laugh at your calamity, and mock when your fear cometh.' There are thousands in hell merely upon this account, that have forfeited the benefit of God's mercy, and tenders of his grace, and have been shut up by hardness of heart, by God's sentence of obduration; the most dreadful punishment that can light upon a creature on this side hell. 3. Ay! but we are willing, and would turn to the Lord now, but we have no leisure, and have not those conveniences that we shall have here after, for then we shall get things into a better frame and posture. Oh, no; it is mere hypocrisy to think you are willing when you delay, for there is nothing hinders but a want of will, and a loathness to comply with the commands of God. When we dare not flatly deny, then we delay. Non vacat, that is the sinner's plea, I am not at leisure; but non placet, there is the reality. Mat. xxii. 7, they which were invited to the wed ding varnished their denial over with an excuse. Delay is a denial, for if they were willing there would be no excuse. To be rid of importunate and troublesome creditors, we promise them payment another time, and we know our estate will be more wasted by that time; it is but to put them off: so this delay and putting off God is but a shift. Here is the misery, God always comes unseasonably to a carnal heart. It was the devils that said, Mat. viii. 29, Art thou come to torment us before our time?' Good things are a torment to a carnal heart, and they always come out of time. Certainly that is the best time when the word is pressed upon the heart with evidence, light, and power, and when God treats with thee about thine eternal peace. Reas. 6. There are very urgent reasons to quicken us to make haste. 1. The state wherein we are at present is so bad and dangerous that we can never soon enough come out of it. The state of a man in his carnal condition is compared in scripture to a prison: Rom. xi. 32, God hath concluded or shut them all up in unbelief.' And mark, it is a prison that is all on fire. Oh, when poor captives are bolted and shut up in a flaming prison, how will they run hither and thither to get out! So should we run and strive to get out of this flaming prison. You cannot be too soon out of the power of the devil, or from under the curse of the law, the danger of hell-fire, and the dominion of sin: Mat. iii. 7, Who hath warned you to flee from the wrath to come?' He doth not say, to go, nor to run, but to flee. Fleeing from wrath to come, that is the truest motion. And so Heb. vi. 18; they which had the avenger of blood at their heels fled for refuge to take hold of the hope set before them. If there be poison in our bowels we think we can never soon enough cast it out. If fire hath taken hold of a building, we do not say we will quench it hereafter, the next week, or next month, but think we can never soon enough quench it. Or if there be a wound in the body, we do not let it alone till it fester and rankle. Christians, you may apply all this to the present case; here the danger is greater. There is no poison so deadly as sin, which hath infected all mankind: no wound so dangerous, for that will be the death of body and soul: no fire so dreadful as the wrath of God; therefore we cannot soon enough come out of this condition. 2. We cannot be happy soon enough, for the state we make after is the arms of God, the bosom of Jesus, the hope of eternal life; we cannot soon enough get within the compass of such privileges. Oh! shall Christ lie by as a dead commodity or breaded [3] ware? It shows we know not the gift of God, John iv. If we had a due sense and value of his excellency, we would take the morning market, and let not Christ Jesus, with all his benefits, lie by as a commodity that may be had at the last, at any time of the day; we would look upon him as the quickest ware in the market, and flock to him as doves to the windows,' Isa. lx. 8. You would force your way that you might get into his heart; you would count all things but dross and dung that you might gain him. It will be sweet to be encircled in the embraces of Jesus Christ, to have his left hand under your head, and his right hand to embrace you," Cant ii. 6; and will you delay when he stands offering himself, and stretching out his hand all the day long to receive you? __________________________________________________________________ [2] Read James and John.'--ED. [3] Qu. braided,' that is, scorned, reproached; whence, upbraid?--ED. __________________________________________________________________ SERMON LXVIII. I made haste, and delayed not to keep thy commandments.--Ver. 60. I COME now to the application. Use 1. To reprove the dallying with God which we are conscious to in the work of conversion, which is so common and natural to us. We are apt to put off God from time to time, from childhood to youth, from youth to man's age, from man's age to old age, and from old age to death-bed; and so the devil steals away one hour after another till all time be past. I shall--(1.) Speak of the causes of this delay; (2.) Represent the heinousness of it, that you may not stroke this sin with a gentle censure, and think lightly of the matter. First, Of the causes of this delay. 1. Unbelief, or want of a due sense or sight of things to come. If men were persuaded of eternal life and eternal death, they would not stand hovering so long between heaven and hell, but presently engage their hearts to draw nigh to God. But we cannot see afar off,' 2 Peter i. 9. Nature is purblind: to carnal hearts there is a mist upon eternity, they have no prospective whereby to look into another world, therefore it hath no influence upon them to quicken them to more speed and earnestness. If we had a due sense of eternal death, surely we would be fleeing from wrath to come; no motion should be earnest and swift enough to get from such a danger. If we had a due sense of eternal life, we would be running to take hold of the hope that is before us,' Heb. vi. 18. 2. Security. If men have a cold belief of heaven and hell, if they take up the current opinions of the country, yet do not take it into their serious thoughts, they put far away the evil day,' Amos vi. 3. Things at a distance do not startle us, as a clap of thunder afar off doth not fright us so much as when it is just over our heads in our own zenith. We look upon these things as to come, so put off the thought of them. Next to a want of sound belief, the want of a serious consideration is the cause why men dally with God. If we had the same thoughts living and dying, our motions would be more earnest and ready. When death and eternity is near, we are otherwise affected than when we look upon it as afar off. One said of a zealous preacher, He preacheth as if death were at my back. Oh, could we look upon death as at our back or heels! If men did but consider that within a few days they must go to heaven or hell, that there is but the slender thread of a frail life upon which they depend, that is soon fretted asunder, they would not venture any longer to be out of a state of grace, nor dally with God. But we think we may live long, and time enough to repent by leisure; we put far off the day of our change, and so are undone by our own security. 3. Averseness of heart from God. That which makes us desirous to stay longer in a way of sin, doth indeed make us loath to turn at all; and what is that? Obstinacy and unsubjection of heart to God: The carnal mind is enmity to the law of God,' Rom. viii. 7. We manifest our enmity to the law of God by delays as well as by a down right opposition. Neh. iv. 6, it is said the work went on speedily. Why? For the people had a mind to the work.' Where there is an earnest bent of heart, there we cannot linger and dally any longer. But men have no love nor affection to God, therefore do they delay und keep off from him. 4. The love of the world rooted in us, the love of present delights and present contentments. This is so deeply rooted in our nature, that here we stick, and are loath to come off kindly to the work of God. In Mat. xxii., when they were invited to the marriage-feast of the king's son, that is, to the privileges of the gospel, what did they plead? The farm, oxen, merchandise, and one had married a wife; they were loath to be divorced from their dearest lusts, and to renounce the satisfaction which they had in carnal things, that so they might walk with God in a way of strict obedience. Secondly, Let me represent the heinousness of it. Because we are apt to stroke it with a gentle censure, and to speak of this with soft words, let us see what this delay and putting off God is, when he comes with a great deal of importunity and affectionate earnestness, inviting us to partake of his grace. 1. It is flat disobedience to God. You think it is but putting it off for a while; no, it is flat disobedience. Why? God is as peremptory for the time and season as he is for the duty itself. God doth not only say, Turn to me, but, To-day, even while it is called to-day, harden not your hearts,' Heb. iii. 7, 8. The Lord deals with us as the Roman ambassador dealt with Antiochus, when he was shifting and putting off the matter, that he might not give a direct answer to the Romans. The ambassador draws a circle round about him, saith he, Intra hunc, Let me have an answer before thou passest from hence. So God will not only have an answer, but a present answer. If he saith, To-day, it is flat disobedience for you to say, To-morrow. He saith, Now is the time of salvation. We are charged in his name and by his authority to do it now, in this instant. 2. It is ingratitude and unthankfulness for God's eternal love: Ps. ciii. 17, From everlasting to everlasting thy loving-kindness is great to them that fear thee.' From all eternity God was mindful of us, and before the world was. With reverence we may speak it: ever since he was God he was our God: from eternity to eternity his lovingkindness is great; and shall we adjourn and put him off to an odd corner of our lives, when he thought he could never soon enough think of us? Shall the whole duration of God be taken up by his love to us, and shall we be content to grieve the Spirit of God, and trample his laws under our feet for all this? Can you have hearts to abuse such a God, and to deal so unkindly with him? 3. It is base disingenuity: we do not deal with God as we would have God to deal with us. If we have any business or errand at the throne of grace, we would be heard presently, and are ready to complain if we have not a quick despatch: Ps. cii. 2, Lord, hear me speedily.' Here is our language when praying for any relief we stand in need of. To-day is a season for mercy, but to-morrow we make always to be the season for duty. We would have God to tarry our sinful leisure, till the heat of our lusts be spent, and fervours of youth be abated; yet we will not tarry his holy leisure. We are bound, but the Lord is free whether he will answer us or no; yet we murmur if God come not in at our beck. We are always in haste if in any danger and want any relief; we cry, How long? And shall God stand waiting till we turn from our evil ways? If any cry, How long? God may, as he doth Jer. xiii. 27, When shall it once be?' 4. It is base self-love when we can be content to dishonour God longer, provided that at length we may be saved. Shall I say that this is to prefer our salvation before God? No, but it is to prefer our sins before God. And it shows that we are not willing to part with sin upon reasons of duty, or any real inclination of heart towards God, but only upon reasons of interest, that we maybe saved; yea, never to part with it at all if you might have your wills. Not but that a man may and ought to eye rewards and punishments. It is part of the exercise of our faith to eye the reward, and also to eye the punishment; but this manifests an inordinate respect to the reward when we would enjoy our personal happiness, and so that be obtained at length, we care not how God be disobeyed and dishonoured. You do but in effect say to God thus, Let me despise thy commands, and abuse thy mercies a little longer; then I will look after my salvation, when my lusts are satisfied. This is base self-love. Christ did not redeem us only that we might die well, but that we might live well; not only that we might be safe at last, but glorify God here upon earth; not only that we might enter into heaven, but do him service, and that all our days: Luke i. 74, Being delivered out of the hands of our enemies, we might serve him without fear, in holiness and righteousness, all the days of our life.' 5. It is great injustice and injury to God, who hath been too long kept out of his right already. Oh, look back! How ungratefully have you spent all your former time! Too much time hath been spent already, and you would delay longer: 1 Peter iv. 3, The time past may more than suffice to have wrought the will of the Gentiles,' &c. It is enough, and should be more than enough, and now you should not stay a moment. As those that have delayed their journey, when they begin and set out, mend their pace that they may redeem their time and accomplish their journey; so should we, for the time past is more than enough to be spent in worldly vanity and carnal excess: Rom. xiii. 11-14, It is high time to awake out of sin.' God hath been encroached upon for a long time, and that should and will be a grief of heart to you, that you have not all this while acknowledged or paid your debt to your lord. The thought of this should prevail with us the more, because the payment of a debt to a man should not be delayed, to put off a poor man till to-morrow when thou hast it by thee,' Prov. iii. 28; and the wages of a servant should not abide with us, Lev. xix. 13. We are not to defraud a poor servant, nor to delay him, but to make him quick payment; and shall we defraud our great Creator of the debt we owe to him, and put him off from day to day? Use 2. To exhort us with speed to turn to the Lord, and to comply with his motions. Let us not put off God from day to day. I shall urge it--(1.) As to the general case; (2.) As to particular duties which are pressed upon you. First, As to the general case. Oh! go and bethink yourselves, how do matters stand between God and thy soul? Debate it seriously, that if you have neglected God and his salvation already, you may now turn to him without delay. Let me press you further. 1. You can never part with sin soon enough; it is a cursed inmate, that will surely bring mischief upon the soul that harbours it. It will set its own dwelling on fire. If there be a mote in the eye, a thorn in the foot, we take them out without delay; and is not sin a greater mischief, and sooner to be looked into and parted with? Certainly the evil of sin is greater than all evil, and hereafter the trouble will be greater; therefore we can never soon enough part with it. 2. Let this move you: sin must have a quick despatch, and shall not God? It would defeat temptations if we would but delay them, it would stop the furies of anger, and suppress the motions of lust. Augustus the emperor advised those who were angry to repeat the Greek alphabet, meaning that they might take time to consider. So for uncleanness and other sins; if the practice and execution of many lusts were but delayed, we would not be so frequent in them as we are, to the dishonour of God and scandal of religion. Prov. vii. 22, it is said of the young man enticed by the harlot, that forthwith he went after her.' When our lusts are agog, all the checks of conscience and persuasions of the word will not prevail for a little respite. Now, shall sin have a more ready entertainment than God? Will you rush upon the practice of sin like a horse into the battle, and come on in the service of God like a snail? Will you be so eager and passionate upon the impulsion of every lust, and so hardly be entreated by the Spirit of God and by the word of God? 3. If you be not ready, God is ready. How ready is he, on the one hand, to receive you, and, on the other hand, to punish you! The one quickens us by hope, and the other by fear. For the consideration which works upon hope, God is ready: Mat. xxii. 4, 5, Come to the wedding, all things are ready.' He hath a Christ ready to receive you, a Spirit ready to sanctify and cure all your soul distempers; he hath pardoning mercy to forgive all your sins, he hath power of grace to remedy all your distempers; and will not you be ready? Luke xv. 20, the prodigal said, I will go to my father.' Mark his language, I will go;' the father ran. When we do but relent, and with brokenness of heart come and lie at the feet of God, love's pace is very swift, and runs to snatch us out of the fire; therefore will you not be ready to cast yourselves into the arms of his compassion? Cant. ii. 8, Christ is represented as leaping upon the mountains, and skipping upon the hills.' Christ thinks he can never be soon and early enough with a returning sinner, to revive a poor broken-hearted sinner; therefore, if God be so ready, so should you. On the other side, to work upon your fear, if you delay, God is ready to punish you. The wrath of God hangs over your heads like a sharp sword by a slender thread, and will you sit still and keep your place? The judge is at the door;' he is ready to judge, James v. 9. Are you ready to be judged? God is ready to condemn, to execute, and are not you ready to implore mercy, to seek the Lord's favour? ready to fall flat, and beg terms of grace in and through Christ Jesus? Rahab, when the Lord had by his messengers threatened destruction to Jericho, only Rahab's house was to be safe. She hanged out a scarlet thread ere the spies were departed, Josh. ii.; she did not delay till the army came and the city was surprised. When the Lord is marching against sinners with vengeance and fury, you cannot come soon enough to God to prevent it, Luke xiv. 32. That king that had twenty thousand marching against him, doth not stay till they were in his quarters, but while the other is yet a great way off, he sendeth an embassage, and desireth conditions of peace. God is ready to execute all his vengeance and curses of the law; therefore, while you may, seek conditions of peace. You have been spared long; it may be for the next sin you may pay for all. A thief that hath long escaped, when he is taken at length, all his villany is recompensed into his bosom; if he had not stolen the last time, he had escaped. God hath spared you hitherto; it may be upon the next sin he will strike you, and hold his hands no longer. If God now strike, in what a woful case would you be? 4. There was never any that came to God too soon; many have come too late, the foolish virgins are an instance. When they brought little children to Christ, Christ received them. There are none so little but the great God can form and fashion them into a temple for himself. Usually God chooseth his people from among the youth. There may be some converted in old age, but few; usually it is in our youth, or as soon as we come to our maturity. Reason thus: I may be too late, I cannot be too early; let me no longer dally with God. Secondly, As to the particular duties which are pressed upon you, let me caution you and direct you. 1. By way of caution. [1.] When you have any stirrings of heart, any anxious thoughts about your eternal condition, beware you do not believe the devil, that hereafter will be a more convenient season. I shall give directions suitable to the grand enemies of our salvation, the devil, the world, and the flesh, Now, do not believe the devil. This was Felix's case. Paul was reasoning of justice and temperance, graces that he was little acquainted withal, and Paul quickens all by a remembrance of judgment to come, and then Felix trembled. But how doth he put off this heart-work? Hereafter we shall have a more convenient season,' Acts xxiv. 25. Oh! never will it be better with you than now when the waters are stirred. Still there is something in the sinner's way when God hath any business for him. When young, we want wisdom; when old, we want strength; in the middle of business, we want leisure; in the midst of leisure, we are corrupted and want a heart. We are lazy, and then every molehill seems a mountain. Remember, if the devil can but get us to delay, he hath us fast enough. If he can but get us to put it off to-day, then to-morrow, then the next day, shall be as that. Austin, when he had conviction upon him, he prays from his conscience, Lord, mortify my lusts, but not yet. Satan's morrow will never come. There is no end of delays. He tells you of to-morrow and another season, but that season will never come. [2.] Let not the world choke the word. It is notable the choking the good seed which was scattered among thorns. Christ expounds it of the world. Now what of the world choketh it? Mat. xiii. 22, he instanceth in the cares of the world:' and Luke instanceth in the pleasures of this life:' he adds voluptuous living,' Luke viii. 14; and Mark hath it more generally, the cares of this life,' Mark iv. 19; and the lusts of other things choke the word.' The meaning of all those places is this: Many a man hath some beams of light darted into his bosom, and he begins to have serious and anxious thoughts of his eternal condition. Ay! but then the pleasures and cares of the world interpose, and they must be first served, and so the conviction is lost. Sometimes a man is full of business, and cannot attend to carrying on this work; at other times he is loath to forego his voluptuous course; there is some sport he must attend upon, and so the word is lost When you have conviction upon you, you are under God's arrest; when you go and get out of the chains of conscience without God's leave, you break prison. All business must give way to your great business, and follow that close till you come to some issue: Mat. viii. 21, Follow me,' saith Christ. Suffer me first to go bury my father.' Nay,' saith Christ, let the dead bury the dead, but do thou follow me.' How specious soever the work be, we must call off our souls. Let not these beams of conviction which are darted into your bosom be quenched. [3.] Consult not with the flesh, as a friend in the case, when your heart begins to work towards God: Gal. i. 16, Immediately I consulted not with flesh and blood.' It is notable the word signifies to lay down a burden, to lay down our cares and difficulties in a friend's bosom. When a man hath any trouble upon him he communicates it to his friend. Now, you have a burden upon you, you begin to be sensible you are in a wrong course, and must turn to God. Do not lay down your burdens in the flesh's bosom; they will tell you this is but a pang and melancholy qualm, and would furnish you with a great many seeming reasons to put it off, frivolous excuses, slothful pretences, carnal fears, and idle allegations; therefore consult not with the flesh as with a friend in the case. [4.] Be not discouraged with tediousness and difficulty, which, upon a trial, you will find in the ways of God. Many that carry on their convictions to a resolution, and their good resolutions to some performance, when they find it to be a difficult and tedious business, a thing that is irksome to the flesh, they throw up all, and there is an end of the conviction that was upon them. A bullock at first yoking is most unruly until he be accustomed to it; so afterwards duty will be more sweet and easy: if you will but take Christ's yoke upon trial, you shall find it is a sweet yoke, Mat. xi. 29. And remember, difficulties in the service of God should rather excite than discourage. Will you serve God with that which cost you nothing? Will you think to go to heaven, and not enter in at the strait gate? Remember, this is one of our waymarks. Counterbalance difficulty with reward, and punishment and pains of duty with the pains of hell, the pleasure of sin with the reward of eternal life: urge your souls with the equity in Christ's ways, and the filthiness and turpitude in those sinful courses. [5.] If you have discouragements from God, and he seems to with draw or withhold his grace, remember he is not at your beck: if he gives nothing he oweth nothing. If he should not give present comfort, strength, and help, usually it may be so for your trial. We are never brought to a thorough obedience until we come to this resolution: Let God do what he will, I will do what he hath commanded; till we yield to God's sovereignty, and venture through his denials and the suspensions of his grace. As the woman of Canaan, he first answereth her not a word; when he answers, his speech is more discouraging than his silence, It is not meet to take the children's bread and give it to dogs.' She ventures through all these discouragements. Christ yields at length: O woman, great is thy faith; be it unto thee as thou wilt.' God will bring his creatures to such a thorough obedience. You may have no visits of his love, no beam of his grace; though you meet with a dumb oracle, and he seems to cast you off, and you have many fears, yet venture through with a holy obstinacy that you will not give over; as Job xiii. 15, Though he kill me, yet will I put my trust in him.' When you follow God with such an obstinacy of obedience, though he should appear never so contrary, yet we will encourage ourselves in waiting upon him. Thus be severe to your purpose. 2. For positive directions. [1.] Observe the call of God. There are certain seasons when God more especially doth approach the heart of a sinner, when Christ knocks: Rev. iii. 20, Behold, I stand at the door and knock.' How doth Christ knock? By the motions of his grace, when the word sets conscience awork. One time or other God meets with the heart of every man that lives under the gospel, so that his conscience tells him, I must be another man, or I am an undone man for ever. Then Christ knocks when conscience is thus set awork; when the waters are stirred, then is the time to put in for cure. Now observe this, that you may welcome the authority of his truth. To resist Christ in this work is a dangerous thing. For a woman to destroy the child in the womb is murder; so to resist Christ in this work that is going on towards the new birth is spiritual murder. [2.] Be sure this work come to some effect. To stifle convictions, that is very dangerous. There is no iron so hard as that which hath been often heated and often quenched; so no hearts so hard as those that have had many convictions and have quenched them: 1 Thes. v. 19, Quench not the Spirit.' You have great qualms of conscience. Felix he trembles; ay! but it came to nothing. Many men's hearts are roused, but it does no good. A man that sleeps upon a bridge may dream that he is falling into the water, and so dream that he may shake every limb of him, and so shake and tremble that he may cry out in his sleep. Ay! but the man doth not awake, and rouse up that he may avoid the danger. So the word of God may work so far that they begin to fear they are even dropping into the pit; they have anxious thoughts about their eternal condition, but still they sleep till their security overcome their fear, and so this work comes to nothing. And therefore, be not contented to have some motions upon thy soul now and then, some involuntary impressions, but see what they come to: Eph. v. 14, Awake, thou that sleepest,' &c. When Christ hath awakened thee, and thou beginnest to be startled in the sleep of thy security, rouse up thyself and be serious. [3.] Actuate thy thoughts by a sound belief and application of eternity, that you may not lose your convictions. First by a belief, and then by an application. This is that which doth actuate and enliven all those truths that set on the work of God. First, by a belief of eternity. Surely there is good and evil, there is hope and fear, therefore there is heaven and hell. Say, there are two states, a state of nature and a state of grace; and these two states have respect to two covenants--a covenant of works, that worketh bondage, and binds me over to punishment, and a covenant of grace; and both these do issue themselves at length into heaven and hell. This is the great sum of our religion. And conscience and reason will tell me there is a world to come; there must be a time when God will deal more severely with sinners than he doth in the present life. Enliven your thoughts by strengthening your belief of eternity, for this is that which doth set home all the exhortations of his word, and which makes our thoughts serious. And then, secondly, by a serious application of these things to yourselves. If you would have these hopes, apply the offer of heaven to work upon your hope, and the commination of hell to work upon your fear. The offer of heaven: If I would be blessed in Christ, surely I must mend my course. Now, Acts iii. 26, He hath sent him to bless you, in turning away every one of you from his iniquities.' When there is an offer that comes in with power upon the heart, then Christ is sent to turn me from my sins, that I may be the inheritor of an everlasting blessing; and shall I not let go my sins? I have often flattered myself with this, Sure I am willing to be saved; but I cannot be saved if I live in my sins, otherwise I am no more willing to be saved than the devils, for they are willing to be saved from the wrath of God for ever. A creature is willing to be eased of his torment, and every one would have eternal life: Evermore give me this life. Now, let Christ do his work to turn you from your sins. So by working upon your fear: Here God hath threatened me with eternal damnation if I do not hearken. Now scourge thy soul with that smart question, Heb. ii. 3, How shall I escape if I neglect so great salvation?' How shall I escape the damnation of hell if I turn back upon his offer, if I deal slightly with God in a business which so nearly concerns my soul? [4.] Issue forth a practical decree for God in the soul. When the heart is backward, we have no remedy left but to decree for God. David makes a decree in the court of conscience: Ps. xxxii. 5, I said, I will confess my sins unto the Lord.' I said, I determined, I would go and lie at God's foot, and humble myself; so I said--set down a resolution which shall be like the laws of the Medes and Persians, never to be reversed--that thou wilt for this present and ever hereafter wait upon the means, and give way to the work of God upon thy soul; resolve that you will go and lie at God's feet, and say, Lord, turn me: I am as a bullock unaccustomed to the yoke,' Jer. xxxi. 18. thou hast forbidden me to despair, and commanded thy creature to come to thee for grace--here I cast myself at the footstool of thy mercy; and resolve you will keep up your endeavours in all the means of grace in hearing the word, prayer, &c. Though no sensible comfort comes, yet in obedience perform holy duties: At thy command,' says Peter, I will cast out the net,' Luke v. 5. Be diligent and frequent in waiting upon God, and look with more seriousness and earnestness of soul after the business of eternal life. __________________________________________________________________ SERMON LXIX. The bands of the wicked have robbed me: but I have not forgotten thy law.--Ver. 61. IN the words observe 1. David's trial. 2. His constancy under that trial. 1. His trial is set forth by two things:-- [1.] The persons from whom it came, the bands of the wicked. [2.] The evil done him, have robbed me. [1.] The persons, The bands chvly of the wicked.' chvl signifieth a cord, and also a troop or company, not of soldiers only, but others: 1 Sam. x. 5, Thou shalt meet a company or troop of prophets:' it is the same word. Those that interpret it cords or ropes, understand it some one way, some another. Aben Ezra, the griefs and sorrows prepared for the wicked have taken hold of me, and parallels it with Ps. cxvi. 3, The sorrows of death compassed me, the pains of hell gat hold of me.' Others understand it of the snares the wicked laid for him. But the word is better translated by the Chaldee paraphrase, catervae, the bands; in our old translation, The congregations of the wicked: he meaneth the multitude of his enemies leaguing together against him. [2.] The evil done him, they have robbed me.' A man may suffer in his name by slander, in his dwelling by his exile, in his liberty by imprisonment, in limbs or life by torture and execution, in his estate by fine and confiscation. Many are the troubles of the righteous; this last is here intended. There are the depredations of thieves and robbers, but they do not spoil for religion's sake, but the supply of their lusts; the plunderings of soldiers by the license of war, when laws cease, so men are robbed or have their goods taken from them by violence; or else it may be by pretence of law, by fine and confiscation, as it is said: Acts viii. 3, Saul made havoc of the churches, and entering into every house, haling men, committed them to prison:' Acts ix. 1, Saul, breathing out threatenings and slaughter against the disciples, desires letters of the high priest, that if he found any of this way, whether men or women, he might bring them bound to Jerusalem.' At that time the favourers of the gospel suffered much rapine and spoil of goods. Applying it to David's case, some think it fulfilled when the Amalekites spoiled Ziklag, 1 Sam. xxx., and took the women captives, and the spoil of the city. Some understand it of the time when Absalom and his party rifled his house and defiled his concubines, 2 Sam. xv. 2. His constancy. No calamity had wrought upon him so far as to forsake God's truth, or go against his conscience in anything. Doct. That no temporal loss which can accrue to us by the violence of evil men should make us forsake our duty to God. 1. That this temptation may be greater or less as it is circumstantiated. It is here represented by David by this word, the bands or the troops of the wicked, which implieth-- [1.] Their multitudes. One froward wicked man may do much harm in his neighbourhood, as there are some whom God reserveth as scourges to his people and goads and thorns to their sides; but when many rise up against us, the temptation is the greater: Ps. iii. 1, Lord, how are they increased which trouble me? many are they which rise up against me.' The sincere are but few themselves, and they have many enemies: 1 John v. 19, We know that we are of God, and the whole world lieth in wickedness.' There was a whole world against a handful of Christians, but we must not follow a multitude to do evil.' [2.] Their confederacy, The bands of the wicked:' Ps. lxxxiii. 5-7, They have consulted together with one consent, they are confederate against thee, Gebal, Ammon, Amalek.' Though the wicked be at enmity one with another, yet they will all agree to destroy the people of God. [3.] These were set on mischief; for the bands of the wicked are spoken of here as a society opposite to that which is spoken of afterwards, ver. 63, I am a companion of them that fear thee, and of them that keep thy commandments.' There are two seeds which have enmity one against another, the seed of the woman,' and the seed of the serpent,' Gen. iii. 15. The far greatest part of the world live an ungodly sensual life, and therefore cannot endure those that give an example of a holy self-denying life, John xv. 19; therefore the life of godliness is usually made matter of common hatred, scorn, and opposition, for the sensual and ungodly cannot endure the godly and the heavenly. The more exactly any man setteth himself to obey God, the more he crosseth the lusts and carnal interests of the wicked, and so the more he commonly suffereth in the world. The world is full of malice and prejudice against them; they slander them, oppress them, represent them under an odious character; and they often meet with disturbances from the assaults and injuries of wicked men. [4.] The hurt they did him was spoiling and taking away the conveniences of the temporal life, they robbed me.' Though it go no further, yet to be deprived of those necessary and convenient comforts is matter of sorrow in itself. It goeth near to the hearts of worldlings to part with them, and therefore by this means they think to discourage the people of God; and many times God permitteth it that their lives, liberties, and estates shall be much in their power: Ps. xliv. 10, They that hate us spoil for themselves.' God leaveth them in their hands to dispose of them at their pleasure, which is a great and sharp temptation to his people. The Amalekites left no sustenance in Israel,' Judges vi. 4. 2. When a man is said to forsake his duty to God by such trials. [1.] When he loseth his patience and meek submission to his will. Thus the Lord tried Job by the Sabaeans and Chaldaeans, Job i. 15, 17, who took away his oxen, and camels, and all his stock:' yet Job meekly submitteth to the Lord's will: ver. 21, The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' Not o Chaldaios aphe'lato, but Job eyeth God both in giving and taking: if he take, he gave before, or else we had it not to lose. When we look to instruments we are full of wrath: a bucket of water cast upon us enrageth us more than a soaking shower that cometh from heaven. Let us see God, without whom nothing cometh to pass. [2.] When he loseth his comfort and confidence in God, for that is a sign we live upon the creature, and cannot trust God without the creature. Man knoweth how to put a cheat upon his own heart. When he hath all things at full, then he talketh of living by faith; as those women who would eat their own bread, and wear their apparel, only call us by thy name,' Isa. iv. 1. So they, though all their happiness be bound up with the creatures, yet have the wit to give God the name. Now God will take away the creature to see how we can live upon himself alone: 1 Sam. xxx. 6, David encouraged himself in the Lord his God.' He still maintained his hope in the Lord when all was gone, when the emptiers had emptied him. [3.] When we desert the truth, or go against conscience in any thing. David telleth us here, when the bands of the wicked,' &c.; that is, the congregations,' says the old translation, as decreeing an unjust sentence against him; or bands,' says the new, as appointed to attack him; or troops, when the wicked combined against him by troops. So the primitive Christians suffered the spoiling of their goods,' Heb. x. 34; the Jews endeavoured to make them poor and miserable, that they might forsake their Christianity. But we must, with Joseph, leave our coat to keep our conscience; and these trials, in short, should be but the exercise of our patience and hope, and we should be provoked to do nothing but what best becometh God's servants. 3. That we should not forsake our duty to God for temporal losses. [1.] We entered upon the profession of Christianity on these terms: Mat. xvi. 24, If any man will come after me, let him deny himself, and take up his cross and follow me,' Life, wealth, and honours must be forsaken: Luke xiv. 26, If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.' Only relations and life are there mentioned, goods are not; but afterwards, ver. 33, He that forsaketh not all he hath,' voto et praeparatione animi. Yet Christ may permit some to break through at a cheaper rate, but all must resolve on it, prepare for such a temptation. God hath not excepted it out of his covenant and dispensations; he may when he pleases suffer a righteous man to be stripped to the skin, therefore we must not except it out of our resignation. The wise merchant sold all,' Mat. xiii. 45, 46. When a man cometh to accept of Christ, there is a competition. Without this-- (1.) No true faith. True faith includes in it an election and choice or esteem and valuation of Christ, not only as good, but as more excel lent, more necessary for us, more beneficial to us than all other things. It is praelatio unius rei prae altera, a preference of Christ above other things: Phil. iii. 7-9, I count all things loss for the excellency of the knowledge of Christ,' &c. Christ is apprehended as more necessary for the soul; it cometh to him under an apprehension of a deep want, and with a broken-hearted sense of misery; we are undone without him. We are not so though we want or lose the world; God can repair us here, will at last save us without these things: Luke x. 42, But one thing is needful.' Christ is esteemed more excellent; the rarest comforts of the world are but base things to his grace, but dung and dross in comparison; not only uncertain, but vain and empty as to any real good: Job xxvii. 8, For what is the hope of the hypocrite, though he has gained, when God taketh away his soul?' Christ is more beneficial to a poor sinner; in him alone true happiness is to be found; therefore we must suffer anything rather than offend our Saviour: Rom. viii. 39, No creature is able to separate us from the love of God in Christ Jesus our Lord.' (2.) No true love. Religion without self-denial in one kind or an other is Christianity of our own making, not of Christ's. We cull out the easy safe part of religion, and then we call this love to God and love to Christ. No; the true Christian love is to love God above all. Now, one branch of loving God above all is to part with things near and dear to us when God calleth us so to do. We must be contented to be crucified to the world with our Lord and Master: Mat. x. 37, He that loveth father, or mother, or son, or daughter, more that me, is not worthy of me.' An underling love Christ will not like or accept. [2.] On this condition we possess and enjoy the good things of this world, namely, to part with them when God calleth us thereunto. We are not absolute owners, but tenants at will: Haggai ii. 8, The silver is mine, and the gold is mine, saith the Lord of hosts.' The absolute disposal of the riches and wealth of the world belongeth unto God, who hath all these things, with the power to dispose of them as he pleaseth. Therefore he is to be eyed, acknowledged, and submitted unto in the ordering of our lot and portion: Hosea ii. 9, I will return, and take away my corn in the time thereof, my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.' God still retaineth the dominion of the creatures in his own hand, and we have but the stewardship and dispensation of them: he will give and he will take away at his own pleasure. They are deposited in our hands as a trust, for which we are accountable; therefore, if God demand, there should be an act of voluntary submission and subjection on our part If we enjoy them as our own, by an original right exclusive of God, we are usurpers but not just possessors. We have indeed a subordinate right to prevent the encroachment of our fellow-creatures, but that is but such a right as a man hath in a trust, or a servant to his working tools. Surely God may dispose of his own as he will. If we give it for God's glory, or lay out our wealth in his service, God's right must be owned: 1 Chron. xxix. 14, For all things come of thee, and of thine own have we given thee.' If God take it away by immediate providence, it was his own: Job i. 21, The Lord gave, and the Lord hath taken away.' If by men, if we lose anything for God, it is his own that we lose. [3.] Our gain in Christ is more than our loss in the world, both here and hereafter. So his promise: Mark x. 29, 30, Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive a hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come eternal life.' Our religion promiseth us spiritual recompense in this world, and eternal in the other, but exempteth us not from persecutions. He that hath a heart to quit anything for Christ, shall have it abundantly recompensed in the world, with a reward much greater in value and worth than that which he hath forsaken, sometimes more and better in the same kind; as Job's estate was doubled, and Valentinian, that left the place of a tribune or captain of soldiers for his conscience, and got that of an emperor. If not this, he giveth them a greater portion of his Spirit and the graces thereof, more peace of conscience, and joy in the Holy Ghost, and this is a hundred-fold better than all that we lose. Now this we have with persecution: John xvi. 33, These things have I spoken unto you, that in me you might have peace; in the world you shall have tribulation.' But then, for the world to come, then all shall be abundantly made up to us in eternal life, when we shall reign with Christ in his heavenly kingdom. This is all in all to a Christian; that which is lost for God is not lost. Surely in heaven we shall have far better things than we lose here. [4.] Because the wicked never overcome but when they foil us of our innocency, zeal, and courage. The victory of a Christian doth not consist in not suffering, or not fighting, but in keeping that which we fight for: a Christian is more than a conqueror,' Rom. viii. 37. Scias hominem Christo deditum mori posse, vinci non posse. He may lose goods, lose life, yet still he overcomes whilst he is faithful to his duty. Those that were as sheep appointed to the slaughter,' and killed all the day long,' they were oppressed and kept under, yet were more than conquerors.' The way to conquer is by patience and zeal, though we be trodden down and ruined; not by getting the best of opposite factions, but by keeping a good conscience, and patience, and contentedness in sufferings. If God be honoured, if the kingdom of Christ be advanced by our sufferings, we are victorious: Rev. xii. 11, They overcame by the blood of the Lamb and by the word of their testimony, and they loved not their lives unto the death.' That is an overcoming indeed, to die in the quarrel, and be the more glorious conquerors. As long as a Christian keepeth the faith, whatever he loses in the contest he has the best of it: 2 Tim. iv. 7, I have fought a good fight, I have finished my course, I have kept the faith,' &c. Our victory is not to be measured by our prosperity and adversity, but our faithful adherence to God. Though the devil and his instruments get their will over our bodies and bodily interests, yet if he get not his will over our souls, we conquer, and not Satan. Christians have not only to do with men who strike at their worldly interests, but with Satan, who hath a spite at their souls: Eph. vi. 12, For we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.' God may give men a power over the bodily lives of his people, and all the interests thereof; the devil aimeth at the destruction of souls. He will let you enjoy the pleasures of sin for a season, that deprive you of your delight in God and celestial pleasures. He can be content you shall have dignities and honours if they prove a snare to you; if he seeketh to bring you to trouble and poverty, it is to draw you from God. [5.] Fainting argueth weakness, if not nullity of grace: Prov. xxiv. 10, If thou faintest in the day of adversity, thy strength is small.' A zealous, constant mind will overcome all discouragements: 2 Tim. i. 7, For God hath not given us the spirit of fear, but of power, of love, and of a sound mind.' Trees, well rooted, will abide the blasts of strong winds. It is hard to those that are guided by flesh and blood to overcome such temptations, but to the heavenly mind it is more easy. Use 1. Of information. 1. That loss of goods for adhering to God's word by the violence and rapine of evil-minded men is one temptation we should prepare for: such trials may come. Such as mind to be constant must prepare themselves to quit their goods. We all study to shift off the cross, but none studieth to prepare for the cross. Profession goeth at too low a rate when people leap into it upon the impulsion of carnal motives, or some light conviction or approbation. God taketh his fan in his hand, and the chaff is distinguished from the solid grain. All love ada'panon euange'lion, a cheap gospel: the gospel will have many summer friends, gaudy butterflies, that fly abroad in the sun shine; but what cost are we content to be at for the gospel's sake? 2. That where men make conscience of their ways, they are not apt to be reduced by penalties, for they are guided by a higher principle than the interests of the flesh. Conscience looks to the obligation of duty, what we must do or not do; not to the course of our interests--not what is safe, but what is duty. Oh! but their sufferings may make them serious and wise, and so reflect upon their error, and change their mind. Ans. It rather puzzleth the case when a man is divided between his conscience and his interests. The unsound are blinded by their interests; but a gracious heart in a clear case is more resolute, in a doubtful is more afraid and full of hesitancy, lest he gratify the flesh, and so the case is more perplexed. Men sooner come to themselves and relinquish errors if interest be not in the case. Use 2. To exhort us to keep a good conscience, and to be faithful with God, though our temporal interests should be endangered thereby. The conscience of our duty should more comfort us than the loss of temporal things should trouble our minds. But because this is not a by-point that I am now upon, nor a small thing that I press you to, but necessary for every candidate of eternity or true disciple of Jesus Christ, I must direct to get this constancy of mind. 1. I will show you what is necessary to it by way of disposition or qualification. 2. What is necessary to it by way of consideration. 1. By way of disposition. [1.] There is required a lively faith concerning the world to come, with some assurance of our interest therein. That faith is necessary to draw off the heart from the conveniences and comforts of this life appeareth by that, Heb. x. 34, Ye took joyfully the spoiling of your goods, knowing of yourselves that ye have in heaven a better and a more enduring substance.' There is both faith implied, and also some assurance of our interest; they knew there was substance to be had in the other world. They that live by sense count present things only substance, but the world to come only fancy and shadows; but the gracious heart, on the contrary, looketh upon this world as a vain show,' Ps. xxxix. 6, the world to come to be only the enduring substance, or that true solid good which will make us everlastingly happy. And there is some assurance of our interest; they had this substance; that is, by virtue of God's promise they had a title and right to it, and some security for the full possession of it in due time, by the first fruits and earnest of the Spirit. This they knew in themselves; they discerned their own qualifications, and fulfilling the conditions of the promises; and the Spirit did in some measure testify to them that they were the sons of God; and from all this flowed their suffering of the loss of worldly goods, and their suffering of it joyfully. [2.] A sincere love to Christ is necessary, for then they will not quit his interest for what is most near and dear to them in the world: Rom. viii. 35, What shall separate us from the love of Christ?' Love there is not only taken passively, for the love wherewith Christ loveth us, but actively, for the love wherewith we love Christ. For the things mentioned there, tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword,' belong not to the latter; for tribulation is not wont to withdraw God from loving us, but us from loving God. It is we that are assaulted by tribulation, and not Go<J nor Christ: it is our love which the temptation striketh at. A man that loveth Christ sincerely will be at some loss for him. Christ is rather held by the heart than by the head only. They that make a religion of their opinions will find no such effect, if they have a faith that never went deeper than their brains and their fancies, that reacheth not their heart, and doth not stir up their love to Christ, that will not enable them to hold out against temptations. Though men may sacrifice some of their weaker lusts and petty interests, yet they will not forsake all for his sake: he that loveth Christ will not leave him. Why doth a sinner deny himself for his lusts? he loveth them, and sacrifices his time, strength, estate, conscience. So a Christian that knoweth Christ hath loved him, and therefore loveth Christ again; he will not easily quit him and his truth. A bare belief is only in the head, which is but the entrance into the inwards of the soul; it is the heart which is Christ's castle and citadel. A superficial assent may let him go, but a faith which worketh by love produceth this close adherence. Well, if we would endure spoiling of our goods, it is our wisdom to consider what we love most, and can least part withal. Christ is infinitely to be valued, as more precious than all the wealth in the world. [3.] A well-grounded resolution in the truth: 1 Thes. v. 21, Prove all things; hold fast that which is good.' When we take up the ways of God upon fashion, or half conviction, or probable reasons, and do not resolve upon sound evidence, we are in danger to be shaken when it is a costly thing to be a sincere Christian; but when conscience is soundly informed, then all things give way to conscience. If the wicked spoil us of our goods, they should not spoil us of our best treasure, which is a good conscience. Whatever power they have by God's permission over our outward estates, they have no power over our consciences; that is the best friend or the worst enemy. No bird singeth so sweetly as the bird in our bosoms; here heaven or hell is begun, and the solaces of the outward life are nothing to this. [4.J A contempt of the world. Our earthly affections must be mortified, and that upon a twofold account:-- (1.) That we may freely part with them; for if they be overvalued, our affliction will be according to the degree of our affection: Mark x. 22, He was sad at that saying, and went away grieved, for he had great possessions.' We cannot so freely resign them to God, and leave all for treasure in heaven. (2.) That we may more entirely depend upon God: Heb. xiii. 5, Let your conversation be without covetousness, and be content with such things as ye have; for he hath said, I will never leave you nor forsake you.' Till the heart be purged from carnal affections, the promises of God have little force and respect with us. A little satisfieth a contented and a weaned mind, and he can the better cast himself upon God's providence. [5.] A sound belief of God's providence; this hath a great influence upon a free parting with our estates for our conscience' sake: Heb. xi. 8, by faith Abraham left his country, kindred, possessions, and trusted himself blindfold with God's providence. This principle was made use of when the king was troubled about the hundred talents: 2 Chron. xxv. 9, saith the man of God, The Lord is able to give thee much more than this.' God's providence is enough for a gracious heart Indeed it is hard to maintain such a faith in providence when exposed to great injuries. We are apt to doubt of it; goodness seemeth to be neglected by him: Ps. lxxiii. 14, Verily I have cleansed my heart in vain, and washed my hands in innocency.' Doth God know? But a Christian must believe in hope against hope. 2. Remedies by way of consideration. [1.] They cannot rob us of spiritual and eternal riches, of the fear of God, love of God; treasures in heaven are out of their reach: Mat. vi. 19, 20, Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through or steal.' Your joy shall no man take from you,' John xvi. 22. Heavenly things can never be taken from their owners. [2.] If they cannot take away our God and Christ, we shall be certainly happy. All things in the world depend on God and Christ: The favour of the Lord maketh rich,' Prov. x. 22; without his blessing nothing prospereth. All judgment is in the hands of Christ, John v. 22. He hath the government of the world, or dominion over all things which may conduce to help or hinder his people's happiness. Things are not left to their arbitrament or uncertain contingency, but are under the government of a supreme providence, in the hand of him that loves us. [3.] Tried friendship is most valuable: James i. 12, Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him.' [4.] If we suffer with Christ, we shall also be glorified with him: Rom. viii. 17, If so be that we suffer with him, that we may be also glorified together.' __________________________________________________________________ SERMON LXX. At midnight I will rise to give thanks unto thee, because of thy righteous judgments.--Ver. 62. IN these words observe three things:-- 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word. Where observe-- 1. The term by which these dispensations are expressed, judgments. 2. The adjunct, righteous judgments. 1. For the term, judgments,' they are so called partly because they are God's judicial acts belonging to his government of the world; partly because they are dispensed according to his word, the sentences of which are also called judgments. There are the judgments of his mouth and of his hand: Ps. cxix. 13, With my lips have I declared all the judgments of thy mouth.' 2. The adjunct, righteous,' or the judgments of thy righteousness; so called because they are holy, just, and full of equity. Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. xiii. 15, Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. xiv. 2, calves of our lips,' is in the Septuagint, the fruit of our lips:' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. ii. 1, 2, I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. i. 11, You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. xii. 15, Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. v. 20, where we are bidden to give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. v. 18, In everything give thanks, for this is the will of, God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey intuitu voluntatis. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. 1. The necessity of being much and often in thanksgiving will appear by these two considerations:-- [1.] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. lxviii. 19, Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. cxi. 4, He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. ix. 15, Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. lvi. 4, In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me:' and ver. 10, In God I will praise his word, in the Lord I will praise his word." Hi's word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanks giving, because of God's grant and the future possession in his posterity, Gen. xiii. 18. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases Deus donando debet. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, I will call upon him as long as I live,' Ps. cxvi. 2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. lxxi. 14, I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. xviii. 1, I will love thee, O Lord, my strength;' Ps. cxvi. 1, I will love the Lord, who hath heard the voice of my supplications:' Deut. xx-x. 20, That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. xii. 1, I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. v. 14, 15, For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John v. 3, His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job i. 21, The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job ii. 10, Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. cxlvii. 1, Praise ye the Lord, for it is pleasant:' and Ps. cxxxv. 3, Sing praises unto his name, for it is pleasant' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him; that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances--the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke xvii. 15-19, Christ healed ten lepers, and but one of them returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. xcvi. 8, Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. iv. 6, In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. iv. 2, Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratulations. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea ii. 8, 9, I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want; o'sper o'phthalmoi to` a'gan lampro`n ouk orosi--a thing too near the eye cannot be seen. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. ii. 2, And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, 1 will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, Acts xiv. 17; or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified when it is a bono in bonum, if it cometh from God and leadeth us to God: 1 Cor. iii. 21-23, All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. 4. Bless him for favours received, and you shall have more. Thanks giving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. lxvii. 5, 6, Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' When springs lie low, we pour a little water into the pump, not to enrich the fountain, but to bring up more for ourselves. It is not only true of outward increase, but of spiritual also: Col. ii. 7, Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers--Luke xvii. 19, Thy faith hath made thee whole,'--he met not only with a bodily cure, but a soul cure: Luke xvi. 11, If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. Means or directions:-- [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. i. 3, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'--Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke x. 20, Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. cxiii. 6, He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. Consider the person receiving; so unworthy: Gen. xxxii 10, I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. vii. 18, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' Consider the season; our greatest extremity is God's opportunity: Gen. xxii. 14, In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. i. 9, 10, We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. xxxviii. 17, Thou hast in love to my soul delivered it from the pit of corruption,' or thou hast loved me from the grave;' otherwise God may give things in anger. Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. cxxxix. 17, How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances vouchsafed. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God--by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. l. 23, He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that the bands of the wicked had robbed him,' yet even then would he give thanks to God. 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. lxxiii. 17, I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. 2. That when any divine dispensation goeth cross to our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so cross but we may see the hand of God in it working for good. [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. xliii. 5, Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet hitherto he hath helped us,' 1 Sam. vii. 12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter iv. 13, 14, Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. v. 1, Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. v. 4, 5, We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. i. 29, To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra ix. 13, And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. viii. 28, All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. l. 20, Ye thought evil, but God meant it for good;' or good spiritual: Ps. cxix. 75, I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. iv. 17, For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. xvi. 5, Thou art righteous, O Lord, which art, and wast, and shaft be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. cxxxv. 3, Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate, Esther v. 13; not withstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. i. 2, I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Non quod habet numerat, &c. Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter ii. 9, But ye are a chosen gene ration, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you but of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. iv. 2, eukai'ros akai'ros, in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas sang praises at midnight,' Acts xvi. 25, though then in the stocks, and they had been scourged the day before. And it is said, Job xxxv. 10, None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. xlii. 8, The Lord will command his lovingkindness in the day-time, and in the night his song shall be with me:' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. The primitive Christians had their hymnos antelucanos, but in persecution, their alektrophoni'as, saith Clem. Alexandrinus; but what is this to superstitious night-services? 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, at midnight:' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer, Luke vi. 12. It is said of the glorified saints in heaven, that they praise God continually: Rev. vii. 17, They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint ere even. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. vi. 6, But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly:' his own practice: Mark i. 35, Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he watered his couch with his tears,' after the examination of his heart; Ps. cxix. 62; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job xxiii. 12, I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, lie gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks. __________________________________________________________________ SERMON LXXI. I am a companion of all them that fear thee, and of them that keep thy precepts.--Ver. 63. IN this verse two things are observable:-- 1. A description of the people of God; they are described by their principle, and by the course of their lives and actions, fear and obedience. 2. David's respect to them, I am a companion of all them. More particularly:-- 1. In the person speaking: the disparity of the persons is to be observed. David, who was a great prophet, yea, a king, yet saith, I am a companion of them that fear thee.' Christ himself called them his fellows:' Ps. xlv. 7, Thy God hath anointed thee with the oil of gladness above thy fellows; and therefore David might well say, I am a companion.' 2. David saith of all them. The universal particle is to be observed; not only some, but all: when any lighted upon him, or he upon any of them, they were welcome to him. How well would it be for the world if the great potentates of the earth would thus think, speak, and do: I am a companion of all them that fear thee.' Self-love reigneth in most men. We love the rich and despise the poor, and so have the faith of our Lord Jesus Christ in respect of persons,' James ii. 1; therefore this universality is to be regarded. Hearing of your faith and love to all the saints,' Eph. i. 15, to the mean, as well as the greatest. Meanness doth not take away church relations, 1 Cor. xi. 20. There are many differences in worldly respects between one child of God and another, yea, in spiritual gifts, some weaker, some stronger, but we must love all, for all are children of one Father, all owned by Christ, He is not ashamed to call them brethren,' Heb. ii. 11. This, I say, is observable, the disparity of the persons--on the one side David, on the other all the people of God. First, Let us take notice of the description of the people of God. They are such as fear him and keep his precepts, that is, obey him conscientiously, out of reverence to his majesty and goodness, and due regard to his will delivered in his word. The same description is used: Acts x. 35, In every nation he that feareth God and worketh righteousness is accepted with him.' Note hence-- Doct. 1. The fear of God is the grand principle of obedience: Deut. v. 29, Oh, that there were such an heart within them, that they would fear me and keep my commandments always.' Here consider-- 1. What is the fear of God. 2. What influence it hath upon obedience. 1. What is the fear of God? There is a twofold fear of God--servile and filial. [1.] Servile, by which a man feareth God and hateth him, as a slave feareth his cruel master, whom he could wish dead, and himself rid of his service, and obeyeth by mere compulsion and constraint. Thus the wicked fear God because they have drawn an ill picture of him in their minds: Mat. xxv. 24, 25, I knew thou wast a hard man, and I was afraid.' They perform only a little unwilling and unpleasing service, and as little as they can, because of their ill conceit of God. So Adam feared God after his sin when he ran away from him, Gen. iii. 10. Yea, so the devils fear God, and rebel against him: James ii. 29, The devils also believe and tremble.' This fear hath torment in it to the creature, and hatred of God, because by the fear of his curse and the flames of hell he seeketh to drive them from sin. [2.] Filial fear, as children fear to offend their dear parents; and thus the godly do so fear God, that they do also love him, and obey him, and cleave to him, and this preserveth us in our duty: Jer. xxxii. 40, I will put my fear in their hearts, and they shall not depart from me.' This is a necessary frame of heart for all those that would observe and obey God. This fear is twofold:-- (1.) The fear of reverence. (2.) The fear of caution. (1.) The fear of reverence, when the soul is deeply possessed with a sense of God's majesty and goodness, that it dareth not offend him. His greatness and majesty hath an influence upon this fear. Fear ye not me? saith the Lord: will ye not tremble at my presence, who have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it?' Jer. v. 22. His goodness and mercy: Hosea iii. 5, They shall fear the Lord, and his goodness;' Jer. x. 6, 7, There is none like unto thee, O Lord; thou art great, and thy name is great in might: who would not fear thee, O king of nations?' Both together engage us to live always as in his eye and presence, and in the obedience of his holy will, studying to please him in all things. (2.) The fear of caution is also called the fear of God, when we carry on the business of salvation with all possible solicitude and care. For it is no easy thing to please God and save our souls: Phil. ii. 12, Work out your salvation with fear and trembling.' In the time of our sojourning here we meet with many temptations; baits without are many, and the flesh within us is importunate to be pleased, and our account at the end of the journey is very exact: 1 Peter i. 17, And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear.' A false heart is apt to betray us, and the entertainments of sense to entice and corrupt us, and we are assaulted on every side, and salvation and eternal happiness is the thing in chase and pursuit; if we come short of it we are undone for ever: Heb. iv. 1, Having a promise of rest left with us, let us fear lest we come short of it.' There is no mending errors in the other world; there we shall be convinced of our mistakes to our confusion, but not to our conversion and salvation. 2. The influence it hath upon keeping God's precepts. [1.] In general, this is one demonstration of it, that the most eminent servants of God have been commended for their fear of God: Job, chap. i. 1, is said to be a man perfect and upright, one that feared God, and eschewed evil.' He had a true godliness, or a filial awe of God, which kept him from sin, and the temptations whereby it might insinuate itself into his soul. So Obadiah, Ahab's steward, is described to be a man that feared God greatly,' 1 Kings xviii. 3; and of one Hananiah it is said, Neh. vii. 2, that he feared God greatly, above many others.' Men are more holy as the fear of God doth more prevail in their hearts, their tenderness both in avoiding and repenting of sin increaseth according as they entertain the awe and fear of God in their hearts, and here is the rise and fountain of all circumspect walking. As the stream is dried up that wanteth a fountain, so godliness ceaseth as the fear of God abateth. [2.] More particularly. (1.) It is the great pull-back and constant preservative of the soul against ski, as the beasts are contained in their subjection and obedience to man by the fear that is upon them: Gen. vii. 2, The dread of you shall be upon every beast of the earth, that they shall not hurt you;' so the fear of God is upon us: Exod. xx. 20, God is come to prove you, that his fear may be before your faces, that ye sin not.' Joseph is an instance: Gen. xxxix. 9, How can I do this great wickedness, and sin against God?' Abraham could promise himself little security in a place where no fear of God was: Gen. xx. 11, I thought surely the fear of God is not in this place, and they will slay me for my wife's sake.' Therefore, Prov. xxiii. 17, Be thou in the fear of the Lord all the day long.' (2.) It is the great excitement to obedience. (1st.) Duties of religion will not reverently and seriously be performed unless there be a deep awe of God upon our souls: God will be sanctified in all that draw nigh unto him,' Lev. x. 3. Now, what is it to sanctify God in our hearts, but to fear his majesty and greatness and goodness? Isa. viii. 13, Sanctify the Lord God of hosts in your hearts, and make him your fear.' Therefore David desireth God to call in his straggling thoughts and scattered affections: Ps. lxxxvi. 11, Unite my heart to the fear of thy name;' so the serious worshippers are described to be those that desire to fear his name,' Neh. i. 11. (2d.) Duties towards men will not be regarded in all times and places, unless the fear of God bear rule in our hearts; as servants, when their masters are absent, neglect their work: Col. iii. 22, Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers, but in singleness of heart, fearing God.' A Christian is alike everywhere, because God is alike everywhere. He that feareth God needeth no other theatre than his own conscience, nor other spectators than God and his holy angels. So to hinder us from contriving mischief in secret, when others are not aware of it: Lev. xix. 14, Thou shalt not curse the deaf man, nor lay a stumbling-block before the blind, but shalt fear the Lord thy God.' The deaf hear not, the blind seeth not; but God seeth and heareth, and that is enough to a gracious heart to bridle us when it is in our power to hurt others; as Joseph assureth his brethren he would be just to them, for I fear God,' Gen. xlii. 18. Nehemiah did not convert the public treasures to his private use: Neh. v. 15, So did not I, for I fear God.' This grace, when it is hazardous to be faithful to men, makes us to slight the danger: Exod. i. 17, The midwives feared God, and did not as the king of Egypt commanded them;' that kept them from obeying that cruel edict, to their own hazard. Neither hope of gain nor fear of loss can prevail where men fear God. (3d.) It breedeth zeal and diligence in the great and general business of our salvation, and maketh us more careful to approve ourselves unto God in our whole course, that we may be accepted of him: 2 Cor. vii. 1, Perfecting holiness in the fear of God.' God is a great God, and. will not be put off with anything, or served with a little religiousness by the by, but with more than ordinary care and zeal and diligence. Now, what inclineth us to this but the fear of God, or a reverence of his majesty and goodness? So Phil. ii. 12, let us work out our salvation with fear and trembling.' Salvation is not to be looked after between sleeping and waking; no, it requireth our great est attention, as having a sense of the weightiness of the work upon our hearts. Use. The use is to press us to two things:-- 1. To fear God. 2. To keep his precepts if we would come under the character of his people. 1. To fear God. Be not prejudiced against this grace; it is generally looked upon as a left-handed grace. [1.] It is not contrary to our blessedness: Prov. xxviii. 14, Blessed is he that feareth always.' It doth not infringe the happiness of our lives to be always in God's company, mindful of our duty to him. The angels in heaven always behold the face of our heavenly Father, and in that vision their supreme happiness consists. There is a fear of angels and a fear of devils. The angels ever fear and reverence God, the devils believe and tremble: the angels' fear is reverence, the devils' fear is torment. God doth not require that we should always perplex ourselves with terrors and scruples--that were a torture, not a blessedness; but God hath required that we should always have a deep sense of his majesty and goodness impressed upon our hearts. In heaven this fear will not cease; it is an essential respect due from the creature to the Creator; and as we shall love him, so fear him always; and if a godly man were put to his choice, he would not be without this fear of God. To live always in an admiration of his excellent majesty, a thankful sense of his goodness, and a regard to his eye and presence, this is our happiness. [2.] It is not contrary to our comfort and joy in the Lord. Fear to offend God, and joy in his favour may well stand together: Ps. ii. 10, Serve the Lord with fear, and rejoice with trembling.' There is a sweet mixture in a gracious heart of holy awe and seriousness, with a delightful sense of God's goodness: these graces may easily be combined and brought to kiss one another: Ps. cxii. 1, Blessed is the man that feareth the Lord, and delighteth greatly in his commandments.' When we do most carefully abstain from what displeaseth him, we have most sense of his love, and do most cheerfully practise what he requireth of us. All other pleasures and delights are but May-games and toys to that of a strict obedience, which giveth the soul a continual feast: Acts ix. 31, They walked in the fear of the Lord, and in the comforts of the Holy Ghost.' None have such a comfortable life as they who are most careful to avoid sin. We need this mixture: we should grow slight and secure without fear, and slavish without comfort: there must be fear to weaken the security of the flesh, and joy of faith to revive the soul. [3.] It is not contrary to courage and holy boldness, by which we should bear up under troubles and dangers. There is a spirit of fear opposite to a sound mind, 2 Tim. i. 7, when men are ashamed of the gospel, or afraid of the persecutions which accompany it: pneuma doulei'as, a cowardly spirit, a worldly fear of adversities, and dangers, losses, reproaches. So we are commanded, Fear not their fear, but sanctify the Lord God of hosts in your hearts, and let him be your fear, and let him be your dread,' Isa. viii. 12, 13. No; this is the fear of the world; but I press to the fear of the Lord: Luke xii. 4, 5, Be not afraid of them that kill the body, and after that have no more that they can do; but I will forewarn you whom you shall fear: fear him which, after he hath killed, hath power to cast into hell; yea, I say unto you, fear him.' This is the hest cure of the fear of the world, as one nail driveth out another. The fear to offend God inflameth our courage, and doth not abate it. [4.] It is not contrary to the grace of the gospel. No; it is the fruit of it: Ps. cxxx. 4, There is forgiveness with thee, that thou mayest be feared.' The heart is shy of a condemning God, but closeth with and adhereth to a pardoning God; and nothing breedeth this fear to offend so much as a tender sense of the Lord's goodness in Christ. 2. It presseth us to keep his precepts; that is the only evidence that the fear of God is rooted in our hearts. The heart must be prepared to keep all; they are all equally good, and they are all equally necessary; not one of them is in vain; and they are all joined together, like rings in a chain, and we are not sincere till we regard all: Ps. cxix. 6, Then shall I not be ashamed, when I have respect unto all thy commandments.' The judgment must approve all: Ps. cxix. 128, Therefore I esteem all thy precepts concerning all things to be right, and I hate every false way.' The will must be set and fixed in a serious purpose to keep all, making conscience of the least as well as the greatest, the difficult as well as the easy: Heb. xiii. 18, I trust we have a good conscience in all things, willing to live honestly.' Earnest endeavours must be used to grow up to a more exact conformity to all: Phil. iii. 14, I press toward the mark for the prize of the high calling of God in Christ Jesus.' Some corruption may remain after all our endeavours, but none must be reserved or cherished in the heart: Ps. lxvi. 18, If I regard iniquity in my heart.' There will be a secret love to some sins more than others, but it must not be indulged, but checked and striven against, and prayed against: Ps. cxix. 133, Let not any iniquity have dominion over me.' And this praying and striving must produce some effect, that in some measure it may be said of us what was said of Zachary and Elizabeth: Luke i. 6, They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.' And we must increase and grow in this more and more: Col. i. 11, Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;' and 1 Thes. iv. 1, As ye have received of us how to walk, and to please God, so do you abound more and more.' The entertaining of some bosom sin, which we are loath to part withal, darkeneth our whole comfort. Secondly, David's professed respect to these sort of men, I am a companion of them that fear thee,' of them, and of all them. Doct. 2. That we should associate ourselves and keep communion with those who are truly gracious. Consider-- 1. In what sense we are to be companions of them that fear the Lord. 2. Why it must be so, or the reasons. 1. In what sense may David or any other be said to be a companion of those that fear the Lord, or what it importeth. [1.] We must join with them, or be engaged in the profession of the same faith and obedience unto God. The faith of all Christians is a common faith,' and their salvation a common salvation' to them all: Titus i. 4, Titus, my own son, after the common faith;' Jude 3, I gave diligence to write to you of the common salvation.' The communion with the saints which we believe in the Creed is in the first and chiefest place a communion in faith and charity, and this kind of communion all the members and parties of the catholic church have one with another. They are all quickened by the same Spirit, live by the same faith, wait for the hope of the same glory, and so they are companions in the same religion. [2.] As many as cohabit and live in a convenient nearness must often meet together to join in the same worship; for God hath instituted the assemblies of the faithful that we may openly and with mutual consent worship God in Christ, in prayer, thanksgiving, praises, word, sacraments, &c.; and the assembling of ourselves for these ends must not be forsaken for negligence or fear: Heb. x. 25, Forsake not the assembling of yourselves together, as the manner of some is; but exhort one another, and so much the more as you see the day approaching.' Now in this sense we are companions of those that fear God, as we join in worship with them: Ps. xlii. 4, I had gone with the multitude; I went with them to the house of God, with the voice of joy and praise, with the multitude of them that kept holy-day.' To make one in the public assemblies and societies of the godly, whereby God may be publicly honoured, and souls converted, comforted, and saved, is to be a companion of them that fear God and keep his precepts. [3.] To love them, and prize them, and converse with them intimately upon all occasions, that by this society ye may excite one another to further proficiency in obedience. This is to be a companion with them that fear God: so the prophet kept company with those good men that he had described, that he himself might be confirmed by them, and that he might aid and confirm them. David said, Ps. xvi. 2, 3, My goodness extendeth not to thee, but to the saints on the earth, and the excellent, in whom is all my delight,' that is, his love and kindness was towards the godly, esteeming them more excellent and precious, how mean soever in condition, above the ungodly world, how great soever their rank and quality be, and taking pleasure in their society; them he valued, and them he esteemed above all the greatest men in the world, and in them was all his joy and delight. So Ps. xv. 4, In whose eyes a vile person is contemned, but he honoureth them that fear the Lord.' Mark these two opposite expressions, the excellent of the earth,' and a vile person.' Thus it is to look on things, not with the eye of sense, but faith and grace. So Paul longed to see the Romans, to be comforted by the mutual faith of him and them, Rom. i. 12. Well, then, to be a companion is to love tenderly, to prize and esteem one another for the grace of God which is in them, desiring one another's good, especially spiritual: Rejoicing with them that do rejoice, and mourning with them that mourn,' Rom. xii. 15; praying for one another, giving thanks for one another, preventing the evil, endeavouring the good of one another, by counsel, help, and mutual assistance. So that, I am a companion,' is that I contract a friendship with them that fear God. [4.] To be a companion with them is to own them in all conditions, and to take part and lot with them: Rev. i. 9, I, John, who am a brother and companion in tribulation, and the kingdom and patience of Jesus Christ.' We must have a fellowship with them not only in their privileges, but in their sufferings; not only companions in the kingdom, but companions in the tribulation and patience of Jesus Christ. So Heb. x. 33, Partly whilst ye were made a gazing-stock by reproaches and afflictions, and partly whilst ye became companions of those that were so used:' in the one was their passion, in the other their compassion, in that they not only suffered themselves, but owned their brethren when they suffered, and did receive them, and comfort them, and stand by them; so near is the union, and so dear and tender is the affection, of Christian brethren among themselves. So it is said of Moses, Heb. xi. 25, Choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season.' Alas! there are many summer friends to the gospel, painted butterflies, who are gone as soon as the sunshine of prosperity is gone. Brethren do almost forget that they are brethren, stand aloof, and are loath to own the afflicted. 2. Reasons why David was a companion of all the saints. [1.] Our relation enforceth it: all that are in the church are of one kindred and lineage, descended from one common father, animated by one common spirit, and knit together in the profession of one common faith in Christ, and therefore must be companions one to another. As natural relation enforceth natural love, so Christian relation Christian love. To make this evident, let me tell you men may be considered in a twofold respect--as men, or as Christians and believers; and so there is a twofold love due to them, aga'pe, and philadelphi'a--2 Peter i. 7, Brotherly kindness and charity.' Our common neighbour hath the same nature that we have, and is of the same stock, for all come of one blood; besides our particular relation to them, either natural by kindred, consanguinity, or affinity, or political as members of the same kingdom, or other various respects of benefit, vicinity, or familiarity. As Christians and believers; this is common to all of them that they have spiritual kindred, as they are partakers of the same divine nature, or image of God, 2 Peter i. 4, which they have from the same stock and original, Christ, the second Adam: 1 Cor. xv. 45, The first Adam was made a living soul; the last Adam was made a quickening spirit;' and as they make but one family, Eph. iii. 15, Of whom the whole family in heaven and earth is named;' only this difference there is between Christ and Adam--we derive our original from Adam by the succession of many intervening generations; we are not his immediate children, as Cain and Abel were; but every believer doth immediately derive his life from Christ, hath it at the next hand; and besides this, there is an immediate communion by which every believer is joined to one another. There are several particular respects which do vary the degree of Christian love,--as men are public and private persons; some in remote churches, others in the same congregation; some excel in grace, others of a lower rank; some more, some less useful in advancing the kingdom of Christ. Thus you see the parallel between both these loves; Christian charity supposeth natural love as the foundation of it, for grace is built upon nature, but also it sublimateth it, and raiseth it to a higher degree of excellency than nature could reach; for the light of the gospel doth not abolish the light of nature, but perfecteth it, as the reasonable soul compriseth the vegetative and sensitive. We have other objects, see clearer arguments and reasons for love: Gal. vi. 10, As we have therefore opportunity, let us do good unto all men, especially them who are of the household of faith;' 2 Peter i. 7, And add to godliness brotherly-kindness, to brotherly-kindness charity.' [2.] The new nature inclineth us to it, and this love floweth from an inward propension and cordial inclination, needing no other out ward allurement and provocation to procure it: 1 John v. 1, Whosoever believeth that Jesus is the Christ is born of God, and every one that loveth him that begat, loveth him also that is begotten of him.' The same love that inclineth us to love God inclineth us to love the brethren also: 1 John iv. 9, As touching brotherly love, ye need not that I should write unto you, for ye yourselves are taught of God to love one another.' God's teaching is by effectual impression, or inclining the heart: it must needs be so, because all believers live in the communion of the same Spirit As some philosophers say there is an anima mundi which holdeth all the parts of it together, so there is a spirit of communion which uniteth all the members of Christ's mystical body, and inclineth them one to another. [3.] Gratitude to Christ maketh us to prize all that belong to him, and to own them, and to be companions with them in all conditions: 1 John iii. 16-18, Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue, but in deed and in truth:' 1 John iv. 11, Beloved, if God so loved us, we ought also to love one another.' God loved us greatly, sent his own Son to die for us; now, how shall we express our thankfulness but by a dear and tender love to those who are Christ's? As David, when Jonathan was dead, inquired, Is there none of Jonathan's posterity to whom I may show kindness for Jonathan's sake?' and at length he found lame Mephibosheth; so, is there none upon earth to whom we may show kindness for Christ's sake, who is now in heaven? Yes; there are the saints. Now these should be dear and precious to us, and we should be companions with them in all conditions. [4.] Because of the profit and utility redounding. A true friend is valuable in secular matters, much more a spiritual friend: Prov. xxvii. 17, As iron sharpeneth iron, so doth a man the countenance of his friend.' When a man is dull, his friend puts an edge upon him; he is a mighty support and stay to us: Prov. xvii. 17, A friend loveth at all times, and a brother is born for adversity;' Prov. xxvii. 9, The perfume of an ointment rejoiceth the soul, so doth the sweetness of a man's friend by hearty counsel:' and in some cases he telleth us, A friend is better than a brother.' Now, if an ordinary true friend be so valuable, what is a Christian friend? A holy, heavenly, faithful friend is one of the greatest treasures upon earth; therefore we should seek out such and associate with them. Use. Let us see, then, whom we make our companions; let us avoid evil company lest we be defiled by them, and frequent good company that we may be mutually comforted and quickened: I am a companion of them that fear thee.' Interpreters suppose it was spoken in opposition to the bands of the wicked mentioned ver. 61. If they unite, so should we. This, then, is our business, the rejecting of evil company, and the choice of good companions. To enforce this, take these considerations:-- 1. Friendship is necessary, because man is zooo poli'tikon, a sociable creature. Man was not made to live alone, but in company with others, and for mutual society and fellowship; and they that fly all company and live to and by themselves are counted inhuman: Eccles. iv. 9-12, there the benefit of society is set forth, Two are better than one; for if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; he hath not another to lift him up again: if two lie together they have heat; but how can one be warm alone? and if one prevail against him, two shall withstand him.' Thus far Solomon. The Egyptians in their hieroglyphics expressed the unprofitableness of a solitary man by a single millstone, which alone grindeth no meal, but with its fellow is very serviceable for that purpose. The Lord ap pointed mankind to live in society, that they might be mutually helpful to one another: he never made them to live in deserts, as wild beasts love to go alone, but as the tame, in flocks and herds. The Lord hath given variety of gifts to the sons of men,--to all some, but to none all,--that one might stand in need of another, and make use of one another; and the subordination of one gift to another is the great instrument of upholding the world. Man is weak, and needeth society; for every man is insufficient to himself, and wants the help of others: and man is inclined by the bent of his nature; we have a certain desire to dwell together and live in society. 2. Though man affects society, yet in our company we may use choice, and the good must converse with the good, for these reasons:-- [1.] Because like will sort with like. Friendship is very much founded in suitableness, and maintained by it: idem velle et nolle, est amicitia. The godly will have special love to the godly, and they that fear God will be a companion of those that fear him; they are more dear and precious to them than others; as a wicked man easily smelleth out a fit companion: Ps. l. 18, When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers,' Like will to like, and therefore the godly should be dear and precious to one another. Every man's company wherein he delighteth showeth what manner of man he is himself. The fowls of heaven flock together according to their several kinds. Ye shall not see doves flocking with the ravens, nor divers kinds intermixed. Every man is known by his company. They that delight in drinking, love swilling and drunken companions; in gaming, love such as make no conscience of their time; in hunting, love such as are addicted to such exercise; in arms, love men of a soldierly and military spirit; they that delight in books love scholars and persons of a philosophical breeding. That which every man is taken withal he loveth to do it with his friend; so certainly they that love and fear God delight in those that love him and fear him, and their company is a refreshing to one another. [2.] If they be not like, intimacy and converse will make them like: every man is wrought upon by his company. We imitate those whom we love, and with whom we often converse: Prov. xiii. 20, He that walketh with wise men shall be wise, but a companion of fools shall be destroyed.' As a man that walketh in the sunshine is tanned insensibly, and as Moses' face shined by conversing with God, ere we are aware we adopt their manners and customs, and get a tincture from them. So Prov. xxii. 24, 25, Make no friendship with an angry man, and with a furious man thou shalt not go, lest thou learn his ways and get a snare to thy soul.' A man would think that of all sins, wrath and anger should not be propagated by company, the motions and furies of it are so uncomely to a beholder; yet secretly a liking of the person breedeth a liking of his ways, and a man getteth such a frame of spirit as those have whom he hath chosen for his companions. This should be the more regarded by us, because we are sooner made evil by evil company than good by good company: 1 Cor. xv. 33, Be not deceived; evil communications corrupt good manners;' evil words or omikli'ai kakai`, evil converses, corrupt good manners. We convey a disease to others, but not our health. Oh, how careful should we be of our friendship, that we may converse with such as may go before us as examples of piety, and provoke us by their strictness, heavenly-mindedness, mortification, and self-denial, to more love to God, zeal for his glory, and care of our salvation! Especially doth this concern the young, who, by their weakness of judgment, the vehemency of their affections, and want of experience, may be easily drawn into a snare. [3.] Our love to God should put us upon loving his people and making them our intimates; for religion influenceth all things, our relations, common employments, friendships, and converses; it is a smart question that of the prophet, 2 Chron. xix. 2, Shouldst thou help the ungodly, and love them that hate the Lord?' Surely a gracious heart cannot take them into his bosom. He loveth all with a love of good-will, as seeking their good, but not with a love of complacency, as delighting in them. Our neighbour must be loved as ourselves; our natural neighbour as a natural self, with a love of benevolence; and our spiritual neighbour as our spiritual self, with a love of complacency. In opposition to complacency we may hate our sinful neighbour, as we must ourselves: The wicked is an abomination to the righteous,' Prov. xxix. 26. The hatred of abomination is opposite to the love of complacency, as odium inimicitiae to amor benevolentiae. So David saith, Ps. cxxxix. 21, 22, Do not I hate them, O Lord, that hate thee? and am I not grieved with those that rise up against thee? I hate them with a perfect hatred; I count them mine enemies;' I cannot cry up a confederacy with them. They that have a kindness for God will be thus affected. 3. There is a threefold friendship--sinful, civil, and religious. [1.] Sinful, when men agree in evil, as drunkards with drunkards, or robbers with robbers: Prov. i. 14, Cast in thy lot among us; let us all have one purse.' When men conspire against the truth and interest of Christ in the world, or league themselves against his people, as Gebal, and Ammon, and Amalek, Ps. lxxxiii. 3, divided in interests, but united in hatred; as Herod and Pilate against Christ. This is unitas contra unitatem, as Austin, or consortium factionis, a bond of iniquity, or confederacy in evil. Again-- [2.] There is a civil friendship, built on natural pleasure and profit, when men converse together for trade or other civil ends. Thus men are at liberty to choose their company as their interests and course of their employments lead them. The apostle saith, a man must go out of the world if he should, altogether abstain from the company of the wicked: 1 Cor. v. 9, 10, I wrote to you in an epistle not to company with fornicators;. yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or idolaters, for then must ye needs go out of the world.' But-- [3.] There is religious friendship, which is built on virtue and grace, and is called the unity of the Spirit:' Eph. vi. 3, Endeavouring to keep the unity of the Spirit in the bond of peace.' Now this is the firmest bond of all. Sinful societies are soon dissolved; drunkards and profane fellows, though they seem to unite and hold together, yet upon every cross word they fall out and break; and civil friendship, which is built on pleasure and profit, cannot be so firm as that which is built on honesty and godliness. This is among the good and holy, who are not so changeable as the bad and carnal, and the ground of it is more lasting. This is amicitia per se, the other per accidens, from constitution of soul and likeness Of spirits. The good we seek may be possessed without envy; the friends do not straiten and intrench upon one another. Self-love and envy soon breaketh our friendship, but these seek the good of another as much as their own delight in the graces of one another. [4.] In religious friendship we owe a love to all that fear God: Acts iv. 32, The multitude of them that believed were of one heart and one soul.' Love is called su'ndesmos tes teleio'tetos, the bond of perfectness,' Col. iii. 14. All things are bound together by a holy society, and preserved by it.' There is in love a desire of union and fellowship with those whom we love: 1 Sam. xviii. 1, Jonathan's soul was knit to the soul of David, and he loved him as his own soul;' and the apostle biddeth all Christians to be knit together in brotherly love,' Col. ii. 2; without this they are as a besom unbound, they fall all to pieces. [5.] Though there must be a friendship to all, yet some are to be chosen for our intimacy. Our Lord Christ had Peter, James, and John, Mat. xvii. 1; Mat. xxvi. 37, He took with him Peter, and the two sons of Zebedee.' When he raised Jairus' daughter, he suffered none to go in but Peter, James, and John,' Luke viii. 51, ekle'kton eklekto'teroi. This may be because of suitableness, or special inclination, or their excellency of grace, sicut se habet simpliciter ad simpliciter, ita magis ad magis. [6.] Our converse with these must be improved to the use of edifying, to do one another good by reproof, advice, counsel: Lev. xix. 17, Thou shalt not hate thy brother in thy heart; thou shalt in anywise reprove him, and not suffer sin to be upon him.' This is kindness to his soul: Rom. i. 11, I long to see you, that I may impart unto you some spiritual gift, to the end you may be established.' __________________________________________________________________ SERMON LXXII. The earth, Lord, is full of thy mercy; teach me thy statutes.--Ver. 64. IN this verse I observe-- 1. David's petition, teach me thy statutes. 2. The argument or consideration which encourageth him to ask it of God, the earth, O Lord, is full of thy mercy. The sum and substance of this verse will be comprised in these five propositions:-- 1. That saving knowledge is a benefit that must be asked of God. 2. That this benefit cannot be too often or sufficiently enough asked; it is his continual request. 3. In asking we are encouraged by the bounty or mercy of God. 4. That God is merciful all his creatures declare. 5. That his goodness to all creatures should confirm us in hoping for saving grace or spiritual good things. Prop. 1. That saving knowledge is a benefit that must be asked of God, for three reasons:-- 1. God is the proper author of it. 2. It is a singular favour where he bestoweth it. 3. Prayer is the appointed means to obtain it. 1. God is the proper author of it. The fountain of wisdom is not in man himself, but God giveth it to whom he pleaseth. We were at first endowed by him with a reasonable soul and faculty of understanding: John i. 4, In him was life, and this life was the light of man.' All life is of God, especially that life which is light. The reasonable soul and the natural faculty of understanding cometh from him, and if it be disordered, as it is by sin, it must be by him restored and rectified; it is all God's gift. Now man is fallen from that light of life wherein he was created, his Maker must be his mender, he must go to the Father of lights' to have his light cleared, James i. 17, and his understanding freed from those mistakes and errors wherewith it was obscured. All knowledge is from God, much more saving grace or a sound knowledge of the mysteries of the gospel. Many scriptures speak to this: Job xxxii. 8, There is a spirit in man, and the inspiration of the Almighty giveth understanding.' Though the dial be right set, yet it showeth not the time of the day except the sun shineth; so the spirit of man will grope and fumble in the clearest cases without a divine irradiation. God enlighteneth the mind, directeth the judgment, giveth understanding what to do or say. So he challengeth it as his prerogative: Job xxxviii. 26, Who hath put wisdom into the inward parts, or given understanding unto the heart?' The exercise of the outward senses is from God, who gives the seeing eye, the hearing ear, much more the right exercise of the internal faculties; an understanding heart is much more from the Lord: Prov. ii. 6, The Lord giveth wisdom; out of his mouth cometh knowledge and understanding;' Dan. ii. 21, He giveth wisdom to the wise, and knowledge to them that know understanding.' Certainly all true wisdom is from above: James iii. 17, The wisdom that is from above is first pure,' &c. He distinguished there between the wisdom that is not from above and that which is from above. Man hath so much wisdom yet left as to cater for the body and the concernments of the bodily life (called thine own wisdom,' Prov. xxiii. 4); therefore he saith, ver. 15, This wisdom descendeth not from above, but is earthly, sensual, devilish.' But for wisdom that concerneth the other world and our everlasting concernments, that is of God, that is from above; the wisdom that is exercised in pure, peaceable, fruitful, self-denying obedience. All that have any of this wisdom should acknowledge God, and all that would have it should depend upon him, and run to the fountain where enough is to be had. Man's wit is but borrowed, and he holdeth it of God. Vitia etiam sine magistro discuntur--he needeth no teacher in what is evil and carnal, but in what is holy and spiritual he needeth it. 2. It is a singular favour to them on whom God bestoweth this heavenly wisdom, and so puts a difference between them and others. It is a greater sign of friendship and respect to them than if God had given them all the world: Mark xiii. 11, To you it is given to know the mysteries of the kingdom of God, but to others it is not given.' This is no common benefit, but a favour which God reserveth for his peculiar people; so John xv. 15, I have called you friends, for all things which I have heard of my Father I have made known to you.' That is the highest argument of friendship, not to give you wealth, and honour, and greatness, but to give you an enlightened mind and a renewed heart. God may give honour and greatness and a worldly estate in judgment, as beasts fatted for destruction may be put into large pastures; but he doth not teach his statutes in judgment; it is a favour, though he useth a sharper discipline in teaching: Ps. xliv. 12, Blessed is the man whom thou chastenest, and teachest him out of thy law.' If God will teach his child not only by the word but by the rod, and useth a sharp discipline to instruct in the lesson of Christianity, it is a greater favour than if God did let him alone, and suffer him to perish with the wicked in his wrath. The prosperity of wicked men is so far from being a felicity to them, that it is rather the greatest judgment; and to be punished and rebuked by God for all that we do amiss, and thereby to be reduced to the sense and practice of our duty, is indeed the greatest favour and mercy of God, and so the most valuable felicity and evidence of God's tender care over us. So Prov. iii. 31, 32, Envy not the oppressor, and choose none of his ways; for the froward is an abomination to the Lord, and his secret is with the righteous.' You are depressed and kept bare and low, but your adversaries flourish and grow insolent; you cannot therefore say, God hateth you, or loveth them, If the Lord hath given you the saving knowledge of himself and his Christ, and only given them worldly happiness, it is a great token of his love to you and hatred to them, that you need not envy them, for you are dignified with the higher privilege. 3. Prayer is the appointed means to obtain it. There are other means by which God conveyeth this heavenly wisdom, as by study and search. Dig for wisdom as for silver, and for understanding as hid treasures, Prov. ii. 4. Dig in the mines of knowledge: attend upon the word which is able to make us wise unto salvation: Mark iv. 24, Take heed what or how ye hear: with what measure ye mete, it shall be measured to you; and unto you that hear shall more be given.' But all are sanctified by prayer: Prov. ii. 3, Cry for knowledge, and lift up thy voice for understanding.' Bene orasse est bene studuisse, saith Luther; so to pray well is to hear aright. God giveth understanding by the ministry of the word, but he will be sought unto and acknowledged in the gift, otherwise we make an idol of our own understanding: Prov. iii. 5, Trust in the Lord with all thine heart, and lean not upon thine own understanding: in all thy ways acknowledge him, and he shall direct thy paths.' Let us not make a God of our own wisdom; do not seek it in the means without prayer to the Lord. Let us not study without prayer, nor you hear without prayer, nor go about any business in your general and particular callings without prayer. Prop. 2. This benefit cannot be too often nor too sufficiently asked of God. 1. Because of our want We never know so much but we may know more of God's mind, and know it better and to better purpose. To know things as we ought to know them is the great gift: 1 Cor. viii. 2, If any man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know:' that we may be more sanctified, more prudent, and orderly in governing our hearts and lives, that we may know things seasonably when they concern us in any special business and temptation: Prov. xxviii. 26, He that trusteth in his own heart is a fool; but he that walketh wisely shall be delivered:' that is, he that followeth his own conceit soon falleth into a snare; he that maketh his bosom his oracle, and his own wit his counsel, thinks himself wise enough without daily seeking to God to order his own business, never succeedeth well, but plungeth himself into manifold inconveniences. 2. From God's manner of giving; he is not weary and tired with constant supplicants: James i. 5, If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him.' The throne of grace lieth always open; the oftener we frequent it, the more welcome. We frown upon one that often troubleth us with his suits, but it is not so with God; we may beg and beg again. 3. The value of the benefit itself. Saving knowledge, or the light of the Spirit, keepeth alive the work of grace in our hearts. Habitual graces will soon wither and decay without a continual influence. The increase of sanctification cometh into the soul by the increase of saving knowledge: 2 Peter i. 2, Grace be multiplied unto you, through the knowledge of God, and of Jesus Christ our Lord.' The more we grow thriving in knowledge, the more we grow in grace, and the heart and life is more engaged. As we learn somewhat more of God in Christ, our awe and love to him is increased: Eph. iv. 20, 21, Ye have not so learned Christ, if so be that you have heard him, and been taught of him as the truth is in Jesus;' that is, if ye are taught and instructed by Christ himself in the truth. It is not every sort of hearing Christ or knowledge which will do us good. Many learn him and know him who abuse that knowledge which they have of him; but if he effectually teach u by his Spirit, then our knowledge is practical and operative; we will practise what we know, be careful to please God in all things. 4. From the temper of a gracious heart: a taste of this knowledge will make us desire a further supply, that we may be taught more, and the soul may be more sanctified; therefore doth David deal with God for the increase of saving knowledge. We are contented with a little taste of heavenly doctrine, but holy men are not so. Show me thy mind, let me see thy glory: Hosea vi. 3, Then shall we know, if we follow on to know the Lord.' They are for growth as well as truth; they experimentally know how good God is, and the more they know him the more they see their ignorance, and that there is more behind to be known of him. Before they had but a flying report of him, now they are acquainted with him, and have a nearer inspection into his ways, and this is but little in comparison of what they desire. We are bidden, 2 Peter iii. 18, to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.' Present measures do not satisfy them; they must grow in knowledge, as grow in grace, more love to Christ, more delight in his ways. Prop. 3. In asking any spiritual gift we are encouraged by the bounty and mercy of God. David signifieth both. 1. His bounty or benignity, or that free inclination which is in God to do good to his creatures. 2. His mercy respects the creature as affected with any misery. Mercy properly is a proneness to succour and relieve a man in misery notwithstanding sin. Now the larger thoughts of mercy, the more hope; partly because we have no plea of merit, and therefore mercy is the fountain of all the good which cometh to us from God. We cannot come to him as a debtor, and therefore we must come to him as a free benefactor. Wherewith can we oblige God? We have nothing to give to him but what is his own already, and was first received from him: All things come of thee, and of thine own have we given thee,' 1 Chron. xxix. 14; we pay the great governor of the world out of his own exchequer. The apostle maketh the challenge, Rom. xi. 35, Who hath given him first, and it shall be recompensed to him?' The sun oweth nothing to the beam, but the beam all to the sun; the fountain oweth nothing to the stream, but the stream hath all from the fountain: so we have all from God, can bring nothing to him which was not his before, and came from him. Partly because there is a contrary merit, an ill-deserving upon us, for which he might deny us any further mercies: Ps. xxv. 8, Good and upright is the Lord; and therefore he will teach sinners in the way:' if the sinner be weary of his wandering, and would be directed of the Lord for the time to come, God is upright, he will not mislead us; and he is good, will readily lead us in a right path. Sin shall not obstruct our mercies, and therefore must not keep the penitent supplicant back from confidence to be heard in his prayer, when he would be directed in the ready way to happiness. If you would fain be reduced to a good life after all your straying, humbly lay yourselves at God's feet: 1 Kings xx. 31, We have heard that the kings of the house of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel; peradventure he will save thy life.' If God were most tenacious, we have cause to beat his ears continually with our suits and supplications, such is our want; but he is good, and ready to guide poor creatures; nay, he is merciful; and former sins shall be no obstruction to us, if at length we are willing to return to our duty. Prop. 4. The universal experience of the world possesseth all men's minds with this apprehension, that God is a merciful God: The earth, O Lord, is full of thy mercy:' the world and everything therein sets forth his goodness to us. The same is said in other places: Ps. xxxiii. 5, The earth is full of the goodness of the Lord.' If earth, what is heaven? Ps. cxlv. 9, His tender mercy is over all his works.' 1. Let us see that every creature is a monument and witness of God's mercy and goodness. Things animate and inanimate, the heavens and earth, and all things contained therein, declare that there is a powerful, wise, and good God. There is no part of the world that we can set our eyes upon but it speaketh praise to God, and the thoughts of his bounty to the creatures, especially to man; for all things were either subjected to man's dominion, or created for his use and benefit. If we look to the heavens, all serveth for the use and benefit of mankind: Ps. viii. 3, 4, When I consider thy heavens, the work of thy fingers, the moon and the stars which thou hast ordained, what is man that thou are mindful of him, and the son of man, that thou visitest him?' The lowest heaven affordeth us breath, winds, rain; the middle or second heaven affordeth us heat, light, influence; and the third heaven an eternal habitation, if we serve God. In earth, all the things daily in our view speak to God's praise, if we had the leisure to hear them: these creatures and works of his that are daily in our view represent him as a merciful God. This is the lesson which is most legible in them, whether we sit at home in our houses or go abroad, and consider land or water. Go to the animate creatures, the beasts of the field: Ps. xxxvi. 6, Thou preservest man and beast:' Job xii. 7, 8, But ask now the beasts, and they shall teach thee; and the fowls of the air shall declare unto thee: or speak to the earth and it shall teach thee; and the fishes of the sea shall declare unto thee. Who knoweth not in all these that the hand of the Lord hath wrought this?' His providence reacheth to an innumerable multitude of creatures, giving them life and motion, and sustaining them, and relieving their necessities, and doth largely bestow his blessing upon them according to their nature and condition. And this goodness of God shineth forth in all his creatures; not only in what he doth to them themselves, but in what he doth about them for man's sake. They were defiled with man's sin, and therefore he might in justice have abolished them, or made them useless to man, or instruments of his grief; but they are continued for our comfort, that we might live in a well-furnished world. Now, come to man himself, good, bad, wicked, godly: His sun shineth, his rain falleth on the evil and good, just and unjust,' Mat. v. 44. Great mercy is still continued to the fallen creature, even to the impenitent: Acts xiv. 17, Neverthelesss he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.' What was God's witness? Agathopoion, he doth good; much patience is used, men's lives continued while they sin, and means vouchsafed for their reclaiming; food, raiment, friends, habitations, health, ease, liberty afforded to them, and all to show that we have to do with a most merciful God, who is willing to be reconciled to the sinning creature. Go to the godly, and what is all their experience but a constant course of mercy? David's admiration declares it: Ps. cxxxix. 17, 18, How precious are thy thoughts to me, O Lord! how great is the sum of them! if I should count them, they are more in number than the sand.' He was in a maze when he thought of the various dispensations of God's providence; there was no getting out. The Lord filleth up his servants' lives with great and various mercies, even in their warfare and pilgrimage here in this world; abundance of invaluable mercies, that if we do but consider what we do receive, we must needs be confirmed in this truth by our own senses. Everything is a mercy to a vessel of mercy. 2. Wherein God expresseth his mercy to them in creation and providence. [1.] In creating them. It was great mercy that, being infinitely perfect in himself from all eternity, and so not needing anything, he took the creatures out of nothing, which therefore could merit nothing, and communicated his goodness to them: For thy pleasure they are and were created,' Rev. iv. 11. [2.] In preserving and continuing them so long as he seeth good. The heavens continue according to his ordinance; the beasts, and fowls, and fishes continue according to his pleasure: all the living creatures need many things for their daily sustentation which their Creator abundantly supplieth to them, and therefore the whole earth is full of his mercy. One creature the scripture taketh notice of: Luke xii. 24, Consider the ravens, for God feedeth them:' and again, Job xxxvii. 41, He feedeth the young ravens when they cry and wander for lack of meat:' and Ps. cxlvii. 9, He giveth to the beast his food, and to the young ravens which cry.' Why is the raven made such an instance of providence above other fowls, or other living creatures? Some say it is animal sibi rapacissimum; others, other things, tou`s neo'ttous epiba'llei, casts its young out of the nest as soon as they are able to fly, and put to hard shifts for themselves. All this showeth his mercy, how ready he is to supply the miserable. Prop. 5. His goodness to all the creatures should confirm his people in hoping for saving grace or spiritual good things. Why, all the business will be to show you the force of this argument, and that it is a prop to faith. 1. We may reason from the less to the greater. Our Lord hath taught us so for food and clothing: Mat. vi. 28-30, And why take ye thought for raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin: and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?' For fowls and lilies, they have no arts of tilling, spinning, are not of such account with God as mankind, as his people. So for protection: Mat. x. 29-31, Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father: but the very hairs of your head are all numbered. Fear ye not, therefore; ye are of more value than many sparrows.' The reasoning is good; if he hath mercy for kites, he hath also for children, who are not only in a higher rank of creatures, but in a renewed state, and reconciled to him by Christ, become his friends and children, whom he tendeth as the apple of his eye; much more when they come for spiritual benefits pleasing to the Lord: 1 Kings iii. 9, 10, Give, therefore, thy servant an understanding heart to judge thy people, that I may discern between good and bad; for who is able to judge this thy so great a people? And the speech pleased the Lord, that Solomon had asked this thing.' Now all these amount to a strong probability, if not a certainty. It is a mistake to think that faith only goeth upon certainties. No; sometimes it is mightily encouraged by probabilities. These must not be left out; for if I want any spiritual blessing, is it not a great encouragement to remember God's merciful nature shining forth in all his works? If kind to his creatures, will he not be kind to me? If he causeth his sun to shine upon the wicked, will he not lift up the light of his countenance upon my soul? If his rain fall upon their fields, will he not let the dew of his grace fall upon my barren heart? Though the argument be not absolutely and infallibly conclusive, yet here is such a concurrence of probabilities that we should go and try what he will do for our souls. 2. They in their rank have their supplies, and we in our rank have our supplies; therefore his kindness to all creatures should encourage new creatures to expect their help from him; for God doth good to all his creatures according to their necessity and capacity; his giving them sup plies convenient for them is a pawn of God's pleasure to bestow upon his servants greater gifts than these. All things that look to God have necessaries provided for them according to the condition of their nature; and therefore, if you have another nature, and besides the good things of this life do need the good things which belong to the life to come, he will give us gifts and graces as he giveth them their food; for these are as necessary for this kind of life as food for that. As they in their rank find mercy, so we in ours; his general goodness confirmeth us in expecting these more special favours; for as there is a general benignity to all creatures, so there is a special to his children: Ps. xxxvi. 6, 7, Thou preservest man and beast. How excellent is thy loving-kindness, O Lord! therefore the children of men put their trust under the shadow of thy wings.' His common kindness and his special love are often compared together; they agree in this, that both come from a good God. Therefore the argument holdeth strong, if good to all creatures, then good to new creatures. Why should we think that he would not show his goodness to us also? Again, they agree in this, that in doing good God doth not consider the worthiness of the creature, but his own goodness and self-inclination to preserve what he hath made; as he did not disdain to give life to the meanest creatures, so he doth not disdain to preserve them. As they had their life from him at first, so they have their life still in him, the poorest worm not excepted: not a worm, not a gnat, not a fly but tastes of God's bounty. God disdaineth not to look after the most abject things. So the plea of unworthiness lieth not in bar against the new creature, for necessary supplies God giveth out of his own goodness. Now, they differ in the kinds of the mercy,--one common, the other saving; and the special subjects of them,--one is to all creatures, the other is to God's peculiar people; and in the manner of conveyance,--the one floweth in the channel of common providence, the other is conveyed to us by the golden pipe of the Mediator. Well, then, the creatures have their mercies, and wicked men their mercies, that they prize and value; and the people of God have also what they prize and esteem. 3. God doth good to every one according to their necessity and capacity. He doth not give meat to the trees, nor stones to the beasts, but provideth food and nourishment convenient for them; so to his people, according to their condition of nature and special capacity. The general capacity is the condition of their natures, the special capacity is want or earnest desire. If we extremely need or earnestly desire these blessings, then we may reason from God's general goodness to all the creatures to that special act of goodness which we expect from him. Pray, mark how God's general goodness is expressed, Ps. cxlv. 15, 16, The eyes of all things wait upon thee, and thou givest them their meat in due season: thou openest thy hand and satisfiest the desire of every living thing.' He keepeth a constant eye of providence, and if the desire be great, he doth not frustrate the natural expectation of hungry creatures, but giveth them that sort of food which is fit for them. Now God expecteth the same from new creatures: if necessity and vehement desire meet, he promises supply: Open thy mouth wide, and I will fill it,' Ps. lxxxi. 10; and Ps. cxlv. 19, The Lord will fulfil the desire of them that fear him, he also will hear their cry, and will save them.' The beasts mourn and cry in their kind; we pray and cry in our kind: needy desires will be heard. He is in a capacity to receive spiritual blessings who is sensible of their necessity for the happiness of his immortal soul, and doth prize and value them, and earnestly desire them. The man of God was under a necessity, for he apprehended himself miserable, and at a loss without it; for he desired no other mercy. A gracious heart cannot be satisfied with low things. Be thus affected, and then this argument will be of use to you. Use 1. For reproof. Since God is so merciful, how much are they to blame-- 1. Who render themselves incapable of the benefit of mercy by impenitence persisted in against the means of grace! They slight his common mercy, and cut off themselves from his saving mercy. Abused goodness will be destructive: Rom. ii. 4, 5, Or despisest thou the riches of his goodness and forbearance and long-suffering, not knowing that the goodness of God leadeth thee to repentance? but after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.' 2. The stupid and senseless, which do not take notice of the mercy of God which shineth forth in all the creatures! A man can turn his eye nowhere but in every place and quarter of the world he shall see plain testimonies of God's mercy. But alas! how much of this is lost and passed over for want of observation! Isa. i. 3, The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider.' All this goodness was left in the earth to invite our minds and hearts to God; therefore, as the bee sucketh honey out of every flower, so should we still dwell on the thoughts of God's goodness, represented to us in everything we see and feel. 3. That think of God's mercy with extenuating and diminishing thoughts, and do not raise their hopes and confidence by a serious reflection upon that ample discovery which he hath made of it in all his works! If God be good to all his creatures, why should we be left out of the number? Surely God will not be backward to those that earnestly desire his grace; therefore those that deject themselves, that say, God will not hear me, or regard my prayers, are to be condemned. Use 2. Information, the lively light of the Spirit is a special mercy, Our misery lieth in the ignorance of God and the transgression of his law; our happiness in being enlightened and sanctified by the Spirit of wisdom and understanding. It is God's great gift: Jer. xxiv. 7, I will give them an heart to know me, that I am the Lord; and they shall be my people, and I will be their God; for they shall return unto me with all their heart.' Use 3. To exhort you to cherish in your souls good thoughts of God, and the fulness and largeness of his bounty and mercy. The devil seeks to weaken our opinion of God's goodness; he thought to possess our first parents with this conceit, that God was envious, so as to draw them away from God. It will be of use to you:-- 1. In all afflictive providences. Those who are poor and destitute, or in prison and banishment, or bereft of children, or oppressed with guilty fears, or assaulted with any other calamity: Job xiii. 15, Though he slay me, yet will I trust in him:' still he is a good God. Here is the glory of faith, to believe him as a gracious father when we feel him as an enemy. Satan will be sure to put in upon these occasions--to tell you that God is an enemy, harsh, severe, implacable in his dealings, one that regardeth you not in your misery, that giveth you no rest nor respite in your troubles; if he did not hate you, how could he deal thus with you? and so striketh a terror into the minds of men, that they are afraid of nothing so much as of God, and of coming to him by Christ. No; God is love,' a father when he frowneth as well as when he smileth: Heb. xii. 10, He verily chastiseth us for our profit;' and we are chastened of the Lord, that we may not be condemned with the world.' And in reason should it not be so? Did your parents hate you because they were careful of your breeding, and sometimes corrected you for your faults? There is more of compassion than passion in his severest strokes. He hath the bowels of a mother, but yet the wisdom of a father. His love must not be exercised to the prejudice of his other attributes. He that pulleth you out of a deep gulf, though he breaketh your arm in pulling you out, doth not he love you? God is love, and the giver of all good things. 2. It is a great motive to repentance. As the prodigal thought of his father, so should we return: Jer. iii. 12, Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the Lord, and I will not cause mine auger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger for ever.' Come, lie at his feet, see what mine infinite love will do for you: 1 Kings xx. 31, We have heard that the kings of the house of Israel are merciful kings.' When you first begin with God, this is an argument and ground of comfort, much more when you renew your repentance. Hard thoughts of God keep us off from him, but his loving and merciful nature inviteth us to him. 3. It sweetens the duties of holiness: 1 John v. 3, This is the love of God, that we keep his commandments; and his commandments are not grievous.' This makes our resistance of sin more serious: Ezra ix. 13, Seeing thou our God hast punished us less than our iniquities deserved, should we again break thy commandments?' 4. To quicken and enliven your prayers for grace. You have to do with a merciful God: Ps. cxlv. 19, He will fulfil the desires of them that fear him; he also will hear their cry, and will save them.' __________________________________________________________________ SERMON LXXIII. Thou hast dealt well with thy servant, O Lord, according to thy word.--Ver. 65. THE addresses that are made to God in this psalm are mostly prayers; while we are in the world we are compassed about with divers necessities and wants, but yet there is an intermixture of thanksgivings. We must not always be complaining, but sometimes giving of thanks. David was often exercised with various calamities; but as soon as he got rid of any danger, or obtained any deliverance, he is ready with his thanks and praises. Blessed will that time be when our mournings are altogether turned into triumphs, and our complaints into thanksgivings. But now here in the world gratulation should not wholly be shut out, but find a room in our addresses to God, as well as acknowledgments of sin and supplications for grace. None have to do with God but they find him bountiful, and there is no reason but present mercies should be acknowledged. In this Verse you have the working of a thankful soul, sensible of the benefits already obtained in prayer, and making hearty acknowledgment of them to God: Thou hast dealt well with thy servant, O Lord, according to thy word.' Observe-- 1. An acknowledgment of some benefit bestowed, thou hast dealt well with thy servant. 2. The way in which it was bestowed, according to thy word. First, An acknowledgment of some benefit bestowed. In it observe:-- 1. The party giving, thou, O Lord. 2. The act of bounty, generally expressed, thou hast dealt well. 3. The party receiving, with thy servant. The fountain of all that we have is the goodness and fidelity of God; the promise is the channel and pipe by which it is conveyed to us, and the object is God's servant. When all these concur, how sweet is it! A good God is ready to show us mercy, and this mercy assured to us by promise, and God's servants capacitated to receive mercy. There is an excellent cause, which is the benignity of God; a sure conveyance, which is the promise of God; and a prepared object, who are the servants of God. 1. The party giving is God himself: all good is to be referred to God as the author of it. 2. The benefit received is generally expressed, Thou hast dealt well.' Some translations out of the Hebrew, bonum fecisti--thou hast done good with thy servant; the Septuagint, chrestoteta epoi'esas meta` tou dou'lou sou--thou hast made goodness to or with thy servant: out of them the vulgar, bonitatem fecisti. Some take this clause generally, whatever thou dost for thy servants is good; they count it so, though it be never so contrary to the interest of the flesh: sickness is good, loss of friends is good, and so is poverty and loss of goods to a humble and thankful mind. But surely David speaketh here of some supply and deliverance wherein God had made good some promise to him. The Jewish rabbis understand it of his return to the kingdom, but most Christian writers understand it of some spiritual benefit, that good which God had done to him. If anything may be collected from the subsequent verses, it was certainly some spiritual good. The Septuagint repeats chresto'tetatwice, in this and the following verse, as if he acknowledged the benefit of that good judgment and knowledge of which there he beggeth an increase. It was in part given him already, and that learned by afflictions, in the third verse of this portion: Before I was afflicted I went astray, but now I have learned thy word.' Now then, go on to increase this work, this goodness which thou hast shown to thy servant. 3. The object, to thy servant.' It is an honourable comfortable style; David delighteth in it. God is a bountiful and a gracious master, ready to do good to his servants, rewarding them with grace here, and crowning that grace with glory hereafter: Heb. xi. 6, He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' Secondly, The manner how this is assured and brought about, According to thy word.' That word, which is the encouragement of our prayer, is the rule of God's proceedings. Some things are given by a common providence, other things are given us as servants of God, or according to the promises that are made us in the word. Doct. 1. That God doth good to his servants. Doct. 2. That the good which God hath done for us should be thankfully acknowledged. Doct. 3. That in our thankful acknowledgments we should take notice of God's truth, as well as his benignity and goodness. Doct. I. That God doth good to his servants. David giveth us here his own experience, and every one that is a faithful servant of God may come in with the like acknowledgments; for what proof God giveth of his goodness to any one of his servants, it is a pledge of that love, respect, and care that he beareth towards all the rest. Jacob acknowledged the same: Gen. xxxiii. 11, The Lord hath dealt graciously with me;' that was his account of providence. 1. From the inclination of his own nature: Ps. cxix. 68, Thou art good, and thou dost good.' The Psalmist concludeth this act from his nature. The sun doth not more naturally shine, nor fire more naturally burn, nor water more naturally flow, than acts of grace and goodness do naturally flow from God. If there be anything besides benefits in the world, the fault is not in God, but in us, who by sin, provoke him to do otherwise. 2. The obligation of his promise; so this good cometh in as a reward, according to the law of his grace. He hath engaged himself by his promise to give us all good things: Ps. lxxxiv. 11, The Lord God is a sun and a shield; the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly;' Ps. xxxiv. 9, 10, Oh, fear the Lord, ye his saints, for there is no want to them that fear him. The young lions do lack, and suffer hunger, but they that seek the Lord shall not want any good thing.' Therefore it is said, Micah ii. 7, Do not my words do good to him that walketh uprightly?' The words saying good' is a doing good; when it is said, it may be accounted done, because of the certain performance of what is said. 3. The preparation of his people; his servants are capable. God is good, and doeth good, modo non ponatur obex, except we tie his hands and hinder our own mercies. There are certain laws of commerce between God and his creatures, so between God and man; he meeteth us with his blessings in the way of our duty: Amos vi. 12, Shall horses run upon the rock? will one plough there with oxen?' Some ground is incapable of being ploughed; some are morally incapable of having good done to or for them. But when the creature is in a capacity, God communicateth his goodness to them, dealeth with men as they deal with him: Ps. xviii. 25, 26, With the merciful thou wilt show thyself merciful, with an upright man thou wilt show thyself upright, with the pure thou wilt show thyself pure, with the froward thou wilt show thyself froward;' so Ps. cxxv. 4, Do good to those that be good, and to them that are upright in their hearts.' God is and will be gracious and bountiful to all those that continue faithful to him, and will never leave any degree of goodness unrewarded; the covenant shall not fail on his part. Use 1. Let us be persuaded of this truth; it is one of the first things in religion, Heb. xi. 6, He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' Next unto his being, his bounty, or else our religion will be cold or none at all. Many conceive amiss of God, and draw an ill picture of him in their minds, as if he were hard to be pleased, always frowning. Did we look upon him as one that is good and willing to do good, we would have less backwardness to duty and weariness in his service. Satan drew off the hearts of our first parents from God by vain surmises, as if he were severe and envious: Gen. iii. 5, God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.' This first battery was against the persuasion of God's goodness and kindness to man, which he endeavoureth to discredit. Yea, God's people may have the sense of his goodness strangely weakened. David is fain with violence to hold the conclusion which Satan would fain wrest out of his hands: Ps. lxxiii. 1, Truly God is good to Israel, even to such as are of a pure heart.' Therefore we had need to fortify our hearts and forearm ourselves with strong consolations and arguments. 1. He doth good to his enemies, and therefore certainly he will much more to his servants: He is good to all;' Ps. cxlv. 9, The Lord is good to all, and his tender mercies are over all his works.' The heathens had experience of it: Acts xiv. 17, Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.' And will he be unkind to his servants, to whom he is engaged by promise? It cannot be. 2. Consider Christ's reasoning: Mat. vii. 11, If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?' God will not deal worse with his children than men do with theirs. We are natural and sinful parents: if we have any faith, or reason, or sense, we cannot gainsay this conclusion. A father will not be unnatural to his child; the most godless men will love their children, and seek their welfare, and do good unto them. Surely our heavenly Father will supply all our necessities, satisfy all our desires: he is more fatherly than all the fathers in the world can be; all the goodness in men is but as a drop to the ocean. 3. Consider, he never giveth his people any discouragement or just cause to complain of him: Micah vi. 3, O my people, what have I done unto thee? or wherein have I wearied thee? testify against me;' Jer. ii. 5, Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanities and become vain?' Why:-- [1.] His commands are not grievous: Mat. xi. 30, My yoke is easy and my burthen is light;' 1 John v. 3, His commandments are not grievous.' He prescribeth and commandeth nothing but for our good: Deut. vi. 24, And the Lord commandeth us to do all the statutes, to fear the Lord our God for our good always, that he might preserve us alive, as it is at this day.' That he may with honour perform and make good all that he hath promised: Gen. xviii 19, For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him.' The obstructions removed, and grace flows out freely. [2.] Trials sent by him are not above measure: 1 Cor. x. 13, There hath no temptation taken you, but such as is common to men; but God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it;' Isa. xxvii. 8, In measure when it shooteth forth wilt thou debate with it: he stayeth his rough wind in the day of the east wind.' He dealeth with much discretion and moderation, not according to the greatness of his power or the heinousness of their sin, but observeth our strength, what we are able to bear. [3.] His punishments are not above deservings: Ezra ix. 13, Seeing that thou our God hast punished us less than our iniquities deserve;' Job xi. 6, Know therefore that God exacteth of thee less than thine iniquity deserveth.' [4.] He is not hard to be pleased, nor inexorable upon every failing: Mal. iii. 17, And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them as a man spareth his own son that serveth him.' Many think God watch eth occasions to destroy them, or at least to molest and trouble them. No; he passeth by many weaknesses, or else what would become of the best of his children? pardoneth many sins, where the heart is sincere: 2 Chron. xxx. 18, 19, The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the preparation of the sanctuary.' 4. If he doth not give them the good things of this world, he giveth them better in lieu of them. While they are here in this world they have those things not only that are good, but make them good, which cannot be said of all the things of this world; they may easily make us worse, but they cannot make us better. He giveth them such things as tend to the enjoyment of the chiefest good, which is himself. As he is a good God, he pardoneth their sins: Ps. xxv. 7, Remember not the sins of my youth, for thy goodness' sake, O Lord;' that is one of the effects of his goodness to them. He directs them in the way of life: Ps. xxv. 8, Good and upright is the Lord, therefore will he teach sinners in the way.' He beginneth, carrieth on, and completeth their salvation: 2 Thes. i. 11, Wherefore also we pray always for you, that our God would count you worthy of his calling, and fulfil all the good pleasure of his goodness, and the work of faith with power.' Thus he giveth the best things, though he deny some common things, which are no arguments of his special favour; and it is dangerous to have our eyes fastened upon other wants when we have these things, and to repine against God, who hath dealt graciously with us in the higher expressions of his love. 5. The evil things of this world, which are not good in themselves, he turneth to good: Rom. viii. 28, All things shall work together for good to them that love God.' He is able to bring light out of darkness, or give light in darkness, or turn darkness into light; to give inward joy and comfort under all calamities, to support and sustain under all heavy pressures, and to deliver out of all distresses. 6. He doth give them so much of the good things of the world as is convenient for them: Ps. xxxiv. 9, Oh, fear the Lord, ye his saints, for there is no want to them that fear him;' Ps. lxxxiv. 11, The Lord God is a sun and a shield; the Lord will give grace and glory, and no good thing will he withhold from them that walk up rightly.' He giveth protection when it is necessary: Nahum i. 7, The Lord is good, a stronghold in the day of trouble, and he knoweth those that trust in him:' Ezra vi. 22, The hand of our God is upon all them for good that seek him.' He hath a great inclination to diffuse his benefits. 7. His doing good is chiefly in the world to come: John xii. 26, If any man serve me, let him follow me, and where I am, there shall also my servant be: if any man serve me, him will my Father honour.' Here he is with them in troubles, there they shall be with him in glory; here he can put marks of favour upon them, and distinguish between those that serve him and those that serve him not: Mal. iii. 17, They shall be mine, saith the Lord, in that day when I make up my jewels, and I will spare them as a man spareth his own son that serveth him:' there he will manifest his favour in the face of all the world. Use 2. To persuade you to become the servants of God: you will have a good master if you be what you profess to be. Every Christian should say, as Paul did, Acts xxvii. 23, The God whose I am, and whom I serve.' He is God's, and serveth God. (1.) He is God's by creation, for he made him out of nothing: Ps. c. 3, Know ye that the Lord he is God; it is he that hath made us, and not we ourselves; we are his people and the sheep of his pasture;' Col. i. 16, All things were created by him and for him.' By redemption; 1 Cor. vi. 20, Ye are bought with a price, therefore glorify God in your body and your spirit, which is God's.' By covenant; Isa. xliv. 5, One shall say, I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel;' Ezek. xvi. 8, I sware unto thee, and entered into covenant with thee, saith the Lord, and thou becamest mine;' and so voluntarily he is God's. Wicked men are God's in right, but against their wills; the godly are willingly God's. A man will never be hearty in his obedience and subjection till he look upon himself as God's. See an instance in the wicked, whose ungodliness and rebellion against God cometh from looking upon themselves as their own: Ps. xii. 4, Who have said, With our tongues will we prevail; our lips are our own; who is lord over us?' Their time their own, wealth their own, interest their own, bodies their own, souls their own, and therefore think they may employ all these things as they please. On the other side, take an instance of self-denial. Why so careful to serve and glorify God? Rom. xiv. 8, For whether we live, we live Unto the Lord, and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's;' they have given up themselves to be employed at his command. (2.) Him they serve. How do they serve him? (1st.) They must serve God with the spirit as well as the body: Rom. i. 9, God is my witness, whom I serve with my spirit in the gospel of his Son.' So Phil. iii. 3, We are the circumcision, which worship God in the spirit:' Rom. xii. 11, Fervent in spirit, serving the Lord:' Rom. vii. 6, That we should serve in newness of spirit.' When the heart is renewed, disposed, and fitted for his fear and service, there is an honest purpose and endeavour to serve him. (2d.) You must serve him faithfully, devoting yourselves to do his will, and to seek his glory. Your intention, trade, and study must be to honour God and please him, that if it be asked for whom are you at work? for whom speaking or spending your time? whose business are you doing? you may answer, All is for God. If the pleasing of the flesh be their work or scope, they are said to serve their own bellies: Rom. xvi. 18. They that are such serve not the Lord Jesus, but their own belly.' (3d.) Cheerfully; having so good a master, let us take pleasure in our work. Here is all good--good master, good work, good wages. Certainly the more good any man findeth God to be, and the more good he himself hath received, the more good he ought to be: the goodness of God should melt us and awe us. There are two questions every one of you should put to yourselves, What hath God done for you? and, What have you done for God? When you thus serve God, you may plead it to God, as David, Ps. cxvi. 16, O Lord, truly I am thy servant, I am thy servant.' You may expect relief, and protection, and maintenance. Servants have their dole and portion from their masters' hands: Ps. cxxiii. 2, As the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us.' He that doth God's will shall have his protection and blessing; you have a sanctified interest in all that falleth to your share: 1 Cor. iii. 22, 23, Whether Paul, or Apollos, or Cephas, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is God's.' Lastly, God will now and then visibly put some marks of distinction on them: Mal. iii. 18, Then shall ye return, and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not.' For a while their glory may be clouded, they may be hardly dealt with in the world, but God hath his times of presenting all things in their own colours; but the chief time of manifestation is hereafter; when the servants of Christ come to receive their full reward, then they find him to be a good master indeed: John xii. 26, If any man serve me, him will my Father honour.' Doct. 2. That the good which God hath done for us should be thankfully acknowledged. We should not be always craving, always complaining; there should be a mixture of thanksgiving: Col. iv. 6, Continue in prayer, and watch in the same with thanksgiving;' together with the expression of our wants and desires, there must be thanksgiving for favours already received. 1. There is a time for all things, for confessing sin, for begging mercy, for thankful acknowledgments; though in every address to God there should be somewhat of all these, yet at certain seasons one is predominant: in a time when God is offended, confession of sin; in a time of great wants and straits, prayer; in a time of great receivings, thanks. The times that pass over us bring upon us many changes; every change of dispensation must be sanctified by a suitable duty. As no condition is so bad but a good man can find an occasion of praising God and trusting in him, so no condition so good but matter of humbling and self-abasing will arise; yet there are special occasions that require the one or the other. Opus diei in die suo. James v. 13, Is any among you afflicted? let him pray: is any merry? let him sing psalms;' Ps. l. 15, Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.' 2. It is a disingenuous spirit to ask mercy for supplying our wants or delivering us from troubles, and not acknowledge mercy when that supply or deliverance is received. Prayer is a work of necessity, but praise of mere duty. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; we pray because we need God, we praise because we love God, and have a sense of his goodness to us: Luke xvii. 15, One of them, when he saw that he was healed, turned back, and with a loud voice glorified God.' Most turn back upon the mercy-seat, do not give glory to God when their turn is served. 3. It is for the glory and honour of God that his servants should speak good of his name. When they are always complaining, they bring an ill report upon the ways of God, like the spies that went to view the promised land; but it is a great invitation to others when we can tell them how good God hath been to us: Ps. xxxiv. 8, Oh, taste and see that the Lord is good; blessed is the man that trusteth in him.' This doth draw in others to come and take share with us. 4. It is for our profit; the more thankful for mercies, the more they are increased upon us; as vapours return in showers, the sea putteth out of her fulness into the rivers, and they again refund into the sea the water received thence: Ps. lxvii. 5, 6, Let the people praise thee, O Lord; then shall the earth bring forth her increase.' When the springs are low, we pour in a little water into the pump, not to enrich the fountain, but to bring up more for ourselves. It is not only true of outward increase, but spiritual also: Col. ii. 7, Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store; we do no more thrive in victory over corruption, or the increase of divers graces, because we do no more give thanks. 5. It prevents many sins. I shall name two:-- [1.] Hardness of heart. When we are not thankful for blessings, they prove an occasion to the flesh, and so our table is made a snare, Ps. lxix. 22, and our welfare a trap. Men go on stupidly receiving blessings, but do not acknowledge the donor; but when we own God upon all occasions, the creature is sanctified, and the heart kept humble: 1 Tim. iv. 4, 5, Every creature of God is good, and nothing to be refused, if it be received with thanksgiving, for it is sanctified by the word of God and prayer;' an acknowledgment from whom it cometh. [2.] It suppresseth murmuring, and that fretting, quarrelling, impatient, and distrustful humour which often showeth itself against God, even sometimes in our prayers and supplications. Nothing conduceth more to quiet our hearts in a dependence upon God for the future, and to allay our distrusts, discontents, and unquiet thoughts, than a holy exercise of thanksgiving: Phil. iv. 6, Be careful for no thing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God.' Bless him for favours already received, and you will leave the burden of your care upon him for the future. God is where he was at first, and what he hath done he can do still. Use. The use is, to press us to the serious and frequent discharge of this duty. It is a duty very necessary, very profitable, and very delightful; but usually we are backward, are not as careful to render thanks for the enjoyment of blessings as we are earnest and importunate in the want of them. It cometh to pass partly by the greediness of our desires, as a dog that swalloweth up every bit that is cast to him, and still looketh for more. Vidisti aliquando canem, saith Seneca, missa a domino frusta panis aut carnis aperto ore captantem, et quicquid excipit. protinus integrum devorat, et semper ad spem futuri hiat. This is an emblem of us; we swallow whatever the bounty of God throws forth without thanks, and still we look for more, as if all the former mercies were nothing; therefore are warm in petitions, but cold, raw, and infrequent in gratulations. Partly when we have mercies, we know not their value by the enjoyment as much as by the want. Ophthalmoi' ti a'gan lampro`n ouch orosi, saith Basil--a thing too near the eye cannot be seen, it darkeneth us with its splendour. God must set things at a distance to make us value them. Therefore we are more prone to complain than to give thanks. Partly from self-love; when our turn is served, we neglect God; as the raven returned to Noah no more, when there was floating carrion for it to feed upon, Gen. viii. 7. Wants try us more than blessings: Hosea v. 15, In their affliction they will seek me early.' Our interest swayeth us more than our duty. Partly from a dark legal spirit, which will not own grace when it is near us, when Christians look altogether in the glass of the law, to exclude the comfort of the gospel f and to keep themselves under the rack of perplexing fears. To remedy this-- 1. Let us acknowledge God in all we do enjoy: Hosea ii. 8, She did not consider that I gave her corn, and oil, and flax.' We are unthankful to God and man, but more to God. Comforts that come from an invisible hand, we look upon them as things that fall out of course, and so do not praise the giver; therefore let us awaken our hearts to the remembrance of God. Whosoever be the next hand, it is by his providence; and there is reason he should be praised and owned. It is not he that brings the present, but he that sendeth it, that deserveth our thanks. Beasts will own their benefactor: Isa. i. 3, The ox knoweth his owner, and the ass his master's crib;' and if God be our benefactor, he must be owned and loved. If a man give us but a small sum, or a parcel of land, how do we court him or observe him! Less reason why God should look upon us, who is so high. A small remembrance from a great prince, no way obliged, who no way needeth me, to whom I can be no way profitable, is much valued; and will not I acknowledge God in his gifts? When you were in distress you acknowledged, he alone could send you help, and had high thoughts of the mercy; then what promises did you make? The mercy is the same now that it was then, therefore you should have the same apprehensions of it. 2. Let us not give thanks by the heap, but distinctly; acknowledge God's mercies in all cases. Particulars are most affective: let us come to an account for God, and recollect the passages of our lives, what he hath done for body and soul: Ps. cxxxix. 17, How precious also are thy thoughts unto me, O God! how great is the sum of them!' What he hath done for us before time, in time, and provided for us when time shall be no more; the beginning of this treaty with us, the progress of his work, the many failings we were guilty of, his patience in bearing with us, his goodness in hearing us, his giving, forgiving, keeping us from dangers, in dangers, and deliverances out of dangers. What supplies and supports we have had, what visits of love, warnings., awakenings of heart! 3. Let us trace the benefits we enjoy to the fountain of them, the love of God; then we will say, Ps. cxxxviii. 2, I will praise thy name for thy loving-kindness and truth.' This is not only to drink of the stream, but of the fountain; there the water is sweetest; when we see all this coming from the special love of God to our souls. Otherwise God may give in anger: Hosea xiii. 11, I gave them a king in mine anger;' as he gave the Israelites meat for their lusts: Isa. xxxviii. 17, Thou hast loved me from the grave;' this commendeth all experiences, maketh us love God again. 4. Compare yourselves with others your betters, who would be glad of your leavings,--their nature, disposition, endowments better than yours, yet receive less from God. He hath not dealt so with any nation. Whence is all this to me? John xiv. 22, Lord, how is it that thou wilt manifest thyself to us, and not unto the world?' Many would be glad of our relics. 5. Consider your unworthiness: Gen. xxxii. 10, I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant;' 2 Sam. vii. 18, Who am I, O Lord, and what is my house, that thou hast brought me hitherto?' Pride is the cause of discontent. Where all is received freely, there is no cause of discontent: much of giving thanks if we have anything. When we look to desert, we may wonder more at what we have than what we want: if afflicted, destitute, kept low and bare, it is a wonder we are not in hell. All this is spoken because men are not thankful, We are eager till we have blessings, but when we have them, then barren in praises, unfruitful in obedience: like little children, forward to beg favours, but careless to acknowledge what they have received. Doct. 3. That in our thankful acknowledgments we should take notice of God's truth, as well as his benignity and goodness. David owned the kindness as coming according to his word. So do the servants of God observe his accomplishing promises: Josh, xxiii. 14, And, behold, this day I am going the way of all the earth; and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all hath come to pass unto you, not one thing hath failed thereof.' So Solomon: 1 Kings viii. 56, Blessed be God that giveth rest to his people Israel, according to all that he promised; there hath not failed one word of all his good promise which he promised by the hand of Moses his servant.' Thus Joshua and Solomon observe how his word was made good to a tittle, and in the rigour of the letter; he hath not left undone anything, but accomplished all to the full. A great deal of benefit will come by it:-- 1. For yourselves. [1.] Your own faith will be confirmed by it, when you see that God is as good as his word, and bestoweth upon us the utmost that any promise of his giveth us to hope for: it is dictum factum with God; he is no more liberal in word than in deed. Look, as it confirmeth our faith in the truth of the threatenings, when we are punished as our congregation hath heard, Hosea vii. 12,--they that would not believe their danger are made to feel it,--so our faith in the promise. God showeth what he will be to his servants, and after a little waiting they find it to be so. Wait but a little while, and you shall find the effect of the promises: Ps. lvi. 8, In God I will praise his word, in the Lord I will praise his word:' that is, I have great cause to take notice of the promise; to a believer it is as good as performance: so Ps. xix. 9, The judgments of the Lord are true, and righteous altogether.' Former experience begets confidence for the time to come: the Lord doth not deceive us with vain words. There is an effect in them; I shall find it; what God saith he doth. [2.] Your comfort is increased; receiving things in a way of promise sweeteneth a blessing. It is good to see whence things come to us, from the bounty of common providence, or from the promises of the covenant. There is a providential right and a covenant right. Devils hold their beings by a providential right, but the saints their blessings by covenant. The promise is made to God's servants, and the mercy conveyed by the promise is sanctified: 1 Cor. iii. 23, All are yours, and ye are Christ's, and Christ is God's;' 1 Tim. iv. 3, they are to be received with thanksgiving of them that believe and know the truth.' Believers are called heirs of promise,' Some blessings the very nature of them showeth whence they come; but in others, as the deliverances and comforts of this life, the tenure of them is more comfortable than the mercies themselves; to have them not only from God's hand but heart. Wicked men have them as their portion, you as helps to your better portion: heirs of promise is an honourable title and relation. Such blessings are from love, and for our good. 2. As to others, you will invite, encourage, and strengthen them in believing. You are witnesses of his fidelity: Ps. xviii. 30, As for God, his way is perfect; the word of the Lord is tried.' I can assure you I have found more than letters and syllables in a promise, it is a tried word; I can tell you what God hath done for my soul. Use. Let us look to the accomplishment of these promises, and trust God the more for the future. Make much of promises: Heb. xi. 13, These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them.' They are sure declarations of the purposes of God. God's purposes are immutable, but promises declared lay an obligation upon him to keep them. Rejoice in them till performance cometh. Take heed of setting sense against them: Rom. iv. 18-21, Who against hope believed in hope, that he might become the father of many, according to that which was spoken, So shall thy seed be: and being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what he had promised he was able also to perform.' Naturally men are all for having before them. Take heed of haste: Ps. cxvi. 11, I said in my haste, All men are liars;' Ps. xxxi. 22, I said in my haste, I am cut off from before thine eyes.' __________________________________________________________________ SERMON LXXIV. Teach me good judgment and knowledge: for I have believed thy commandments.--Ver. 66. THE man of God had acknowledged that God had done good for him; now he beggeth the continuance of his goodness. God, that hath showed mercy, will show mercy. His treasure is not spent by giving, nor hath he the less for communicating to the creature. Man will say, I have given you already, why do you trouble me any more? But God upbraideth no man; the more frequent our suits are for grace, the more welcome we are: Thou hast done good for thy servant:' and now again, Teach me good judgment and knowledge: for I have believed thy commandments. In the words observe-- 1. The blessing asked, Teach me good judgment and knowledge. 2. The reason urged, for I have believed thy commandments. I begin with the prayer or blessing asked, Teach me good judgment and knowledge.' Let us consider a little the different translations of this clause. The Septuagint hath three words chresto'teta, paideian, kai` gnosin, goodness, discipline, and knowledge; others, bonitatem gustus et scientiae doce me, teach me goodness of taste and knowledge; Ainsworth, Vatablus, bonitatem sensus, learn me goodness of reason and knowledge. In the original Hebrew tvv tm, the Hebrew word signifieth taste or savour, so it is translated Ps. xxxiv. 8, Oh taste and see that the Lord is good.' The word also signifieth behaviour, as Ps. xxxiv. title, A Psalm of David when he changed his behaviour before Abimelech.' For a man is tasted by his carriage, and some think it may mean goodness of inclination or manners. I think we fitly translate it judgment, it being coupled with a word that signifieth knowledge--taste, by a metaphor from the bodily sense, being applied to the mind; as meats are discerned by the taste, so things by the judgment; and so that which David beggeth here is a good or exact judgment, or the faculty of judging well. Doct. That a judicious sound mind is a great blessing, and should earnestly be sought of God by all that would please him. The man of God renewing this request so often, and his calling it here good judgment and knowledge, will warrant this observation, and sufficiently showeth how good it is to have the mind illuminated and endowed with the true knowledge of things. In handling this point, I shall show-- 1. What is the use of a sound mind. 2. Why this should be so often and earnestly asked. First, What is the use of a sound mind? There is a threefold act of judgment:-- 1. To distinguish. 2. To determine. 3. To direct and order. 1. To distinguish and judge rightly of things that differ, that we may not mistake error for truth, and evil for good. So the apostle maketh it the great work of judgment to discern between good and evil: Heb. v. 14, But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised to discern both good and bad.' The things that are to be judged are true and false, right and wrong, necessary or indifferent, expedient or inexpedient, fit or unfit; for many things are lawful that are not expedient: 1 Cor. vi. 12, All things are lawful for me, but all things are not expedient,' as to time, place, persons. Well, then, judgment is a spirit of discerning truth from falsehood, good from evil, that we may approve what is good, and disallow the contrary. So the spiritual man judgeth all things, 1 Cor. ii. 15; that is, though he hath not an authoritative judgment, he hath a judgment of discretion; and if he did stir up this gift of discerning, he might more easily understand his duty, and how far he is concerned in point of conscience and in order to salvation. So 1 Cor. x. 15, I speak as to wise men, judge ye what I say.' The spiritually wise, if they would awaken the gifts of grace received in regeneration by diligence and prayer and needfulness of soul, might sooner come to a resolution of their doubts than they usually do. As bodily taste doth discern things savoury from unsavoury, profitable from noxious, so is judgment given us that we may distinguish between the poisons which the world offereth in a golden cup to impure souls, and that wholesome spiritual milk which we suck out of the breasts of scripture, between savoury food and hurtful diet, how neatly soever cooked. The soul's taste is more necessary than the body's, as the soul is the better part, and as our danger is greater, and errors there cost us dearer. 2. To determine and resolve, practicum dictamen. The taste of the soul is for God, that bindeth our duty upon us, when there is a decree issued forth in the soul, that after we know our duty there may be a resolvedness of mind never to swerve from it. First the distinguishing work proceedeth; there is a clear and distinct approbation of God; then the determining followeth; this is the pro'thesis kardi'as, Acts xi. 23, The purpose of heart;' 2 Tim. iii. 10, Thou hast known fully my doctrine, manner of life,' pro'thesin, purpose. The form of this decree and resolution you have in Ps. lxxiii. 28, But it is good for me to draw near to God.' This in the soul hath the authority of a principle. He that meaneth to be a thorough Christian must set the bent and bias and purpose of his heart strongly upon it: Ps. xxxix. 1, I said, I will take heed to my ways.' So Ps. xxxii. 5, I said, I will confess mine iniquities.' These purposes have a powerful command upon the whole soul, to set it a-working whatever they purpose with this strong decree, how backward soever the heart be otherwise; they will excite and quicken us, and admit of no contradiction. It is our judgments lead us and guide and poise us. A man may have knowledge and learning, and play the fool if his judgment be not biassed: a man never taketh any course but his judgment telleth him it is best, and best for him all things considered. It is not men's knowledge leadeth them, but their judgments say to their wills, This is not for me; the other conduceth most to my profit, honour, or delight: but when the judgment is in some measure set towards God, then the man is for God. 3. To direct as well as to decree; so good judgment and knowledge serveth for the right guiding of ourselves and all our affairs. Many are wise in generals that err in particulars, and have a knowledge of principles, but their affairs are under no conduct. Particulars are nearer to practice, and very learned men are deceived in particulars: Rom. ii. 20-22, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law: thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?' Therefore, besides the general rule, the knowledge of God's will, it is necessary to have the gift of discretion, when particulars are clothed with circumstances. There is an infinite variety of circumstances which require a deal of prudence to determine them. A man may easily discourse on general truths concerning God, ourselves, the state of the church, the privileges of Christianity; but to direct them to particular cases, to govern our own hearts, and order our own ways, that is a harder thing: Hosea xiv. 9, Whoso is wise and prudent,' &c.; Prov. viii. 12, I, wisdom, dwell with prudence.' To direct is harder than to determine or distinguish. It is easier to distinguish of good and evil in the general, to lay down conclusions upon the evidence of the goodness of the ways of God; but to reduce our knowledge to practice in all cases, that is the great work of judgment, that we may know what becometh the time, the place, the company where we are, and may have that ordering of our conversation aright, Ps. l. 23; to know how to carry ourselves in all relations, business, civil, sacred, light, serious; that we neither offend in excess nor defect; that we judge what is due to the Creator, and what is to be allowed to the creature; what is good, what is better, what is best of all; that we know how to pay reverence to superiors, how most profitably to converse with equals, what compassion to inferiors, how to do good to them; how to behave our selves as husbands, wives, fathers, children. Wisdom maketh us profitable in our relations: 1 Peter iii. 7, Let husbands dwell with wives according to knowledge.' There is much prudence and wisdom required to know how to converse profitably and Christianly with all that we have to do with. In short, how to love our friends in God, and our enemies for God; how to converse secretly with God, and to walk openly before men; how to cherish the flesh that it may not be unserviceable, yet how to mortify it that it may not wax wanton against the spirit; how to do all things in the fear of God, in meats, drinks, apparel, recreations; when and how to pray, what time for our callings, what for worship; when to speak, when to hold our peace; when to praise, and when to reprove; how to give, and how to take; when to scatter, when to keep back or withhold; and to order all things aright requireth a sound judgment, that we carry ourselves with that gravity and seriousness, that exactness and tenderness, that we may keep up the majesty of religion, and all the world may know that he is wise by whose counsel we are guided. But alas! where this sound judgment an4 discretion is wanting, we shall soon offend and transgress the laws of piety, charity, justice, sobriety. Piety and godliness will not be orderly; we shall either be guilty of a profane neglect of that course of duty that is necessary to keep in the life of grace, or turn religion into a sour superstition and rigorous course of observances. Charity will not be orderly; we shall give to wastefulness, or withhold more than is meet, to the scandal or prejudice of the world towards religion. Not perform justice; we shall govern to God's dishonour, obey to his wrong, punish with too much severity, or forbear with too much lenity; our reproofs will be reproaches, our praises flattery. Sobriety will not be orderly; we shall deny ourselves our necessary comforts, or use them as an occasion to the flesh; either afflict the body and make ourselves unserviceable, or wrong the soul and burden and oppress it with vain delights. It short, even the higher acts of religion will degenerate; our fear will be turned into desperation, or our hope into presumption; our faith will be a light credulity, or our search after truth will turn into a flat scepticism or irresolution; our patience will be stupidness, or our constancy obstinacy; we shall either slight the hand of God, or faint under it; so that there is need of good judgment and knowledge to guide us in all our ways. Secondly, Why this is so earnestly to be sought of God. The thing is evident from what is said already. But further-- 1. Because this is a great defect in most Christians, who have many times good affections, but no prudence to guide and order them; they are indeed all affection, but no judgment; have a zeal, but without knowledge, Rom. x. 3. Zeal should be like fire, which is not only fervidus, but lucidus, hot, but bright. A blind horse may be full of mettle, but he is ever and anon stumbling. Oh! then, should we not earnestly seek of God good knowledge and judgment? The Spirit of God knoweth what is best for us. In the scriptures he hath indited prayers: Phil. i. 9, This I pray, that your love may abound more and more, in knowledge, and in all judgment;' that our love and zeal should have a proportionable measure of knowledge and judgment going along with it; and Col. i. 9, That ye may be filled with the knowledge of his will in all wisdom and spiritual understanding;' and again, Col. iii. 16, Let the word of God dwell in you richly in all wisdom.' These places show that it is not enough to have warm affections, but we must have a clear and a sound mind. 2. The mischief which ariseth from this defect is so great to themselves, to others, and the church of God. [1.] To themselves. (1.) Without the distinguishing or discerning act of judgment, how apt are we to be misled and deceived! They that cannot distinguish meats will soon eat what is unwholesome; so, if we have not a judgment to approve things that are excellent, and disapprove the contrary, our fancies will deceive us, for they are taken with every slight appearance; as Eve was deceived by the fruit because it was fair to see to, Gen. iii. 6, with 2 Cor. xi. 3, For I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.' Our affections will deceive us, for they judge by interest and profit, not duty and conscience. The affections are easily bribed by those bastard goods of pleasure, honour, and profit: 2 Cor. iv. 4, In whom the god of this world hath blinded the minds of them which believe not.' The consent of the world will deceive us, for they may conspire in error and, rebellion against God, and are usually the opposite party against God: Rom. xii. 2, And be not conformed to this world, but be ye transformed by the renewing of your minds.' Good men may deceive us; true and faithful ministers may err both in doctrine and manners, as the old prophet seduced the young one to his own destruction: 1 Kings xiii. 18, He paid unto him, I am a prophet also, and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thy house, that he may eat bread and drink water. But he lied unto him.' In what a woful plight, then, are Christians if they have not a judgment, and a test to taste [4] doctrines and try things, as the mouth tasteth meats! How easily shall we take good for evil and evil for good, condemning that which God approveth, and approving that which God condemneth! (2.) Without the determining act of judgment, how fickle and irresolute shall we be, either in the profession or in the practice of godliness. Many men's religion lasts but for a pang; it cometh upon them now and then, it is not their constant frame and constitution. For want of this purpose and resolute peremptory decree for the profession of godliness, there is an uncertainty, levity, and wavering in religion: men take up opinions lightly, and leave them as lightly again. Light chaff is carried about with every wind: Eph. iv. 14, That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive.' If we receive the truth upon the credit of men, we may be led off again, and we shall be ready to stagger when persecution cometh, especially if we see those men from whom we have learned the truth fall away; if we have not i'dion ste'rigmon, a steadfastness of our own: 2 Peter iii. 17, Beware lest ye also, being led away by the error of the wicked, fall from your own steadfastness.' Men should have a steadfastness proper to themselves, not stand by the steadfastness of another, the examples of others, the countenance or applause of the world, or the opinion of good men; but convincing reason, by which their minds may be enlightened, and their judgments set for God. So for practice; we are off and on, unstable in all our ways, Why? Because we content ourselves with some good motions before we have brought our hearts to this conclusion, to choose God for our portion, and to cleave to him. All in haste they will be religious, but sudden imperfect motions may be easily laid aside, and given over by contrary persuasions; but when our hearts are fixed upon these holy purposes, then all contrary solicitations and oppositions will not break us or divert us. Satan hath small hopes to seduce or mislead a resolved Christian; loose and unengaged men lie open to him, and are ready to be entertained and employed by any new master. (3.) Without the directing act of judgment, how easily shall we miscarry, and make religion a burden to ourselves, or else a scorn to the world! Want of judgment causeth different effects, not only in divers, but in the same person: sometimes a superstitious scrupulousness, at other times a profane negligence; sometimes making conscience of all things, then of nothing: as the one weareth off, the other succeedeth: as the devil cast the lunatic in the Gospel sometimes into the water, sometimes into the fire; either fearful of sin in everything they do, or bold to run into all sin without fear; whereas a truth judiciously understood would prevent either extreme. So again for want of judgment; sometimes men are transported by a fiery and indiscreet zeal, at other times settle into a cold indifferency, and all things come alike to them. The way to prevent both is to resolve upon evidence: 1 Thes. v. 21, Prove all things, hold fast that which is good.' Certainly the clearer our judgment is the more steadfast is our faith, the more vehement our love, the more sound our joy, the more constant our hope, the more calm our patience, the more earnest our pursuit of true happiness; otherwise we shall never carry it evenly between vain presumption and feigned reverence, between legal fear and rash hopes, uncomely dejections and a loose disregard of God. Wisdom is the faculty by which we apply that knowledge we have unto the end why we should have it. [2.] It makes us troublesome to others, by preposterous carriage, rash censuring, needless intermeddling: Phil. i. 9, 10, And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent, that ye may be sincere and without offence till the day of Christ:' our corruptions will otherwise break forth to the offence of others. An injudicious Christian increaseth the reproaches of the world, as if the servants of God were the troublers of Israel, by unseasonable reproofs, mistiming of duties, meddling with that which no ways appertaineth to him. All lawful things are not fit at all times, nor in all places, nor to be done by all persons. Much folly, indiscretion and rashness remaineth in the best, whereby they dishonour God, and bring religion into contempt. [3.] They trouble the church of God; it hath suffered not only from the persecutions of enemies, but from the folly, rashness, and indiscretion of its friends. There are different degrees of light, some babes, some young men, some grown persons in Christ Jesus: 1 John ii. 13, I write unto you fathers, because ye have known him that is from the beginning; I write unto you young men, because ye have overcome the wicked one; I write unto you little children, because ye have known the Father.' Now, children have their fancies, and young men their passions, and old men their humours. When the one would prescribe to the other, they hurry all things into confusion: the injudicious generally seek to carry it, and would govern the world. In young ones, there are great affections but little knowledge and judgment; they have a great zeal, but little prudence to moderate it; and when this is joined with perverseness and contumacy, it is not easy to be said how much evil it bringeth to the church of God; as a fiery horse routeth the troop, and bringeth disorder into the army. The devil loveth to draw things into extremes, to set gift against gift, prudence against zeal, the youth of Christianity against age, and so to confound all things, and so to subvert the kingdom of Christ by that comely vanity which is the beauty of it. In the general, all overdoing in religion is undoing. Use. The use is, let all this press us to seek this benefit of good judgment and knowledge. To this end-- 1. Consider the value and necessity of it. Without it we cannot regularly comfort ourselves in the promises, but it will breed a carelessness and neglect of our duty; nor fulfil the commandments of God, but it will breed in us a self-confidence and disvaluing of the grace of God; nor reflect upon our sins, but we shall be swallowed up of immoderate sorrow; nor suffer for the truth, but we shall run into indiscreet reasoning and oppositions that will trouble all, and, it may be, subvert the interest of religion in the world; or else grow into a loose uncertainty, leaping from one opinion to another. This uncertainty cometh not so much, or not altogether, from vile affection, as want of information in religion, professing without light and evidence, having more of affection than principles. There is a twofold injudiciousness--total or partial. (1.) Total, when men are given up eis noun ado'kimon, into a reprobate sense, or an injudicious mind, Rom. i. 28: when utterly incapable of heavenly doctrine, or discerning the things of the Spirit. This is one of God's heaviest judgments. That is not the case of any of you, I hope. (2.) Partial, and that is in us all. Alas! we are ignorant of many things which we should know; at least, we have not that discretion and prudence which is necessary for directing our faith, tempering our zeal, ordering and regulating our practice, which is necessary to avoid evil, to do good, or to do good well. Or, if we have light, we have no sense or taste. Many never felt the bitterness of sin to purpose, of sweetness of righteousness; therefore we have need to cry to God, Lord, give me good taste and knowledge. 2. If you would have it, you must ask it of God. We can have no sound knowledge till God teach it us. By nature we are all blind, ignorant, vain; after grace received, though our ignorance be helped, it is not altogether cured; you must still fetch it from heaven by strong hand. Without his Spirit we cannot discern spiritual things: 1 Cor. ii. 14, The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned;' that is, chiefly, the main things of the gospel, and universally all things, so far as conscience and obedience to God is concerned in them. It is the unction must teach us all things: 1 John ii. 20, But ye have an unction from the Holy One, and ye know all things;' the things of God must be seen in the light of his own Spirit. The Spirit of God first giveth us the desire of these things, and then satisfieth us with them. It is the Spirit of God purifieth this desire, that it may be holy, as having a holy end, that we may avoid whatever is displeasing to God, and do whatever is pleasing in his sight; and that is the ready way to come to knowledge and sound judgment: John xvii. 17, Sanctify them through thy truth; thy word is truth;' John iii. 21, He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.' Men that have a mind to maintain an opinion, or suffer an evil practice, are prejudiced and biassed by the idol that is in their hearts, and so do not see what may be seen, and what they seem to search after. Therefore David urgeth this as an argument in the latter end of the text, I have believed thy commandments;' that is to say, Lord, I know this word is thine, and I am willing to practise all that thou requirest. The great thing that is to be aimed at about knowledge is, not only that we may know, and be able to jangle about questions, or that we may be known and esteemed for our knowledge, but that we may practise and walk circumspectly, and in evil days and times know what the will of the Lord is concerning us; to desire knowledge as those that know the weight and consequence of these things, as I shall show more fully hereafter. Those that would have good judgment and knowledge must be willing to understand their duty, and practise all that God requireth, that they may neither do things rashly, and without knowledge and deliberation, for then they are not good, how good soever they be in themselves: Prov. xix. 2, Also, that the soul be without knowledge is not good:' or doubtingly, after deliberation; for he that doubteth is in part condemned in his own mind: Rom. xiv. 23, And he that doubteth is damned if he eat.' We must have a clear warrant from God, or else all is naught, and will tend to evil. Then it is the Spirit of God satisfieth these desires, when we earnestly desire of him to be informed in the true and perfect way: John vi. 45, They shall be all taught of God.' He hath suited promises to the pure and earnest desire of knowledge. Then it is the Lord who sendeth means and blesseth means; as he sent Peter to Cornelius, Acts x., and Philip to the eunuch, Acts viii. All is at his disposal, and he will not fail the waiting soul; he hath made Christ to be wisdom for this very end and purpose, that he might guide us continually: 1 Cor. i. 30, But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification and redemption.' 3. You must seek it in the word; that maketh us wise to salvation, and by the continual study of it we obtain wisdom and discretion; there we have the best and safest counsel: It maketh wise the simple,' Ps. xix. 7. No case can be put, so far as it concerneth conscience, but there you shall have satisfaction: Col. iii. 16, Let the word of God dwell in you richly in all wisdom.' You must not content yourselves with a cursory reading, but mark the end and scope of it, that you may be made completely wise, by frequent reading, hearing, meditation upon it, and conferring about it. There you find all things necessary to be believed and practised, therefore you must hear it with application, read it with meditation. (1.) Hear it with application. The Lord blesseth us in the use of instituted means; both light and flame are kept in by the breath of preaching. Where visions fail, the people perish, men grow brutish and wild. It is a dispute which is the sense of learning, the ear or the eye. By the eye we see things, but by reason of innate ignorance we must be taught how to judge of them: James i. 19, Wherefore, my brethren, let every man be swift to hear;' take all occasions. And we must still apply what we hear. Nunquid ego talis? Rom. viii. 31, What shall we then say to these things?' Job v. 27, Lo, this we have searched, so it is; hear it, and know thou it for thy good;' Heb. ii. 3, How shall we escape if we neglect so great salvation?' Return upon thine own heart. (2.) Reading scripture is every man's work who hath a soul to be saved. Other writings, though good in their kind, will not leave such a lively impression upon the soul. All the moral sentences of Seneca and Plutarch do not come with such force upon the conscience as one saying of God's word. God's language hath a special energy; here must be your study and your delight: Ps. i. 2, His delight is in the law of the Lord, and in his law doth he meditate day and night;' 2 Tim. iii. 16, 17, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.' These make you wise unto salvation. Your taste is not right when you relish and savour human writings, though never so good, more than the word of God. A draught of wine from the vessel is more fresh and lively; that conviction which doth immediately rise out of the word is more prevailing. We suspect the mixture of passion and private aims in the writings of others; but when conscience and the word are working together, we own it as coming from God himself. Besides, those that are studying, and reading, and meditating on the word have this sensible advantage, that they have promises, doctrines, examples of the word ready and familiar upon all occasions; others are weak and unsettled because they have not scriptures ready. In the whole work of grace you will find no weapon so effectual as the sword of the Spirit. Scriptures seasonably remembered and urged are a great relief to the soul. No diligence here can be too much. If you would not be unprofitable, sapless, indiscreet with others, weak and comfortless in yourselves, read the scriptures. We have Sic scriptum est against every temptation. Besides, you have the advantage to see with your own eyes the truth as it cometh immediately from God, before any art of man, or thoughts of their head pass upon it, and so can the better own God in what you find. 4. Long use and exercise doth much increase judgment, especially as it is sanctified by the Spirit of God. You get a habit of discerning, fixing, directing, guiding your ways: dia ten hexin ta aistheteria gegumnasmena echontes, Heb. v. 14, Who by reason of use have their senses exercised to discern good and evil.' As men of full age, by long use and exercise of the senses of seeing, smelling, tasting, have acquired a more perfect knowledge to discern what food is good and wholesome and what is unwholesome, so by much attention, studying, and meditation, men who have exercised the intellectual faculty to find out the scope and meaning of the word of God do attain a more discerning faculty, and understand better the truth of the word, and can judge what doctrine is true and what false, and more easily apprehend higher points when taught unto them; they discern and know the differences of things to be understood. God's blessing doth accompany use and frequent exercise, and make it effectual to this end; by degrees we come to a solidness. 5. Sense and experience doth much increase judgment. When smarted for our folly, tasted the sweetness of conversing with God in Christ: 1 Peter ii. 3, If so be ye have tasted that the Lord is gracious.' Optima demonstratio est a sensibus. Col. i. 6, Which bringeth forth fruit, as it doth also in you, since the day you heard of it, and knew the grace of God in truth.' God is not taught by experience, to whose knowledge all things are present, and at all times, and before all times; but we are. God is fain to teach us by briars and thorns, as Gideon taught the men of Succoth. 6. Avoid the enemies to it or hindrances of it. I shall name two:-- [1.] A passionate or wilful addictedness to any carnal things. Most men live by sense, will, and passion, whereby they enthral that wisdom which they have, and keep it in unrighteousness. Perit omne judicium cum res transit in affectum--truth is a prisoner to their sinful passions and affections, rejecting all thoughts of their future happiness. A man cannot be wise to salvation, and passionately addicted to any temporal interest. [2.] Pride; that maketh us either rash or presumptuous, either not using a due consideration, or not humble enough to subject our minds to it. Besides we cast off God's assistance: The humble and meek will he guide in judgment; the meek will he teach his way,' Ps. xxv. 9. Men that lean on their own understandings reject him: Prov. iii. 5, 6, Trust in the Lord with all thine heart, and lean not unto thine own understanding: in all thy ways acknowledge him, and he shall direct thy paths.' __________________________________________________________________ [4] Qu. a taste to test'?--ED. __________________________________________________________________ SERMON LXXV. For I have believed thy commandments.--Ver. 66. THIS latter clause may be considered absolutely or relatively; in itself, or as it containeth a reason of the foregoing petition. First, Absolutely. These words deserve a little consideration, because believing is here suited with an unusual object. Had it been, For I have believed thy promises, or, obeyed thy commandments, the sense of the clause had been more obvious to every vulgar apprehension. To believe commandments sounds as harsh to a common ear as to see with the ear and hear with the eye. But for all this, the commandments are the object; and of them he saith not, I have obeyed, but I have believed. To take off the seeming asperity of the phrase, some interpreters conceive that commandments is put for the word in general; and so promises are included, yea, they think principally intended, those promises which encouraged him to hope for God's help in all necessary things, such as good judgment and knowledge are. But this interpretation would divert us from the weight and force of these significant words. Therefore-- 1. Certainly there is a faith in the commandments, as well as in the promises, as I shall fully prove by and by. 2. The one is as necessary as the other; for as the promises are not esteemed, embraced, and improved, unless they are believed to be of God, so neither are the precepts; they do not sway the conscience as the other do, nor incline the affections, but as they are believed to be divine. 3. The faith of the one must be as lively as the other. As the promises are not believed with a lively faith unless they draw off the heart from carnal vanities to seek that happiness which they offer to us, so the precepts are not believed rightly unless we be fully resolved to acquiesce in them as the only rule to guide us in the obtaining that happiness, and to adhere to them and obey them. As the king's laws are not kept as soon as they are believed to be the king's laws, unless also upon the consideration of his authority and power we subject ourselves to them, so this believing noteth a ready alacrity to hear God's voice and obey it, and to govern our hearts and actions according to his counsel and direction in the word. Doct. That the commandments of God must be believed as well as his promises; or, The precepts of sanctity and holiness bind the conscience to obey God, as well as the promises bind us to trust in God. 1. What we must believe concerning the commandments. 2. The necessity of believing them if we would be happy. 3. The utility and profit. 1. What we must believe concerning the commandments. [1.] That they have God for their author, that we may take our duty immediately out of his hand, that these commands are his commands. The expressions of his commanding and legislative will, whereby our duty is determined and bound upon us, that is a matter of faith, not a matter of sense. We were not present at the giving of the law as being past, but we ought to be affected with it as if we were present, or had heard the thunderings of Mount Sinai, or had them now delivered to us by oracle or immediate voice from heaven. God doth once for all give the world sensible and sufficient satisfaction, and then he requireth faith. See Heb. ii. 2-4, For if the word spoken by angels was steadfast, and every transgression and disobedience obtained a just recompense of reward, how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?' The apostle compareth the first promulgation of the law and the first publication of the gospel. After ages did not hear the sounding of the dreadful trumpet, nor see the flaming smoking mountain, were not conscious to all those circumstances of terror and majesty with which the law was given; yet it was lo'gos be'baios, a steadfast word. God owned it in his providence: the punishment of transgressors is proof of God's authorising the doctrine. So we were not present when the miracles by which the gospel law was confirmed were wrought; yet there is a constant evidence that these things were once done; and God still owneth it in his providence, therefore we must receive the gospel law as the sovereign will and pleasure of our lawgiver, as if we had seen him in person doing these wonders, heard him with our own ears. It is not only those that were present at Mount Sinai that were bound, but all their posterity. God giveth arguments of sense once for all. This belief is the more required of us as to precepts and commandments, because they are more evident by natural light: Rom. ii. 14, 15, For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; which show the work of the law written in their hearts.' There is veritas naturalis and veritas mystica. Some objects of faith depend upon mere revelation, but the commands of the moral law are clearer than the doctrines of faith; they are of duties and things present, not of privileges to be enjoyed hereafter, such as the promises offer to us. Now, it is easier to be convinced of present duties than to be assured of some future things promised. [2.] That these commandments be received with that reverence that becometh the sovereign will and pleasure of so great a lord and law giver. It is the work of faith to acquaint us with the nature of God and his attributes, and work the sense of them into our hearts. The great governor of the world is invisible, and we do not see him that is invisible but by faith: Heb. xi. 27, By faith he forsook Egypt, not fearing the wrath of the king, for he endured as seeing him who is invisible.' It is e'lenchos ou blepome'non, the evidence of things not seen,' Heb. xi. 1. Temporal potentates are before your eyes, their majesty may be seen, and their terrors and rewards are matter of sense. That there is an infinite, eternal, and all-wise Spirit, who made all things, and therefore hath right to command and give laws to all things, reason will in part tell us; but faith doth more assure the soul of it, and impresseth the dread and awe of God upon our souls, as if we did see him with bodily eyes. By faith we believe his being: Heb. xi. 6, He that cometh to God must believe that he is.' His power, so as to oppose it to things visible and sensible: Rom. iv. 21, Being fully persuaded that what he had promised he was able also to perform.' That there is no standing out against him who with one beck of his will can ruin us everlastingly, and throw the transgressor of his laws into eternal fire: a frown of his face is enough to undo us; he is not a God to be neglected, or dallied with, or provoked by the wilful breaking of his laws. He hath truly potestatem vitae et necis--the power of life and death: James iv. 12, There is one lawgiver, who is able to save and to destroy.' These considerations are best enforced by faith, without which our notions of these things are weak and languid. You are to charge the heart with God's authority, as you will answer it to him another day, not to neglect or despise the duty you owe to such a God. No terror comparable to his frowns, no comforts comparable to his promises or the sense of his favour. [3.] That these laws are holy, just, and good: Rom. vii. 12, Wherefore the law is holy, and the commandment holy, and just, and good.' This is necessary, because, in believing the commandments, not only assent is required, but also consent to them, as the fittest laws we could be governed by: Rom. vii. 16, If, then, I do that which I would not, I consent to the law that it is good.' Consent is a mixed act of the judgment and will: they are not only to be known as God's laws, but owned and embraced, not only see a truth, but a worth in them. The mandatory part of the word hath its own loveliness and invitation; as the promises of pardon and eternal life suit with the hunger and thirst of conscience, and the natural desires of happiness; so the holiness and righteousness of God's laws suit with the natural notions of good and evil that are in man's heart. These laws were written upon man's heart at his first creation, and though somewhat blurred, we know the better how to read a defaced writing when we get another copy or transcript to compare with it. Especially when the heart is renewed, when the Spirit hath wrought a suitableness, there must needs be a consenting and embracing: Heb. viii. 10, This is the covenant that 1 will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts.' There is a ready willing heart to obey them and conform to them in the regenerate, therefore an assent is not enough, but a consent; this is that they would choose and prefer before liberty; they acquiesce and are satisfied in their rule as the best rule for them to live by. But let us see the three attributes, holy, just, and good. (1.) They are holy laws, fit for God to give and man to receive. When we are convinced of this, it is a great help to bridle contrary inclinations, and to carry us on cheerfully in our work. They are fit for God to give, they become such a being as God is: his laws carry the express print and stamp of his own nature upon them. We may know how agreeable they are to the nature of God by supposing the monstrousness of the contrary. If he had forbidden us all love, and fear, and trust in himself, all respect and thanks to our creator, or bidden us to worship false gods, or change the glory of the incorruptible God into an image made like to a corruptible man, as birds, four-footed beasts, and creeping things, or that we should blaspheme his name continually, or despise his glory shining forth in the work of his hands, and that we should be disobedient to our parents, and pollute ourselves as the beasts with promiscuous lusts, and fill the world with adulteries, robberies, and thefts, or slander and revile one another, and leave the boat to the stream, give over ourselves to our passions, discontents, and the unruly lusts of our corrupt hearts; these are conceits so monstrous that, if the beasts were capable of having such thoughts transfused into them, they would abhor them, and would infer such a manifest disproportion in the soul as it would in the body to walk with our hands and do our work with our feet And they are fit for man to receive if he would preserve the rectitude of his nature, live as such an understanding creature, keep reason in dominion, and free from being a slave to the appetites of the body. To be just, holy, temperate, humble, meek, chaste, doth not only concern the glory of God and the safety of the world, but the liberty of the reasonable nature, that man may act as a creature that hath a mind to know things that differ, and to keep him from that filthiness and pollution which would be a stain to him, and infringe the glory of his being. There is no middle thing; either a man must be a saint or a beast, either conform himself to God's will, and look after the interests of his soul, or lose the excellency of his nature, and become as the beasts that perish; either the beast must govern the man, or the man ride upon the beast, which he doth when he taketh God's counsel. (2.) Just, because it referreth to all God's precepts. I take it here not strictly but largely, how just it is for God to command, and how reasonable it is that we should obey the supreme being. His will is the reason of all things; and who should give laws to the world but the universal sovereign who made all things out of nothing? Whatsoever you are, you receive it from the Lord; and therefore, whatsoever a reasonable creature can do, you owe it to him: you are in continual dependence upon him, for in him you live, and move, and have your being,' Acts xvii. 28. And be bath redeemed you, called you to life by Christ: 1 Cor. vi. 19, 20, What, know you not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? for ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's.' You owe all your time, and strength, and service unto him, and therefore you should still be doing his will and abounding in his work. (3.) He enjoineth nothing but what is good: Deut. v. 29, Oh, that there were such a heart in them that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever:' Deut. vi. 24, And the Lord commanded us to do all these statutes, to fear the Lord our God for our good always, that he might preserve us alive, as it is at this day.' God hath tempered his sovereignty towards the reasonable creature, and ruleth us not with a rod of iron, but with a sceptre of love: He draweth us with the cords of a man,' Hosea xi. 4; that is, with reasons and arguments taken from our own happiness. Man being a rational and free agent, he would lead and quicken us to our duty by the consideration of our own benefit; and when he might say only, Thus shall ye do; I am the Lord; yet he is pleased to exhort and persuade us not to forsake our own mercies, or to turn back upon our own happiness, and to propound rewards that we may be encouraged to seek after him in that way of duty which he hath prescribed to us. The reward is ever lasting glory, with the mercies of this life in order to it: Heb. xi. 6, God is, and he is a rewarder of them that diligently seek him.' [4.] How indispensably obedience to his commandments is required of us. As long as the heart is left loose and arbitrary, such is the unruliness and self-willedness of man's nature, Rom. viii. 7, The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.' The carnalist will not be held to his duty, but leaves that which is honest for that which is pleasing, and is governed by his appetite rather than his reason; therefore faith hedgeth up his way, showeth him that without holiness it is impossible to see God,' Heb. xii. 14; that there is no coming to the end unless we take the way; that there is no hope of exemption or excuse for the breaches of his law allowed but the plea of the gospel, which doth not evacuate but establish obedience to God's commands, requireth a renouncing of our former course, and a hearty resolution, to serve God in holiness and righteousness all our days,' Luke i. 74, 75. Our duty is the end of our deliverance. In the kingdom of grace we are not our own masters, or at liberty to do what we will. Christ came not only as a saviour, but as a lawgiver; he hath his laws to try our obedience: Heb. v. 9, And being made perfect, he became the author of eternal salvation unto all them that obey him.' He came not to lessen God's sovereignty or man's duty, but to put us into a greater capacity to serve God. He came to deliver us from the curse and indispensable rigours of the law upon every failing; not from our duty, nor that we might not serve God, but serve him without fear, with peace of conscience and joy of heart, and requireth such a degree of grace as is inconsistent with any predominant lust and affection. [5.] That God loveth those that obey his law, and hateth those that despise it, without respect of persons: Acts x. 35, In every nation he that feareth God and worketh righteousness is accepted with him;' Ps. v. 5, Thou hatest all the workers of iniquity:' Prov. xi. 20, They that are of a froward heart are an abomination to the Lord, but such as are upright in their way are his delight.' The more obedient, the more God loveth us; the less obedient, the less God loveth us. Therefore, unless we love what God loveth, and hate what God hateth, do his commands carefully, and avoid the contrary, we cannot be acceptable with him, for God would not make a law in vain, but order his providence accordingly. S6.] That one day we shall be called to an account for our conformity inconformity to God's law. There are two parts of government--legislation and execution: the one belongeth to God as king, the other as judge. Laws are but a shadow, and the sanction a mockery, unless there shall be a day when those that are subject to them shall be called to an account and reckoning. His threatenings are not a vain scare crow, nor his promises a golden dream; therefore he will appoint a day when the truth of the one and the other shall be fully made good; and therefore faith enliveneth the sense of God's authority with the remembrance of this day, when he will judge the world in righteousness. 2. The necessity. [1.] The precepts are a part of the divine revelation: the object of faith is the whole word of God, and every part of divinely inspired truth is worthy of all belief and reverence. The word worketh not unless it be received as the word of God: 1 Thes. ii. 13, For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe.' Now we cannot receive the word as the word of God unless we receive all. There are the same reasons to receive one as the other; therefore, if any part take good rooting, the whole is received. There may be a superficial affection to one part more than another; but if there be a right faith, we receive all. It is the engrafted word that is effectual to the saving of our souls, James i. 21; if we would engraft the word, the precepts must stir up answerable affections as well as the promises. Every part must affect us, and stir up dispositions in us which that part is apt to produce. If the promises stir up joy and trust, the precepts must stir up love, fear, and obedience. The same word which calleth upon us to believe the free pardon of our sins, doth also call upon us to believe the commandments of God for the regulating and guiding of our hearts and ways. [2.] It is such a part as hath a necessary connection with the promises, as without which they can do us no good; therefore, if we mean to be happy, we must regard both; the one is as necessary and fundamental to our happiness as the other. Our consent to God's covenant is required, not as if we were to debate and alter the terms at our plea sure, but that we may take it as God hath stated it, and bind our duty upon us by our consent to God's authority. We cannot prescribe conditions and laws of commerce between God and us, but only God alone. Man did not give the conditions, or treat about the making of them, what they should be, but is only bound to submit to what God was pleased to offer and prescribe. We are not left free to model and bring down the terms to our own liking, to take hold of them, not to appoint them: Isa. lvi. 4, For thus saith the Lord unto the eunuchs that keep my sabbaths, and do the things that please me, and take hold of my covenant:' for though he condescendeth to treat with us, yet still he keepeth the place of a sovereign: and therefore, if we believe promises, and do not believe God's commandments, it is not God's covenant, but one of our own devising, when we take and leave, and part and mingle, and chop and change at our own pleasures. The covenant requireth a total, universal, unlimited resignation of ourselves to the will of God: I will be your God, you shall be my people.' [3.] The gratitude that resulteth necessarily from faith, or believing the promises, will put us upon this; it apprehendeth love, and leaveth the stamp of it upon the soul, and worketh by love, Gal. v. 6. Now, how are we to express our love to God? Not in a fellow-like familiarity, but dutiful subjection to his laws: 1 John v. 3, For this is the love of God, that we keep his commandments; and his commandments are not grievous;' and John xiv. 21, He that hath my commandments, and keepeth them, he it is that loveth me:' not by glavering respects, or a fond remembrance and esteem of his memory, Mat. vii. 11. If we live to God, not to the world, not to the flesh, if faith be lively, it will put us upon this: 2 Cor. v. 15, And that he died for all, that they that live should not henceforth live unto themselves, but unto him which died for them and rose again.' [4.] Our trust in the promises is always commensurable to our fidelity in the commandments. Faith in the one is maintained by faithfulness in the other, and assurance of acceptance with God cannot be greater than our care of obedience. When love to the world and the flesh tempt us to omit any part of our duty, then do we weaken our confidence thereby, and sin will breed distrust if we be serious and mind our condition: The fruit of righteousness is peace:' 1 John iii. 21, Beloved, if our hearts condemn us not, then have we confidence towards God;' and Heb. vii. 2, Being by interpretation king of righteousness, and after that also king of Salem, which is king of peace:' and Christ saith, Mat. xi. 29, Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.' Confidence and comfort follow grace, as heat doth fire; and fears and doubts follow sin, as pain doth the pricking of a needle, or any sharp thing wherewith a man pierceth himself; therefore, when sensual objects oversway us, and take us off from obedience to the command, they will also make us doubt of the mercy of God, as well as transgress our duty. We cannot trust him when we have offended freely and without restraint; sin will breed shame and fear. At present all sinners feel it not; yet hereafter that sin that now weakeneth the faith we have in the commandments, will in time weaken the faith we have in the promises. Every part of our trust in God's declared will cometh to be tried one time or another: our confidence in God's mercy is not fully and directly assaulted till the hour of death, and the time of extraordinary trial. When the evil day cometh, then the consciousness of any one sin whereunto we have been indulgent, and of the delight and pleasure we took in transgressing God's commandments, will be of force to withdraw our assent from God's mercies: 1 Cor. xv. 56, The sting of death is sin, and the strength of sin is the law.' [5.] Faith in the promises, if it be not a conceit and a vain dream, is not only an act enforced by our necessity, but done in obedience to God's will; therefore we believe because God hath commanded it: 1 John iii. 23, And this is his commandment, that we should believe on the name of his Son Jesus Christ;' John vi. 29, This is the work of God, that ye believe on him whom he hath sent.' It sensibly appeareth many times, a poor soul hath no other motive or encouragement. It ventureth, notwithstanding all discouragements to the contrary, in the strength and sense of a command; as Peter, Luke v. 5, Master, we have toiled all the night, and have taken nothing; nevertheless at thy word I will let down the net' Now that which is done, if rightly done, merely in obedience to a command, cannot be the ground of disobedience in other things. We must not pick and choose. Certainly if we believe the promises on God's command, we will make conscience of other things commanded also; for he is truly obedient to no precept that doth not obey all enforced by the same authority. 3. The utility. [1.] That we may begin with God, to yield up our wills absolutely to his will; it is upon a belief that this is his will concerning us; for his will concerning our duty is revealed in his precepts: He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?' Micah vi. 8. Certainly an obedient creature desireth to know no more but what God will have him to do; and therefore it is needful we should believe what is God's will, that we may resolve upon his will: Rom. xii. 1, 2, I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service; and be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.' The first thing that we do in grace is to arm ourselves with a resolution to obey God's will, though it be never so contrary to our own, or to the wills of men, or the course of the world's fashions: 1 Peter iv. 1, 2, Forasmuch, then, as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.' Now, that this resolution may be made knowingly and with the greater strength, not only with the strength of inclination or our own resolved, renewed will, but in the sense of God's authority, a strong belief is necessary that this course of life is pleasing to God. [2.] That we may hold on with God in an awe-ful, watchful, serious course of godliness, it is necessary that the belief of the commandments be deeply impressed upon us. Alas! otherwise we shall be off and on, forward and backward, according to the impulsion of our own inclinations and affections, and the sense of our interest in the world. Many of the commandments are crossing to our natural inclinations and corrupt humours, or contrary to our interests in the world, our profit, pleasure; and nothing will hold the heart to our duty but the conscience of God's authority: This is the Lord's will, then the gracious soul submitteth: 1 Thes. iv. 3, For this is the will of God, even your sanctification, that ye should abstain from fornication;' and 1 Peter ii. 15, For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men.' That is reason enough, and instead of all reasons, to a believer, to awe and charge his heart, that we may not shift and distinguish ourselves out of our duty, that we may shake off sloth and negligence, much more deceits, and fraudulency, and corrupt affections. Many shifts will be studied by a naughty heart that dispense with our credit, esteem, honour, preferment in the world for our loyalty to God. Nothing but a deep belief of the sovereignty of God and the sight of his will can be of sufficient power to the soul when such temptations arise, and our duties are so contrary to the inclinations of the flesh: Heb. xi. 8, By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went;' and ver. 17, 18, By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son; of whom it is was said, That in Isaac shall thy seed be called;' Gen. xii. 3, In thee shall all families of the earth be blessed.' Oh! how have believers need to bestir themselves upon such an occasion, and to remember no evil can be compared with God's wrath, no earthly good with his favour: that transitory delights are dearly bought if they endanger the soul to compass them: That the sufferings of this life are not worthy to be compared with the glory that shall be revealed in us!' Rom. viii. 18. The ordinary experience of believers in lesser temptations is enough to evince this, &c. Use. 1. For reproof. 1. That men do so little revive the belief of God's commandments, hence sins of omission: James iv. 17, Therefore to him that knoweth to do good, and doeth it not, to him it is sin;' of commission: Jer. viii. 6, I hearkened and heard, but they spake not aright; no man repented him of his wickedness, saying, What have I done? Every one turned to his course, as the horse rusheth into the battle.' Would men venture to break a known law if they did consider that it was the command of God that hath power to save and to destroy? Surely want of faith in the precepts is a great cause of their coldness in duty, boldness in sinning: Prov. xiii. 13, Whoso despiseth the word shall be destroyed; but he that feareth the commandment shall be rewarded.' Now any one would fear God's commandment if he did consider it in all its circumstances. 2. Those that would strongly believe the promises, but weakly believe that part of the word that requireth their duty from them, all for privileges, seldom reflect upon their own qualification: it is a good temper when both go together: Ps. cxix. 166, I have hoped for thy salvation, and have done thy commandments;' so Ps. cxlvii. 11, The Lord taketh pleasure in them that fear him, in those that hope in his mercy.' But when asunder, all is naught. God's promises cannot comfort us if we be not of the number of them to whom they do belong; not only consider what God is, but what we are, and what is required of us--our qualification as well as his goodness, our duty as well as his mercy. Use 2. To believe the commandments with a lively faith. We should be tender of disobeying God's law. The law may be considered as a covenant of works, or as a rule of life. As a covenant of works, so it is satisfied by Christ for those that have an interest in him, and serveth to quicken us to get this interest in him. As it is a rule of life, so in the new covenant we give up ourselves to God to walk according to the tenor of it; as Israel by a voluntary submission: Exod. xix. 8, All that the Lord hath spoken, we will do.' So in the church of the New Testament we engage ourselves by a voluntary submission to walk according to the will of God, and confirm it by the sacraments, baptism, and the Lord's supper. Well, then, we are still to regard it as a binding rule, looking for grace to perform it. It is not only a rule given us for advice and direction, but for a strong obligation to urge and enforce us to our duty. So Ps. xl. 8, Thy law is in my heart; I delight to do thy will, O God.' Use 3. Do we believe the commandments? Then-- 1. We will not please ourselves with a naked trust in the promises, while we neglect our duty to God. That which God hath joined together no man must put asunder. The prophet saith, Hosea x. 11, Ephraim is an heifer that is taught, and loveth to tread out the corn;' compared with Deut. xxv. 4, Thou shalt not muzzle the ox when he treadeth out the corn.' We are addicted to our own ease, prize comforts, but loathe duty. Oh, make more conscience of obedience! 2. Their faith will be lively and operative, cause to keep God's charge and observe his commandments; otherwise it is but an opinion and a dead faith: James ii. 20, Wilt thou know, O vain man, that faith without works is dead?' Many may discourse of the necessity of duty that have little sense of it; as the children in the furnace, the tire had no power over them, neither was one hair of their heads singed, nor their coats changed; not a lust mortified, no good by their strict notions. 3. They must be obeyed as God's commands, abstaining from evil because God forbiddeth it, practising that which is good because God commandeth it Notitia voluntatis: 1 Thes. iv. 3, This is the will of God, even your sanctification, that ye should abstain from fornication;' 1 Thes. v. 8, 9, But let us who are of the day be sober, putting on the breastplate of faith and love, and for an helmet, the hope of salvation: for God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ;' 1 Peter ii. 15, For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men.' Certainly no private respect, desire of our own plea sure and profit, should hinder us; but we must respect one command as well as another, otherwise our obedience is partial. A quatenus ad omne valet consequentia; if we believe the commandments, we must believe all. Where a disposition is allowed to break any one of God's laws, the heart is not right. God's sovereignty, once acknowledged, is alike potent to restrain every inclination to acts displeasing to God and contrary to our duty, one as well as another. Secondly, The text may be considered relatively, with respect to the matter in hand; and so it may be conceived as a reason of asking, or as a reason of granting. 1. As a reason of asking. [1.] It giveth a character of them that believe; they that believe God's commandments will desire to know them more, to be more accurate in knowing their duty, and the weight and consequence of it;--they are willing to practise all that it requireth, and so are willing to prove what is the acceptable will of the Lord:' Eph. v. 17, Wherefore be ye not unwise, but understanding what the will of the Lord is;' they would not do anything doubtingly: Rom. iv. 23, He that doubteth is damned if he eat, because he eateth not of faith; for whatsoever is not of faith is sin;' nor according to the wills of men: Gal. i. 10, For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.' They would avoid all appearance of evil: 1 Thes. v. 22, Occasions to evil; Rom. xiii. 14, Make no provision for the flesh, to fulfil the lusts thereof.' They know the weight and consequence of these things. [2.] It giveth us an intimation of the necessity of growth: none believe so much but they may believe more: 1 John v. 13, These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God:' and they may obey more, embrace the word more. David beggeth he may do so: always there is some new thing to be learned in the scripture. [3.] That faith planted in the heart is nourished and increased by more knowledge and understanding: 2 Peter i. 5, Add to your faith, virtue; to virtue, knowledge.' There is an implicit and an explicit faith; oportet discentem credere, swallowing pills, not chewing them. 2. As a reason of granting. Believing God's commandments is a disposition that hath a promise of more knowledge to be communicated. [1.] God by one act of grace maketh way for another. First, he giveth this first favour of receiving the word by faith as divine, worthy to be believed and obeyed; then, to understand it and apprehend it more perfectly, discretion and judgment to go about duties wisely. [2.] God giveth according to the creatures' receptions; they that are dutiful and docile and willing to comply with their duty already known, shall know more. Use. The use is, if we expect more illumination, let us believe as much as is manifested already to us, with a mind to practise. __________________________________________________________________ SERMON LXXVI. Before I was afflicted I went astray; but now have I kept thy word.--Ver. 67. IN this verse you may observe two things:-- 1. The evil of prosperity, before I was afflicted I went astray. 2. The good of adversity, but now have I kept thy word. Before wandering, but now attentive to his duty. Or, if you will, here is the necessity of afflictions and the utility of them. 1. The necessity, Before I was afflicted I went astray.' Some think that David in his own person representeth the wantonness and stubbornness of all mankind. If it should be so, yet the person in whom the instance is given is notable. If this was the disposition of the prophet and man of God, and he needed this discipline, we much more: if he could say it in truth of heart that he was made worse by his prosperity, we need always to be jealous of ourselves; and were it not for the scourge, we should forget our duty and the obedience we owe to God. 2. The utility and benefit of afflictions, But now have I kept thy word.' Keeping the law is a general word. The use of God's rod is to bring us home unto God, and the affliction driveth us to make better use of his word: it changeth us from vanity to seriousness, from error to truth, from stubbornness to teachfulness, from pride to modesty. It is commonly said, pathe'mata mathe'mata; and the apostle telleth us that Jesus Christ himself learned obedience by the things which he suffered, Heb. v. 8; and here David was the better for the cross; so should we. Or rather, you may in the words observe three things:-- 1. A confession of his wandering, I went astray.' 2. The course God took to reduce him to his duty, I was afflicted.' 3. The success or effect of that course, I have kept thy word.' Theodoret expresseth this in three words, erro'stesa, etme'then, erro'sthenI was sick; I was cut, or let blood; I was well, or recovered my health again. 1. The one giveth us the cause of afflictions; they are for sin, I went astray:' wherein there is a secret acknowledgment of his guilt, that his sin was the cause of the chastisement God brought upon him. 2. The true notion and nature of affliction to the people of God. The cross changeth its nature, and is not poena, a destructive punishment, but remedium delinquentium, a medicinal dispensation, and a means of our cure. 3. The end of them is obedience, or keeping God's word. The sum of the whole is, I was out of the way, but thy rod hath reduced me, and brought me into it again. Aben Ezra conceiveth that in this last clause he intimateth a desire of deliverance, because the rod had done its work; rather, I think he expresseth his frame and temper when he was delivered; and accordingly I shall make use of it by and by. I might observe many points, but the doctrine from the whole verse is-- Doct. That the end of God's afflicting, is to reduce his afflicted and straying people into the right way. I shall explain the point by these considerations. 1. That man is of a straying nature, apt to turn out of the way that leadeth to God and to true happiness. We are all so by nature: Isa. liii. 6, All we like sheep have gone astray.' Sheep, of all creatures, are exceeding subject to stray, if not tended and kept in the better, unable to keep out of error, and having erred, unable to return. This is the emblem by which the Holy Ghost would set forth the nature of mankind. But is it better with us after grace received? No; we are in part so still. The best of us, if left to ourselves, how soon are we out of the right way? into what sad errors do we run ourselves? Ps. xix. 12, Who can understand his errors? cleanse thou me from secret sins.' Since grace, we all have our deviations; though our hearts be set to walk with God for the main, yet ever and anon we are swerving from our rule, transgressing our bounds, and neglecting our duty. Good David had cause to say, Ps. cxix. 176, I have gone astray like a lost sheep: oh, seek thy servant!' We go astray not only out of ignorance, but out of perverseness of inclination: Jer. xiv. 10, Thus have they loved to wander; they have not restrained their feet.' We have hearts that love to wander; we love shift and change, though it be for the worse; and so will be making excursions into the ways of sin. 2. This straying humour is much increased and encouraged by prosperity, which, though it be good in itself, yet, so perverse are we by nature, that we are the worse for it. That the wicked are the worse for it, is clear: Isa. xxvi. 10, Let favour be showed to the wicked, yet will they not learn righteousness.' The sunshine upon the dung hill will produce nothing but stinks, and the salt sea will turn all that falleth into it into salt water; the sweet dews of heaven, and the tribute of the rivers all becometh salt when it falleth into the sea. So wicked men convert all into their humour: neither God's mercies nor judgments will have any gracious and kindly work upon them: but, if it be well with them, they take the more liberty to live loosely and profanely: the fear of God, which is the great holdback from all wickedness, is lessened and quite lost in them when they see no change: Ps. lv. 19, Because they have no changes, therefore they fear not God.' That little slavish fear which they have, which should keep them back from wandering, is then lost, and the more gently God dealeth with them, the more godless and secure they are. When they go on prosperously and undisturbedly, the more obdurate ever. But is it not so with the people of God also? Yes, verily. David, whose heart smote him when he cut off the lap of Saul's garment when he was wandering in the wilderness, could plot the death of Uriah, his faithful servant, when he was at ease in his palace. We lose much tenderness of conscience, watchfulness against sin, much of that lively diligence that we should otherwise show forth in carrying on the spiritual life, when we are at ease, and all things go well with us. We are apt to indulge the flesh when we have so many baits to feed it; and to learn how to abound is the harder lesson of the two than to learn how to be abased, Phil. iv. 12; and therefore, did not God correct us, we should grow careless and negligent. The beginning of all obedience is the mortification of the flesh, which naturally we cannot endure. After we have submitted and subjected ourselves to God, the flesh will be seeking its prey, and be rebelling and waxing wanton against the spirit, till God snatch its allurements from us. Therefore the Lord by divers afflictions is fain to break us and bring us into order. We force him to humble us by poverty, or disgrace, or diseases, or by domestic crosses, or some inconveniency of the natural and animal life, which we value too much. Besides, our affections to heavenly things languish when all things succeed with us in this world according to our heart's desire; and this coldness and remissness is not easily shaken off. Many are like the children of Reuben and Gad, Num. xxxii., who, when they found convenient pastures on this side Jordan, were content with it for their portion, without seeking aught in the land of promise. So their desires insensibly settle here, and have less respect to the good of the world to come. 3. When it is thus with us, God seeth fit to send afflictions. Much of the wisdom of God's providence is to be observed;--partly in the season of affliction, in what state and posture of soul it surpriseth us, when we are wandering, when we most need it, when our abuse of prosperity calleth aloud for it; when the sheep wander, the dog is let loose to fetch them in again. God suiteth his providence to our necessities: 1 Peter i. 6, For a season ye are in heaviness, if need be.' Alas! we often see that afflictions are highly necessary and seasonable, either to prevent a distemper that is growing upon us, or to reclaim us from some evil course in which we have wandered from God. Paul was in danger to be lifted up, and then God sendeth a thorn in the flesh. This discipline is very proper and necessary before the disease run on too far. Partly in the kind of affliction. All physic doth not work upon the same humour; divers lusts must have divers remedies. Pride, envy, covetousness, wantonness, emulation, have all their proper cures. All sins are referred to three impure fountains: 1 John ii. 16, For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.' From the lusts of the flesh do arise not only the gross acts of wantonness, fornication, adultery, gluttony, drunkenness, which the more brutish and base part of mankind are taken with, but an inordinate love of pleasures, vain company, and vain delights, carnal complacency, or flesh-pleasing, wherewith the refined part of the world are too often captivated and bewitched. The lust of the eyes, covetousness and worldly-mindedness, produce wretchedness, rapines, contentions, strife, or that immoderate desire of having or joining house to house, field to field, and building up ourselves one storey higher in the world. From pride of life cometh ambition, lofty conceit of ourselves, scorn and contempt of others, affectation of credit and repute in the world, pomp of having multitudes of servants, or greatness of train, fineness of apparel, and innumerable vanities! Now God, that he may meet with his servants when they are tripping in any kind, he sendeth out afflictions as his faithful messengers to stop them in their career, that the flesh may not sail and carry it away with a full and clear gale. Against the lusts of the flesh he sendeth sicknesses and diseases; against the lusts of the eyes, poverty and disappointments in our relations; against pride, disgraces and shame: and sometimes he varieth the dispensation, for his providence doth keep one tenor, and every cure will not fit every humour; all will not work alike upon all. He sendeth that affliction which is sure to work; he knoweth how to strike in the right vein: thus he cureth Paul's pride by a troublesome disease. None that study providence but may observe the wisdom of God in the kind of affliction, and how suitable it is to the work it is to do; for God doth all things in number, weight, and measure. Partly by the manner how it cometh upon us, by what instruments, and in what sort. How many make themselves miserable by an imagined cross! and so, when all things without are well, their own humours and passions make them a burden to themselves, and when they are not wounded in point of honour, nor lessened and cut short in estate, nor assaulted in their health, nor their relations diminished and cut off, but are hedged round about with all temporal happiness, there seemeth to be no room or place for any affliction or trouble in their bosoms, yet, in the fulness of their sufficiency, God maketh them a terror and burden to themselves, either by their own fears or misconceit, or the false imagination of some loss or disgrace: God maketh them uncomfortable and full of disquiet; and though they want nothing, yet they are not at ease, yea, more troubled than those that are called out to conflict with real, yea, the greatest evils. Haman is an instance: he was one of the princes of the kingdom of Persia, flowing in wealth and all manner of delights, in degree of dignity and honour next the king himself, and flourishing in the hope of a numerous and fair issue; yet because Mordecai, a poor Jew, did not do him expected reverence, All this availeth me nothing,' Esther v. 19. So soon can God send a worm into the fairest gourd, and a dissatisfaction into the most flourishing estate in the world, that men shall have no rest night and day, especially if a spark of his wrath light into the conscience: Ps. xxxix. 11, When thou with rebukes dost correct man for his iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity, Selah.' There is a secret moth that eateth up all their contentment; they are under terror, discouragement, and want of peace: God teacheth them that nothing can be satisfactorily enjoyed apart from his blessed self: A fire not blown shall consume them,' Job xx. 26. Partly in the continuance of afflictions. God ordereth, taketh off, and layeth on afflictions at his own pleasure, and as he seeth it conducible to our profit. Variety of afflictions may meet together on the best and dearest of God's children, there being in the best many corruptions both to be discovered and subdued, and many graces to be tried: 1 Peter i. 6, Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness, through manifold temptations;' and James i. 2, My brethren, count it all joy when ye fall into divers temptations.' One trouble worketh into the hands of another, and the succession of them is as necessary as the first stroke. We often force God to renew his corrections, ab assuetis nulla fit passio--things to which we are accustomed do not affect us; therefore, under a general affliction there come in many special ones to rub up our sense, and make it work the better. Under public calamities we have a private one, and they come one in the neck of another like waves. When God hath begun he will make an end, and bring his discipline to some more comfortable and perfect issue. In all these things the wisdom of God is to be observed. 4. The affliction so sent hath a notable use to reduce us to a sense and care of our duty. This is often pressed in the scripture: The fruit of all shall be to take away their sin.' Afflictions are compared in scripture to fire that purgeth away our dross: 1 Peter i. 7, Now for a season, if need be, ye are in manifold temptations, that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory at the appearing of Jesus Christ.' To the fan that driveth away the chaff: Mark iii. 12, Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.' To a pruning-hook, that cutteth off the luxuriant branches, and maketh the others that remain the more fruitful: John xv. 2, Every branch in me that beareth not fruit he taketh away, and every branch that beareth fruit he purgeth it that it may bring forth more fruit.' To physic, that purgeth away the sick matter: Isa. xxvii. 9, By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin.' To ploughing and harrowing of the ground, that destroyeth the ill weeds, and fitteth it to receive the good seed: Jer. iv. 3, Break up your fallow ground, and sow not among thorns.' To the file that worketh oft' our rust, and the flail that maketh our husk fly off. So Heb. xii. 11, No affliction for the present seemeth joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness to them that are exercised therewith.' The affliction hath a necessary tendency to so comfortable an effect But because generals do but beat the air, and do not so well fit themselves in the mind, I shall show you it is either the means of our first conversion, or subservient to the reformation of those that are converted. [1.] It is a means of our first conversion. How many begin with God upon the occasion of afflictions! The time of sorrows is a time of loves. The hot furnace is Christ's workhouse, where he formeth the most excellent vessels of honour and praise for his own use. Manasseh, Paul, and the jailer in the Acts, were all chosen in the fire; as the Lord saith, Isa. xlviii. 10, I have chosen thee in the furnace of affliction,' where God began to discover his choice by his working on their affections. All men are vessels capable of any form, therefore God puts them into the furnace. Most of us are taken in our month, as the ram that Abraham offered was caught in the thickets. When stout and stubborn sinners are broken with want and distress, then they come to themselves, and think of returning to their Father: Luke xv. 17, 18, And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father,' &c. Afflictions make us more serious; conscience is then apt to work. Before, we were guided by the wisdom of the flesh, and governed by our carnal appetite, never minded heavenly things, till God get us under, and then we bethink ourselves. Have you never known any instance in this kind? that whilst they were young, rich, strong, noble, all their humour was for vain pleasure, to-day hunting, to morrow hawking, another day feasting, and then brawling, fighting, drinking, carousing, dancing; all the warnings of parents, the good counsel of tutors and governors, the grave exhortations of ministers and preachers, will do no good upon them; they are always wandering up and down from God and from themselves, cannot endure a thought of God, of death, of heaven, of hell, of judgment to come; but when God casts them once into some grievous disease, or some great trouble, they begin to come to themselves, and then they that would hear nothing, understand nothing, despised all grave and gracious counsel given, as if it did not belong to them, scoffed at admonitions, thought the day lost in which they had not acted some sin or other, when the cross preacheth, and some grievous calamity is upon them, then conscience beginneth to work, and this bringeth to remembrance all that they have heard before, then they come to themselves, and would fain if they could come to Christ. Sharp affliction is a sound, powerful, rousing teacher: Job xxxvi. 8, 9, And if they be bound in fetters, and be holden in cords of affliction, then he showeth them their work, and their transgressions that they have exceeded.' Grace worketh in a powerful but yet in a moral way, congruously but forcibly, and by a fit accommodation of circumstances. One place more: Jer. xxxi. 18, Truly I have heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God.' Affliction awakeneth serious reflections upon our ways; therefore take heed what ye do with the convictions that arise upon afflictions; to slight them is dangerous. Nothing breedeth hardness of heart so much as the smothering of convictions. Iron often heated grows the harder. On the other side, see they do not degenerate into despair, either the raging despair which terrifieth, or the sottish despair which stupefieth: Jer. xviii. 12, They said, There is no hope, but we will walk after our own devices, and we will every one do the imagination of his evil heart.' The middle between both is a holy sensibleness of our condition, which is a good preparation for the great duties of the gospel. The work of conversion is at first difficult and troublesome, but pass over this brunt, and all things will be sweet and easy: the bullock at first yoking is most unruly, and fire at the first kindling casts forth most smoke; so when sin is revived it brings forth death: Rom. vii. 9, For I was alive without the law once, but when the commandment came, sin revived, and I died.' But yet cherish the work till God speak peace upon sound terms. [2.] It is a great help to those that are converted already. How many are reduced to a more serious, lively practice of godliness by their troubles! We are rash, inconsiderate, inattentive to our duty, but the rod maketh us cautious and diligent. We follow the world, not the word of God; the vanities thereof take us off from minding the promises or precepts of the word, till the affliction cometh. In short, there are none of us so tamed and subdued to God but that we need to be tamed more. We are all for carnal liberty; there is a wantonness in us. We are high-minded, earthly-minded, till God come with his scourge to reclaim us. He chasteneth us for our profit, that we may be partakers of his holiness, Heb. xii. 10; some lust still needeth mortifying, or some grace needeth exercising; our pride needs to be mortified, or our affections to be weaned from the world. The almond-tree is made more fruitful by driving nails into it, because that letteth out a noxious gum that hindereth its fruitfulness; so when God would have you thrive more, he makes you feel the sharpness of affliction. You have heard Plutarch's story of Jason of Chaerea, that had his imposthume let out by a casual wound. There is some corruption God would let out. We are apt to set up our rest here, and therefore we need to be disturbed, to have the world crucified to us, Gal. vi. 14, that the cumber of the world may drive us to seek for rest where it is only to be found, and to humble us by outward defects, that we may look after inward abundance, that, by being poor in this world, we may be rich in faith, James ii. 5, and having nothing in, the creature, we may possess all things in God, 2 Cor. vi. 10, and be enlarged inwardly as we are straitened outwardly; in short, that we may be oftener with God. God sent a tempest after Jonah. Absalom set Joab's barley-field on fire, and then he came to him, 2 Sam. xiv. 30. Isa. xxvi. 16, Lord, in trouble have they visited thee; they poured out a prayer when thy chastening was upon them;' Hosea v. 15, In their affliction they will seek me early.' It were endless to run out in discourses of this nature. 5. The affliction of itself doth not work thus, but as sanctified and accompanied with the Spirit of God. If the affliction of itself and by itself would do it, it would do so always, but that we see by experience it doth not. In itself it is an evil and a pain that is the consequent and the fruit of sin, and so breedeth impatience, despair, murmuring, and blasphemy against God. As it is a legal curse, other fruit cannot be expected of it but reviving terrors of heart and repinings against the sovereignty of God. We see often the same affliction that maketh one humble, maketh another raging; the same poverty that maketh one full of dependence upon God, maketh another full of shifts and evil courses whereby to supply his want. No; it is understood of sanctified crosses, when grace goeth along with them to bless them to us: Jer. xxxi. 19, Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth;' after God had wrought a gracious change in him by his afflicting hand and Spirit working together. So Ps. xciv. 12, Blessed is he whom thou chastenest, and instructest out of thy law.' The rod must be expounded by the word, and both must be effectually applied by the Spirit. Grace is God's immediate creature and production; he useth subservient means and helps, sometimes the word, sometimes the rod, sometimes both; but neither doth anything without his Spirit. 6. This benefit, though gotten by sharp afflictions, should be owned, and thankfully acknowledged as a great testimony and expression of God's love to us. So doth David to the praise of God. It is a branch that belongeth to the thanksgiving mentioned ver. 65, Thou hast done well with thy servant, according to thy word:'--the first of this octonary. We are prejudiced against the cross out of a self-love, a mistaken self-love; we love ourselves more than we love God, and the ease of the body more than the welfare of the soul, and the world more than heaven, and our temporal pleasure and contentment more than our spiritual and eternal benefit; and therefore we cannot endure to hear of the cross, much more to bear it. Oh! this doth not become men; surely it doth not become Christians! Would you have your consolation here? Luke xvi.; your portion here? Ps. vii. Would you value yourselves by the flourishing of the outward man, or the renewing of the inward man? 2 Cor. iv. 16. Should we be so impatient of the cross? Afflictions are bitter to present sense, but yet they are healthful to the soul: they are not so bitter in present feeling as they will be sweet in the after-fruits. Now, we are greatly unthankful to God, if the bitterness be not lessened and tempered by this fruit and profit. Consider, when are we most miserable? When we go astray, or when we are reduced into the right way? when we are engaged in a rebellion against God, or when brought into a sense of our duty? Hosea iv. 17, Ephraim is joined to idols: let him alone.' Let him alone is the heaviest judgment that can be laid upon a poor creature. Providence, conscience, ministry let him alone; the case is desperate, and we are incorrigible when we are left to our own ways. There needeth no more to make our case miserable and sad than to be suffered to go on in sin without let and restraint; there is no hope of such: God seemeth to cast them off, and to desert and leave them to their own lusts. It is evident he mindeth not their salvation, but leaveth them to the world, to be condemned with the world. Well, then, doth God do the elect any harm when he casts them into great troubles? If we use violence to a man that is ready to be drowned, and, in pulling him out of the waters, should break an arm or a leg, would he not be thankful? Yes, saith he, I can dispense with that, for you have saved my life. So may God's children bless his name. O blessed providence! I had been a witless fool, and gone on in a course of sin, if God had not awakened me. A philosopher could say that he never made better voyage than when he suffered shipwreck, because then he began to apply himself to the study of wisdom: surely a Christian should say, Blessed be God that he laid his chastenings upon me, and brought me to a serious heavenly mind: I should otherwise have been a carnal fool, as others are. Wicked men are left to their own swing. When the case of the sick is desperate, physicians let them alone, give them leave to take anything they have a mind unto. The apostle speaketh much to this purpose: Heb. xii. 6, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.' Sharp afflictions, which in their visible appearance seem tokens of God's hatred, are rather tokens of his love. There is a twofold love of God--Amor benevolentiae et complacentiae--the love of good-will, whereby the Lord out of the purposes of his own free grace doth regenerate us, and adopt us into his family; and having loved us, and made us amiable, he doth then delight in us. The text alleged may be expounded of either. Oh! then, why do not we more own God in our afflictions? If he use us a little hardly, it is not an argument of his hatred, but his love. Thou darest not pray, Lord, let me have my worldly comforts, though they damn me; let me not be afflicted, though it will do me good. And if thou darest not pray so, will you repine when God seeth this course necessary for us, and taketh away the fuel of our lusts? Is it not a good exchange to part with outward comforts for inward holiness? If he take away our quiet, and give us peace of conscience, our worldly goods, and give us true riches, have we cause to complain? If outward wants be recompensed with an abundance of inward grace, if we have less of the world that we may have more of God, a healthy soul in a sickly body, it is just matter of thanksgiving: 3 John 2, I wish, above all things, that thou mayest prosper and be in health, even as thy soul prospereth.' We can subscribe to this in the general; all will affirm that afflictions are profitable, and that it is a good thing to be patient and submissive under them; but when any cross cometh to knock at our door, we are loath to give it entrance; and if it thrust in upon us, we fret and fume, and our souls sit uneasy, and all because we are addicted so unreason ably to the ease of the flesh, the quiet, happiness, and welfare of the carnal life, and have so little regard to life spiritual. 7. At the first coming of the affliction we do not see this benefit so well as in the review of the whole dispensation: Before I was afflicted I went astray; but now I have kept thy word.' So Heb. xii. 11, Now no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness to them which are exercised thereby.' There is a perfect opposition; the root and the fruit are opposed--affliction and fruit of righteousness, the quality of the root, and the quality of the fruit: ou? charas einai alla` lu'pes, karpo`n eireniko`n, the appearance and the reality, dokei and apodi'dosis. Then the season, pro`s to` paro`n and u'steron. God's physic must have time to work. At first it may not be so, or at least not appear; for things are before they appear or can be observed for the present. We must tarry God's leisure, and be content with his blows, till we feel the benefit of them: it is first matter of faith, and then of feeling; though we do not presently understand why everything is done, we must wait. The hand on the dial doth not seem to stir, yet it keeps its course; while it is paving we see it not, but that it hath passed from one hour to another is evident. So is God's work with the soul; and spiritual renovation and increase is not so sensible at the first though it be carried on eme'ra kai` eme'ra, day by day, 2 Cor. iv. 16, but in view of the whole it will ap pear. What are we the better? Doth sin decay? and what sin? Do we find it otherwise with us than it was before? 8. This profit is not only when the affliction is upon us, but after it is over the fruit of it must remain. Their qualms and pangs most have: Ps. lxxviii. 34-37, When he slew them, then they sought him, and returned and inquired early after God: and they remembered that God was their rock, and the high God their redeemer. Nevertheless, they did flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him, neither were they steadfast in his covenant.' Many have a little forced religion in their extremities, but it weareth off with their trouble. Sin is but suspended for a while, and the devil chained up; they are very good under the rod, they are frighted to it; but after the deliverance cometh, the more profane. It is true many may begin with God in their troubles, and their necessities drive them to the throne of grace; and Christ had never heard of many, if -fevers and palsies, and possessions and blindness, deafness and dumbness, had not brought them unto him, thanks to the disease. But if a course of godliness begins upon these occasions, and continues afterwards, God will accept it; he is willing to receive us upon any terms. Men will say, You come to me in your extremity; but he doth not upbraid us, provided we will come so as to abide with him, and will not turn the back upon him when our turn is served. If you do so, take heed; God hath other judgments to reach you: as John said, Mat. iii. 11, 12, He that cometh after me is mightier than I, whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost and with fire: whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner, but he will burn up the chaff with unquenchable fire.' So that which cometh after is mightier than that which went before; the last judgment is the heaviest: The axe is laid to the root of the tree; therefore every tree that bringeth not forth good fruit is hewn down, and cast into the fire,' Mat. iii. 10. He will not only lop off the branches, but strike at the root; as the Sodomites that escaped the sword of Chedorlaomer perished by fire from heaven. The Israelites that were not drowned in the Red Sea, were stung to death by fiery serpents: As if a man did flee from a lion, and a bear met him; or went into the house and leaned his hand on the wall, and a serpent bit him,' Amos v. 19. When you avoid one judgment, you may meet an other, and find a stroke where you think yourselves most secure. Use 1. Let us consider these things, that we may profit by all the chastenings of the Lord. It is now a time of affliction, both as to public judgments and as to the private condition of many of the people of God. We have been long straying from God, from our duty, from one another; it was high time for the Lord to take his rod in his hand, and to scourge us home again. Upon these three nations there is somewhat of God's three great judgments--war, pestilence, and famine; they are all dreadful. The pestilence is such a judgment as turneth populous cities into deserts and solitudes in a short time; then one cannot help another: riches and honours profit nothing then, and friends and kinsfolks stand afar off: many die without any spiritual helps. In war, what destructions and slaughters, expense of blood and treasure! In famine, you feel yourselves to die without a disease, know not where to have fuel to allay and feed the fire which nature hath kindled in your bodies. But, blessed be God, all these are in moderation. Pestilence doth not ragingly spread, the war is at a distance, the famine only a scarcity. Before God stirreth up all his wrath, he observeth what we do with these beginnings. Besides, the people of God are involved in a heap of miseries on all hands; the op pressed, dejected party burdened with jealousies, and ready to be haled to prison and put under restraint. Holy men sometimes have personal afflictions added to the public calamities. Jeremiah was cast into the dungeon when the city was besieged. The chaff and grain both are threshed together, but the grain is, besides, ground in the mill and baked in the oven. Besides, who thinks of his strayings, and returning with a more serious resolution to his duty? If we would profit by afflictions we must avoid both the faulty extremes: Heb. xii. 5, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.' Slighting and fainting must be avoided. 1. Let us not slight them. When we bear them with a stupid senseless mind, surely that hindereth all profit. None can endure to have their anger despised, no more than their love: a father is displeased when his child slights his correction. That we may not slight it, let us consider:-- [1.] Their author, God. We think them fortuitous, from chance, but they do not rise out of the dust,' Job v. 6. Whoever be the instruments, or whatever be the means, the wise God hath the whole ordering of it. He is the first cause; he is to be sought to, he is to be appeased, if we would stop evil at the fountain-head; for all creatures willingly or unwillingly obey him, and are subject to his empire and government: Amos iii. 6, Is there any evil in the city, and I have not done it, saith the Lord?' Isa. xlv. 7, I form the light, and create darkness; I make peace and create evil; I the Lord do all these things;' Job i. 21, The Lord giveth, and the Lord taketh away.' [2.] The meritorious cause is sin: Lam. iii. 39, Wherefore doth a living man complain, a man for the punishment of his sin?' That first brought mischief into the world, and still continueth it. God never afflicts without a cause; either we need it, or we deserve it: Micah vii. 9, I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness.' We should search for the particular sins that provoke God to afflict us; for while we only speak of sin in general, we do but inveigh against a notion, and personate mourning; but those we can charge upon our selves are most proper and powerful to break the heart. [3.] The end is our repentance and amendment, to correct sin past, or prevent sin to come. (1.) For correction, to make us more penitent for sin past. We being in a lower sphere of understanding, know things better by their effects than their nature: Jer. ii. 19, Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know, therefore, and see that it is an evil and bitter thing that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord of hosts.' Moral evil is represented to us by natural evil; pain showeth what sin is. (2.) For prevention of sin for time to come. The smart should make us cautious and watchful against sin: Josh. xxii. 17, 18, Is the iniquity of Peor too little for us, from which we are not cleansed to this day, although there was a plague in the congregation of the Lord, but that ye must turn away this day from following the Lord? And it will be, seeing ye rebel to-day against the Lord, that to-morrow he will be wroth with the whole congregation of Israel.' Afflictions also should stir up in us heavenly thoughts, heavenly desires, and more lively diligence in the exercise of those graces which before lay dormant in us through our neglect. Only I must tell you, that sometimes the affliction may be merely for prevention, and may go before sin. God hath always a cause, but he doth not always suppose a fault in act, but sometimes in possibility; looking into thy actions or thy tem per, what thou hast done, or wouldst do, to cure or prevent a distemper in thy spirit, as well as a disorder in thy conversation. 2. Let us not faint. When the afflictions sit close and near, then we are apt to fall into the other extreme, to be dejected out of measure. An over- sense worketh on our anger, and then it is fretting; or on our sorrow, and then it is fainting. The former is the worse of the two, for that is to set up an anti-providence, or a being displeased with God's government, a practical disowning of his greatness and justice. All men will acknowledge God is great, yet what worm is there will submit to him any further than themselves please? We say we deserve nothing but evil from his hands, but yet are maddened like wild bulls in a net when the goad is in our sides. We say, Any other cross but this. We do not dislike trial, but this trial that is upon us. God thought this fittest for us; our murmuring will not ease our trouble, but increase and continue it. Certainly without submission troubles will do us no good: Patience worketh experience,' Rom. v. 4. Fainting, properly so taken, is when we look upon God's work through a false glass, and mis-expound his dispensation. God puts forth his hand, not to thrust us off, but pull us to himself: Hosea v. 15, I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.' The very affliction giveth us hope that he will not let us go on securely in our sins. It is not our being afflicted and made miserable by trouble which God aimeth at: Lam. iii. 33, He doth not afflict willingly, nor grieve the children of men.' Nor is it that which we should chiefly be affected with under affliction. We should mind another lesson taught by it, which if we neglect, our sense of trouble will be but perplexing. It is to subdue sin, to make us more mindful of heavenly things, to have our hearts humbled. No affliction should be counted intolerable which helpeth to purge our sin. We evidence our love to sin if we are overmuch troubled at it, or peevishly quarrel with God. Fainting showeth our weakness: Prov. xxiv. 10, If thou faint in the day of adversity, thy strength is small.' Use 2. Something concerning the profit of it: value it, observe it. 1. Value it. What do you count a profit or benefit, to flow in wealth, or excel in grace; to live in ease, or to be kept in a holy, heavenly, and humble frame? Heb. xii. 10, For they verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness.' Not that we might have the pelf of this world, but that we might be partakers of his holiness. It is better to have holiness than to have health, wealth, and honour; the sanctification of an affliction is better than to have deliverance out of it. Deliverance taketh away malum naturale--some penal evil which God bringeth upon us; sanctification, malum morale--the greatest evil, which is sin. I am sure this is that which we should look after. Deliverance is God's work, the improvement of the trouble is our duty: do you mind your work, and God will not be wanting to do his part. 2. Observe it, and see how the rod worketh, what thoughts it begets in you, what resolutions it stirreth up, what solaces you run to, and seek after to this end. [1.] In what temper and frame of heart you were when the affliction surprised you. Usually affliction treadeth upon the heels of some sin. If it be open, and in our practice, it discovereth itself; if secret, and in the frame of our hearts, it must be searched after. Usually it is some slightness and carelessness of spiritual and heavenly things; your hearts were grown in love with the world, you began to neglect your souls, grew more cold in the love of God, more formal in prayer, and indifferent as to your spiritual estate; you did not watch over your hearts; therefore the holy and jealous God cometh and awakeneth you by his smarting scourge. The foregoing distemper observed, will help you to state your profit. [2.] How that is cured by God's discipline, or what benefit you have gotten by it? You are more diligent in your duty, careful in your preparations for a better state. A Christian should be able to give an account of the methods by which God bringeth him to heaven. David could give an account, as here, Before I was afflicted I went astray; but now have I kept thy word;' and ver. 71, It is good for me that I have been afflicted, that I might learn thy statutes;' not good that I should be, as accepting the punishment, but that I have been, as owning the profit. __________________________________________________________________ SERMON LXXVII. Thou art good, and doest good: teach me thy statutes.--Ver. 68. THE Psalmist in the first verse of this portion had expressed himself in a way of thankfulness to God for his goodness, ver. 65; then interrupteth his thanksgiving a little, and beggeth the continuance of the same goodness, ver. 66; and after that returneth again to show how this good came by means of affliction, ver. 67; and therefore once more praiseth God for his goodness, and reneweth his suit. God is ever good to his people, but most sensibly they have proof of it in their afflictions, when to appearance he seemeth to deal hardly with them; yet all that while he doth them good. Sanctification of afflictions is a greater mercy than deliverance out of them. We may learn our duty by the discipline of a smart rod: Thou dealest well with thy servant;' for, Before I was afflicted I went astray; but now I have kept thy word.' And then he falleth into thanksgiving and prayer again, Thou art good, and doest good: teach me thy statutes.' Here is-- 1. A compilation and confession of God's goodness, both in his nature and actions. 2. A petition for grace, teach me thy statutes. First, The compellation used to God, Thou art good, and doest good.' Divers have been the glosses of interpreters upon these words. Aben Ezra, Bonus es non petenti, et benefacis petenti--thou art good to them that ask not, but surely dost good to them that ask. Others, thou art good in this world, dost good in the world to come. Others better, God is good of himself and doeth good to us. Goodness is communicative of itself; he is good, that noteth his nature and inclination; and he doeth good, that noteth his work, whereby he giveth proof of his goodness. Unumquodque operatur secundum suam formam--every thing acteth according to its nature. So doth God; as is his being, so is his operation; he is good, and doeth good; the work must needs be answerable to the workman. The point is:-- Doct. It becometh all those that have to do with God to have a deep sense of his goodness. 1. What is God's goodness. 2. How it is manifested to us. 3. Why those that come to God should have a deep sense of it. First, What is God's goodness? There is a threefold goodness ascribed by divines to God:-- 1. His natural goodness, which is the natural perfection of his being. 2. His moral goodness, which is the moral perfection of his being. 3. His beneficial communicative goodness, called otherwise his benignity, which is of chief regard in this place. Besides the perfection and excellency of his nature, there is his will and self-propension to diffuse his benefits; the perfection of his nature is his natural and moral goodness, the other his bounty. All must be spoken to distinctly. 1. God is naturally good. There is such an absolute perfection in, his nature and being, that nothing is wanting to it or defective in it, and nothing can be added to it to make it better. As Philo saith, Ho o`ntos o` to` proton agatho`n--the first being must needs be the first good. As soon as we conceive there is a God, we presently conceive that he is good. In this sense it is said, Mark x. 18, Why callest thou me good? there is none good but one, and that is God.' He is good of himself, good in himself, yea, good itself. There is none good above him, or besides him, or beyond him; it is all from him and in him, if it be good. He is primitively and originally good, auta'gathos, good of himself, which nothing .else is; for all creatures are good only by participation and communication from God. He is essentially good; not only good, but goodness itself: the creature's good is a superadded quality; in him it is his essence. He is infinitely good; the creature's goodness is but a drop, but in God there is an infinite ocean and sea, or gathering together of goodness. He cannot be better, he is summum bonum--the chiefest good; other things are good in subordination to him, and according to that use and proportion they bear to him. He is not good as the means, but as the end. Things good as the means are only good in order, proportion, measure, and respect; but God i absolutely good; beyond God there is nothing to be sought or aimed at; if we enjoy him we enjoy all good to make us completely happy. He is eternally and immutably good, for he cannot be less good than he is; as there can be no addition made to him, so no subtraction, or aught taken from him. 2. God is morally good, that is, the fountain and pattern of all that virtuous goodness which is in the creatures. So Ps. xxv. 8, Good and upright is the Lord:' and Exod. xxxiii. 19, He said, I will make all my goodness go before thee, and proclaim my name.' As the creature hath a natural goodness of beauty, power, dominion, wisdom, so it hath a moral goodness of purity and holiness. Accordingly we must conceive in God his holiness, purity, veracity, justice, as his moral perfection and goodness, as his will is the supreme pattern and fountain of all these things in the creature. 3. God is communicatively and beneficially good; that implieth his bounty and beneficence, or his will and self-propension to diffuse his benefits. It may be explained by these considerations:-- [1.] That God hath in him whatsoever is useful and comfortable to ns. That is one notion we apprehend him by, that he is God all-sufficient,' Gen. xvii. 1, or that he hath all things at command, to do for us as our necessities shall require: Ps. lxxxiv. 11, For the Lord God is a sun and a shield; the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly:' Gen. xv. 1, Fear not, Abraham; I am thy shield and thy exceeding great reward.' The privative and positive part is expressed in both these places, whether we need life or comfort, or would be protected from all dangers, bodily or spiritual. Why should we seek good out of God? Riches, pleasures, honours might more happily be had if we could possess all things in God: Jer. ii. 13, My people have committed two great evils; they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.' God is the fountain of all those things which are necessary to give us all good and defend us from all evil. Possidet possidentem omnia: 2 Cor. vi. 10, As having nothing, and yet possessing all things.' [2.] That he hath a strong inclination to let out his fulness, and is ready to do good upon all occasions: Thou art good and dost good.' Bonum est primum, et potissimum nomen Dei, saith Damascene--the chiefest name by which we conceive of God is his goodness. By that we know him, for that we love him and make our addresses to him: we admire him for his other titles and attributes, but this doth first insinuate with us, and invite our respects to him. The first means by which the devil sought to loosen man from God was by weakening the conceit of his goodness; and the great ground of all our commerce with him is that God is a good God: Ps. c. 4, 5, Enter ye into his courts with praise; be thankful unto him, and bless his name; for the Lord is good, his mercy is everlasting.' He presently inviteth the world to come to him, because he is good. As God is all-sufficient in himself, so he is communicative of his riches unto his creatures, and most of all to his own people. Goodness is communicative, it diffuseth itself, as the sun doth light, or as the fountain poureth out waters. [3.] He is the fountain of all that good we have or are. We have nothing but what we have from God: James i. 17, Every good gift and every perfect gift is from above, and cometh down from the Father of lights:' and Jer. ii. 13, he is called the fountain of living waters.' As rivers are supplied by the sea, so the gathering together of all goodness is in God. All candles are lighted at his torch; there is nothing in the creature but what is derived from him: Who hath given to him first, and it shall be recompensed to him again?' Rom. xi. 35, as the sun oweth nothing to the beam, but the beam oweth all to the sun, and the sea oweth nothing to the river, but the river oweth all to the sea. [4.] There will a time come when he will be all in all,' 1 Cor. xv. 28, when God will immediately and in a fuller latitude communicate himself to his creatures, and there will need nothing beside himself to make us happy. Here we enjoy God, but not fully or immediately. We enjoy him in his creatures, but it is at the second or third hand; the creature interposeth between him and us: Hosea ii. 21, 22, And it shall come to pass in that day, I will hear, saith the Lord; I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.' In ordinances it is but a little strength and comfort that we get, such as is consistent with pain and sorrow; it is not full, because it is not immediate. A pipe cannot convey the whole fountain, nor the ordinances the full of God in Christ, only a little supply either as we need, or are able to receive; but then God will be all in all, he will do his work by himself; the narrowness of the means shall not straiten him, nor the weakness of the vessel hinder him to express the full of his goodness in full perfection. Secondly, How is his goodness manifested to us? 1. In our creation, in that he did raise us up out of nothing to be what we are, and form us after his own image. God made us, not that he might be happy, but liberal, that there might be creatures to whom to communicate himself; our beings and faculties and powers were the fruits of his mere goodness. When God made the world, then was it verified, He is good, and doeth good.' Gen. i.; for as the goodness of his nature inclined him to make it, so his work was good: after every day's work there cometh in his approbation, Behold it was good; and when he had made man, and set him in a well-furnished world, and compared all his works together, then they were very good,' ver. 31. That he still fashioneth us in the womb, and raiseth us into that comely shape in which we afterwards appear, it is all the effect of his goodness. 2. In our redemption; therein he commendeth his love and goodness in providing such a remedy for lost sinners. There is philanthropi'a--Titus iii. 4, But after that the kindness and love of God our Saviour towards man appeared.' In creation he showed himself phila'ngelos; in redemption, phila'nthropos, God is brought nearer to us as subsisting in our nature: 1 Tim. iii. 16, Great is the mystery godliness, God manifested in the flesh.' And so God had greater advantages to communicate himself to us in a more glorious way by the Redeemer, that we might for ever live in the admiration of his love. 3. In daily providence; so the goodness of God is twofold:-- [1.] Common and general to all creatures, especially to mankind: Ps. cxlv. 9, The Lord is good to all, his tender mercy is over all his works.' Upon all things and all persons he bestoweth many common blessings, as natural life, being, health, wealth, beauty, strength, and supplies necessary for them. There are none of God's creatures but taste of his bounty, and have sufficient proof that a good God made them and preserveth them. The young ravens: Ps. cxlvii. 9, He giveth to the beast his food, and to the young ravens which cry,' epiba'llei tou`s neo'ttous e ko'rax. So the wicked: Mat. v. 45, He maketh his sun to shine on the evil and on the good, and sendeth rain on the just and on the unjust;' Acts xiv. 17, Nevertheless he left not him self without witness, in that he did good, agathopoion, and gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness.' These common mercies argue a good God that giveth them, though not always a good people that receiveth them. This goodness of God showeth itself daily and bountifully. [2.] Special; God is good to all, but not to all alike. So he is good to his people, whom he blesseth with spiritual and saving benefits. So Lam. iii. 25, The Lord is good unto them that wait for him, to the soul that seeketh him.' So Ps. lxxxvi. 5, For thou, O Lord, art good, and ready to forgive, and plenteous in mercy unto all them that call upon thee.' For this kind of goodness, a qualification is necessary in the receiver. Satan will tell you God is a good God, but he leaveth out this--to those that love and fear him, and wait upon him. This peculiar goodness yieldeth spiritual and saving blessings, such as pardoning of sins: Isa. lv. 7, Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and lie will have mercy upon him, and to our God, for he will abundantly pardon:' instruction in the ways of God in the text, Thou art good, and doest good: teach me thy statutes.' And, in short, all the means and helps that are necessary unto everlasting glory: 2 Thes. i. 11, Wherefore also we pray always for you, that God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power.' Once more, to the objects of his peculiar love common blessings are given in love, and with an aim at our good: Ps. lxxxiv. 11, No good thing will he withhold from them that walk uprightly.' So that the ordinary favours which others enjoy are sanctified to them. They are from love, and in bonum, for good. God is ready to help them onwards to their everlasting hopes, and that estate which they expect in the world to come, where, in the arms of God, they shall be blessed for evermore. Thirdly, Why ought those that come to God to have a deep sense of this? 1. What is this deep sense? [1.] It must be the fruit of faith, believing God's being and bounty, or else it will have no force and authority upon us: Heb. xi. 6, He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' If we have but cold notions or dead opinions of the goodness of God, they will have little power on us. It is faith sets all things awork; there must be a sound belief of these things if we would practically improve them. [2.] It must be the fruit of constant observation of the effects of his goodness vouchsafed to us, so that we may give our thanks and praise for all that good we do enjoy. Careless spirits are not sensible of the hand of providence, never take notice of good or evil; therefore the Psalmist saith, Ps. cvii. 8, Oh, that men would praise the Lord for his goodness, and for his wonderful works to the children of men!' He repeateth the same, ver. 15, 21, 31, and concludeth all ver. 43, Whoso is wise, and will observe those things, even they shall understand the loving-kindness of the Lord.' We are more backward to the observation of the goodness of God than we are to any duty; therefore doth the Psalmist stir up all sorts of persons to note the invisible hand of providence that reacheth out supplies to them: whether they have business by sea or by land, whether in sickness or in health, in all the varieties of the present life, he is still stirring them up to mind their mercies, and inviteth them by God's late favours to the praise and acknowledgment of his goodness, his communicating his goodness so freely to undeserving and ill-deserving persons, and following them with more and more mercies. There are none of us but have reasons enough and obligations enough lying upon us to make observations in this kind; every experience and new proof should put us upon this acknowledgment. Certainly they are the wisest sort of men who do observe God's providence. [3.] It is the fruit of deep and ponderous meditation. Glances never warm the heart; it is our serious and deliberate thoughts which affect us; therefore the children of God should be thinking of his goodness displayed in all his works, especially in redemption by Christ: Eph. iii. 18, 19, To comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of God which passeth knowledge, that ye may be filled with all the fulness of God.' To be ravished with love, affected with love, always thinking of love, speaking of love, expressing their sense of love, that is a work behoving saints. We should often meditate upon and set our minds awork upon this goodness by frequent and serious thoughts of it, for the strengthening of our faith and quickening of our love to God. [4.] It is the fruit of inward and spiritual taste: 1 Peter ii. 3, If so be that ye have tasted that the Lord is gracious.' So Ps. xxxiv. 8, Oh, taste and see that the Lord is good.' Do not be content with hearsay, but get a taste; that is, an inward and experimental knowledge of the goodness of God in Christ, that we may know it, not only by guess and imagination, but by sense and feeling: the one half of it cannot be told you. Optima demonstratio est a sensibus. 2. Why we need to labour so much after a deep sense of this. [1.] To check our natural legalism, and the dark and distrustful prejudices of our own hearts. There is a secret guiltiness in us that breedeth misgiving thoughts of God. We have many suspicious thoughts of him, being guilty creatures, because we only represent him to ourselves as a consuming fire, or as clothed with justice and vengeance, watching an opportunity of doing us harm, and shut out all thoughts of goodness and mercy; yet when he proclaimeth his name, he telleth Moses he would make his goodness pass before him. God is wonderfully good in his nature, and he delighteth in the communications of his goodness: nothing pleaseth him better than his word; the business of it is to represent him good. Mercy pleaseth him: Micah vii. 18, Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy.' Mercy rejoiceth over judgment;' Ps. cxviii. 1, Oh, give thanks unto the Lord, for he is good; because his mercy endureth for ever.' His works speak him good; there is no part of the world that we can set our eyes upon but it offereth matter of praise to God for his bounty to his creatures, especially to man: Ps. xxxiii. 5, The earth is full of the goodness of the Lord:' the whole earth is full of his goodness, and will you draw an ill picture of him in your minds, as if he were harsh and severe, and his service were intolerable? No; The Lord is good, and doth good.' [2.] That we may justify God against the prejudices of the unbelieving world, and invite them from our own experience to make trial of God. So Ps. xxxiv. 8, Oh, taste and see that the Lord is good; blessed is the man that trusteth in him.' A report of a report signifieth little; what we have found ourselves we can confidently recommend to others. When we have felt his dealing with ourselves, we can entreat them to see what waiting upon God will come to; let any man make the experiment, keep close to God in obedience and reliance, and he shall find him to be a gracious master; others that have dark thoughts of God, like the spies, they bring an ill report upon his ways. [3.] To humble the creature. We have not a right sight of God unless all created perfections vanish before him. The creatures are but some shadows, pictures, resemblances, or equivocal shapes of God. Whatever name they have of good, wise, strong, beautiful, true, or such like, it is but a borrowed speech from God, whose image they have; and if the creature usurpeth its being as originally belonging to themselves, it is as if the picture should call itself a true and living man. I am, and there is none beside me,' holdeth true of God's being, and all his perfections, natural or moral. The creatures may be good, or better, or best, compared among themselves; but we are frail and nothing if compared with God: There is none good but one, and that is God.' That goodness which we have in participation from him will appear no goodness in comparison of him. The heavens themselves are not clean in his sight: Job xxv. 5, 6, Behold even to the moon, and it shineth not; yea the stars are not pure in his sight: how much less man that is a worm, and the son of man which is a worm?' And elsewhere, Job iv. 18, Behold, he putteth no trust in his servants, and his angels he chargeth with folly'--mutability in the angelical nature. When Isaiah had seen God, and heard the angels cry out, Holy, holy, holy, Lord God of hosts,' Isa. vi. 5, Then said I, Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; and mine eyes have seen the king, the Lord of hosts.' The consideration of his goodness obscureth all the glory and praise of the creature; as when the sun is up the lustre of the stars is no more seen. When we compare ourselves with one another, one may be called bad, another good; but with God no man is good. He is good, but we are evil; he is heaven, but we are hell; he is all perfection, we are all weakness. In respect of his goodness, nothing in us deserveth that name, as lesser light in the view of a greater is darkness. When Job had seen God, he could not look upon himself with any patience: Job xlii. 5, 6, I have heard of thee by the hearing of the ear, but now mine eye seeth thee: wherefore I abhor myself, and repent in dust and ashes.' That is a true sight of God that abaseth and lesseneth all things besides God, not only in opinion, but in affection and estimation. Alas! the best of us are scarce dark shadows of his goodness. [4.] God's goodness is the life of our faith and trust. So long as the goodness of God endureth for ever, we have no cause to be discouraged. If we want direction, in the text it is said, Thou art good, and dost good; teach me thy statutes.' If we want support and deliverance, Nahum i. 7, The Lord is good, a stronghold in the day of trouble, and he knoweth them that trust in him.' In every strait the people of God find him to be a good God. When we feel the burden of sin, and fear God's wrath, Ps. lxxxvi. 5, The Lord is good, and ready to forgive; and plenteous in mercy to all them that call upon him.' David, when his old sins troubled him, the sins of his youth, Ps. xxv. 7, Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me, for thy goodness' sake, O Lord.' When his enemies consulted his ruin, Ps. li. 1, Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually.' They cannot take away the goodness of God from you, whatever they plot or purpose against you. Thus may faith triumph in all distresses upon the sense of the goodness of God. In the agonies of death, the goodness of God will be your support. Non sic vixi ut pudeat me inter vos vivere; nec mori timeo, quia bonum habeo Dominum. We have a good master, who will not see his servants unrewarded. The goodness of God, and his readiness to be gracious to every one that cometh to him, is the fountain of the saint's hope, strength, and consolation. [5.] The goodness of God is the great motive and invitation to repentance: Rom. ii. 4, Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?' How so? God is good, but not to those that continue in their sins: Ps. lxviii. 19-21, Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation, Selah. He that is our God is the God of salvation, and unto God the Lord belong the issues from death: but God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.' If goodness be despised, it will be turned into fury. How great soever the riches of the Lord's bounty and grace offered in Christ are, yet an impenitent sinner will not escape unpunished. God is good; oh! come, try, and see how good he will be to you, if you will turn and submit to him. There is hope offered, and goodness hath waited to save you; so that now you may seek his favour with hope to speed. While he sits upon the throne of grace, and alloweth the plea of the new covenant, do not stand off against mercies. God hath laid out the riches of his gracious goodness upon a design to save lost sinners; and will you turn back upon him, and despise all his goodness provided for you in Christ? In point of gratitude, the least kindness done men melteth them as coals of fire. The borrower is servant to the lender. God hath not only lent us, but given us all that we have; therefore it should break our hearts with sorrow and remorse that we should offend a God so good, so bountiful, so merciful. The odiousness of sin doth most appear in the unkindness of it; that infinite goodness hath been abused, and infinite goodness despised, and that you are willing to lose your part in infinite goodness, rather than not satisfy some base lust, or look after some trifling vanity. Saul wept at the thoughts of David's kindness, 1 Sam. xxiv. 16. Every man will condemn the wrongs done to one that hath done us no evil, but much good; and will you sin against God, who is so good in himself, so good to all his creatures, and so good to you, and waiteth to be better and more gracious; and return evil for all his good, and requite his love with nothing but unkindness and provocation? Oh, be ashamed of all these things! What heart is that that can offend, and so willingly offend, so good a God! Rom. xii. 1, I beseech you by the mercies of God (there is argument and endearment enough in that) that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service,' that ye consecrate, dedicate yourselves to his glory, address yourselves cheer fully to his service. Let the soul be warmed into an earnest resolution to please him for the future, lest you make goodness your enemy, and justice take up the quarrel of abused grace. [6.] The goodness of God is the great argument to move us to love God. If he be good, he is worthy to be loved, and that with a superlative love; for God is both the object and the measure of love. A less good should be loved less, and a greater good more. All that is not God is but a finite and limited good, and must be loved accordingly. God only is infinite and eternal, and therefore he is to be loved of all, and above all, with our chiefest and most worthy love, by preferring his glory above all things that are dear to us, and being content for his sake to part with all that we have in the world. But if any lower thing prevail with us, we prefer it before God, and so contemn his goodness in comparison of it. If the object of love be good, none so properly deserveth our love as God. For (1.) He is originally good, the fountain of all good; therefore if we leave God for the deceitful vanities of this present life, we leave the fountain of living waters,' for a broken cistern,' Jer. ii. 13. The creatures are but dry pits and broken cisterns. (2.) He is summum bonum, the chiefest good. Other things, what good they have, they have it from him; therefore it is infinitely better and greater in him than in them; all the good that is in the creature is but a spark of what is in God. If we find any good there, it is not to detain our affections, but to lead us to the greater good, not to hold us from him, but to lead us to him, as the streams lead to the fountain, and the steps of a ladder are not to stand still upon, but that we may ascend higher. There is goodness in the creature, but mixed with imperfection; the good is to draw to him, the imperfection to drive us off from the creature. (3.) He is in finitely good. Other things may busy us and vex us, but they cannot satisfy us; this alone sufficeth for health, wealth, peace, protection, grace, glory. Necessities that are not satisfied in God are but fancies, and the desires that are hurried out after them, apart from God, are not to be satisfied, but mortified. If we have not enough in God, it is not the default of our portion, but the distemper of our hearts. In choosing God for our portion, one hath not the less because another enjoyeth it with him: here is a sharing without division, and a par taking without the prejudice of copartners. We straiten others in worldly things so much as we are enlarged ourselves; finite things cannot be divided, but they must be lessened; they are not large enough to be parted; but every one possesseth all that is good in God who hath God for his portion; as the same speech may be heard of all, and yet no man heareth the less because others hear it with him, or as no man hath the less light because the sun shineth on more than himself: the Lord is all in all; the more we possess him the better. As in a choir of voices, every one is not only solaced with his own voice, but with the harmony of those that sing in concert with him. Many a fair stream is drawn dry by being dispersed into several channels, but that which is infinite will suffice all. (4.) He is eternally good: Ps. lxxiii. 26, God is the strength of my heart, and my portion forever.' The good things of this life are perishing and of a short continuance; we leave other good things when we come to take full possession of God. At death wicked men perceive their error, when the good they have chosen cometh to be taken from them; but a man that hath chosen God then entereth into the full possession of him; that which others shun, he longeth for, waiting for that time when the creature shall cease, and God shall be all in all. Oh! let all these things persuade us to love God, and so to love him that our hearts may be drawn off from other things. Let us love him because of the goodness and amiableness of his nature, because of his bounty in our creation, redemption, and daily providence, and because he will be our God for ever. [7.] God's goodness is our consolation and support in all afflictions. God is a gracious father, and all that he doth is acts of grace and goodness; even the sharpest of his administrations are absolutely the best for us: Ps. lxxiii. 1, Truly God is good to Israel;' all his work is good; as in the six days, so in constant providence, it is either good or it will turn to good: Rom. viii. 28, All things shall work together for good to them that love God.' God may change our condition, yet he doth not change his affection to us; he is all good, and doth that which we shall find good at length. [8.] It is the ground of prayer; if we lack any good thing, he hath it, and is ready to communicate it. The goodness of God, as it doth stir up desire in us, so hope; as it stirreth a desire to communicate of his fulness, so a hope that surely the good God will hear us. He is not sparing of what he can do for us: James i. 5, If any of you lack wisdom, let him ask it of God, who giveth to all men liberally, and upbraideth not, and it shall be given him.' Our wants send us to the promises, and the promises to God. Use 1. To press us to imitate our heavenly Father; you should be good and do good, as he is good and doth good; for every disposition in God should leave an answerable character and impression upon their souls that profess themselves to be made partakers of a divine nature; therefore it should be our great care and study to be as good and do as much good as we possibly can. He is one like God that is good and doth good; therefore still be doing good to all, especially to the household of faith: Gal. vi. 10, As we have therefore opportunity, let us do good to all men, especially unto them who are of the household of faith;' with Mat. v. 44, 45, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust;' Luke vi. 35, But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest; for he is kind unto the unthankful, and to the evil;' 2 Peter i. 7, Add to godliness, brotherly kindness; and to brotherly kindness, charity.' Not doing good to our own party, or those of our friendship, but to all. So generally all good is to be done, as well as that of bounty and beneficence: Luke vi. 45, A good man, out of the good treasure of his heart, bringeth forth good things;' and it is said of Barnabas, Acts xi. 24, He was a good man, and full of the Holy Ghost and of faith.' A good man is always seeking to make others good, as fire turneth all things about it into fire. The title signifies one not only of a mild disposition, but of a holy, heavenly heart, that maketh it his business to honour God. So Joseph of Arimathea is said to be a good man, and a just;' this is to be like God. Use 2. Direction to you in the business of the Lord's supper: God is good, and doeth good. 1. Here you come to remember his goodness to you in Christ. Now the goodness of God should never be thought on, or commemorated, but your hearts should be raised in the wonder and admiration of it: Ps. xxxi. 19, Oh, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee!' and Ps. xxxvi. 7, How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings.' This should be delightful work to you, and not gone about with dead and careless hearts. We cannot express ourselves many times; strong passions do not easily get a vent; little things may be greatened by us, but great things indeed strike us dumb. However, our hearts should be deeply affected and possessed with this; we should be full of such admiring thoughts. 2. We come for a more intimate and renewed taste. By taste, I mean spiritual sense, to have the love of God shed abroad in our hearts by the Holy Ghost given to us,' Rom. v. 5. We come to the feast of the soul that our hungry consciences may taste of the fatness of God's house, Ps. lxv. 4; that our thirsty souls may drink of the rivers of his pleasure, Ps. xvi. 11; to have some pledge of the joys of heaven, if not to ravishment and sensible reviving, yet such as may put us out of relish with carnal vanities; some gracious experiences that may make us long for more, and go away lauding God. 3. To stir up our love to God as the most lovely and suitable object to our souls; in him is nothing but good. God is goodness itself: he is one that has deserved your love, and will satisfy and reward your love. All the good we have in an ordinance it is from him, and to lead up our souls to him. Our business now is to love God, who loved us first,' 1 John iv. 19; to love him by devoting ourselves to him, and to consecrate our all to his service. 4. To desire more communion with him, and to long after the blessed fruition of him, when God shall be all in all, not only be chief, but all, when we shall perfectly enjoy the infinite God, when the chiefest good will give us the greatest blessings, and an infinite eternal God will give us a far more exceeding and eternal weight of glory. The word, sacraments, and prayer convey but little to you in comparison of that, when God is object and means, and all things. The soul is then all for Christ, and Christ all for the soul. Your whole employment is to love him, live upon him. Here we give away some of our love, some of our thoughts and affections, on other things; Christ, is crowded, hath not room to lay forth the glory of his grace; but there is full scope to do it. __________________________________________________________________ SERMON LXXVIII. Teach me thy statutes.--Ver. 68. SECONDLY, we come to David's petition, Teach me thy statutes;' which I shall be brief in, because it doth often occur in the verses of this psalm. David's petition is to understand the word that he might keep it. Teaching bringeth us under the power of what is taught, and increaseth sanctification both in heart and life, as well as illumination or information. Doct. One chief thing which they that believe and have a sufficient apprehension of God's goodness should seek of him in this world, is understanding the way of salvation. This request is enforced out of the former title and compellation. 1. Because the saving knowledge of his will is one principal effect of his bounty and beneficence. As he showeth love to man above other creatures, in that he gave him such a life as was light, John i. 4--that is, had reason and understanding joined with it--so to his people above other men, that he hath given them a saving knowledge of the way of salvation since sin: Ps. xxv. 8, Good and upright is the Lord; he will teach sinners the way.' It is a great discovery of God's goodness that he will teach sinners, a favour not vouchsafed to the fallen angels: it is more than if he gave us the wealth of the whole world; that will not conduce to such a high use and purpose as this. More of his good will and special love is seen in this, to teach us the way how to enjoy him. Eternal life is begun by this saving knowledge: John xvii. 3, And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.' 2. This is one principal way whereby we show our sense of God's goodness. That is a true apprehension of God's goodness which giveth us confidence and hope of the saving fruits of it, when, the oftener we think of it, the more of sanctification we seek to draw from this fountain of goodness. That is an idle speculation that doth not beget trust, an empty praise, a mere compliment that doth not produce a real confidence in God, that he will give us spiritual blessings when we heartily desire them. True knowledge of God's name breedeth trust: Ps. ix. 10, They that know thy name will put their trust in thee:' and more particularly for this kind of benefit. It is a general encouragement: Mat. vii. 11, If ye, then, being evil, know how to give good gifts to your children, how much more shall your Father which is in heaven give good things to them that ask him?' But it is limited to the Spirit: Luke xi. 13, If ye, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Spirit to them that ask it?' Without this faith there is no commerce with God. 3. It is an argument of the good temper of our souls not to serve our carnal turns, but promote the welfare of our souls, when we would enjoy and improve the goodness of God to get this benefit. [1.] They are affected according to the value of the thing. Of all the fruits of God's goodness which a holy man would crave for himself and challenge for his portion, this he thinketh fittest to be sought--sanctifying grace to understand and keep the law. If this be not the only, yet it is the chiefest benefit which they desire in the world. For other things, let God deal with them as he will; but they value this among the greatest things which God bestoweth on mankind. Observe here how much the spirit of God's children differeth from the spirit of the world; they account God hath dealt well with them when he bestoweth upon them wealth and honour: Ps. iv. 6, Who will show us any good?' but the other desire grace to know God's will, and to serve and please him: there is the thing they desire and seek after, as suiting their temper and constitution of soul. A man is known by his desires, as the temper of his body by his pulse. [2.] They would not willingly sin against God, either out of ignorance or perverse affections; therefore, if God will direct them and assist them in the work of obedience, their great care and trouble is over. It is a good sign that a man hath a simple, honest spirit, when there is rooted in his heart a fear to offend God, and a care to please him. He may err in many things, but God accepts him as long as seeking knowledge in order to obedience, Eph. v. 15-17. All that God requireth, both for matter and manner, is, that we would not comply with sin; seeing the time is evil and full of snares, we should not be unwise in point of duty. [3.] They have a holy jealousy of themselves. David desired to use every condition well, whether he were in prosperity or trouble. The context speaketh of afflictions that were sanctified; but a new condition might bring on a new alteration in the soul. Prosperity would make him forget God, and trouble overwhelm him, if God did not teach him. In what state soever we be, we must desire to be taught of God, otherwise we shall fail: Phil. iv. 11, 12, For I have learned, in whatsoever state I am, therewith to be content: I know how to be abased, and how to abound; everywhere and in all things I am instructed.' Unless the Lord guide us, we shall be as Ephraim was, a cake not turned,' Hosea vii. 8, baked but on one side, quite dough and raw on the other side; fail in the next condition, though passed over one well. [4.] A sense of the creature's mutability. Comparing it with the former verse, I observe, that though he kept God's commandments, yet he craveth further grace, and desireth that he may be still taught, because he knew not all that he might know, and was ready to err both in practice and judgment: and this must teach us to desire God's guidance and direction, not only when we have erred, but when we do well. Many, when they have smarted for their errors, will desire God to teach them; but David kept this continual dependence upon God for daily grace, both for turning away of evil, and also for doing good: Prov. iii. 5, 6, Trust in the Lord with all thine heart, and lean not upon thine own understanding: in all thy ways acknowledge him, and he shall direct thy paths:' which we are to follow in our places and callings. We are apt to ascribe too much to our present frame and resolutions. God must still be called to for his counsel and blessing in every business. [5.] An evangelical frame. He pleadeth not merit, appealeth not to justice, but to God's grace and goodness. This should be the special groundwork of our prayers. The Lord doth all to the praise of his glorious grace,' Eph. i. 7; and he will not have that glory in fringed, either in part or in whole. The Spirit of God is very tender of it in scripture, and we should be very tender of it in our addresses to God, that all conceits of our own worth be laid aside, and that we wholly fly to God's goodness and mercy. The whole work of sanctification, from its first step to its last period, is all of grace, all must be ascribed to God's free goodness. [6.] The will of God revealed in scripture is a subject that is never perfectly known. While we are in the way to glory there is always some new thing to be learned of it and from it, even by those that are the greatest proficients in the knowledge of it; and therefore we must be still scholars in this school, and when we have learned never so much we must still be learning more. This is continued, lasting work, for David is ever and anon at his old request, Lord, teach me thy statutes;' and not without reason, since it is not sufficient to know God's will in some few great and weighty actions of our lives, but in all, whether of greater or lesser concernments. And when we know generals, yet we are so apt to err in particular cases, and since the commandment of God is so exceeding broad, Ps. cxix. 96. Every day we may see more into it, and may be more fully informed of the mind of God. We every day see more in a promise than we did before, in a precept than we did before; therefore the apostle saith, 1 Cor. viii. 2, And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know.' Use. Here is a pattern and precedent for us; especially now w& have engaged our souls to God, let us seek this directive grace. It implieth pardon, and that maketh way for joy and comfort; for God teacheth pardoned sinners. A sure light and direction prevents many troubles of spirit and anxious doubts. It is a pledge and assurance of our getting home to God; those whom God guideth are sure to be safe in the issue. 1. It showeth what should be the matter of our prayers. David beggeth not to increase him in riches and honours, nor to flow in temporal delights. No; if God would show himself a good God to him, he desireth it may be in giving him the spirit of understanding, and some increase of holiness; this he would take as the principal sign of God's favour and grace to him. The world generally imploreth God's goodness to another end; they think they are dealt liberally with when every man hath his lust satisfied: they pray from the intemperateness of the flesh; but David professeth it was enough to him if he might find God answering him in that one thing which most others neglect and pass by in their prayers, or, if they mention it, it is for fashion's sake, and to comport with the usual way of praying. But because there is great deceit, and we often pray for what we have no mind to have granted, let us see if this be our temper. [1.] We must discover it in our thanksgiving and blessing God for this gift, though he denieth us other which make a fair show in the world: Mat. xi. 25-27, At that time Jesus answered and said,' I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes: even so, Father, for so it seemed good in thy sight. All things are delivered to me of my Father; and no man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him.' Christ showeth that the mystery of grace is at God's disposing, who manifests it as he seeth good; that if he hath cut us short in other things, and been liberal to us in this, we should not only be contented, but highly thankful; and how contemptible soever we be in the world, yet it is matter of praise and thanksgiving in that God hath bestowed his grace and love to us according to his will and pleasure. [2.] By our patience and contentedness in the want and loss of other things for this thing's sake; want, if God's providence be so; loss, if occasioned by our adherence to truth. Want: we have no reason to envy carnal men: Ps. xvii. 14, 15, From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. But as for me, I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness.' We have no reason to repine; our present condition of entertaining communion with God in a practice of holiness countervaileth all their happiness, especially our future hopes to increase in knowledge and abound in the work of the Lord; and to own and stand up for a hated and despised truth will bring more comfort to our souls than all the pleasure the wicked have in their sensual delights. Are they the happy men that go on in opposition against the ways of God? Prov. iii. 31-33, Envy thou not the oppressor, and choose none of his ways: for the froward is an abomination to the Lord, but his secret is with the righteous. The curse of the Lord is in the house of the wicked, but he blesseth the habitation of the just.' They are not happier than the godly; it is a greater happiness to know more of God's mind than anything they enjoy: John xv. 15, Henceforth I call you not servants, for the servant knoweth not what his lord doeth: but I call you friends; for all things that I have heard of my Father, I have made known unto you.' [3.] By our constancy in prayer, and earnest supplication to know more of the mind of God. They will not be put off with other things. God gave the Spirit to the rest of the apostles, but he gave the purse to the son of perdition. Men may have a fit of devotion in their prayers, but their general course is not answerable: Mat. vi. 33, First seek the kingdom of God.' If we seek it in good earnest we shall show it in our conversation and demeanour: Prov. iv. 7, Wisdom is the principal thing, therefore get wisdom; and with all thy getting get understanding.' This must be the chiefest thing that beareth sway in our endeavours, that we may know more of God's mind in following our suits incessantly, we must not be put off; though God giveth other things, you must not cease your importunity. Lord, I expect something else from thy goodness; see Ps. cxix. 132, 133, Look upon me, and be merciful unto me, as thou usest to do to them that fear thy name. Order my steps in thy word, and let no iniquity have dominion over me;' and Ps. xxvii. 7, Hear me, God. when I cry with my voice; have mercy upon me, and answer me;' if we do not suffer this desire to languish and die, but still it he recommended to God daily. My business is rightly to understand and perfectly to do thy will; this is my one and great request, which I will ever and ever urge. I cannot give over this prayer till thou beest all in all, and showest me the utmost of thy bounty. We desire many things, but we are soon put out of the humour; as children, that seem passionately and pettishly to desire a thing, but by presenting other things to them they are diverted and stilled; but it is not so with God's people. As Naomi said of Boaz, Ruth iii. 18, For the man will not be in rest until he have finished the thing this day;' so a child of God will not be satisfied till his desire be in some measure accomplished. 2. In what manner we should pray. [1.] With earnestness. Slight prayers bespeak their own denial: Prov. ii. 1-5, My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear to wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God.' [2.] With confidence: he is wont to do it for you. Ask nothing contrary to his nature. We should come with a confidence of speeding; there is in him a propensity and inclination to help us. What would ye do to a hunger-bitten child if he cometh to you for a knife or an apple? You would deny him them, but not meat to satisfy his hunger. If for bread to play with, or meat when he hath enough, you would deny him, not gratify his fancy: if he come to be taught his book, you would readily hear him. So when we come not for temporal things, but spiritual comforts, when spiritual comforts are not asked out of course, and for form's sake, yea, not only for comforts, but necessary grace to do his will, surely it cannot be that he should cast off them that love him, and would fain be conformed to his will, that come humbly, and long, and pray, and seek for his grace. [3.] That this confidence must be evangelical. He sets before his eyes God's goodness, or readiness to be gracious to all that call upon him; so that all the hope we have to prevail should not be taken from anything in us, but something in God himself. We must expect and ask blessings from God, for God, and because of God's sake. It is not for any good we deserve, or have done, or can do, that God taketh care of his weak foolish children, but for the glory of his name, his grace and constant goodness. God is our fountain, our reasons are his goodness, our end his glory. This is the true way of addressing ourselves to God, deprecating sins for which he may harden us, and remembering his mercies on which we ground our hope. So doth David: Ps. xxv. 5, 6, Lead me in thy truth, teach me; for thou art the God of my salvation; on thee do I wait all the day. Remember, O Lord, thy loving-kindnesses and thy mercies; for they have been ever of old.' His eternal love is assigned as the cause of all: Ps. xxiii. 3, He leadeth us in paths of righteousness, for his name's sake. 3. What should be the grounds and impelling principle of prayer. [1.] A strong bent to please God, and that all your affections and actions may be ordered so as to be acceptable in his sight. Those that stand in awe of God are loath to offend him; they may expect direction and light in all difficult cases: Ps. xxv. 12, What man is he that feareth the Lord? him shall he teach in the way that he shall choose;' ver. 14, The secret of the Lord is with them that fear him, and he will show them his covenant.' [2.] A desire to enjoy him; for these things are valuable as they lead us to God. Our solid joy lieth not in outward things, but in our communion with God: Ps. cxxxix. 24, Lead me in the way everlasting;' and Ps. lxxiii. 24, Thou shalt guide me by thy counsel, and afterward receive me to thy glory.' Their business is to be happy hereafter, and well guided here, that they may attain that happiness. Now there is an inseparable connection between our walking in the time of this life, and receiving into heaven after this life; and he that is resolved to walk by the rule of God's direction, may promise himself to be received into glory after his journey is ended. So Ps. xliii. 3, Send out thy light and thy truth to lead me to thy holy hill.' They would fain take the nearest way to heaven, and follow God's counsel in all things. We have his word continually to guide us in this way, but we need also the assistance of his Spirit. The promised rest is much in their eye, and doth mightily prevail with him: they would have God to be their guide here, that he may be their rest hereafter. __________________________________________________________________ SERMON LXXIX. It is good for me that I have been afflicted; that I might learn thy statutes.--Ver. 71. THE context speaketh of afflictions by occasion of persecutions. The proud had forged a lie against him, and involved him in many troubles, when in the meantime their heart was as fat as grease.' They wallowed in ease and pleasure, but David kept right with God; and yet his afflictions do not cease. God doth not presently take away opposition, because of our proud, unhumbled, unmortified spirits, though we hold fast our integrity for the main: therefore he comforteth himself in his spiritual protection under the affliction, though the affliction was not removed: It is good,' &c. In the words there is-- 1. An assertion, it is good for me that I have been afflicted. 2. The reason, that I might learn thy statutes. Or, here is a general truth explained by a particular instance. In the general, he saith it is good, and then what good he got by it. Doct. That affliction, all things considered, is rather good than evil. The assertion is a paradox to vulgar sense and the ears of the common sort of men. How few are there in the world that will grant that it is good to be afflicted! Yea, the children of God can scarcely subscribe to the truth of it till the affliction be over. While they are under it they feel the smart, but do not presently discern the benefit; but in the review they find God hath ordered it with much wisdom and faithfulness; and in the issue they say, as David doth, It is good for me that I have been afflicted.' Carnal sense is not easily persuaded, but the new nature prevaileth at length, and then they readily subscribe to the truth of it. The word is clear on this point: Job v. 17, Behold, happy is the man whom the Lord correcteth.' The first word, behold, summoneth our attention and observation. What is the matter? As those that are before Joseph cried, Abreck, bow the knee,' Gen. xli. 43, to show some eminent person was at hand, so this behold calleth for reverence and admiration; there is some strange truth to ensue and follow. Happiness in the lowest notion, it includeth a freedom from misery; and yet the scripture pronounces the man happy whom the Lord correcteth. There have been among the heathens many opinions about happiness. Two hundred and eighty-eight Austin reckoneth up; but none ever placed it in correction, in sickness, disgrace, exile, captivity, loss of friends, much less in God's correction, who is our supreme judge, to whom we ultimately appeal when others wrong us. And yet the corrected man, and the man corrected by the Lord, is happy, though not with a consummate happiness; he hath not the happiness of his country, but he hath the happiness of the way. The man is kept by the way, that he may come to his country. His afflictions take nothing from him but his sin. Therefore his solid happiness remaineth not infringed, rather the more secured. So Ps. xciv. 12, Blessed is the man whom thou chastenest, O Lord, and teachest out of thy law.' To be chastened of God for what we have done amiss, and by that means to be reduced to the sense and practice of our duty, is one of the greatest blessings on this side heaven that can light upon us. It is an evidence of God's tender care over us, and that he will not lose us, and suffer us to perish with the unbelieving and sinful world. The truth lieth clearly in the scripture; but to reconcile it with our prejudices-- 1. I shall show by what measure we are to determine good and evil. 2. Prove that affliction is good. First, For the measure. 1. This good is not to be determined by our fancies and conceits, but by the wisdom of God; for God knoweth better what is good for us than we do for ourselves, and foreseeth all things by one infinite act of understanding, but we judge according to present appearance; therefore all is to be left to God's disposal, and his divine choice is to be preferred before our foolish fancies, and what he sendeth and permitteth to fall out is fitter for us than anything else. Could we once assuredly be persuaded of this, a Christian would be completely fortified, and fitted not only for a patient but a cheerful entertainment of all that is or shall come upon him. Besides, he is a God of bowels, and loveth us dearly, better than we do ourselves; and therefore we should be satisfied with his dispensations whatever they are, whether according to or against our will. The shepherd must choose the pastures for the sheep, whether lean or fat, bare or full grown; the child is not to be governed by his own fancy, but the father's discretion; nor the sick man by his own appetite, but the physician's skill. It is expedient sometimes that God should make his people sad and displease them for their advantage: John xvi. 6, 7, Because I have said these things unto you, sorrow hath filled your hearts: nevertheless I tell you the truth, it is expedient for you that I go away.' We are too much addicted to our own conceits: Christ's dealing is expedient and useful when yet it is very unsatisfactory to us: he is to be judge of what is good for us, his going or tarrying, not we ourselves, who are short-sighted and distempered with passions, whose requests many times are but ravings, and ask of God we know not what, as the two brethren, Mat. xx. 22, and seek our bane as a blessing, as children would play with a knife that would cut and wound them, pray our selves into a mischief and a snare. It were the greatest misery if God should carve out our condition according to our own fancy and desires. Peter said, Mat. xvii. 4, Master, it is good for us to be here:' he was well pleased to be upon Mount Tabor, but little thought what service God had to do for him elsewhere, how much poor souls needed him and the other apostles' help. We would always be in the mount with God, enjoy our comforts to the full, even to surfeit; but God knows that is not good for us. His pleasure should satisfy us though we do not see the reason of it. So Jer. xxiv. 5, God speaketh of the basket of good figs (whereby were represented the best of the people) whom I have sent into the land of the Chaldeans for their good. What can there be seemingly more contrary to their good than a hard and an afflicted lot out of their own country? Yet God, that foresaw all things, knew it was for their good; worse evils would befall the place where they had been. So to be kept under, to have no service for the present, no hopes to rise again for the future, and to be laden with all manner of prejudices and reproaches, this is for good. We think not so, but God knoweth it is so, most for his glory and our benefit. So the selling of Joseph into Egypt, Gen. 1. 20, God meant it to good.' Alas! what good to have the poor young man sold as a slave, to be cast into prison for his chastity and continency, and exposed to all manner of difficulties 1 But alas! many had perished if he had not been sent thither. So God taketh away many beloved comforts from us; he meaneth it for good. We think it is all against us; no, it is for us. So Ps. xxxiv. 10, They that seek the Lord shall not want any good thing.' Many times they want food and raiment, want liberty, at least in some degree; they may want many things that are comfortable; though they have things sparingly, though they have of the meanest, yet they have that which is good for them. So Ps. lxxxiv. 11, No good thing will he withhold.' He may keep us low and bare, feed us cibo extemporali, as Lactantius; but that is good for us. If it were good for us to have larger revenues and incomes, we should not want them. The true and absolute ground of all submission is to think that which God sendeth is good, be it prosperity or adversity, the having or wanting children, or other comforts. 2. The next measure is this, that good is to be determined by its respect to the chief good or true happiness. Now, what is our chief happiness but the enjoyment of God? Our happiness doth not consist in outward comforts, riches, health, honour, civil liberty, or comfortable relations, as husband, wife, children; but in our relation to and acceptance with God. Other things are but additional appendages to our happiness, Mat. vi. 33. Affliction taketh nothing from our essential solid happiness, rather helpeth us in the enjoyment of it, as it increaseth grace and holiness, and so we enjoy God more surely. That is good that sets us nearer to God, and that is evil which separateth us from him; therefore sin is evil, because it maketh an estrangement between us and God, Isa. lix. 2; but affliction is good, because many times it maketh us the more earnestly to seek after him: Hosea v. 15, In their afflictions they will seek me right early.' Therefore every condition is good or evil as it sets farther off or draws us nearer to God; that is good that tendeth to make us better, more like unto God, capable of communion with him, conduceth to our everlasting happiness. So It is good that a man bear the yoke from his youth,' Lam. iii. 27, that he be trained up under the cross, in a constant obedience to God and subjection to him, and so be fitted to entertain communion with him. If afflictions conduce to this end, they are good, for then they help us to enjoy the chief good. 3. That good is not always the good of the flesh, or the good of outward prosperity; and therefore the good of our condition is not to be deter mined by the interest of the flesh, but the welfare of our souls. If God should bestow upon us so much of the good of the outward and animal life as we desire, we could not be said to be in a good condition if he should deny us good spiritual. We should lose one half of the blessings of the covenant by doting upon and falling in love with the rest: the flesh is importunate to be pleased, but God will not serve our carnal turns. We are more concerned as a soul than a body: Heb. xii. 10, He verily for our profit, that we may be partakers of his holiness.' Certain it is God will chasten us for our profit. What do we call profit? The good things of this world, the great mammon which so many worship? If we call it so, God will not; he meaneth to impart to us spiritual and divine benefit, which is a participation of his own holiness. And truly the people of God, if they be in their right temper, value themselves not by their outward enjoyments, but their inward, by their improvement of grace, not the enjoyment of worldly comforts: 2 Cor. iv. 16, Tor this cause we faint not, but though our outward man perish, our inward man is renewed day by day.' A discerning Christian puts more value upon holiness wrought by affliction than upon all his comforts. So that though affliction be evil in itself, it is good as sanctified. 4. A particular good must give way to a general good, and our personal benefit to the advancement of Christ's kingdom. The good of the church must be preferred before our personal contentment. Paul could want the glory of heaven for a while, if his continuance in the flesh were needful for the saints: Phil. i. 24, To abide in the flesh is more needful for you.' We must not so desire good to our selves as to hinder the good of others. All elements will act contrary to their particular, for the conservation of the universe. That may be good for the glory of God which is not good for our personal contentment and ease. Now the glory of God is our greatest interest; if it be for the glory of God that I should be in pain, bereft of my comforts, my sanctified subjection to the will of God must say it is good. John xii. 27, 28, there you have expressed the innocent inclination of Christ's human nature, Father, save me from this hour:' and the overruling sense of his duty, or the obligation of his office, But for this cause came I to this hour.' We are often tossed and tumbled between inclination of nature and conscience of duty; but in a gracious heart the sense of our duty and the desire of glorifying God should prevail above the desire of our own comfort, ease, safety, and welfare. Nature would be rid of trouble, but grace submits all our interests to God's honour, which should be dearer to us than anything else. 5. This good is not to be determined by present feeling, but by the judgment of faith. Affliction for the present is not pleasant to natural sense, nor for the present is the fruit evident to spiritual sense, but it is good because in the issue it turneth to good: Rom. viii. 28, All things work together for good.' While God is striking we feel the grief, and the cross is tedious, but when we see the end, we acknowledge it is good to be afflicted: Heb. xii. 11, No affliction for the present seemeth joyous, but grievous; but afterwards it yieldeth the peaceable fruits of righteousness.' A good present is the cause of joy, and an evil present is the cause of sorrow; but there are two terms of abatement: the sorrow is from the present sense, and the conceit of the sufferer. When we are but newly under the affliction, we feel the smart, but do not presently find the benefit; but within a while, especially in the review, it is good for me; it is matter of faith under the affliction, it is matter of sense after it. Good physic must have time to work. That which is not good may be good; though it be not good in its nature, it is good in its seasonable use, and though for the present we see it not, we shall see it. Therefore good is not to be determined by feeling, but by faith. The rod is a sore thing for the present, but the bitter root will yield sweet fruit. If we come to a person under the cross, and ask him, What I is it good to feel the lashes of God's correcting hand, to be kept poor and sickly, exercised with losses and reproaches, to part with friends and relations, to lose a beloved child? sense will complain. But this poor creature, after he hath been exercised and mortified, and gotten some renewed evidences of God's favour, ask him then is it good to be afflicted? Oh, yes! I had else been vain, neglectful of God, wanted such an experience of the Lord's grace. Faith should determine the case when we feel it not. Secondly, That according to these measures you will find it good to be afflicted. 1. It is good as it is minus malum, it keepeth us from greater evils. Afflictions to the righteous are either cures of or preservatives from spiritual evils, which would occasion greater troubles and crosses. They prevent sin: 2 Cor. xii. 7, And lest I should be exalted above measure through the abundance of revelation, there was given me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.' They purge out sin: Isa. xxvii. 9, By this shall the iniquity of Jacob be purged out.' We are apt to abuse prosperity to self-confidence: Ps. xxx. 6, 7, In my prosperity I said, I shall never be moved. Lord, by thy favour thou hast made my mountain to stand strong.' And luxury: Deut. xxxii. 15, But Jeshurun waxed fat and kicked; thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God that made him, and lightly esteemed the rock of his salvation.' The godly have evil natures as well as others, which cannot be beaten down but by afflictions. We are froward in our relations. Hagar was proud in Abraham's house, Gen. xvi. 4, her mistress was despised in her eyes; but very humble in the desert, Gen. xxi. 16. David's heart was tender and smote him when he cut off the lap of Saul's garment, 1 Sam. xxiv. 5; but how stupid and senseless was he when he lived at ease in Jerusalem! 2 Sam. xii. His conscience was benumbed till Nathan roused him. Before we are chastened we are rebellious, frail, fickle, mutable, apt to degenerate without this continual discipline: we are very negligent and drowsy till the rod awakeneth us. God's children have strange failings and negligences, and sometimes are guilty of more heinous sins. It is a great curse for a man to be left to his own ways: Hosea iv. 17, Let him alone;' so Ps. lxxxi. 12, I gave them up to their own hearts' lust.' Men must needs perish when left to themselves, without this wholesome, profitable discipline of the cross. 2. It is good, because the evil in it is counterpoised by a more abundant good. It is evil as it doth deprive us of our natural comforts, pleasure, gain, honour; but it is good as these may be recompensed with better pleasures, richer gain, and greater honour. There is more pleasure in holiness than there can be pain and trouble in affliction: Heb. xii. 11, No affliction for the present seemeth joyous, but grievous, but afterward it yieldeth the peaceable fruit of righteousness.' More gain than affliction can bring loss: Heb. xii. 10, But he for our profit, that we might be partakers of his holiness.' More honour than affliction can bring shame, surely then it is good. There is a threefold profit we get by affliction: -- [1.] The time of affliction is a serious thinking time: Eccles. vii. 14, In the day of adversity consider:' 1 Kings viii. 47, Yet if they bethink themselves in the land whither they are carried captive.' We have more liberty to retire into ourselves, being freed from the attractive allurements of worldly vanities and the delights of the flesh. Adversity maketh men serious; the prodigal came to himself when he began to be in want, Luke xv. 17. Sad objects make a deep impression upon our souls; they help us to consider our own ways and God's righteous dealings, that we may behave ourselves wisely and suitably to the dispensation: Micah vi. 9, The man of wisdom will hear the rod.' [2.] It is a special hearing time; in the text, That I might learn thy statutes:' and it is said of Christ, Heb. v. 8, that He learned obedience from the things that he suffered:' he did experimentally understand what obedience was in hard and difficult cases, and so could the better pity poor sinners in affliction: we have an experimental knowledge of that of which we had but a notional knowledge before. We come by experience to see how false and changeable the world is, how comfortable an interest in God is, what a burden sin is, what sweetness there is in the promises, what a reality in the word. Luther said, Qui tribulantur, &c. The afflicted see more in the scripture than others do; the secure and fortunate read them as they do Ovid's verses. Certainly when the soul is humble, and when we are refined and raised above the degrees of sense, we are more tractable and teachable, our understandings are clearer, our affections more melting. Our spiritual learning is a blessing that cannot be valued. If God write his law upon our hearts by his stripes on our backs, so light a trouble should not be grudged at [3.] It is an awakening, quickening time. (1.) Some are awakened out of the sleep of death, and are first wrought upon by afflictions. This is one powerful means to bring in souls to God, and to open their ears to discipline. God began with them in their afflictions, and the time of their sorrows was the time of loves. The hot furnace is Christ's workhouse, the most excellent vessels of honour and praise have been formed there: Isa. xlviii. 10, I have chosen thee in the furnace of affliction.' Manasses, Paul, the jailer, were all chosen in the fire; God puts them into the furnace, and chooseth them there, melts them, and stamps them with the image of Christ. The hog's trough was a good school to the prodigal. Well, then, doth God do you any harm by affliction when he saves you by it? If we use violence to a man that is ready to be drowned, and in pulling him out of the waters should break an arm or a leg, would he not be thankful? If you have broken my arm, you have saved my life. So God's children: It is good that I had such an affliction, felt the sharpness of such a cross. Oh, blessed providence! I had been a witless fool, and gone on still in a course of sin and vanity, if God had not awakened me. (2.) It quickeneth others to be more careful of their duty, more watchful against sin, and doth exercise and improve us in heavenly virtues and graces of spirit, which lay dormant in us through neglect, since pleasing objects, which deaden the heart, are removed. Even God's best children, when they have gotten a carnal pillow under their heads, are apt to sleep; their prayers are dead; thoughts of heaven cold, or none; little zeal for God or delight in him: Isa. xxvi. 16, Lord, in trouble they have visited thee; they pour out a prayer when thy chastening is upon them;' Hosea v. 15, In their afflictions they will seek me early.' Because they do not stir up themselves, God stirreth them up by a smart rod. The husbandman pruneth the vine, lest it run out into leaves; the baits of the flesh must be taken from us, that our gust and relish of heavenly things may be recovered. Use 1. The use is to caution us against our murmurings and taxing of God's providence. How few are there that give him thanks for his seasonable discipline, and observe God's faithfulness and the benefit they have by afflictions, but rather murmur, repine, and fret through impatience! If it be good to be afflicted, let us accept of it, for good is matter of choice: Lev. xxvi. 41, If their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity.' Now all affliction on this side hell is good, as it is a lesser evil; hic ure, hic seca, if God will cut here, burn here, lance here, as a chirurgeon, that we may not be destroyed for ever; corrected, that we may not be condemned, 1 Cor. xi. 32. It is good, as it is a means to good; for the end putteth a loveliness also upon the means, though things in themselves be harsh and sour. We must not consider what things are in themselves, but what they are in their reduction, tendency, and final use. So all things are yours, crosses, deaths, 1 Cor. iii. 18; all their crosses, yea, sometimes their sins and snares, by God's overruling. We lose the benefit of our affliction by our murmurings, repinings, faintings, carnal sorrows and fears; an impatient distrustful mind spoileth the working of God: Tribulation worketh patience, and patience experience.' It is not the bare affliction worketh, but the affliction meekly borne. Let us not misconstrue God's present way of dealing with us. There may be a seeming harshness in some of his dealings, but yet, all things considered, you will find them full of mercy and truth. Murmuring is a disorder in the affections, misinterpreting in the understanding, to prevent it. 1. Consider you must not interpret the covenant by God's providence, but God's providence by his covenant. Certain it is that all new covenant dispensations are mercy and truth, Ps. xxv. 10, our crosses not excepted; by them God is pursuing his covenant and eternal purpose concerning our salvation. There is sometimes a seeming contradiction between his promises and his providences, word and works; his voice is sweet like Jacob's, but his hand rough like Esau's. Go unto the sanctuary, and God will help you to reconcile things, Ps. lxxiii. 16, 17; otherwise the difficulty will be too hard for you. The children of God, that have suspected or displeased him, have always found themselves in error, Isa. xlix. 14, 15. His promise is the light side, his providence the dark side of the cloud: Ps. lxxvii. 19, Thy way is in the sea, and thy path in the deep waters, and thy footsteps are not known.' We cannot trace him, nor find out the reason of everything that God doeth; only, in the general, that he doeth all things well,' Mark vii. 37; nay, what is best. 2. We must distinguish between a part of God's work and the end of it. We cannot understand God's providence till he hath done his work. He is an impatient spectator that cannot tarry till the last act, wherein all errors are reconciled: John xiii. 7, What I do thou knowest not now, but hereafter thou shalt know.' No wonder if we are much in the dark, if we look only to present sense and present appearance. Then his purposes are hidden from us; he bringeth one contrary out of another, light out of darkness, meat out of the eater. God knoweth what he is a-doing with you, when you know not: Jer. xxix. 11, I know my thoughts, to give you an expected end.' When we view providences by pieces, we know not God's mind; for the present we see him (it may be) rending and tearing all things; therefore let us not judge of God's work by the beginnings, till all work together. Our present state may be very sad and uncomfortable, and yet God is designing the choicest mercies to us: Ps. xxxi. 22, 1 said in my haste, I am cut off from before thine eyes; nevertheless thou heardest the voice of my supplications when I cried unto thee;' Ps. cxvi. 11, I said in my haste, All men are liars.' Haste never speaketh well of God nor his promises, nor maketh any good comment upon his dealings. 3. We must distinguish between that which is really best for us, and what we judge best for us: Deut. viii. 15, 16, Who led thee through that great and terrible wilderness, wherein were fiery serpents and scorpions and drought, where there was no water; who brought thee out water out of the rock of flint; who fed thee in the wilderness with manna, which thy fathers knew not; that he might humble thee, and that he might prove thee, to do thee good at the latter end.' Other diet is more wholesome for our souls than that which our sick appetite craveth. It is best with us many times when we are weakest: 2 Cor. xii. 10, When I am weak, then am I strong.' Worst when strongest: 2 Chron. xxvi. 16, When he was strong, his heart was lifted up to his own destruction.' Lot chose Sodom, a fair and pleasant situation, but you know what inconveniences he met with there. Many times the buffetings of Satan are better for us than a condition free from temptation; so is poverty, emptiness, better than fulness, loss of friends than enjoyment of them. Use 2. For information. 1. By what note we may know whether God chastens us in anger, yea or nay; whether our crosses be curses. The cross that maketh thee better cometh with a blessing. It is not the sharpness of the affliction we should look to, but the improvement of it. The bitter waters may be made sweet by experiences of grace; if we are made more godly, wise, religious, it is a good cross; but if it leave us as careless and stupid, or no better than we were before, that cross is but a preparation to another; if it hath only stirred up our impatience, done us no good, God will follow his stroke, and heat his furnace hotter. 2. It informeth us that it is our duty not only to be good in afflictions, but we must be good after afflictions. David, when escaped, saith, It is good for me that I have been afflicted.' Wicked men are somewhat good in afflictions, but as soon as they are delivered they return to their old sins; as metals are melted while they are in the furnace, but when they are taken out, they return to their natural hardness; but the godly are better afterwards. 3. That every condition is as the heart is. Afflictions are good if we have the grace to make a good use of them. Look, as the good blessings of God by our corruption are abused to wantonness, and so made hurtful to us, so crosses, that are evil in themselves, when sanctified are good. All things are sanctified to us when we are sanctified to God. Other things that would be snares prove helps and encouragements, are great furtherances. The creature is another thing to the saints; if they are advanced, their hearts are enlarged to God; if afflicted, they grow more humble, watchful, serious. All things work together for the worst to the wicked. If God make Saul a king, Judas an apostle, Balaam a prophet, their preferment shall be their ruin. Hainan's honour, Ahithophel's wit, and Herod's applause turned to their hurt--if in prosperity, they contemn God; if in adversity, deny and blaspheme him: Prov. i. 32, For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.' As the salt sea turneth all into salt water, so a man is in the constitution of his soul; all things are converted to that use. Use 3. To persuade us to make this acknowledgment, that affliction is good. There needs many graces before we can thus determine. 1. Faith. It is not present, but it must be believed, hoped, and waited for. It is not fit all should be done in a day, and as early as we would; in the Lord's time the fruit will appear. The word doth not work by and by, so not the rod. Faith can see good in that in which sense only can find smart: Phil. i. 19, I know this shall turn to my salvation through your prayer, and the supply of the spirit of Jesus Christ:' and We know that all things shall work together for good,' Rom. viii. 28. Though it doth not appear, yet we know. 2. Love. The children of God, out of their love to God and present submission to God, do count whatsoever he doth to be good: Ps. lxxiii. 1, Yet God is good to Israel.' Though he seemeth to deal with his people hardly, yet love pronounceth the dispensation to be good; it can see a great deal of love in pain, and smart, and chastenings. I have read once and again of such a rabbi, that, when told of an affliction, would say, This is good, because it cometh from God. 3. Spiritual wisdom and choice to esteem things according to their intrinsic worth. A high value of holiness, profiting in sanctification, is more than enough to recompense all the trouble we are put to in learning it. This will make us yield to be lessened in our worldly comforts for the increase of spiritual grace: as Paul would cheerfully part with his health that he might have more experience of Christ: 2 Cor. xii. 10, I will take pleasure in infirmities, necessities, and distresses, for Christ's sake.' Surely the loss of outward things should trouble us the less, and we should be the sooner satisfied in God's dispensation, if he will take away our earthly comforts, and make us more mindful of that which is heavenly; if by an aching head God will give you a better heart, by the death of friends promote the life of grace. 4. Diligence and needfulness--(1.) To observe afflictions; (2.) To improve them. [1.] To observe what falleth out, from what hand it cometh, to what issue it tendeth; otherwise, if we observe it not, how can we acknowledge it, give God the glory of his wisdom and goodness? In heaven, when we shall know as we are known, it will be a great part of our lauding of God to look back on his providence conducting us through troubles, as it is pleasant for travellers in their inn to discourse of the deepness and danger of the ways. And now, when we rather are known than know, Gal. iv. 9, it is useful and comfortable to take notice of God's dealing with us. Oh, what a deal of wisdom, faithfulness, and truth may we see in the conduct of his providence! Gen. xxxii. 10, I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed unto thy servant; for with my staff I passed over this Jordan, and now I am become two bands;' Ps. cxix. 75, I know, O Lord, that thy judgments are right, and that in faithfulness thou hast afflicted me.' What necessity of his chastisement to prevent our pride, security, negligence! with what wisdom was our cross chosen! how did God strike in the right vein! you were running on apace in some neglect of God till he awakened you. This observation will help us to love God, who is vigilant and careful of our welfare. It will allay all the hard thoughts that we have of the seeming severity of his dispensations. [2.] Diligence to improve it for the bringing about of this good. We must not be idle spectators, but active under God; we must more stir up ourselves, and exercise ourselves to godliness. The affliction of itself is a dead thing; there must be help: Phil. i. 19, For I know this shall turn to my salvation through your prayer, and the supply of the spirit of Jesus Christ;' 2 Cor. i. 11, Ye also helping together by prayer for us.' It is not the nature of the cross, nor the power of inherent grace, without the actual influence of the Spirit, that makes troubles profitable. We must excite ourselves also, for the saints are not only passive objects, but active instruments of providence. We are not merely to be passive: Heb. xii. 11, It yieldeth the pleasant fruit of righteousness to them that are exercised thereby.' God exerciseth us with the rod, and we must exercise ourselves under the rod. We are engaged to use all holy means to this end, searching, praying, rousing up ourselves, learning our proper lessons; then we will come and make our acknowledgment, It is good for me that I have been afflicted.' __________________________________________________________________ SERMON LXXX. The law of thy mouth is better to me than thousands of gold and silver.--Ver. 72. THESE words may be conceived as a reason of what was said in the foregoing verse. David hath told us there that it was good for him that he was afflicted, because of the benefit obtained by his afflictions; he had learned God's statutes, knew more of his duty, and had a heart to keep closer to it. Now this gain was more to him than his loss by affliction; for he doth not value his happiness by his temporal interests so much as by his thriving in godliness. All the wealth in the world was not so much to him as the spiritual benefit which he got by his sore troubles; for the law of thy mouth,' &c. The text is a profession of his respect to the word, a profession which containeth in it the very spirit of godliness, a speech that becometh only such a man's mouth as David was, one that is sincerely godly. Many will be ready to make this profession, but other things do not suit; the profession of their mouths is contradicted by the disposition of their hearts, and the course and tenor of their lives. Observe here two things:-- 1. The things compared. 2. The value and preference of the one above the other. [1.] The things compared. On the one side there is the law of God's mouth; on the other, thousands of gold and silver. [2.] The value and preference of the one above the other, it is better to me, it is better in itself. There was reason for his esteem and choice. Many will say it is better in itself, but David saith it is better to me. Let us explain these circumstances as they are laid. [1.] The things compared. (1.) On the one side there is the law of God's mouth:' it is God's own word, and we should be as sure of it as if we had heard him utter and pronounce it with his own mouth, or had received it immediately by oracle from him. And indeed that is one way to raise this esteem: 1 Thes. ii. 13, Receiving it not as the word of men, but, as it is in truth, the word of God, which worketh effectually in you that believe.' In the word we must consider two things--the authority of it, and the ministry of it. If we consider the authority of it, so it cometh from God's mouth; if we consider the ministry of it, so it cometh by man's mouth, for he speaketh to us by men: 2 Peter i. 21, Holy men spake as they were moved by the Holy Ghost.' If we look to the ministry only, and not to the authority, we are in danger to slight it; certainly shall not profit by it. Many do so, as Samuel thought Eli called him, when it was the Lord, 1 Sam. iii. 7, 8; but when we consider who is the author of it, then it calleth for our reverence and regard. (2.) On the other side, thousands of gold and silver.' Where wealth is set out--(1.) By the species and kind of it--gold and silver; gold for hoarding and portage, silver for present commerce. (2.) The quantity, thousands,' that is, thousands of pieces, as that addition is used, Ps. lxviii. 30, They shall submit themselves with pieces of silver,' or talents, as the Chaldee paraphrase expoundeth it. Money answereth all things,' Eccles. x. 19. It can command all things in the world, as the great instrument of commerce. [2.] The value and preference of the one above the other, it is better,' and it is better to me.' It is better in itself, that noteth the intrinsic worth of the word; it is better to me, that implieth his own esteem and choice. To say, in the general only, It is better, implieth but a speculative approbation, which may be in carnal men: Rom. ii. 18, And approvest the things that are more excellent:' but to say, It is better to me, implieth a practical esteem, which is proper only to the regenerate. It is more dear, precious, and sweet to them than the greatest treasure. Could we have such a holy affection to the word, and say also, To me, and to me, we should thrive more in a course of godliness; for a man is carried on powerfully by his choice and esteem, his actions are governed and determined by it. Doct. The word of God is dearer to a gracious heart than all the riches in the world. Let me bring proofs: Ps. xix. 10, More to be desired are they than gold, yea, than much fine gold.' So speaking of spiritual wisdom, which is only to be had by the word of God, he saith, Prov. iii. 14, That the merchandise thereof is better than the merchandise of silver, and the gain thereof than fine gold.' So Prov. viii. 11, For wisdom is better than rubies, and all the things which are to be desired are not to be compared with it.' These expressions are frequently used, because the greatest part of mankind are miserably bewitched with the desire of riches; but God's children are otherwise affected, they have a better treasure. Let me prove two things:-- 1. That the word of God, and the benefit we get by it, is better than thousands of gold and silver. 2. That the children of God do so esteem it. Both must be proved; the one to show the worth and excellency of the word, the other to show the gracious disposition of the hearts of God's children. There is no question but that if these things were well weighed, the law of God's mouth, and thousands of gold and silver, we should find there is a great inequality between them; but all men have not a judgment to choose that which is most worthy. Many take glass beads for jewels, and prefer toys and trifles before a solid good. Gold and silver draw the hearts of all men to them, and their affections blind their judgment; and then, though the weights be equal, if the balances be not equal, wrong will be done. We do not weigh things with an equal balance, but consider them with a prejudiced mind, and a heart biassed and prepossessed with worldly inclinations. First, then, for the things themselves; surely gold and silver, which is digged out of the bowels of the earth, is not worthy to be compared with the law that cometh out of the mouth of God. If you compare the nature, use, and duration of these benefits that you have by the one and the other, you will see a vast difference. 1. The nature. The notion of riches is abundance of valuable things. Now there are true riches and counterfeit riches, which have but the resemblance and show. The true riches is spoken of Luke xvi. 11, and is opposed to that mammon and pelf which the world doteth upon. Grace giveth us the true riches and wealth. It is good to state what are the true riches and the false. The more abundance of truly valuable things a man hath, the more he hath of true riches. A child counteth himself rich when he hath a great many pins and points and cherry-stones, for those suit his childish age and fancy. A worldly man counteth himself rich when he hath gold and silver in great store by him, or lands and heritages, or bills and bonds; but a child of God counteth himself rich when he hath God for his portion, Christ to his redeemer, and the Spirit for his guide, sanctifier, and comforter; which is as much above a carnal man's estate in the world as a carnal man's estate is above a child's toys and trifles, yea, in finitely more. Well, then, surely the word of God will make us rich, because it revealeth God to be our God, according to our necessity and capacity: Ps. xvi. 5, 6, The Lord is my portion: I have a goodly heritage;' and it revealeth unsearchable riches of grace in Christ, Eph, ii. 1, iii. 8, pardon of sins, and life eternal. They that have Christ want nothing, but are completely happy. So for the Spirit; what are all the riches of the world to those treasures of knowledge, comfort, and holiness which we have by the Spirit! What is in one evangelist, He will give his Holy Spirit to them that ask him,' Luke xi. 13, is in another, Mat. vii. 11, He will give good things to them that ask him.' The Spirit is instead of all good things, so that the word is able to enrich a man more than all the wealth of the world can. It giveth us abundance, and abundance of better things; so that a man is not absolutely poor that wants gold and silver, but he that wants the benefits which the word of God offereth and conveyeth to us. Gold and silver are but one sort of riches, and but the lowest and meanest sort You do not count a man poor if he have lands, though he hath not ready-money; much less is a man poor if he hath gold, though he hath not silver. So a Christian is not poor if he hath God and Christ and the Spirit, though he say, with the apostle Peter, Silver and gold have I none,' Acts iii. 6. Angels are not poor though they have not flocks and herds and yearly revenues; they have an excellency suitable to their natures. So a Christian is not poor while he possesseth him who possesseth all things. But that I may not seem only to say that the treasures of grace are the true riches, I shall prove it by two arguments:-- [1.] That is the true riches which can buy and purchase all other things, but all other things cannot buy and purchase it. Now all the riches in the world cannot buy and purchase those benefits which the word offereth to us. They cannot purchase the favour of God; For what hope hath the hypocrite, if he hath gained, when God comes to take away his soul?' Job xvii. 8. Many a carnal wretch doth not make a saving bargain of it; but be it so, he looketh for worldly gain and hath it. What will this stead him when God puts the bond of the old covenant in suit, and demandeth his soul from him? He is loath to resign it, but God will have it: What can he give in exchange for his soul?' Money cannot purchase the grace of the Redeemer: 1 Peter i. 18, Ye are not redeemed with corruptible things;' and Ps. xlix. 6-8, The redemption of the soul is precious.' Men would, if they could, give a thousand worlds for the pardon of their sin, when they come to receive the fruit of it; but all will not do: the wrath of God must be appeased, and the justice of God satisfied, by another kind of ransom. They cannot purchase the grace of the Spirit. Simon Magus would give money for the gifts of the Holy Ghost, but Peter said to him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money,' Acts viii. 20. His request was base and carnal; yet thus far it yieldeth a testimony to the truth in hand, that he thought the gift of the Holy Ghost better than money, or else he would not have offered his money for it; yea, the lowest and far less necessary gift than his sanctifying, guiding, and comforting work. Well, then, all other things cannot purchase these benefits. But, on the other side, these benefits procure all other things. Grace giveth us an advantage in worldly things above others, for certainly Man doth not live by bread only,' Mat. iv., and his life doth not lie in worldly abundance: the natural, much more the sanctified and comfortable, use of the creatures dependeth on the favour of God and his fatherly care and providence, which is assured to the heirs of promise: Mat. vi. 33, First seek the kingdom of God and his righteousness, and these things shall be added;' 1 Tim. iv. 8, Godliness hath the promise of this life and that which is to come;' Prov. iii. 15, 16, Wealth is not to be compared with wisdom; because in her right hand is length of days, and in her left hand riches and honour.' A child of God that is obedient to the word hath more advantage for the world than a wicked man hath: he hath a promise which the other hath not, a warrant to cast his care upon God; he gets more by the want of worldly things than a wicked man by the possession of them, for his want is sanctified, and worketh for good. [2.] The world cannot recompense and supply the want of that grace we get by the word, but this can easily supply the want of the world. The worth and value of things is known by this, what we can least want. Now there is no earthly thing but may be so supplied as that its want should be better to us than its enjoyment. Sickness may be better to us than health, because of experiences of grace, 2 Cor. xii. 10. Poverty may be better than wealth, because we may be rich in grace, James i. 9; so James ii. 5; so 1 Tim. vi. 6, Godliness with contentment is great gain.' Slender provision with a contented heart is much better than a great deal more wealth. Godliness can supply the room of wealth, but wealth cannot supply the room of godliness. If the want of wealth helps us to an increase of grace and communion with God, it helpeth us to that which is of higher and greater value than the enjoyment of wealth could afford. But now, on the other side, the world will not give us a recompense for the want of godliness: Mat. xvi. 26, What is a man profited if he shall gain the world and lose his soul?' What shall be given to the party for that loss? His soul is lost, not in a natural sense, but in a legal sense, forfeited to God's justice. We may please ourselves in our carnal choice for a while, but death bloweth away all our vain conceits: Jer. xvii. 11, At his latter end he shall be a fool.' He was a fool before all his lifetime, but now in the judgment and conviction of his own conscience. His conscience shall rave at him, fool, madman I to hazard the love of Christ for worldly things. These things cannot be recompensed by any other. What poor rewards can the world yield you for the loss of Christ and heaven! Alas! then, you lose your treasure, and have nothing to comfort you but rattles and baubles, which will no more comfort us than fine flowers will a man going to execution. Thus in the nature of riches. 2. Let us come to the use and end of these things, the use of the law of God's mouth, and the use of wealth. The use of wealth is to support and maintain the present life and the bodily state during our pilgrimage and passage through the world; but the use of the word is to guide and direct us in the way to the blessedness of the world to come. The world supplieth our bodily necessities; But the law of God is perfect, converting the soul,' Ps. xix. 7. It discovereth a man's soul-misery and remedy, as it directeth to Christ, and enforceth our obedience to God, and prescribeth a universal adherence to him and dependence on him. Our souls are fallen off from God by sin into a most doleful state, and have no other way of recovery than is prescribed in this blessed word of God. There are three uses of the word of God, and they do all commend and endear it to our respects:-- [1.] It is the great means to sanctify and convey a divine principle and nature in us; it is not only the rule, but the seed of the new life: 1 Peter i. 23, He hath begotten us, not by corruptible, but incorruptible seed,' &c.; James i. 18, He hath begotten us by the word of truth;' 2 Peter i. 4, To us are given great and precious promises, that we might be made partakers of the divine nature;' John xvii. 17, Sanctify them through thy truth; thy word is truth.' All this is said of the word: it is the means to sanctify us, the immortal seed, the beginning of the new life, the divine nature to make us live after a godlike manner; therefore it is better than thousands of gold and silver.' A child of God findeth a greater treasure in one chapter of the Bible than worldly men in all their lands and honours and large revenues. A poor Christian meeteth with more true gain in a sermon than others can in their trades while they live. God begetteth him at first by the word of truth, and giveth him there the supply of the Spirit; therefore be swift to hear,' much in reading, and meditation day and night. Oh! there is the true treasure, the pearl of price; there their souls become acquainted with God. [2.] It directeth us and keepeth us from being carried away with every deceit of sin: Ps. cxix. 105, Thy word is a light unto my path, and a lamp unto my feet.' Here are directions for all cases: here is a general direction, it is a light to our path; and showeth us what to do in particular actions, it is a lamp to our feet. So ver. 133, Order my steps in thy word, and let no iniquity have dominion over me.' It is the word prevents the reign of any one sin. To have a sure rule to walk by in the midst of so many snares and temptations is a greater favour than to enjoy the greatest affluence of worldly felicity. [3.] It supporteth us in all our afflictions and extremities. All the wealth in the world composed and put together cannot yield us that true contentment and satisfaction which the word of God doth to the obedient soul. Wealth cannot allay a grieved mind nor appease a wounded conscience. The word directeth us where we may find rest for our souls: Jer. vi. 16, Go ask for the good old way, and you shall find rest for your souls.' We lose ourselves in a maze of uncertainties till we come to the word of God: Mat. xi. 28, Come unto me, all ye that are weary and heavy laden, and ye shall find rest for your souls.' Here is ease for the great wound and maim of nature. The great maim of nature is sin. Now where shall we have a plaster for this sore, but only in the word of God? So for particular afflictions: Rom. xv. 4, That ye, through the patience and comfort of the scriptures, might have hope.' Comfort is the strengthening of the mind, or the fortifying the mind when it is vexed and weakened with doubts, fears, and sorrows: I had fainted in my affliction unless thy word had quickened me,' Ps. cxix. 50. The comforts of the world appear and vanish in a moment, cannot firmly stay and revive the heart; every blast of temptation scattereth them. Philosophy and natural reason cannot give us true ground of comfort: that was it they aimed at, how to fortify the soul and keep it quiet notwithstanding troubles in the flesh; but as they never understood the true ground of misery, which is sin, so neither the true ground of comfort, which is Christ. That which man offereth cannot come with such power and authority upon the conscience as that which God offereth, and bare reason cannot have such an efficacy as divine testimony and the law of God's mouth. This moonlight rotteth before it ripeneth fruits; but the word acquainteth us with Christ, who is the foundation of comfort; with the Spirit, who is the efficient cause of comfort; with the promise of heaven, which is the true matter of comfort; with faith, the great instrument to receive it. 3. Let us look to the duration. There is a vanity and uncertainty in all these outward things; they soon take the wing, and leave us in sorrow. If they continue with us till death, then they have done all their work. Wealth may bring you to the grave, but it can stead you no further; then wealth is gone, but horror doth continue: Luke xvi. 24, Son, in thy lifetime thou enjoyedst thy good things.' These good things are only commensurate with life. Sometimes they do not last so long; but when we must leave the world, and launch out to those unknown regions, Job xxvii. 8, how miserable shall we be! Worldly comforts will fail us when we have most need of them, as Jonah's gourd when the sun scorched him. So in the hour of death, what will bags of gold do then? But now, on the other side, wisdom is better than gold and silver, because with her are durable riches and righteousness,' Prov. viii. 18, 19; therefore my fruit is better than gold, yea, than fine gold, and my revenue than choice silver.' If a man would labour for anything, labour for that which is eternal, John vi. 27. No treasure can be compared to eternal life, and this the word assureth us of. Secondly, Let us now come to examine why the children of God value it so. 1. Because they are enlightened by the Spirit, when others have their eyes dazzled with external splendour, and their judgment corrupted by their senses. It is not ignorance undoes the world so much as want of spiritual prudence. Spiritual and heavenly things can only be seen in the light of the Spirit, without which we can neither discern the truth or worth of them in order to choice: 1 Cor. ii. 14, The natural man receiveth not the things of the Spirit:' and therefore, till we have this illuminating and sanctifying light of the Spirit, we shall not make a good choice for ourselves. Eph. i. 17, 18, the apostle prayeth, That the Lord would give you the spirit of wisdom and revelation; the eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and the riches of the glory of his inheritance in the saints.' That saving knowledge of divine mysteries which causeth us to prefer and choose them above other things comes from the Spirit of wisdom and revelation; otherwise, in seeing we see not. There is a perfect contradiction many times between speculative and practical knowledge. The common wisdom and knowledge of divine mysteries is a gift that cometh from the Spirit, much more the spiritual discerning. 2. They are affected with their true necessities. Our real necessities are the necessities of the soul. Bodily wants are more urging and pressing upon us, but these are more dangerous; therefore gold and silver, which supplieth our bodily necessities, is not so welcome to them as the law of God's mouth, which provideth a remedy for their soul-defects. How to be justified, how sanctified, is more than what shall we eat and drink, and wherewith shall we be clothed. Usually soul-necessities are overlooked; we regard them not, or conceit we are well already: Rev. iii. 17, Thou thoughtest thou wast rich, and increased with goods, and hadst need of nothing:' and then we have no relish for the offered remedy. The word of God is the offered remedy to repair our collapsed state. The gospel is not only true, but worthy to be embraced, 1 Tim. i. 15; but who will embrace it but the sensible sinner? for it is offered as a remedy to the sick and deliverance to the captive: it is not enough to see the excellency of things, but we must see our necessity of them. There are two hindrances that prejudice our salvation--either the necessity and excellency of the gospel is not considered, or the truth and reality of it is not believed. 3. They measure all things with respect not to this world but the world to come. It is a high point of religion to do all things and regard all things for eternal ends: 2 Cor. iv. 18, Looking not to things seen, that are temporal, but to the things which are not seen, which are eternal:' making this our scope, and doing all to this end. Gold and silver are the most valuable things in the world: what cannot gold and silver buy in this world? But there is another world, and believers look to things unseen. Within a while it will not be a pin to choose whether we have enjoyed much or little of this world's good things; but much will lie upon this, whether we have obeyed God, and glorified God, and accepted of Christ. The use of gold and silver ceaseth in the world to come: these things are not current in Canaan, nor accounted of in our heavenly country; therefore money should be a vile thing instead of grace. We can carry away none of these things with us when we die, Eccles. v. 15; and surely that which hath no power to free us from death, to comfort us in death, or go with us into another world after death, is no happiness or solid tranquillity. 4. They have had trial and experience of the word, what a comfort and support it hath been to them: 1 Peter ii. 2, 3, As new-born babes desire the sincere milk of the word, that ye may grow thereby; if so be ye have tasted that the Lord is gracious.' There is an appetite followeth the new nature, and makes us desire spiritual food: Phil. i. 9, 10, And this I pray, that ye may abound in all knowledge and in all judgment, that ye may approve the things that are excellent.' When the Spirit giveth us a taste of the goodness of those things offered in the word of God, a taste of divine truth in our souls, when we find these comforts verified in us, then we come to approve the things that are excellent above all other things: Ps. cxix. 11, Thy word have I hid in my heart, that I might not sin against thee.' We never know the worth of the word till we come to make trial of it by practice and experience. The pleasure of the word we find in practice, and the comfort and support of it in deep afflictions. It is not so with the world; try it, and loathe it; it is more in fancy than fruition, because the imperfections which formerly lay hid are discovered; but the more intimately acquainted with the word of God, the more we prize it; we see there is more to be gained there than in all the world besides. Use 1. To reprove and disprove those that prefer gold and silver before the word of God. This is done by four sorts:-- 1. This is grossly done by those that revolt from the profession of the truth for the world's sake: 2 Tim. iv. 10, Demas hath forsaken us, and embraced the present world:' that betray the cause of religion, as Judas sold his master for thirty pieces of silver; or by those who will transgress for a small hire. The devil needeth not offer great things to them, when they will accept of less with thanks; for two pence or three pence gain will profane the Sabbath or wrong their neighbour. Is the law of God's mouth dearer to them than gold and silver? Surely no. They may flatter themselves with love to the word, but when they can violate it for a trifle, for a pair of shoes, it is a sign that a little gain gotten by iniquity of traffic is sweeter to them than all the comforts of the promise. 2. It is done by them that will not forsake anything for the word's sake but when they are put upon an apparent trial. Here is gold and silver, and there the law of God's mouth; what will you do? obey God, or comply with your interests? You show your love by leaving the one rather than the other; as Moses counted the reproach of Christ better treasure than the riches of Egypt,' Heb. xi. 26. Christ's worst is better than the world's best. The Thessalonians showed their love when they received the word in much affliction; but when you decline duty, and are loath to hazard your interests, it is evident what you prefer. To some this may be a daily temptation: If I should be conscionable in my calling, I should be poor; keep touch and honesty in all things, it would turn to my loss. How many are discouraged from the ways of God, and discharging a good conscience, by inconveniency! 3. This is also in part done by them who turn back upon the word and ordinances of God for gain's sake, and fix their residence there, where they can neither enjoy God nor his people, nor the comfort of his ordinances; as merchants who remove for traffic, and settle their abode there where the true religion is not professed, it may be, suppressed with extreme rigour; especially when they send youth thither, and novices and persons not grounded in the faith. This is like turning a child loose among a company of contagious persons, or setting an empty pitcher to crack before the fire. Commerce and traffic with infidels or persons of a false religion is lawful; but to make our constant residence where there is no liberty for reading and hearing the word of God, no liberty of worship and ordinances, cannot be excused from sin. You make religion to stoop to gain. I will not urge so high and heroical an instance as Moses: Heb. xi. 25, Choosing rather to suffer afflictions with the people of God, than enjoy the pleasures of sin for a season;' but of a Jew since the time of their degeneration. I have once and again read of one Rabbi Joseph, who, being allured with the hope and call to a place of great gain, to teach Hebrew where there was no synagogue, is said to have brought forth this scripture for his answer and excuse, The law of thy mouth is better to me than thousands of gold and silver.' Let us Christians remember it, and consider the pertinency of it 4. It is more refinedly done by them who by earthly things are drawn off from the pursuit of heavenly, and are night and day cumbered with much serving, and never take time to refresh their souls with the pleasure of the word; like Martha, cumbered about many things, while Mary sat at Jesus' feet, and heard his word, Luke x. Felix domus, saith Bernard, ubi Martha queritur de Maria--it is a happy house where Martha complaineth of Mary. But alas! in most places it is otherwise; religion is encroached upon, all remembrance of God and meditation of his word is jostled out of doors by the cares of the world. Use 2. To press us to make this profession seriously, heartily. 1. When we have wealth this profession should be made to draw off the heart from it to better things. When our store is increased, our hearts are apt to be enchanted with the love of these things: Ps. lxii. 10, If riches increase, set not your hearts upon them.' Our hearts are very apt to be set upon the world; but we must remember this is not the true treasure; there are other manner of riches that we should look after--to be rich towards God, lest I be a carnal fool, Luke xii. 21. Complacency in a worldly portion is a sure sign of a worldly heart, more than greedy desire. 2. When we want wealth we should make this profession to induce us to contentment. The good disciples had the Spirit; to Judas, as the bad one, he gave the purse. If you have spiritual wisdom and knowledge, you have that which is most excellent: James ii. 5, God hath chosen the poor of the world to be rich in faith.' 3. When we lose wealth for righteousness' sake, we have that which is better. The knowledge of a hated truth is better than to shine with the oppressor: Prov. iii. 31, 32, Envy not the oppressor, nor choose any of his ways: for the froward is an abomination to the Lord; but his secret is with the righteous.' You have your losses exchanged for a greater good. Use 3. Of trial. Let us examine ourselves and see what esteem and account we have of the word of God. If any say that we are all ready to profess that we esteem the word of God more than all riches, then let us bring it off from words to deeds. Do you prefer obedience before gain? do you seek after spiritual wisdom more than gain? Prov. iv. 7, Wisdom is the principal thing, therefore get wisdom; and with all thy getting, get understanding.' Is this your main business, to be wise to salvation? How many afflict and torment themselves to get silver and gold, but how few to understand and embrace God's law! How little doth this esteem of the word control contrary desires and affections! __________________________________________________________________ SERMON LXXXI. Thine hands have made me and fashioned me: give me understanding, that I may learn thy commandments.--Ver. 73. IN these words we have two things:-- 1. The man of God's argument, thy hands have made me and fashioned me. 2. His request, give me understanding to keep thy commandments. 1. For his argument. He pleadeth as God's creature. Man is God's immediate workmanship, both as to his body and his soul. Some apply the words, Thy hands have made me,' to the creation of the soul; and the other words, and fashioned me,' to the creation of the body; but we need not be so accurate. Both imply that he was wholly the work of God's hand, a mere creature of his framing, and a creature exactly made; so made that he was also fashioned, fearfully and wonderfully made,' Ps. cxxxix. 14. The structure of man's body darts a reverence and awe of God into the consciences of beholders; and he saith in the 15th verse, I was curiously wrought:' the Vulgar reads it acupictus--painted as with a needle. Man's body is a curious piece of embroidery, that is to be seen in the bones, veins, and arteries, that spread and run throughout the body; which consideration increaseth the argument, not only as he was God's work, but framed with a great deal of artifice. 2. Here is his request, Give me understanding, that I may learn thy commandments.' In which he beggeth grace, that the faculty might be well disposed, Give me understanding;' and rightly exercised, That I may learn thy commandments:' that he might both know and keep his commandments. Surely he meaneth a saving knowledge: and therefore, when the work of grace is expressed by knowledge, a theoretical and notional knowledge is not understood, but that which is practical and operative; such a knowledge as doth work such a change both in the inward and outward man, as that mind, heart, and practice do express a conformity to God's law. As Jer. xxiv. 7, I will give them a heart to know me, that I am the Lord; and they shall be my people, and I will be their God; for they shall return to me with their whole heart:' that is, all the blessings of the covenant he expresseth by giving them a heart to know him: they shall so know me as to acknowledge me for their God, and carry themselves accordingly in dutiful obedience to me. I will regard them as their God, and they shall regard me as my people. So when it is said, Col. iii. 10, that the new man' is renewed in knowledge, after the image of him that created him,' it is meant of a saving knowledge or acknowledgment of God, such as doth produce a perfect conformity to his law in both the tables; it is such a knowledge as is set out in righteousness; these are parallel expressions, Eph. iv. 24 Well, then, this new nature David prayeth for, Give me understanding;' not as though he were altogether a stranger to it, but as seeking further 1 degrees of it; such a spiritual understanding of the will of God as might bring him into a more perfect and entire submission there unto: I am thy creature:' let me be thy new creature; give me a faculty so clearly renewed that I may know and keep thy commandments. Doct. That as we are creatures, we are some way encouraged to ask of God the grace of the new creature. I shall draw forth the sense of the text and the doctrine in these propositions. 1. That man was made by God, or is God's immediate workman ship. We have the first notice of it, Gen. i. 26, Let us make man after our own image and likeness.' God put more respect upon him than upon the rest of the work of his hands. His creation is expressed in other terms than were used before: He said, Let there be light, and it was light;' Let there be dry land,' &c. But here God speaketh as if he had called a consultation about it, Let us make man:' not as if there were more difficulty, or as if creating power were at a nonplus, but to show what special notice he taketh of us, and to point out the excellency which he did stamp upon man in his creation beyond the rest of the creatures. There was no creature but had some impress of God upon it, for everything which hath passed his hand carrieth God's signature and mark; it showeth that it came from a being of infinite power and wisdom and goodness. But man hath his image and likeness stamped upon him: there you may discern God's track and footprint, but here his very face. In his first moulding of him he would plainly and visibly discover himself. So again, when this making of man is explained, Gen. ii. 7, And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.' Before we read that man was created, here we see in what sort: his body was framed with great art, though of base materials; a handful of dust did God enliven and form into a beautiful frame. But for the frame within, he had a more excellent and perfect soul than God gave to any other creature; by the union of both these, man became a living soul. Heaven and earth were married in his person; the dust of the earth and an immortal spirit, which is called the breath of God, were sweetly linked and joined together, with a disposition and inclination to one another, the soul to the body, and the body to the soul. When he had raised the walls of the flesh, and built the house of the body with all its rooms, then he puts in a noble and divine guest to dwell in it, and both make up one man. 2. The making of man now is the work of God, as well as the making of the first man was. God's hands did not only make and fashion Adam, but David. He saith, Thy hands have made me and fashioned me.' The body of man is of God's framing: Ps. cxxxix. 15, 16, My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth: thine eyes did see my substance, yet being imperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.' Our bodies, you see there, though the matter were propagated by our parents, yet his hands made them and fashioned them. God is more our father than our natural parents are. Our parents know not whether the child will be male or female, beautiful or deformed cannot tell the number of the bones, muscles, veins, arteries: this God appointeth and frameth with curious artifice; so that of all visible creatures, there is none in any sort equalleth man in the curious composition of the body, whether we look upon the beauty and majesty of his person, or take notice of the variety, nature, and use of his several parts, with their composition and framing them together, with a wonderful order and correspondence one to another, as if they had been described by a model and platform set down in a book: so secretly and curiously was the matter framed in passing through all the changes in the womb till it came to a perfect formation. Then for the soul, God infuseth that: Eccles. xii. 7, Then shall our dust return to the earth as it was, and the spirit to God that gave it.' God gave the body too, but especially the spirit, because there he worketh singly and immediately; therefore he is called the Father of spirits.' They do not run in the channel of carnal generation or fleshly descent, Heb. xii. 9. So Zedekiah swore by the God that made his soul,' Jer. xxxviii. 16. So Zech. xii. 1, He formed the spirit of man within him.' The parent doth instrumentally produce man in respect of his body, yet the soul is from God, and immediately created and infused into the body by him, and being put into that dead lump of clay, doth animate and quicken it for the most excellent employment. 3. Man, that was created by God, was created to serve him: He formed us from the womb to be his servants,' as well as the first man, Isa. xlix. 5. Adam indeed was appointed for this use; all other creatures were made to serve God, but man especially by the design of his creation: other things ultimately and terminatively, but man immediately and nextly. God made all things for himself, Prov. xvi. 4; and Rom. xi. 36, For of him and through him are all things; to whom be glory for ever, amen.' Man is the mouth of the creation. Surely it is but reason that God should have the use of all that he gave us; that the author of life and being should have some glory by them; that he should dwell in the house he hath set up: he that made it hath most right to use it; that we should glorify him with our bodies and souls, which are his,' 1 Cor. vi. 20. Man is designed, engaged by greater mercies, furnished with great abilities, as at first endowed with God's image; he hath faculties and capacities to know and glorify his creator. There are natural instincts given to other things, or inclinations to those things which are convenient to their own nature; but none of them are in a capacity to know what they are, and have, and where they are: they cannot frame a notion of him who gave them a being. Man is the mouth of the creation to speak for them: Ps. cxlv. 10, All thy works praise thee, O Lord, and thy saints bless thee.' He was made to love, and serve, and glorify God. The divine image inclined him to obedience at first. 4. We are not now what God made us at first, but are strangely disabled to serve him and please him: Eccles. vii. 29, God made man upright, but they have sought out many inventions:' there is man's original and his degeneration; what he was once made, and how far now unmade and departed from his primitive estate; his perfection by creation, and defection by sin: first made in a state of righteousness without sin, and now in a state of sin and misery without grace; was created with a holy disposition to enable and incline him to love, please, and obey God, but now hath found out many inventions, put to his shifts. Man was not contented to be at God's finding, but would take his own course, and hath miserably shifted ever since to patch up a sorry happiness. So Rom. iii. 23, All have sinned, and are come short of the glory of God.' By glory of God is not meant his glorious reward, but his glorious image. Image is called glory, 1 Cor. xi. 7, It is said of the man, that he is the image and glory of God, as the woman is the glory of the man.' So compare 2 Cor. iii. 18, We beholding the glory of the Lord in a glass, &c. So here, we are come short of the glory of God,' that is, his glorious image. Hence it is that all our faculties are perverted, the mind is become blind and vain, the will stubborn and perverse, conscience stupid, the affections pre-occupied and entangled, and we find a manifest disproportion in all our faculties to things carnal and spiritual, sinful and holy. In the understanding there is a sharpness of apprehension in carnal things, but dull, slow, and blind in spiritual and heavenly things. Thoughts are spent freely and unweariedly about the one, but there is a tediousness and barrenness about the other; a will backward to what is good, but a strange bent and urging to what is evil. In that which is good we need a spur, in evil a bridle. These things persevere with us; but how fickle and changeable in any holy resolution!--the memory slippery in what is good, but firm and strong in what is evil; the affections quick, easily stirred, like tinder, catch fire at every spark; but as to that which is good, they are like fire in green wood, hardly kept in with much blowing. Again, our delight is soon moved by things pleasing to sense; a carnal gust and savour is very natural to us, and rife with us, Rom. viii. 5, but averse from the chiefest good, and everything that leadeth to it. Surely, then, we have need to go to God and complain of corruption, sometimes under the notion of a blind and dark mind, begging the illumination of the Spirit; some times under the notion of a dead, hard heart, or an unpersuadable will, begging his inclining as well as enlightening grace. Surely they are strangely hardened that do not see a need of a spiritual understanding. Nay, God's children, after grace received, though sanctified betimes, yet halt of the old maim, dull in spirituals, alive and active in carnal matters. Carnal and worldly men act more uniformly and suitably to their principles than the children of God to theirs: Luke xvi. 8, The children of this world are wiser in their generation than the children of light:' that is, more dexterous in the course of affairs. Grace for the present worketh but a partial cure: we have the advantage in matter of motive, we have better and higher things to mind; but they have the advantage in matter of principle; their principles are unbroken, but the principles of the best are mixed. We cannot do what we would in heavenly things; there is the back-bias of corruption that turns us away; and therefore they need to be instant with God to heal their souls; sometimes a blind mind, and sometimes a distempered heart. 5. We must be new made and born again before we can be apt or able to know or do the will of God; as Christ inferreth the necessity of regeneration from the corruption of nature--he had been discoursing with Nicodemus--You cannot enter into the kingdom of God; for that which is born of the flesh is flesh,' John iii. 5, 6. Our souls naturally accommodate themselves to the flesh, and seek the good of the flesh, and all our thoughts and care, and life, and love run that way. Now, what was lost in Adam can only be recovered in Christ. It is not enough that God's hands have once made us and fashioned us, but there is a necessity of being made and fashioned anew, of becoming his workmanship in Christ Jesus,' Eph. ii. 10; and so the words of the text may be interpreted in this sense: Thou hast made me once; Lord, new make me: thy hands made me; O Lord, give me a new heart, that I may obey thee. In the first birth God gave us a natural understanding; in the second, a spiritual understanding, that we may learn his commandments; first that we may be good, and then do good. The first birth gave us the natural faculty, the second, the grace, or those divine qualities which were lost by Adam's sin. Better never been born, unless born again; better be a beast than a man, if the Lord give us not the knowledge of himself in Christ. The beasts, when they die, their misery and happiness dieth with them, death puts an end to their pain and pleasure; but, we that have reason and conscience to foresee the end and know the way, enter into perfect happiness or misery at death. Unless the Lord sanctify this reason, and give us a heart to know him in Christ, and choose that which is good, man is but a higher kind of beast, a wiser sort of beast, Ps. xlix. 12; for his soul is only employed to cater for the body, and his reason is prostituted to sense; the beast rides the man. We are not distinguished from the brutes by our senses, but our understanding and our reason. But in a carnal man, the soul is a kind of sense; it is wholly employed about the animal life. There is not a more brutish creature in the world than a worldly wicked man. Well, then, David had need to pray, Lord, thou hast given me reason; give me the knowledge of thyself and thy blessed will. 6. When we seek this grace, or any degree of it, it is a proper argument to urge that we are God's creatures. So doth David here. I am now come to my very business, and therefore I shall a little show how far creation is pleadable, and may any way encourage us to ask spiritual understanding and renewing grace. [1.] In the general, I shall lay down this: It is a good way of reasoning with God to ask another gift because we have received one already. It is not a good way of reasoning with man, because he wastes by giving; but a good way with God, and that upon a double account. Partly because in some cases Deus donando debet--God by giving doth in effect bind himself to give more; as by giving life, to give food; by giving a body, to give raiment, Mat. vi. 25. God, by bending such a creature into the world, chargeth his providence to maintain him, as long as he will use him for his glory. God loveth to crown his own gifts: Zech. iii. 2, Is not this a brand plucked out of the burnings?' The thing pleaded there is, was not this a brand plucked out of the fire? One mercy is pleaded to obtain another mercy. So God bindeth himself to give perseverance, 2 Cor. i. 10; but this is not the case here; for by giving common benefits he doth not bind himself to give saving graces. And partly, too, because he doth not waste by giving: His mercy endureth for ever." The same reason is given for all those mercies, Ps. cxxxvi.; why the Lord chose a church, maintaineth his church, giveth daily bread: His mercy endureth for ever.' God is where he was at first: He giveth liberally, and upbraideth not,' James i. 5. He doth not say, I have given already. Now, a former common mercy showeth God's readiness and freeness to give; the inclination to do good still abideth with him; he is as ready and as free to give still; daily bread: His mercy endureth for ever:' spiritual wisdom: His mercy endureth for ever.' Indeed, the giving of daily bread doth not necessarily bind God to give spiritual wisdom; but that which is not a sure ground to expect may be a probable encouragement to ask. And learn this, that though nothing can satisfy unbelief, yet faith can pick arguments out of anything, and make use of the most common benefits of creation to strengthen itself. [2.] God beareth much affection to man as he is his creature and the work of his hands; and the saints plead it when they would be spared and when they would be saved. As Job, chap. x. 3, Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands?' So ver. 8 of that chapter, Thy hands have made me and fashioned me, and yet thou dost destroy ma' The sum and effect of these pleas is, it is strange that God should despise his own workmanship, especially a piece of such excellency as man is. Surely God is the readier to do good to man because he is the work of his hands. We see artificers, when they have made an excellent work, they are very chary and tender of it, and will not destroy it and break it in pieces. An instinct of nature teacheth us to love that which is our own by natural production; so it is an argument moving the Lord to much compassion to tell him that we are his workman ship: Isa. lxiv. 8, 9, But now, O Lord, thou art our father; we are the clay, thou art our potter; we are all the work of thine hands: be not wroth with us very sore, O Lord.' This raiseth in us some hope of speeding and prevailing with God. The words of the text are emphatical, made and fashioned. God hath bestowed much care upon us to make and fashion us, and therefore he will pity us and spare us: Job xiv. 15, Thou shalt call, and I will answer thee; thou wilt have a desire to the work of thine hands.' All these places show there is an argument in it that may raise our faith when other arguments fail. [3.] Creation implieth some hope, because God forsaketh none but those who forsake him first. He might destroy us for our original sin, as we destroy serpents of a venomous nature before they have actually done any harm. Though man hath lost his goodness, God hath not. Every one of us in person doth actually break with God before he breaketh with us: 2 Chron. xv. 2, If ye forsake him, he will forsake you.' 1 Chron. xxviii. 9, David telleth Solomon, If thou forsake him, he will cast thee off for ever:' he will not acknowledge thee. Take this rightly: that God giveth grace to any is his goodness; that to one more than another, is his distinguishing and elective love; that he denieth grace to any, is along of themselves, chargeable upon the creature, who abuse that common grace which, if improved, might have made them better; yea, though all deserve to be denied the grace of the Redeemer, yet it is not denied till after many wilful refusals, and by gross impenitency we turn the back upon God, when we will not implore our Creator's bounty, but obstinately refuse it. [4.] Seeing God is our creator, and the end of our creation is to serve God, we may the more confidently ask the grace which is necessary to enable us to serve him, that the same creating mercy which layeth on the obligation may help to discharge the debt. God is no Pharaoh, to require brick and give no straw, to appoint work and not to provide grace. Though he hath not absolutely promised to every individual person converting grace, yet he hath appointed certain means for the ungodly which they are bound to use in order to conversion; and if we consider the goodness of God, and the nature of those means, it is a great encouragement. Surely the assistances of grace are always ready: Mat. xxii. 5, Come to the feast, all things are ready.' None can tax him of backwardness. So our Saviour taxes the Jews: Mat. xxiii. 37, I would have gathered thee as a hen gathereth her chickens under her wing, but ye would not.' When did God ever fail the waiting soul, or put away the creature that sought after grace to serve him? He is often beforehand with us, never behindhand; and we grossly and heinously forfeit all our means and helps before we lose them. [5.] There is encouragement to faith a pari, from the resemblance and likeness that is between his making us at first and his new-making of us in Jesus Christ. It is called a creation, Eph. ii. 10; Eph. iv. 24, The new man, which after God is created,' &c.; 2 Cor. iv. 6, God, who commanded the light to shine out of darkness, hath shined into our hearts.' The author is the same God to whom it belongeth to create. We have the human nature from him, and can have it from no other, much less can we have the divine nature from any other but him, Ps. li. 5, or else we should not have it at all. It is not implanted in our nature, or attainable by any industry of ours: It is not of him that willeth, or of him that runneth,' Rom. ix. 16, but the immediate work of God; it is the work of his omnipotency. So dead and indisposed are we by nature to holiness and grace, that no less than creating power is required to work it in us. Besides, we were created freely, without any merit of ours; so we expect from the same goodness such saving knowledge as may change our hearts. There is this double encouragement--there is God's omnipotent power, and his free giving us his image at first, Rom. iv. 17. [6.] If we consider the manner of pleading, and the good frame of heart implied in the pleader, we may better understand the cogency of the argument; and though the argument itself doth not necessarily infer the help of grace, yet the manner of pleading showeth some preparative work of grace, and such meet the Lord in the stated order of commerce between him and his creatures, and shall receive his blessing. And then the argument will be strong in this petition, Give understanding, that I may learn thy commandments.' Here are many things implied, such as are wrought by God in those to whom God will vouchsafe the grace. (1.) An acknowledgment of the debt, that man, being God's creature, is obliged to serve him; as he was not made by himself, so not for himself; and should no more cease from intending God as an end, than he can cease from depending on God as a principle. Now, it is long ere we are brought to this. You know how the rebels are described and set out, Ps. xii. 4, Our tongues are our own; who is lord over us?' Now God hath gained one great end with us when we are sensible of our obligation to him, and are brought to acknowledge the debt, and that love, duty, and service we owe to him. Wherefore doth God press duty upon carnal men, who are no way competent or able to perform it? Divines tell us, to demand his right, as a creditor doth of a prodigal debtor, and to make us sensible that we stand bound to God in the debt of obedience. (2.) Here is a will to pay, or a heart set upon service and obedience; for this is a speech becoming one heartily devoted to God, Thy hands have made me,' &c. He would willingly return to his creator's service, and glorify him with what was made by him: I acknowledge that I am obliged, as I am the work of thine hands, to live in a faithful obedience to thee; Lord, I give up myself to this work. Mark, this is a good spirit; he doth not beg his own comfort, but ability for ser vice, that he might so know his master's will as to do it. Now this is repentance towards God, when we are heartily willing to return to our duty more than to our comfort, Acts ii. 21; there is more hope of that soul that rather seeketh obedience than comfort, and where there is a resolved will and purpose to devote ourselves to the Lord, to please him, and serve him. This was God's end in his new covenant grace, and Christ's end in redemption, to restore us to obedience as well as to favour, and put us into a capacity of service again: Heb. ix. 14, Purge our consciences from dead works to serve the living God;' 1 Peter ii. 24, Who his own self bare our sins in his body on the tree, that we, being dead to sin, might live unto righteousness.' He died to weaken the love of sin in our hearts, and to advance the life and power of grace and righteousness. (3.) There is implied in it a confession of impotency, that God cannot be glorified and served by him unless he be renewed and strengthened by grace; not by him as a creature till he be made a new creature, or have renewed influences of grace from him. God permitted the lapse and fall of mankind, that they may come to him as needy creatures, and take all out of his hands. Man's great error, which occasioned his fall, was that he would live alone apart from God, be sufficient to his own happiness. We greedily caught at that word, Ye shall be as gods,' Gen. iii. 5. The meaning was, not in a blessed conformity, but a cursed self-sufficiency. Man would be his own god, desired to have his stock in his own hands, and would be no more at God's finding: Gen. iii. 22, The man is become as one of us,' to live as an independent being. Well, then, to cure this, God would reduce him to an utter necessity, that he might bring him to an entire dependence, and might come as a beggarly indigent creature, expecting all from God, putting no confidence in his own righteousness for his justification, nor natural power and strength for sanctification: Gal. ii. 19, I through the law am dead to the law, that I might live unto God.' The rigorous exaction of perfect obedience under the hazard of the curse of the law maketh them dead to the law; the curse of the law puts them so hard to it, that they are forced to fly to Christ to be freed from condemnation; and the spiritual nature of the law, as it is a rule of obedience, driveth them to see there is nothing in themselves tending to righteousness, and holiness, to the glory of God, without the power of his Spirit: they that serve in the newness of the spirit,' Rom. vii. 6. God bringeth us at last to this: Mat. xix. 26, With men it is impossible, but with God all things are possible.' Well, then, when we are brought to see our impotency, we are at a good pass, and lie obvious to his grace. (4.) It implies an earnest desire after grace; and that is a good frame of heart, when not satisfied with common benefits. David was not satisfied with his natural being, but seeketh after a spiritual being. What is that he prayeth so earnestly for, but an enlightened mind and a renewed heart, and all that he might be obedient to God? Thus we are more fitted to receive grace. A conscience of our duty is a great matter in fallen man, who is turned rebel against God and a traitor to his maker, who is impatient and self-willed, and all for casting off the yoke, Ps. ii. 3. Well, to have a heart set upon duty and obedience, that is the next step; the third was a sense of impotency; now this fourth a desire of grace: such the Lord hath promised to satisfy, Mat. v. 6. These open unto God, and are ready to take in his grace. Come as creatures earnestly desiring to do your creator's will, and in the best manner, and will God refuse you? Because I am thy creature, teach me to serve thee, who art my creator. (5.) There is one thing more in this plea, a persuasion of God's goodness to his creatures. This is the very ground and reason why this plea is used: Pa cxlv. 9, The Lord is good to all, and his tender mercies are over all his works.' There is a great deal of fatherly care and mercy to his creatures, till by their impenitency, persisted in against the means of grace, they render themselves incapable of it The first battery which Satan laid to man's heart tended to undermine the sense of God's goodness to the creature, as if God were envious: Gen. iii. 5, Doth not God know that in the day ye eat thereof;' as if God envied their happiness: this the devil would instil. To have good thoughts of God is a great means to reduce us and bring us back again to him. We frighten ourselves away from him by entertaining needless jealousies of him, as if he sought our destruction, or delighted in it Surely he will not destroy a poor soul that lieth submissively at his feet, and is grieved he can no better please him and serve him. The man that had hard thoughts of God neglected his duty: Mat. xxv. 24, 25, I knew thou wast an austere master, therefore I hid my talent in a napkin;' that is the legalism and carnal bondage that is in us, which makes us full of jealousies of God, and doth mightily hinder and obstruct our duty. Use. The use is to press you to come to God as creatures, to beg relief and help for your souls: this will be of use to us in many cases. 1. To the scrupulous, who are upon regenerating, that are not sure that the work of grace is wrought in them. You cannot call God Father by the spirit of adoption; yet own him as a creator. Come to him as one that formed you: your desire is to return to him. 2. It is of use to believers when under desertions, and God appeareth against them in a way of wrath, and all God's dispensations seem to speak nothing but wrath: yet come to him as the creator. Lord, we are the work of thy hands.' If you cannot plead the covenant of Abraham, which was made with believers, plead the covenant of Noah, which was made with man and all creatures: Isa. liv. 9, For this is as the waters of Noah unto me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee;' there may be a great storm, but no deluge. When all is wrath to a poor soul, let it come to him in the covenant of Noah. 3. It will be of use in pleading for grace for your children, who are as yet, it may be, graceless and disobedient: Thy hands have made and fashioned them.' Desire him to renew his image upon them by the spirit of grace. In short, the sum of all is, here is encouragement: God is good to all his creatures, especially to man, most especially to man seeking after him, and seeking after him for grace, that we and ours may obey him, and do him better service than ever yet we have done. __________________________________________________________________ SERMON LXXXII. They that fear thee will be glad when they see me; because I have hoped in thy word.--Ver. 74. THIS verse containeth two things:-- 1. The respect of the faithful to David, they that fear thee will be glad when they see me. 2. The reason of this respect, because I have hoped in thy word. First, The respect of God's faithful servants to David, and there take notice of the character by which God's servants are described, They that fear thee;' then their respect to David, they will be glad when they see me;' which may bear a double sense. 1. How comfortable it is for the heirs of promise to see one another, or meet together! Aspectus boni viri delectat--the very look of a good man is delightful; it is a pleasure to converse with those that are careful to please God, and awe-ful to offend him. 2. How much affected they are with one another's mercies: They will be glad to see me,' who have obtained an event answerable to my hope; they shall come and look upon me as a monument and spectacle of the mercy and truth of God. This sense I prefer, though not excluding the other. But what mercy had he received? The context seemeth to carry it for grace to obey God's commandments; that was the prayer immediately preceding, to be instructed and taught in God's law,' ver. 73. Now they will rejoice to see my holy behaviour, how I have profited and glorified God in that behalf. The Hebrew writers render the reason, Because then I shall be able to instruct them in those statutes, when they shall see me, their king, study the law of God. It may be expounded of any other blessing or benefit God hath given according to his hope; and I rather understand it thus: they will be glad to see him sustained, supported, and borne out in his troubles and sufferings; they will be glad when they shall see in me a notable example of the fruit of hoping in thy grace, and this hope leaveth not ashamed. Secondly, The reason is, Because I hoped in thy word:' and there compare this with the first clause. God's children are described to be those that fear God, and David is described to be one that hopes in his word. Both together make up a good character and description of the Lord's people; they are such as fear God and hope in his word. They are elsewhere coupled: Ps. xxxiii. 18, Behold the eye of the Lord is upon them that fear him, that hope in his mercy:' and Ps. cxlvii. 11, The Lord takes pleasure in them that fear him, that hope in his mercy.' A sincere Christian is known by both these; a fear of God, or a constant obedience to his commands, and an affiance, trust, and dependence upon his mercies. Oh, how sweetly are both these coupled; a uniform sincere obedience to him, and an unshaken constant reliance on his mercy and goodness! The whole perfection of the Christian life is comprised in these two--believing God and fearing him, trusting in his mercy and fearing his name; the one maketh us careful in avoiding sin, the other diligent to follow after righteousness; the one is a bridle from sin and temptations, the other a spur to our duties. Fear is our curb, and hope our motive and encouragement; the one respects our duty, the other our comfort; the one allayeth the other. God is so to be feared, as also to be trusted; so to be trusted, as also to be feared. And as we must not suffer our fear to degenerate into legal bondage, but hope in his mercy; so our trust must not degenerate into carnal sloth and wantonness, but so hope in his word as to fear his name. Well, then, such as both believe in God and fear to offend him are the only men who are acceptable to God and his people. God will take pleasure in them, and they take pleasure in one another: They that fear thee will be glad when they see me.' The first part of the character, They that fear thee:' the fear of God is an excellent grace, a strong bridle to hold the soul from sin; not that servile, but filial and child-like fear, that is afraid to sin against God or break his laws: Prov. xxviii. 14, Blessed is the man that feareth always;' this grace should always bear rule in our hearts: 1 Peter i. 17, Pass the time of your sojourning in fear:' our whole course must be carried on under the conduct of this grace. Look, as the fear of man is a bridle upon the beasts to keep them from hurting man, Gen. ix. 2, The fear and dread of you shall be upon every beast of the earth:' so when the fear of God is rooted in our hearts, we are kept from disobeying and dishonouring God. Joseph is an instance of the power of this holy fear: Gen. xxxix. 9, How shall I do this great wickedness, and sin against God?' Secondly, the other character, I hope in thy word:' a Christian liveth by faith, whereas the brutish worldling liveth by sense; the one liveth by bread only, the other by the word of God; the one is a higher sort of beast, the other is a kind of earthly angel, for he liveth with God, and dwelleth with God, and expecteth all out of God's hands: Ps. cxxx. 5, I wait for the Lord, my soul doth wait, and in his word do I hope:' there is his charter and inheritance, and his solace and support; he fetcheth all from the word. Both these graces, as they are very acceptable unto God, so are they most lovely and beautiful to behold by men; to be among the company of them that fear God, and hope in his word, is the most pleasant thing to a gracious heart that car* be; for while others are taken up about toys and trifles, they are taken up about the only serious matters. If Balaam was constrained to say of God's people, How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!' oh, how pleasant is it much more to the people of God, to see one another, to come among them that fear God, and are loath to offend him, and also that hope in his word! They can speak of the life of faith, and blessedness to come, and take off the veil of the creature, and are mainly taken up with another world; their business is not to offend God here, and hope fully to enjoy him hereafter: Rom. i. 12, Comforted by the mutual faith both of you and me.' Doct. That God's mercies bestowed upon some of his children should be and are an occasion of joy and comfort to all the rest. When David was a pattern of God's gracious help and deliverance, he saith, They that fear thee will be glad when they see me.' I shall give you some scriptures: Ps. cxlii. 7, The righteous shall compass me about, for thou shalt deal bountifully with me.' When any one of God's children are delivered, all the rest flock about him, to assist and join in thanksgiving, and to help one another to praise the Lord. So Ps. xxxiv. 2, My soul shall make her boast in the Lord; the humble shall hear thereof and be glad:' that God had preserved and reserved David still. So Ps. lxiv. 10, The righteous shall be glad in the Lord and trust in him, and the upright in heart shall glory:' that is, when David was delivered, when God had showed mercy to him, then all the upright would come, and make their own profit and advantage by such an experience and deliverance. The reasons of the point. 1. They are all members of one body, they are all called into one body, and the good and evil of one member is common to the whole. This reason is rendered by the apostle: 1 Cor. xii. 25, 26, But that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the rest rejoice with it;' ver. 27, Now ye are the body of Christ, and members in particular.' The meaning of that place is, that the church altogether is the body of Christ, and every several person a member, and every member should be as solicitous for one another as for itself; they have the same common interests and concernments, whether of suffering or rejoicing. You know in the natural body, when the toe is trode on, the tongue crieth out, You have hurt me. We are concerned in the good or ill of our fellow-members; their joy is joy to us, and their sorrow sorrow to us: to this sense some expound that place, Heb. xiii. 3, Remember them that are in bonds, as bound with them, and them that suffer adversity, as being yourselves also in the body.' Some understand it of Christ's mystical body; when they suffer, our souls are bound with them. But I think it bears another sense there: to be in the body' is to be in the flesh, during which state we are liable to many vexations and miseries; and therefore, if God doth so order it that the whole body, or all the members of the church, should not be afflicted at one time, but whilst some are afflicted others are free, and when we are not involved by passion there may be compassion. While we are in the body we are obnoxious to the same adversities, and should pity and comfort them as ourselves, and use all means to do 4hem good; but if it be not the truth of the place, yet it is a truth, the more any partake of the spiritual life the stronger is spiritual sympathy: they rejoice with them that rejoice, and mourn with them that mourn,' Rom. xii. 15; are bound with them that are in bonds, and enlarged with them that are enlarged. One part of us is in bonds when they are in bonds, one part of us is enlarged when they are enlarged; still we should have common interests and affections with our brethren; and for those that fear God to be selfish and senseless of the condition of others, it is a kind of self-excommunication, or an implicit renouncing the body: because we are in the body, we should be affected as they are. Look, as there was the same spirit in Ezekiel's vision in the living creatures and the wheels, 1 say the same spirit was in both; when one moved the other moved: so there is the same spirit in Christ's mystical body. We should be affected as they are; it is a kind of depriving ourselves of the privileges of the mystical body if we are not. 2. It is for the honour and glory of God; God hath most glory when praised by many. Therefore they flock together, 2 Cor. i. 11, That for the gift bestowed upon us by the means of many persons, thanks may be given by many in our behalf.' God loveth to have us act with joint consent both in prayer and praise, because he would interest us in one another's mercies and comforts, and so knit our hearts together in more holy love. Prayers made by many are mighty with God--when we come to God with many supplicants, make up a great party to besiege heaven: so praises rendered by many are the more honourable to God, and acceptable with him: 2 Cor. iv. 15, That the abundant grace might, through the thanksgiving of many, redound to the glory of God.' When many are engaged, and many are affected with it, God's glory is the more diffused, the revenue of the crown of heaven increased. One string maketh no music; when there are many, and all in tune, there is harmony. There are three things in it--many righteous persons, and joining together with one spirit in the same work, then the Lord hath more honour than he could have in a single person. In heaven God is praised in concert; we are brought all together, that we may make one body and congregation to laud, and praise, and serve God for evermore: so here, they that fear God and hope in his mercy, they often flock together to congratulate and join in thanksgiving for the mercies which any one of them hath received. When Christ was born there was a whole concert of angels: Luke ii. 13, A multitude of the heavenly host praising God, saying, Glory to God on high, on earth peace, good-will towards men.' It is a kind of heaven upon earth when all the people of God are led by one spirit to praise and glorify God: a closet prayer or thanksgiving is not so honourable as that of the congregation. 3. It is for the profit and comfort of all; partly because by this means they come to understand one another's experiences for their mutual support and edification. What God is to one that feareth him, he is to all that fear him sincerely, affected to them all; therefore the goodness of God to one believer bringeth joy and comfort to all the rest. They are spectacles and monuments of mercy for the saints to look upon, that they may learn thereby to depend upon God. Look, as in converting Paul, a persecutor, the apostle saith, 1 Tim. i. 16, Christ did show forth all long-suffering in me, for a pattern to them that should after believe on him,' in pardoning so great a sinner, in saving such a distressed soul, to invite others to Christ; so in all other cases, when God delivereth one, he inviteth others to the same hope; they are precedents of mercy to the rest, as David implieth here they would be encouraged by his example cheerfully to expect the same deliverance from God. In the example of one sufferer there is a pawn given to all the rest; it is for the edification and encouragement of others to be acquainted with our experiences of God's mercy to us: Ps. lxvi. 16, Come near, all ye that fear God, and I will declare what he hath done for my soul;' all are concerned, for they have the same necessities, have interest in the same God, the same promises, the same mediator, and the same covenant; so that to be acquainted with the passages of divine providence towards others is a great help to teach us more of God, that we may learn to magnify his power. And partly by this means their hearts are more knit to one another in spiritual love; when they pray for one another as for their own souls, and rejoice as in their own deliverance, it maintaineth unity among us. God loveth to pleasure many of his children at once, and to interest them in the same mercy; and so we receive the mercy others intercede for, and give thanks for it. Love in the spirit is seen in praying and praising God for one another. And partly, too, because it doth oblige us to more frequent acts of worship; we can never want an errand to the throne of grace, or an opportunity of worship for ourselves or others, to pray with them, or to offer praise with them and for them. 4. Joy is communicative; mourning apart is good: Peter went out and wept bitterly,' Mat. xxvi. 75. And Jeremiah saith, when he would weep for the people, Jer. xiii. 17, My soul shall weep in secret places for your pride;' and Zech. xii. 12, 13, They shall mourn every family apart, the family of the house of David apart, and their wives apart,' &c. Sorrow affecteth solitude and retiredness, where no eye seeth but God's; but joy doth best in company and in consort, as the Woman called her neighbours to rejoice with her, Luke xv., because she bad found the lost groat. So we must stir up one another to rejoice in God. Besides, mercies may be told to many, but not our griefs; therefore the godly will be flocking together to help them in praises as well as prayers. It is not only commendable to beg their help in prayer, but we should call upon them to praise God with us: Ps. xxxiv. 3, O magnify the Lord with me, and let us exalt his name together.' We are bound to be witnesses of one another's thankfulness, and to assist one another in the praises of God. Use. Information of five things:-- 1. It showeth us the lawfulness, yea, the conveniency, yea, in some sort, the necessity, of public thanksgiving for private mercies. It is lawful; we read of paying vows in the great congregation, Ps. xxii. 22, xl. 9. It is highly convenient and useful, partly that the people of God may flock together, and make a crown of praise for God: Ps. xxii. 3, He inhabiteth the praises of Israel;' he delighteth to be in the midst of his people when they praise him. And partly that by the thankfulness of others we may be quickened to remember our own mercies, as one bird sets all the flock a-chirping. And partly that we may quicken others by our help; and partly to show a Christ-like love to them, by being affected with their miseries, and rejoicing in their mercies. Well, these things should quicken us to join with others in their thanksgiving for their private mercies, so to raise a spiritual affection in us in the performance of those duties. And as it is lawful, so it is necessary; other men's mercies may be our mercies as well as theirs; you are concerned in the mercy if you have prayed for it. We are to love God for hearing our prayers for others as well as ourselves. Eli gave thanks and solemnly worshipped God for Hannah's sake, because he had before prayed for her, and therefore praised God for her, who had heard his prayers in her behalf: compare 1 Sam. i. 28. When Hannah told him what the Lord had done, Eli falls a worshipping the Lord; he had prayed for her before in ver. 7, The Lord grant thee thy petition which thou askest of him.' Every answer of prayer is a new proof or fresh experience of God's love and special respect to us; it is a sign that God regardeth us and is mindful of us, nay, it is a sign of God's favour, when he will not only hear us for ourselves, but for others also. If a man come to a king, he will say, If you had asked for yourself I would have granted you; it is a special honour to intercede for others, which God putteth upon his choice servants: Gen. xx. 7, Abraham shall pray for thee, and thou shalt live;' Job xlii. 8, My servant Job shall pray for you, and him will I accept.' God will hear his servants for others when he will not hear them for themselves. If our prayers had returned into our own bosoms, as David's for his enemies, Ps. xxxv. 13; if God as an answer had given you only the comfort of the discharge of your duty: Luke x. 6, If they be not worthy, your peace shall return to you again:' this were matter of praise, much more now the mercy is obtained. All this is spoken to show that there should be more life and spiritual affection in those duties which we perform in the behalf of others. 2. It informeth us of the excellency of communion of saints; there is such a fellowship and communion between all the members of Christ's mystical body, that they mourn together, and rejoice together; the grace vouchsafed to one is cause of rejoicing to all the rest; they drive on a joint trade for heaven, and rejoice in one another's comforts as if they were their own, in one another's gifts and graces as if they were their own, in one another's supports and deliverances as if they were their own. We read of joy in heaven at the conversion of sinners; they rejoice at our welfare, praising and lauding God; so there is also joy on earth when any spiritual benefit is imparted; if any be gotten to a godlike nature, they give thanks to God: They that fear thee will be glad when they see me;' Acts iv. 32, The multitude of them that believed were of one heart and of one soul;' there was a great multitude, many thousand souls. Here was the primitive simplicity, the Christians were so united as if they had but one heart and soul among them; and it was a usual saying, Aspice ut se mutuo diligunt Christiani--see how the Christians love one another. It was otherwise afterwards; no wild beasts are so fierce to one another as one Christian has been to another. Surely it concerneth all that fear God and hope in his word to be of one heart and of one mind as much as may be. Lesser differences should not make void this Christ-like love. The bonds of Christ's communion are the essentials of religion, if they fear God and hope in his word. Though Christians may be distinguished by several denominations, yet an angry brother cannot cast us out of our Father's family. We set up walls of partition between Christian and Christian, but God will not measure his fold by our enclosure: Lingua Petiliani non est ventilabrum Christi--it is well Petilian's tongue is not Christ's fan. Surely when we meet with our ever lasting companions they should be dear to us, and for some private differences we should not omit the necessary duties of Christianity. This mutual and cordial respect we should have for one another. 3. It informs us of the mischief and evil of a private spirit, which doth not take notice of the favours of God done to others, nor is affected with others' mercies. Most men seek their own things,' Phil. ii. 21. Nature is sensible of nothing but natural bonds, the lines of its communication are too narrow, either their own flesh, the smart and ease of their own bodies, or their own kindred. Now, the saints have a more diffusive love, they can strive with God earnestly in prayer for those whose face they never saw in the flesh, Col. ii., and can be thankful for their mercies as far as they come to their notice. All Christians are not only of the same kind, but of the same body; though they have not a private benefit by the mercy, yet they can heartily praise God for it; the angels praise God for us, Luke ii., for his good-will to men, they are only spectators, not the parties interested. When the Lord set afoot that blessed design, it was good will to men, yet the multitude of the heavenly host rejoiced and praised God. We had both honour and benefit by Christ's incarnation. So to praise God for the good of others argueth a good spirit like the angels, but to envy the good of another and be grieved thereat is devilish, like the spirit of the devil. In heaven we shall not only rejoice in our own, but in one another's salvation, because there shall be no envy, no privateness of affection. Why are we so selfish and senseless now? Who is afflicted and I mourn not?' said Paul. Now to those that mourned for others' calamity, their deliverance is a kind of relief. Will you lose your evidence of being in the body for want of rejoicing in their mercies, gifts, and deliverances? 4. It informeth us--(1.) How much it concerneth us to preserve an interest in the hearts of God's people, and to behave ourselves so that they that fear God may be glad of our mercies, and bless God for them. The communion of saints is a sweet thing; we must not forfeit this privilege by our inordinate walking, pride, contention, sourness and bitterness of spirit, unusefulness to the church, as having an interest divided from the church. Those whose mercies are apprehended as a public benefit are the strictly conscientious, those that fear God and hope in his word, who labour to keep themselves from the snares of the present world, and look for the happiness of the world to come; the one is the fruit of fearing God, the other of hoping in his word--the tender conscience and the heavenly-minded Christian. Partly because they are our everlasting companions; we shall live for ever with them: they were chosen from all eternity to be heirs of the same grace together with us; therefore it is sweet to praise God for any good that befalleth them: Ps. lxvi. 16, Come near, all ye that fear God, and I will tell you what he hath done for my soul;' Ps. xxii. 22, I will declare thy name unto my brethren.' But when a man walketh questionably, he obscureth the life of God in himself, or, like a string that is out of tune, spoileth the harmony. The saints may mourn for the wicked, but they cannot so easily bring their hearts to rejoice with them; they may give thanks for their mercies, it is true, 1 Tim. ii. 1, 2, but not with that cheerfulness, with that sense. The conscience of our duty engageth us to bless God that he hath spared them, reprieved them a little longer, given them more time to repent, and correct their errors; but it is very sweet to join with them who are our brethren and companions, not only now, but to all eternity. And partly because our mercies proceed from the covenant, upon which is built all our hope and all our desire, and so we are edified by the support and help which God affordeth to them that fear him and hope in his word; thereby we see that they that wait long wait not in vain on the word of God's promise, and so learn to wait with patience ourselves, because those who depended on his promised assistance are then answered and supported; yea, it is a ground of hope to all that so many will be gratified by the deliverance of one, when we so work for the deliverance of one that at length both he and others will have cause to be glad. (2.) Another thing is, it doth encourage others' prayers and praises for us, when we are useful and profitable, and bring in that supply to the body which may be justly expected from us according to the measure of that part which we sustain in the body. Look, as in the natural body the blood and the life passeth to and fro, there is a giving and receiving between all the members that live in the communion of it, so mutual obligations pass between the children of God. Many are interested in their mercies that are of use in the church: Rom. v. 7, For a good man some would even dare to die,' such as David or Paul; yet this is no discouragement to the meanest or weakest, for they have their honour and use: When ye fail they shall receive you,' Luke xvi. 9; they have their ministry and service: Now the head cannot say to the foot, I have no need of thee,' 1 Cor. xii. 21. (3.) The humble and the meek, for the proud procure their own just dislike and disappointment. Solomon telleth us, Only by pride cometh contention,' Prov. xiii. 10. Pride is the great impediment and let to all Christian offices. We cannot so heartily pray for one another, nor praise God for one another, when pride and contention prevaileth. We should overcome this stomach and spleen: Bless them that curse you;' as David fasted for his enemies when they sought his life, Ps. xxxv. 12. You should not lay this stumbling-block in the way of their duty; it is a great discouragement. 5. It informeth us how comfortable and how pleasant the converse and conference of godly persons is, and how much it excelleth the merriest meetings of the carnal. The special love which the godly have to one another doth exceedingly sweeten their converse, for the very presence of those we most dearly love is a pleasure to us to see, but much more their holy conference. When Christians meet together and find their own persuasions of the love, power, mercy and wisdom of God backed with the experience and testimony of others, it is a mutual strength and support to us; and therefore the apostle saith, Rom i. 12, That I may be comforted together with you, by the mutual faith of you and me.' When we converse with them that can speak, not by hearsay only, but by experience, of the power of the blood of Christ in purifying their consciences, and his Spirit to sanctify their hearts, it is a mighty prop: 2 Cor. i. 4, And that we may comfort others with the comforts where with we are comforted of God.' Report of a report is a cold thing, not valued, but a report of what we witness and experience ourselves comes warmly upon our hearts. Nay, many times it may fall out that people of less knowledge, but more feeling and experience, may abundantly confirm the more knowing, and excite them to a greater mindfulness of God and heavenly things. But alas! the meetings of carnal per sons, what are they to this? It may be they will fill your ears with stories of hawking and hunting, the best wine and delicious meats, of honours and purchases in the world, all which tend but to increase the gust of the flesh, and the carnal savour which is baneful to us; or else with idle stories, the clatter of vanity, which are impertinent to our great end; or else about the world, thriving in the world: nothing about those high and excellent and necessary things of the grace of God in Christ, and the truth of the promises, and the glory of the world to come: Ps. xxxvii. 30, 31, The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment: the law of God is in his heart; none of his steps shall slide:' and The mouth of the righteous is as choice silver;' they have a sense of better things. But alas! from others you hear nothing but unsavoury vanity, which is as different from the discourse of the children of God as the melody of a bird from the grunting of a hog or swine. __________________________________________________________________ SERMON LXXXIII. I know, O Lord, that thy judgments are right, and that in faithfulness thou hast afflicted me.--Ver. 75. WE have need all to prepare for afflictions, for we are to take up our cross daily. Now, to help you to a right carriage under them, these words, well considered, will be of some use to you; they are the confession of a humble soul abundantly satisfied with God's dispensations. In them observe:-- 1. A general truth or point of doctrine concerning the equity of God's judgments, thy judgments, O Lord, are right. 2. A particular application or accommodation of this truth to David's case and person, in faithfulness thou hast afflicted me. 3. His sure and firm persuasion of both, I know. Let us explain these branches and parts of the text as they are laid forth. 1. The general truth, the Lord's judgments are right. In which proposition there is the subject and the predicate. The subject or things spoken are the Lord's judgments. The word is often put in this psalm and elsewhere for God's statutes, or precepts, or righteous laws; and in this sense some take it here, and make out the sense thus: Lord, I know that thy judgments,' viz., thy precepts, are holy, just, and good; and this persuasion is not lessened in me, though thou hast sharply afflicted me: I have as great a value and esteem for thy word as ever. But rather, by the Lord's judgments are meant the pas sages of his providence, as the latter clause showeth; those judicial dispensations whereby he doth punish the wicked, or correct his children. And let it not seem strange that the troubles and afflictions of the godly should be called judgments; for though there be no vindictive wrath in them, yet they are called so upon a double reason: partly because they are acts of God's holy justice, correcting and humbling his people for sin, according to the sentence of his word. Thus it is said, 1 Peter iv. 17, that judgment shall begin at the house of God;' where the trials and troubles of the godly are plainly called judgments. And partly because the Lord judiciously measureth and directeth them as the state of his children requireth and their strength will bear. So it is said, Jer. x. 24, Correct me, but in judgment' The first notion implieth God's justice, the second his wisdom. And mark, it is said distinctly in the text, Thy judgments, O Lord.' His enemies might unjustly persecute him, but thy judgments;' so far as the Lord hath a hand in it, all was just and right: this is the subject or thing spoken of. Secondly, Here is the predicate, or what is said of it, are right;' the Hebrew, tsedec; the Septuagint, o'ti dikaiosu'ne ta` kri'mata sou, are righteousness itself; thy dispensations are wholly made up of perfect justice; how smart soever they be, they are right as to the cause, right as to the measure, right as to the end. The first of these respects concerneth God's justice, the two other his wisdom. First, Right as to the cause; they never exceed the value of their impulsive: Job xxxiv. 23, He will not lay upon man more than is right, that he should enter into judgment with him.' God never afflicteth his people above their desert, nor gives any just occasion to commence a suit against his providence. Secondly, Right as to the measure, not above the strength of the patient. In his own people's afflictions it is BO: Isa. xxvii. 8, In measure when it shooteth forth thou wilt debate it; he stayeth his rough wind in the day of the east wind.' God dealeth with his own with much moderation, meting out their sufferings in due proportion. So Jer. xxx. 11, I will correct thee in measure.' Thirdly, Right as to their end and use. God knoweth how to strike in the right vein, and to suit his providence to the purpose for which it is appointed: the kind of the affliction is to be considered as well as the measure. The Lord chooseth that rod which is most likely to do his work. Paul had a thorn in the flesh, that he might not be exalted above measure, 2 Cor. xii. 7. He was a man inured to dangers and troubles from without, these were familiar to him, therefore he could the better bear them; but God would humble him by some pain in the flesh, which should sit near and close. 2. The particular accommodation of it to David, In faithfulness thou hast afflicted me.' Pray mark, in the general case he observeth justice; in his own, faithfulness. The book called Midrash Tillim referreth these words to David's flight from Absalom, when he went to Mount Olivet weeping; it was an ill time then with David, he had no security for his life; being driven from his house and home, He went up Mount Olivet, going and weeping,' 2 Sam. xv. 30. Then, when so great and sore trouble was upon him, then he saith, I know that in faithfulness thou hast afflicted me.' Mark the emphasis; lie doth not barely acknowledge that God was faithful, though, or not withstanding he had afflicted him, but faithful in sending them. Affliction and trouble are not only consistent with God's love plighted in the covenant of grace, but they are parts and branches of the new covenant administration. God is not only faithful notwithstanding afflictions, but faithful in sending them. There is a difference between these two; the one is like an exception to the rule, quae firmat regulam in non exceptis; the other makes it a part of the rule. God cannot be faithful without doing all things that tend to our good and eternal welfare: the conduct of his providence is one part of the covenant engagement: as to pardon our sins, and sanctify us, and give us glory at the last, so to suit his providence as our need and profit requireth in the way to heaven. It is an act of his sovereign mercy, which he hath promised to his people, to use such discipline as conduceth to their safety. In short, the cross is not only an exception to the grace of the covenant, but, a part of the grace of the covenant. The meaning is, God is obliged in point of fidelity to send sharp afflictions: Ps. lxxxix. 32, I will visit their transgression with the rod, and their iniquity with stripes.' Sharp rods and sore stripes not only may stand and be reconciled with God's loving-kindness and truth, but they are effects and expressions of it; it is a part of that transaction, viz., his covenant love. 3. The third thing to be explained is his sense of these truths, I know.' Knowing implies clearness of apprehension and firmness of persuasion; so that, I know, is I fully understand, or else, I am confident or well assured of this truth. But from whence had David his knowledge? how knew he all God's judgments to be right? Not from the flesh, or from natural sense. No; the flesh is importunate to be pleased, will persuade us to the contrary. If we consult only with natural sense, we shall never believe that, when God is hacking and hewing at us, he intendeth our good and benefit, and that when sore judgments are upon us, his end is not to destroy, but to save, to mortify the sin, and save the person. Sense will teach us no such thing, but will surely misinterpret and misexpound the Lord's dealings; for the peace of God is a riddle to a natural heart, Phil. iv. 7. Whence then had David his knowledge? Partly from the word of God, and partly from his own observation and particular experience. [1.] From the word of God; for it is a maxim of faith that God can do no wrong, that he is righteous in all his ways, and just in all his works,' Ps. cxlv. 17; and again, Deut. xxxii. 4, He is the rock, his work is perfect; for all his ways are judgment and truth, and without iniquity; just and right is he.' These are undeniable truths revealed in the word of God, and must satisfy us, whatsoever sense saith to the contrary. The causes and end of God's particular judgments are sometimes secret, but they are always just: Ps. xcvii. 2, Clouds and darkness are round about him, but righteousness and truth are the habitation of his throne.' Therefore when we see not the reason of God's particular dispensations, we must believe the righteousness and goodness of them. [2.] David knew by his own observation and particular experience: he had much studied his own heart, and considered his own ill-deservings and soul-distempers, and therefore saw the Lord's discipline was necessary for him. We should better understand God's work, and sooner justify him both in point of justice and faithfulness, if we did use more observation, and did consider what need and profit there is of affliction: Tribulation worketh experience,' Rom. v. 4, 5. We see what need there was of affliction, and how seasonable the Lord's work was. This is a more sensible way of knowledge than the former. Faith is a surer ground, but spiritual observation hath its benefit. Natural conscience doth represent our guilt, but experience showeth God's faithfulness, how seasonably God took us in our month, and suited his providence to our present condition. Doct. That it would much quiet the minds of the people of God about all the sad dispensations of his providence, if they would seriously consider the justice and faithfulness of them. So did David silence all his murmurings when the hand of God was sore upon him; so should we silence all our murmuring, all our suspicions of God's dealing, when we are under the cross. I know the Lord doth nothing unjust, but is faithful; he will not retract his covenant love, and I know his covenant love binds him to lay on us seasonable affliction and correction. I shall do two things:-- First, Illustrate the point by some considerations. Secondly, Show that there is much of justice and faithfulness in all the troubles and afflictions of God's people. Consid. 1. We are not only to grant in the general that God's judgments are right, but that he hath in faithfulness afflicted us. So doth David, when the stroke of God was heavy upon himself. Many will assert the righteousness of God when they speak to others in their afflictions, but do not indeed justify him in the afflictions that come upon themselves. We are hasty to censure, but backward to humble our own souls before God: they will give him the praise of his justice when he chasteneth others, but think God dealeth harshly and rigorously with them when his scourge is upon their own backs. Such a difference is there between knowledge speculative and experimental, between that conscience which we have in others' concernments, and that knowledge which self-love giveth us in our own. David here doth not only own the general truth, but sees God's faithfulness when the stroke lighted upon himself. So Job iv. 3-5, you shall see this was objected to Job, that he could comfort others, but now the hand of God was upon him, his soul fainted. They that stand upon the shore may easily say to those that are in the midst of the waves and conflicting for life or death, Sail thus. When we are well, we give counsel to the sick; but if we were so, how would we take it ourselves? So can we say patiently, All is just, and keep silence to God? Consid. 2. We must not only grant this truth, that God is faithful, when at ease, but when under the sharpest and smartest discipline. We use to praise God in prosperity, but we should bless him also when he seemeth to deal hardly with us; speak good of God when under the rod. When we view a cross at a distance, or in the doctrinal contemplation of this truth, we say that God may exercise us with the greatest evil, and that we need these methods to bring us to heaven; but when afflictions come thick, and near, and close, and we are deprived of our nearest and dearest comforts, credit, liberty, health, life, children, then we have other thoughts. It is more easy to speak of trouble than to bear it. We read of Jesus Christ that he learned by experience, Heb. v. 8. He had an actual experience by the things lie suffered; and he saith, Now is my soul troubled,' John xii. 27. There is a vast difference between the most exact apprehension in the judgment, and the experimental feeling of it in the senses: the one may be without so much vexation as the other will produce. Though Christ understood perfectly what his sufferings should be, and had resolved upon them, yet when he came to feel it, his very righteous soul was under perplexity, as a glass of pure water may be tossed and shaken. Affliction is another thing to present sense and feeling than it is to guess and imagination. Much more doth it hold good in us, for we have not such a perfect foresight of sufferings as Christ had. We suppose they may be avoided, or shifted off one way or other. I speak this that we may not depend upon our present resolutions when out of trouble, but labour to be more prepared than usually we are, that when trouble cometh upon us, we may glorify God. Consid. 3. This acknowledgment must be the real language of our hearts, and not by word of mouth only: thus we must give unto God the praise of his truth and righteousness. We tip our tongues with good words, and learn such modesty in our language, as to say God is just, and do not rave against his providence in wild and bold speeches; but justice and faithfulness must be acknowledged not with the tongue so much as with the heart. It is the language of the heart which God looketh after, when the soul keepeth silence to God, and a due and suitable impression is left upon it of his justice, by a meek and humble submission: Micah vii. 9, I will bear the indignation of the Lord, for I have sinned against him.' When God is angry, and chastiseth for sin, we must stoop humbly under his afflicting hand, bear it patiently and submissively, for the rod is dipped in our own guilt; that stoppeth, our mouths and checketh repinings. So, seeing his faithfulness, it maketh us accept the punishment of our iniquities,' Lev. xxvi. 41, that is, yield to it, as a man would to a bitter potion, or a medicinal preparative for his health; so to afflict is a means to get rid of sin, which would be the bane of the soul. Consid. 4. It is not enough to acknowledge justice, but we must also acknowledge faithfulness; not only his just severity in the punishments of the wicked, but his fidelity and love in the correction of his children: it is not enough that we justify God, and forbear to murmur against his afflicting us, but we must see his love and faithfulness in it, and that he performeth his covenant love. His wisdom and justice, that suppresseth murmurings; his love and faithfulness, that giveth hope, and comfort, and courage: the one concerneth the honour of God, he righteth himself by his just judgments; the other concerneth our benefit and eternal welfare. Faithfulness is to us, and for our good. Pharaoh could own justice: Exod. ix. 27, The Lord is righteous, but I and my people are wicked.' But it is a higher thing to own faithfulness; that supposeth faith, as the other doth conviction. Guilt will sooner fly in our faces, and extort from us an acknowledgment of God's justice, than we can own the grace of the new covenant, especially when carnal sense and smart seemeth to speak the contrary. The sight of his justice checketh murmurings, the sight of his faithfulness fainting and discouragement. God's dispensations are just with respect to the sentence of the law, faithful with respect to the promises of the gospel. In short, the cause of all affliction is sin, therefore justice must be acknowledged; their end is repentance, and therefore faithfulness: the end is not destruction and ruin, so they might be acts of justice, as upon the wicked; but that we may be fit to receive the promises, such to whom God will perform the promise of eternal life, and so acts of faithfulness. Consid. 5. Faith must fix this as a ground not once to be questioned, much less to be doubted of or denied, that God is just, upright, and faithful in all his dealings, though weak man be not able to conceive the reasons of them. His justice may be dark, as when he permitteth us to the will of wicked men, who afflict us without a cause, and lay on without any mercy and pity, and God seemeth to befriend their cause, at least doth not restrain them, nor give check to their fury. We are apt to be tempted to thoughts of rigour and injustice in God's dispensations, but we must consider not men's dealing, but God's. It is unjust as to men, but we have no cause to be angry with God, and complain of God, as if he did not do right No; though we do not see the reason of it, yet it is just. God's judgments are a great deep.' We should believe the righteousness and goodness of God in the general, Ps. xxxvi. 7, before we can find it out. The people of God have maintained their principle, when they have been puzzled and embrangled in interpreting God's providence: Jer. xii. 1, Righteous art thou, O Lord, when I plead with thee;' and Ps. lxxiii. 1, Yet God is good to Israel.' In all such cases it is best to acknowledge our own. ignorance, and rather accuse ourselves of blindness than God of in justice. This is a fixed truth, that God is righteous, though we cannot so clearly make it out. And sometimes we are tempted to doubt of his fidelity and truth, when we feel nothing but the smart of the rod: the benefit is future, not an object of sense, but faith; and it must be evident to faith before it is evident to feeling: Heb. xii. 11, No affliction for the present seemeth joyous, but grievous; but afterwards it bringeth the quiet fruit of righteousness.' When all is sharp and hard to sense, faith can see all is for our profit, for our good. Here is nothing repugnant to God's truth, nothing but what is necessary to make good his truth. Faith must determine it to be, when sense will not find it so. God's works are misexpounded when we go altogether by present sense, whether internal or external: many times we know not what God is about to do, as Christ told Peter: John xiii. 7, What I do thou knowest not now, but thou shalt know hereafter.' That which the Lord is doing tendeth not to ruin and wrath, though through our ignorance and mistake we so interpret it Alas! no wonder we are in the dark, when we so judge of his work, who is wonderful in counsel, and excellent in working;' who will not always satisfy our sense and curiosity, but chooseth such a way as will most suit his intent. But ever in all such cases faith must determine that God is just and faithful, and will cast all things for the best, though we see it not; we must assent by faith, when we cannot find it by sense internal or external: I know in faithfulness thou hast afflicted me.' Secondly, I am to show you, and to prove to you, that there is much of justice and faithfulness to be observed in all the afflictions which come upon us. First, There is much of justice in all God's judgments. I prove it:-- 1. From God's nature: Ps. cxix. 137, Righteous art thou, O Lord, and upright are thy judgments;' his work is as his being is, holy and righteous; all his providences carry a condecency and becomingness with his nature. We presume it of a righteous man that he will do righteous things; and shall not we believe so of the holy God? We cannot be infallibly persuaded of a righteous man, for a righteous man may leave his righteousness, because the creature is mutable; and the most righteous and innocent man hath mixed principles, and his rule is without him, and sometimes he may hit it, and sometimes swerve from it: but God is unchangeable, his will and nature is the supreme reason and measure of all things; his acts are accordingly, he cannot err. A carpenter who hath a line in his hand may chop right or miss; but if we could suppose a carpenter whose hand was his rule, he would always hit right. We maybe confident the judge of all the earth will do right; his righteousness and the righteousness of men differ infinitely more than a candle differeth from the sun: Zeph. iii. 5, The righteous God in the midst of thee will do no iniquity.' God will not, yea, he cannot; it is contrary to his nature. Abraham might seek to wriggle out of danger by a shift, Noah might fall into drunkenness, Lot pollute himself with incest, Moses trip in his faith, David destroy his innocent servant Uriah, Jonah fall into fear and rash anger, the angels may depart from their rule, if the divine goodness should cease to support them for a moment; but it is impossible that God, who is holiness and righteousness itself, can err and fail in any of his actions. 2. God never afflicteth or bringeth on judgment without a cause: For this cause many are sick,' 1 Cor. xi. 30; there is something done on the creature's part before punishment is inflicted. If we consider God as the Lord dispensing grace, he acts sovereignly, and according to his own will and pleasure: Even so, Father, because it pleaseth thee,' Mat. xi. 27, for he may do with his own as he pleaseth; it is no wrong to show his grace to some, and pass by others. But if we consider God as a judge, he never punisheth without a foregoing cause on the creature's part. God, who is arbitrary in his gifts, is not arbitrary in his judgments: there is a rule of commerce between him and his creatures, stated and set forth, and allowed and appointed by him, and consented unto by us: the directive and counselling part is the rule of our obedience, and the sanction or comminatory part is the rule of his judicial process. In acts of grace, and in dispensing with the violations of his law, he sometimes maketh use of his prerogative, but not in punishing, there he keepeth to his law; and therefore it is that the saints do give him the honour of his justice: Dan. ix. 7, O Lord, righteousness belongeth unto thee, but unto us confusion of face; for we have sinned, and done wickedly, and have rebelled in departing from thy precepts:' Neh. ix. 33, Thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly: all our trouble is the penalty of his broken law justly inflicted on us. In short, the breach is first on our part, there is some violation of his law or contempt of his grace; but God loveth us first, there he hath the precedency; he beginneth in all acts of grace, but the reason of his judicial dispensations is first with us. We are first in the offence, and provide fuel for his wrath before it break out upon us. 3. When there is cause given, God doth not presently take it, but giveth sinners lime in his process against them, and doth not presently execute the sentence of his word till they are found incorrigible. He giveth them warning before he striketh; he wooeth and soliciteth by many kind messages to return to their duty, and speaketh to them sometimes in the rough, sometimes in the still voice: He bringeth his judgment to light every morning,' as the prophet speaketh, Zeph. iii. 5; lie doth so delight in mercy, and is so tender of the workmanship of his hands, especially his own people, that he never proceedeth to severity as long as there is some way unessayed to reclaim them, not yet made use of. As one that would open a door, and knows not the key; he tries key after key, one dispensation after another; he doth not take the sinner at first word, but followeth him with frequent warnings of his danger, with offers of advantage if he return; yea, at last he is loath to give them up to severe judgments, even then when he can scarce without imputation to his holiness forbear any longer: Hosea xi. 8, How shall I give thee up? I am God, and not man.' Such expostulations and speeches are very frequent in the prophets; and all these speeches do abundantly justify God when he judgeth: he would fain hold off the extremity of judgments deserved by them; the Lord maketh a stand, and would fain be prevented before he proceedeth to his strange work. 4. The judgments inflicted are always short of the cause, surely they never exceed the value of it: Ezra ix. 13, Thou hast punished us less than we have deserved.' God doth not exact the whole debt of sinners which they owe to his justice. It was a heavy stroke that then lighted upon Jerusalem. Was their wound but a scratch, or affliction little? Doleful and sad ruin was brought upon that place, the city and the temple burnt to ashes, the people carried captive to a strange land; yet Thou hast punished us less than we have deserved.' They were in Babylon, they might have been in hell; our reward is always more than our desert, but our punishment is always less than our desert. We count it a favour if forfeiture of life be punished with banishment, or if a sentence of banishment be commuted into a fine, or the fine be mitigated and brought lower; and shall we think God dealeth rigorously with us? When he layeth on some heavy cross, lie might have cast us into hell, and laid his hand upon us for ever. See Job xi. 6, O know, therefore, that God exacteth of thee less than thine iniquity deserveth.' We have low thoughts of sin, and therefore have grievous apprehensions of God's judgments. We do but sip of the cup, when God might make us drink of the dregs of it. Secondly, I am to prove that the godly may discern much of faithfulness in their afflictions; this will appear to you by these considerations:-- 1. In the covenant of grace God hath promised to bestow upon his people real and principal mercies; these are promised absolutely, other things conditionally. God doth not break his covenant if he doth not give us temporal happiness, because that is not absolutely promised, but only so far forth as it may be good for us; but eternal life is promised without any such exception unto the heirs of promise. Eternal promises and threatenings, being of things absolutely good or evil, are therefore absolute and peremptory; the righteous shall not fail of the reward, nor the wicked escape the punishment; but temporal promises and threatenings being of things not simply good or evil, are reserved to be dispensed according to God's wisdom and good pleasure, in reference and subordination to eternal happiness. It is true it is said, 1 Tim. iv. 8, that godliness hath the promise of this life, and that which is to come:' but with this reference, that the less gives place to the greater; if the promises of this life may hinder us in looking after the promises of the life to come, God may take the liberty of the cross, and withhold these things, and disappoint us of our worldly hope. A man lying under the guilt of sin may many times enjoy worldly comforts to the envy of God's children, and one of God's children may be greatly afflicted and distressed in the world, for in all these dispensations God looketh to his end, which is to make us eternally happy. 2. This being God's end, he is obliged in point of fidelity to use all the means that conduce thereunto, that he may attain his eternal purpose in bringing his holy ones to glory: Rom. viii. 28, All things shall work together for good to them that love God.' Good! what good? It may be temporal, so it falls out sometimes a man's temporal good is promoted by his temporal loss: Gen. l. 20, Ye thought evil against me, but God meant it for good:' they sold their brother a slave, but God meant him to be a great potentate in Egypt. It may be spiritual good: Ps. cxix. 71, It is good for me that I have been afflicted.' But, to be sure, eternal good, to bring about his eternal purpose of making them everlastingly happy. And in this sense the apostle saith, All things are yours,' 1 Cor. iii. 22. Ordinances, providences, life, death, all dispensed with a respect to their final happiness or eternal benefit; not only ordinances to work internal grace, but providences as an external help and means; for God having set his end, he will prosecute it congruously, and as it may agree with man's nature, by external providences as well as internal grace. See Ps. cxxv. 3, The rod of the wicked shall not always rest upon the back of the righteous.' God hath power enough to give them grace to bear it, though the rod had continued; and can keep his people from iniquity, though the rod be upon them; but he considereth the imbecility of man's nature, which is apt to tire under long afflictions, and therefore not only giveth more grace, but takes off the temptation. He could humble Paul without a thorn in the flesh, 2 Cor. xii. 7, but he will use a congruous means. 3. Among these means, afflictions, yea, sharp afflictions, are some of those things which our need and profit requireth; they are needful to weaken and mortify sin: Isa. xxvii. 9, By this shall the iniquity of Jacob be purged;' to increase and quicken grace: Heb. xii. 10, But he chasteneth us for our profit, that we might be partakers of his holiness.' Without this discipline we should forget God and ourselves; therefore, that we may return to God, he afflicts us: Hosea v. 15, In their afflictions they will seek me early;' and come to ourselves: Luke xv. 17, the prodigal came to himself.' Afflictions are necessary for us upon the former suppositions, namely, that God hath engaged him self to perfect grace where it is begun, and to use all means which may conduce to our eternal welfare, that we may not miscarry and come short of our great hopes: 1 Cor. xi. 32, When we are judged, we are chastened of the Lord, that we may not be condemned with the world.' The carnal reprobate world are left to a looser and larger discipline. Brambles are not pruned when vines are. New creatures require a more close inspection than others do. Self-confidence and spiritual security are apt to grow upon them; therefore, to mortify our self-confidence, to awaken us out of spiritual sleep, we need to be afflicted, and also to quicken and rouse up a spirit of prayer. We grow cold and flat, and ask mercies for form's sake: Isa. xxvi. 16, Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them.' And that we may be quickened to a greater mindfulness of heavenly things. The best of us, when we get a carnal pillow under our heads, are apt to sleep secure. God will not let us alone to our ruin, but afflicts us that we may be refined from the dregs of the flesh, and that our gust and relish of heavenly things may be recovered, and that we may be quickened to a greater diligence in the heavenly life. Look, as earthly parents are not faithful to their children's souls when they live at large, and omit that correction which is necessary for them: Prov. xxix. 15, The rod and reproof give wisdom, but a child left to himself bringeth his mother to shame.' The mother is mentioned, because they are usually more fond and indulgent, and spare many times, and mar the child; but our heavenly Father will not be unfaithful, who is so wise that he will not be blinded by any passion, hath such a perfect love, and does so fixedly design our eternal welfare, that he rebuketh that he may reform, and reformeth that he may save. 4. God's faithfulness about the affliction is twofold--in bringing on the affliction, and guiding the affliction. [1.] In bringing on the affliction, both as to the time and kind, when our need requireth, and such as may do the work: 1 Peter i. 6, Ye are in heaviness for a season, if need be.' When some distemper was apt to grow upon us, and we were straggling from our duty: Ps. cxix. 67, Before I was afflicted I went astray.' Some disappointment and check we meet with in a way of sin, which is a notable help in the spiritual life, where God giveth a heart to improve it. [2.] As to guiding the affliction both to measure and continuance, that it may do us good and not harm: 1 Cor. x. 13, God is faithful, who will not suffer you to be tempted above what you are able to bear, but will with the temptation also make a way to escape, that ye may be able to bear it.' Violent temptations are not permitted where the Lord seeth us weak and infirm; as Jacob drove as the little ones were able to bear. So when the temptation continued is like to do us hurt, either God will remove it--2 Thes. iii. 3, Faithful is the Lord, who will establish and keep you, apo` tou ponerou, from the evil:' the persecutions of unreasonable men are there intended or else support them under it: 2 Cor. xii. 9, My grace is sufficient for thee.' Use 1. To check and reprove divers evils which are apt to grow upon our spirits in our troubles. 1. Murmuring and repining thoughts against God's providence. Why should we murmur and complain, since we justly suffer what we suffer, and it is the Lord's condescension that he will make some good use of these sufferings to our eternal happiness, that we may be capable of everlasting consolation? His justice should stop murmurings: Lam. iii. 39, Wherefore doth a living man complain, a man for the punishment of his sins?' If he complain, he can complain of none but himself; that evil choice he hath made for his own soul, which it may be he would never have thought of but upon this occasion. His punishment here carrieth no proportion with his offence; it is punishment in the singular number, sins in the plural; one punishment for many acts of sin: and a living man, on this side hell, what is this to everlasting torments? Life cannot be without many blessings to accompany it; while living we may see an end of this misery, or have time to escape those eternal torments which are far worse. The form of the words showeth why we should thus expostulate with ourselves, Wherefore doth a living man complain?' Why do we complain? God hath not cut us off from the land of the living, nor cast us into hell; it is the punishment of sin, and is far less than we have deserved. Again, the faithfulness of God checketh murmurings. God knoweth what way to take with us to bring us to glory; therefore trust yourselves in God's hands, and let him take his own methods: Commit your souls to him in well-doing, as unto a faithful creator,' 1 Peter iv. 19. He is pisto`s kti'stes; as he is a creator, he doth not love to destroy the work of his hands; as he is faithful in his covenant, he will take the best and safest course to bring you to heaven. 2. Let it check immoderate sorrow and uncomely dejection of spirit; he is just in the afflictions of his people, but yet so that he is also faithful; he is a father when he beateth and indulgeth, when he smiles and when he frowns. Afflictions do not make void our adoption, they rather increase our confidence of it, Heb. xii. 5. Whatever we do upon other reasons, we should not suspect his love because of our afflictions. God's strokes do not make void his promises, nor doth he retract his gift of pardon when he chastiseth. Mere crosses and troubles are not an argument of God's displeasure, but acts of his faithfulness; so that we have reason to give thanks for his discipline, rather than question his love. In the book of Job it is made a mark of his love, as in those words which are so frequent, Job vii. 17, 18, What is man that thou art mindful of him? that thou chastiseth him every morning, and triest him every moment?' We are not only beneath his anger, but unworthy of his care, as if a prince should take upon him to form the manners of a beggar's child; it is a condescension that the great God should deal with us, and suit his providences for our good. 3. This should check our fears and cares; his judgments are right and full of faithfulness; he will bear us through all our trials, and make an advantage of them, and perfect that grace which he hath begun, and finally bring us to eternal glory. The Lord's faithfulness in keeping promises is often propounded as a strong pillar of the saints' confidence: 1 Cor. i. 9, Faithful is God, by whom ye are called;' 1 Thes. v. 24, Faithful is he that calleth you, who also will do it.' He dispenseth all things with respect to our eternal welfare. But I am afraid of myself; I have provoked the Lord to leave me to myself; but the Lord will pardon weaknesses when they are confessed: 1 John i. 9, If we confess our sins, he is just and faithful to forgive them,' speaking to reconciled believers; and when we fall, the Lord hath ways and means to raise us up again, that we perish not; by checks of conscience: 2 Sam. xxiv. 10, And David's heart smote him when he had numbered the people;' Ps. cxix. 59, I thought on my ways,' &c.; by the word, as Nathan roused up David, Thou art the man.' God, that foresaw all things, hath ordered them so that nothing shall cross his eternal purpose and promise made to us in Christ. Use 2. Let us acknowledge God's justice and faithfulness in all things that befall us. For motives, consider-- 1. It is much for the honour of God, Ps. li. 4, that, under the cross, we should have good thoughts of God, and clear him in all that he saith and doth, see love in his rebukes. 2. It is for our profit; it is the best way to obtain grace to bear afflictions, or to get deliverance out of them. When God hath humbled his people, exercised their grace, he will restore to them their wonted privileges; he waiteth for the creatures' humbling, Lev. xxvi. 41, 42. For means:-- [1.] You must be one in covenant with God, for to them the dispensations of God come marked not only with justice, as to all, but faithfulness: Ps. xxv. 10 All the ways of the Lord are mercy and truth to them that keep his covenant.' [2.] You must examine yourselves; the Lord complains of the neglect of this, that when they were in affliction they would not consider: Jer. viii. 6, No man said, What have I done?' If you would consider, you would see cause enough to justify God: Lam. iii. 39, 40, Wherefore doth a living man complain? Let us search and try our ways, and turn to the Lord.' [3.] You must observe providence, and your hearts must be awake and attend to it: Ps. cvii. 43, Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord;' Eccles. vii. 14, In the day of adversity consider.' [4.] You must be such as value not your happiness by the increase or decrease of worldly comforts, but by the increase or decrease of grace in your souls: 2 Cor. iv. 16, For this cause we faint not, because, though our outward man perish, yet our inward man is renewed day by day.' If you value yourselves by your outward condition, you will still be imbrangled; you should more highly esteem of and be more solicitous about the welfare of your souls in a time of affliction than of all things else in the world: and you will more easily submit and more wisely consider of his doing, and the better understand your interest. When the main care is about your souls, you will value other losses the less, as long as your jewel is in safe hands. [5.] You must resign your souls to God entirely without exception, refer yourselves to his methods, and let him take his own way to bring you to everlasting glory. When you do with quietness of heart put yourselves into God's hands, as being persuaded of his love and faithfulness, you will be the sooner satisfied in God's providence, seeing he doth all things well. The apostle bids them, 1 Peter iv. 19, put your souls in Christ's hands, and hold on your duty with courage and confidence, cheerfully and constantly. You have no reason to doubt but Christ will take the custody and charge of the soul that is committed to him: 2 Tim. i. 12, I know whom I have believed, that he is able to keep that I have committed to him.' Venture your souls in this bottom; he hath power to keep it, he hath pawned his faithfulness in the promise. __________________________________________________________________ SERMON LXXXIV. Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant.--Ver. 76. IN the foregoing verse he had acknowledged that God had afflicted him, and now he prayeth that God would comfort him. The same hand that woundeth must heal, and from whom we have our affliction we must have our comfort: Hosea vi. 1, Come, let us return unto the Lord; for he hath torn, and he will heal us; he hath smitten, and he will bind us up.' Affliction is God's judicial act, a kind of putting the creature in prison; which being done by the supreme judge, who hath an absolute power to save and to destroy, to ruin or pardon, there is no breaking prison or getting out without his leave. He doth there not only speak of affliction, but of the justice and faithfulness which God showed in it. 1. Justice. Those that humbly confess the justice of his strokes may with the more confidence implore his mercy. Judgment hath done its work when the creature is humble and penitent, There lieth an appeal then from the tribunal of his justice to the throne of his grace. Though our sins deserve affliction, yet there is comfort in the merciful nature of God and the promises of the gospel. David first acknowledgeth that he was justly afflicted, and then he flieth to mercy and beggeth comfort. 2. He observeth also a faithfulness in all God's dispensations; he doth not afflict his children to destroy them, but to prepare them for the greater comfort. As one of his children and servants, David sueth out his privilege. God, that is just and true, will also be kind and merciful. To have judgment without mercy, and desolation without consolation, is the portion of the wicked: but, Lord, saith he, I am thy servant,' therefore I pray thee let thy merciful kindness be for my comfort.' So that you see this request is fitly grafted upon the former acknowledgment. In it observe-- 1. The original cause of all the good which we expect, thy merciful loving-kindness. 2. The effect now sued for, be for my comfort, or to comfort me. 3. The instrument or means of obtaining it, which is double:-- [1.] On God's part, the word, according to thy word. [2.J On our part, prayer, let, I pray thee. (1.) In the word there is the relief discovered and offered, and thereby we are encouraged and assured. (2.) On our part there is prayer, in which we act faith and spiritual desire. (3.) We have hope given in the word, and we sue it out by prayer. (4.) The subject capacitated to receive this effect, from that cause, in this order, thy servant. Doct. That the people of God have liberty, and much encouragement from God's merciful nature and promises, to ask comfort in their afflictions. This point will be best discussed by going over the parts and branches of the text as they have been laid forth to you. First, The primary and principal cause of all comfort is the merciful kindness of God. We read in 2 Cor. i. 3, that he is the father of mercies;' and then it presently followeth, that he is the God of all comfort.' The remedy of all our evils lieth in the mercy of God, and his kindness and goodness is the fountain of all our blessedness. I shall inquire-- 1. What his merciful kindness is. 2. What special encouragement this is to the people of God. 1. What his merciful kindness is. You see here is a compound word, which importeth both his pity and his bounty. Here is merci fulness and kindness mentioned. First, His mercifulness. Mercy hath its name from misery. Misericordia is nothing else but the laying of the misery of others to heart, with intention of affording them relief and succour. In God it noteth his readiness to do good to the miserable, notwithstanding sin. The motion cometh from within, from his own breast and bowels: for our God is pitiful and of tender mercy,' James v. 11; and the act of it is extended and reached out unto the creature in seasonable relief, for the throne of grace was erected for this purpose, Heb. iv. 11. Two things there are in mercy--(1.) A propension and inclination to commiserate the afflicted; (2.) A ready relief and succour of them according to our power, affectus et effectus. (1.) There is a compassion or being affected with the misery of others. This properly cannot be in God, in whom as there is no passion, so strictly speaking there is no compassion. Yet some thing analogous there is, a taking notice of our misery, something like a pity arising in his heart upon the sight of it, which the scripture frequently ascribeth to God, and we can best understand as we consider the divine perfections shining forth in the human nature of Christ: Exod. ii. 24, he heard their groaning:' and Isa. lxiii. 9, In all their afflictions he was afflicted:' Judges x. 16, His soul was grieved for the misery of Israel:' forms of speech taken from the manner of men, who use to be thus affected when they see a miserable object. God in his simple and perfect nature cannot be said either to joy or grieve, but he carrieth himself as one thus affected. Or these expressions were laid in aforehand to suit with the divine perfections ns manifested in Christ, who is touched with a feeling of our infirmities. (2.) Mercy noteth the actual exhibition of help and relief to the miserable. When his people cry to him, he runneth to the cry: Ps. lxxviii. 38, He being full of compassion, forgave their iniquity and destroyed them not; yea, many a time turned he his anger away, and did not stir up all his wrath.' Mark, there God's forgiving the iniquity was not inflicting the temporal punishment or destroying the sinner presently; the cause of all was not any good in the sinner, but pity in God, that moved him to spare them for the time. So he doth sometimes for those that cry to him but in a natural manner, as a beast maketh its moan when it is in pain. But much more will his compassion show itself to his people, when they bemoan themselves in a spiritual manner: Jer. xxxi. 18, 20, I have heard Ephraim bemoaning himself.' What then? My bowels are troubled for him, I will surely have mercy upon him, saith the Lord.' When Ephraim was bewailing his sins, God taketh notice of it, and returneth an answer full of fatherly affection, that he would surely show him mercy. God's compassion proceedeth from love as the cause, and produceth relief as the effect. Secondly, the next word is kindness; that noteth the bounty of God, or his free inclination to do good without our merit, and against our merit. The cause is not in us, but himself. We draw an ill picture of God in our minds, as always angry and ready to destroy. No; the Lord is kind, and that many times to the unthankful and to the evil,' Luke vi. 35. We should all enlarge our thoughts more about God's merciful nature, that we may love him more, that we may not keep off from him. As long as we think he delighteth in the creature's misery, or seeketh occasions of man's ruin and destruction, God is made hateful. No; you must conceive of him as one that is kind, that doth not afflict willingly, nor grieve the children of men,' Lam. iii. 33, but is ready to do good upon all occasions. We need not fear any hurt from God, but what we willingly bring upon ourselves. He destroyeth not humble souls that lie at his feet, and would have mercy upon his own terms. 2. What encouragement this is to the people of God. [1.] It is an encouragement, because the object of mercy is misery. Mercy is favour shown to a miserable person. Now, the more sense of our misery, especially of our true misery, which is sin, the greater hopes. So that the broken-hearted are more capable of his mercy than others are. God will revive the spirit of the contrite ones,' Isa. lvii. 15-17. He taketh care to comfort them and to look after them, whatever be neglected, Isa. lx. 2. None are so apt to presume of mercy as the careless, nor none less capable of mercy, or more deserve judgment. While we make nothing of sin it is easy to believe mercy. In a time of peace sin is nothing, vanity and carnality nothing, a negligent course of profession nothing, vain talk, idle mis-spence of time, pleasing the flesh with all it craveth is nothing, and there needeth no such niceness and strictness--God is merciful; but when the conscience is awakened, and we see our actions with their due aggravations, especially at the hour of death, and when earthly comforts fail, then it is hard to believe God's mercy. Sin is a blacker thing than they did imagine, and they find it another manner of thing than ever they thought of; and the same unbelief that now weakens their faith about their duty, and what belongeth to their duty, doth now weaken their faith about their comfort, and what belongeth to their comfort. Those that now question precepts will then question promises. Well, then, the careless and negligent are not capable objects of the tenders of mercy; but the sensible, and the contrite, and the serious, these are the fittest objects, though they think themselves farthest off from mercy. Those that have a deep sense of their own unworthiness most see a need of mercy, and most admire mercy, Gen. xxxii. 10. They see that mercy doth all, that there is somewhat of the pity and kindness of God in all things vouchsafed. They apprehend they are always in some necessity, or in some dependence, and they are unworthy, and that it is at God's mercy to continue or take away any comfort they have. Health, liberty, strength, all is dipped in mercy, continued in mercy, restored at mercy. [2.] It is an encouragement to us, because the scripture saith so much of this mercy in God. Id agit iota scriptura, ut credamus in Deum, saith Luther. It is natural to him: 1 Cor. i. 3, The father of mercies,' not pater ultionum, but misericordiarum; he is as just as he is merciful, but he delighteth in the exercise of one attribute more than the other--Micah vii. 18, the other his strange work.' There is a fulness and plenty, abundant mercy, 1 Peter i. 3; and Ps. li. 1, According to the multitude of thy tender mercies.' Our wants are many, and so are our sins; only plentiful mercy can supply and overcome them. They are tender mercies, compared with those of a father and a mother. Of a father: Ps. ciii. 13, As a father pitieth his children, so doth the Lord pity those that fear him.' We need not much entreat a father to pity his child in misery. An earthly father may be ignorant of our misery, as Jacob in Joseph's case: an earthly father pitieth foolishly, but God wisely, when it is most for our benefit; an. earthly father's pity may go no further than affection, and cannot always help his children and relieve their misery. But God, as he is metaphorically said to have the affection, so he hath an all-sufficient power to remove any evil present, or avert that which is imminent. With that of a mother: Isa. xlix. 15, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet I will not forget thee,' saith the Lord. In the general, passions in females are more vehement, especially in human creatures; the mother expresseth the greatest tenderness and largeness of love. God hath the wisdom of a father and bowels of a mother. Mark, it is not to an adopted child, but to her own son, her sucking child that hangeth on her breast, cannot subsist without the mother's care. Mothers are wont to be most chary and tenderly affected towards them, poor helpless infants and children, that cannot shift for themselves; nature hath impressed this disposition on them. Suppose some of them should be so unnatural as to forget their sucking babes, which is a case rare to be found, yet I will not forget you,' saith the Lord. They are durable compassions: His compassions fail not,' Lam. iii. 22. They are continual mercies, supplying daily wants, pardoning daily failings, bestowing daily mercies. Oh, that the miserable and the wretched, those that find themselves so, could believe this and plead this, and cast themselves in the arms of this merciful Father! Surely the penitent are not more ready to ask than he to give: Therefore let us come boldly to the throne of grace,' Heb. iv. 16. Let not our sins keep us from him; our misery rather than our worthiness is an object of his mercy. [3.] His mercy is more to his people than to others. There is a general mercy and a special mercy. (1.) There is a general mercy by which God sustaineth and helpeth any creature that is in misery, especially man: so Christ calleth him merciful as he showeth himself kind to the unthankful and evil,' Luke vi. 36. Had it not been for this mercy the world had been long since reduced into its ancient chaos, and the frame of nature dissolved. (2.) There is a special mercy which he showeth to his people, pardoning their sins, sanctifying their hearts, accepting their persons. So of his mercy hath he saved us,' Titus iii. 4, 5; Quickened us;' Eph. ii. 4, 5, God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ.' This showeth God hath more mercy for his people than for others. Now this is a great encouragement, he that took pity upon us in our lost estate, and did then pardon our sins freely, will he not take pity upon us now we are in a state of grace, and have our sins pardoned? Surely he will show mercy unto us still in forbearing the punishment d