One Hundred Select Sermons

SERMON XII.

THe Text for the Parts of it consists of a double Question, and a double reference. The question is in these words, When he gives quietness, who then can make trouble? when he hides his face, who then can behold him. The reference is to a double subject, an whole Kingdom or a particular person, whether it be done against, &c. Affirmative questions are equivalent to absolute negations, and so here, who can? is as much, as none can. And thus we have two Propositions in brief exhibited to us.

First, when God will give peace to any Kingdom, none shall interrupt or hinder it; when he will deny the same peace, none shall be able to work or procure it.

Secondly, When God will give peace to any person none shall there be able to trouble him, when God will withdraw peace from him, none shall then be able to comfort him.

We begin with the first of these Propositions, with the second, (as we shall see in its due place) which together consists of two branches. First, That when God will give peace to a Kingdom none can hinder it.

Secondly, When God will deny the same peace to a Kingdom none can procure it; when the Lord is peremptory, and absolute, and resolved upon either of these two, there is no crossing of him.

First, we'l look upon the first Branch, When God will give peace to a Kingdom none can hinder it, when he gives quietness, who can make trouble? We have divers instances in this observation in common experience, both in other people of old, and also of ourselves in former times, whom when God in his providence was so pleased as to crown with the blessing of peace, none was able to make a disturbance.

And the Ground of it is clear, First, because all these things are in a subjection to his disposing. As for example, Men's Purposes and Counsels, they are all guided by him. The peace and welfare of any State does very much rest and depend upon the contrivances, which are carried on for it, and the disappointments of those conspiracies which are laid against it, subject and subordinate to Divine dispensation. It is a most true speech that of Solomon, Pro. 21.30. There is no wisdom, nor counsel nor understanding against the Lord. And that again of the Psalmist in Psal. 33.11. The Counsel of the Lord standeth forever, the thoughts of his heart to all generations. And that further of the Prophet, His Counsel shall stand, and he will do all his pleasure, Isa. 46.10. He regulates all the Counsels and Contrivances which are stirring in the world.

Again, As he orders men's heads, so he also orders their hands. As there is no Counsel which he is not privy to, so there's no enterprise which he does not over-rule. And as men cannot think without him, so neither can they act without him. He disappointeth the devises of the crafty, so that their hands cannot perform their enterprise, Job 5.12. When the enemies of a State and people have done all that they can possibly against it, yet it is still in his power to frustrate it. No weapon that's formed against them shall prosper, as it in Isa. 54.17. He breaketh the bow and knappeth the spear in sunder, and burneth the chariot in the fire.

And lastly, which must be added to the other, he hath the hearts of all in his disposing also. He that can command affections, he may also command peace, because the being of want of peace does much depend hereupon. Now thus are all the hearts of all men in the world. The hearts of Princes and other men with them, they are all in his hand, and he turneth them whithersoever he pleaseth, even as the rivers of waters. Therefore, if he will but please to give peace and quietness to any Kingdom or Nation, there's none whosoever they be, which shall be able to molest or disturb it. And that may serve as the first account of this point.

Secondly, When God will give quietness none shall be able to make trouble, because that trouble which is at any time made, it is in reference to God himself, and for the avenging of his quarrel upon people. There are divers and sundry occasions of wars and tumults in such a Kingdom, some grounded upon one cause, and some grounded upon another, but yet the main and chief of all is the displeasure of an offended God. He hath not been so well used, as he hath deserved to have been in such and such places, and therefore he suffers differences, and divisions to grow amongst them, In Job 19.29. Be ye afraid of the sword, for wrath bringeth the punishments of the sword, that ye may know there is a judgment; Wrath not only of men, but also, as it seems there to be implied of God himself, as proceeding from his righteous judgment; when the Lord is angry, he sends the sword into such a Country, for the punishment of it. They chose new God's; then was there war in the gates, Judge. 5.8. Namely, as a punishment of their Idolatry. All these evils proceed from hence, men's sinning against God. As for example, in the Israelites dividing from the rest of their brethren, this thing is said to be of the Lord. The same may be also said in like manner of all others besides; they do relate and refer to him. Now therefore if He will give quietness, surely none can be able to make trouble in this regard. All the Armies and Forces which are abroad through the whole world, they do as I may say serve in this sense under his command, and therefore if he will but disband them, there must needs be peace and quietness presently, out of hand without more ado. That's the first Branch of this first proposition, when God will give a Kingdom quietness, none shall be able any way to disturb it.

Secondly, Let us take notice of the other, And when he hides his face, who then can behold him? This hiding of the face in this place is differently expounded by Interpreters. I shall present to you that which is most probable and fasten upon what I conceive most agreeable to the scope of this Scripture.

First, there are some which here by God's face do understand the ways of his providence, and so they make the sense this; when God will walk in a secret way for the disposing of things in a Kingdom, there is no discerning of him, this is that which we may sometimes observe in our own experience. That the Lord is pleased now and then to go before us in the works of his providence, after a more clear and conspicuous manner; so that we may easily see, and perceive and apprehend, what he is doing in the world. He writes it in great Characters, and Capital letters, as we may so express it, that whosoever runs may read it, as the Prophet speaks.

Again at other times he carries things after a more hidden manner, His ways are in the deeps, and His Counsels are unsearchable, and His judgments past finding out, and now in such a case as this is none can behold him; thus we have it in Psal. 74.9. We see not our signs, there is no more any Prophet, neither is there among us any that knoweth how long. It pleases the Lord sometimes so to order things, and dispose of them, that the wisest and holiest man in a kingdom cannot tell what to say to them. Those which have most acquaintance with God, which have greatest interest in him, and which are most familiarly used unto him they are sometimes ready to be puzzled and staggered at some dispensations, and they lay their hands upon their mouths in a way of astonishment and admiration, That's one meaning of these words.

But Secondly, another meaning of them is this, by taking God's face here, for the visible expressions of his love and favor to any Kingdom or Nation, When he hides his face from any people, that is, when he withdraws the pledges of his goodness from them, who then can indeed behold him? That is, who can endure before him? who is able to stand in his presence with any comfort or contentment at all? And according to this interpretation, we have this truth from it. That when the Lord is indeed angry, and displeased with any kingdom, or nation that Kingdom or Nation is in a very sad and lamentable condition. When he hides his face, who then can behold him? Psal. 76.6. Thou even thou art to be feared, and who may stand in thy sight, when once thou art angry? And Nahum 1.6. Who can stand before his indignation? and who can abide in the fierceness of his anger? His fury is poured out like fire, and the riches are thrown down by him. And Psal. 90.11. Who knoweth the power of thine anger? even according to thy fear so is thy wrath. And many such places there are to signify the sadness of God's displeasure. This may be further explained, and laid open to us in these following particulars, as demonstrations of it.

First, when God is angry with a people he takes them short in those outward comforts which they have formerly been partakers off, as we find in that expression used in 2 King. 10.32. In those days the Lord began to cut Israel short. He takes away that former peace and plenty, and abundance which they have sometimes enjoy'd, this in a sense is an hiding of his face; forasmuch as every comfort is in its place a beam of God's countenance. It is God that puts comfort into the creatures, and that makes them comfortable to us. Now the Lord, when he is displeased with a Nation, he ofttimes does deprive them of these, as he threatens his own people of Israel in Hos. 2.9. Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool, and my flax, &c. I will recover it, Mark the expression, as who should say, he had let them have it hitherto in a manner before he was aware, and they had stolen it, as it were from him against his will, but he would fetch all back again from them.

Secondly, As he takes away these comforts, so also which is the consequent of it, he sends Judgments and plagues instead of them, which are quite opposite, and contrary to them. These he hath divers sorts of, as ye may see in Deut. 28. which he threatens to the children of Israel, upon supposition of their disobedience. Cursing, and vexation, and rebuke in all that they set their hand unto ver. 20. &c. And so his three evil arrows which he mentions in other places likewise, Sword, Famine, and Pestilence, &c. They are such as are effects and testimonies of God's wrath and displeasure against a Nation; and especially and above all, the sword, that judgment, which is now upon us, it is a principal expression of his wrath, when the enemies roar in the midst of the Congregations, and set up their Ensigns for signs, as it is in Psal. 74.4.

Thirdly, He also sometimes lays upon them spiritual judgments, which are the greatest judgments of all. He takes away his Gospel, and his Ministers, and his Ordinances, He remove's the Candlestick out of its place, as we have lately shewn out of another Scripture. This is the true hiding of his face indeed, there being nothing wherein he does more appear and show himself, then in such dispensations as these are. The Gospel it is the glass which represents to us the face of Jesus Christ, and wherein we see the glory of the Lord; when therefore God takes away this at any time from any People or Nation, who then uncover'd can behold him. In all these particular respects do we see the sad condition of that Nation, which God is angry and displeased withal.

To proceed to the Application of these two Branches both together; weel join them both in one, and we'l make this improvement of them.

First, we may here take notice of the sad condition, which is upon ourselves in this Kingdom at this present time, from whom the Lord does in a more especial manner, as we may say hide his face, and so as we cannot behold him in that manner as we have formerly done. This calls us to a serious search and inquiry and examination of of our hearts and humbling of ourselves before God upon these occasions; It is that which we should be very much affected with and lay to heart; we are apt to be somewhat affected with the evils and calamities themselves, as they pinch upon our senses, and are cross to flesh and blood, but that which should chiefly trouble us, is the displeasure of an angry God, and the withdrawing of his countenance from us. Though we wanted our peace and prosperity, and the plenty of former times, yet if still in the mean time the Lord himself were well pleased with us, we might be able to make a shift for all this; But now that he frowns upon us and expresses himself as angry with us, this is the great mischief and misery of all, when he hides his face who then can behold him? This is the sting of any affliction, the wrath of God mingled with it. As on the other side it is the sweetness of any blessing to apprehend it as a pledge of God's love. And thus amongst ourselves which is the worse, as God will not be entreated by us, he will not hear Moses nor Jeremy for us, Isa. 33.7.

Secondly, We are taught from these points to make our peace especially with God. If when he gives quietness none can make trouble, and when He hides his face none can behold him, then certainly it is the safest way for us to make our peace and reconcilement with him; yea, and to begin with him first, I do not deny, but that other means both may and ought to be used, as there are now other means on foot, at this present time amongst ourselves, but we must not rest and depend upon these means, nor make these our only refuge and supportment in such conditions as these are. No, but rather betake ourselves to the Lord, who is the great peace maker of all. And that upon these considerations, which may serve as encouragements hereunto.

First, Peace with God is the most General and comprehensive peace, it takes into an agreement all enemies, and adversaries that are. If a man make peace with one enemy, and as soon as ever he hath done with him, there's another falls presently upon his back, he hath but little quietness for all this; Now thus is it with that Kingdom or Nation which does not make peace with God, it may be they may make a league with that enemy, which at present does trouble and afflict them, and as soon as they have done with him, there's another falls immediately upon them. This is likely to be the case with us if we should take such a course as this. Suppose we should make up the breach and difference which is betwixt ourselves, and in the mean time suffer the controversy to be dependent, which is betwixt ourselves and the Lord, what are we helped and advantaged by the matter? when as soon as we had done a Forrein enemy would be ready for us, as the Lord threatens his people by the Prophet, Isa. 7.18. And it shall come to pass in that day, that the Lord shall hiss for the fly, that is in the uttermot part of the rivers of Egypt, and for the Be that is in the land of Assyria. That is, he shall fetch a Forrein power for the affliction and punishing of them, even so the Lord might do with us in this condition, French, Spaniard, Turk if need were, these would be quickly at hand upon us, if the Lord were not at peace with us.

But now on the other side, having peace with him, we shall have peace with all others else besides. As Eliphas speaks to this purpose in Job 5.23. Thou shalt be in League with the Stones of the Field, and the Beasts of the Field shall be at peace with thee. And thou shalt know that thy Tabernacle shall be in peace &c.

Secondly, Peace with God is peace upon the best terms, and Conditions that may be, that's a desirable peace, which has true peace indeed in it. Now such is that peace which any Kingdom has with God, it has all the Qualifications and Conditions of a worthy peace in it, as to instance in someone or two Particulars.

First, It's a Religious peace, it's a peace with the enjoyment of a good Conscience in the making of it, it's possible to make peace with men so, as therein to wound men's Souls, and Consciences. This is a miserable peace indeed, and such as is a great deal worse then the Cruellest war, but now when we are at peace with God, we preserve inviolable, yea indeed we cannot preserve this so, without making this.

Secondly, It is a Free-peace, it is a Peace which has the greatest Liberty in it that may be. The Gibeonites made peace with the Israelites, but they became Bondmen and Slaves, and so is it with all those which are at Peace with Satan, and at an agreement with Hell, and so sometimes those which are in Confederacy, and League with wicked men, but that People which makes peace with God, shall have abundance of Freedom.

Thirdly, It is a Sincere and Hearty peace, there is no fraud or deceit in it. In peace betwixt men and men, there is many times a great deal of falsehood and Treachery, and perfidious dealing, as it is said of him in the Psalms. He hath put forth his hands against such as be at peace with him, he hath broken his Covenant. The words of his mouth were smoother then Butter, but war was in his Heart, his words were softer then Oil, yet were they drawn Swords. Psal. 55.20.21. verse. This is often in human peace, but in the peace which is made with God, there is no fear of all these, if we keep faithful to God, he will keep faithful to us, and to his Covenant of peace with us.

Thus we see what encouragement we have to incline to such a peace as this is, well that which now lies chiefly upon us is to endeavor after it, so to order and dispose of our matters, as that God may be Graciously pleased to be reconciled with the Kingdom wherein we live, and to vouchsafe peace unto us, where it will not be amiss for us to lay down some rules and observations as may herein be helpful to us, where in I shall apply myself, to such as do seem to lie within the compass and reach of every particular person amongst us. Every Christian may thus far be a Statesman, and it becomes him so to be, and every private Person may in this sense much dispose of the Kingdom, as to that peace which we are to procure to the Kingdom in General, which as I Conceive may be brought about in a likely way, by these means and ways viz.

First, By every ones Lamenting, and Bewailing of his own private Sins, and the abominations of the Land wherein he lives, every Sin unrepented off, is a quarrel which God has against the Kingdom, and for which he threatens the Destruction of it. And therefore the way to reconcilement is Mourning and Humiliation for it, this is the counsel which the Lord gives by his Prophet in, Zeph. 2.1.2. &c. Gather yourselves together, yea gather yourselves together. O Nation not desired, and before the decree bring forth, before the day pass at the Chaff, before the fierce anger of the Lord come upon you &c. This gathering of ourselves here together is not so much a gathering of our Persons, as it is indeed a gathering of our thoughts, and recollecting of matters with ourselves, to consider how things are with us, neither does it imply this only, but also doing it with some Affection, so as to be grieved, and afflicted in ourselves, where we are conscious that we have done anything amiss, this is one way, and means to procure Atonement and Reconciliation betwixt God and the Kingdom, wherein we are.

Secondly, This is not all, but further there is required Amendment and Reformation for time to come. Humiliation without Reformation is of no Efficacy, or avayl at all, as being indeed but false and Counterfeit, and such as consequently is unaccepted of God. The Prophet Isaiah has given us an item to this purpose, in Isaiah. 32.17.81. The work of Righteousness shall be peace, and the Effect of Righteousness Quietness, and assurance forever. And my People shall dwell in a peaceable Habitation, and in sure Dwellings, and in quiet resting Places. See here the work of Righteousness is peace. So 2 Chro. 7.14. If my People shall humble themselves, and Pray &c. And turn from their Evil ways, then will I be Merciful to their Iniquities, and heal their Land. Mark turn from their Evil ways.

Thirdly, Intercession, and Supplication, and Prayer, we should all here improve that interest, which we have in God to this purpose. That he would be pleased not only to be reconciled to our own Persons in particular, but also to the whole Land in General whereunto we belong. Pray for the peace of Jerusalem, as the Prophet David calls upon us to do, and for the peace of it in the first place with Heaven, that the Lord himself may have no Controversy against it, ye which are the Lord's Remembrancers, keep not silence, and give him no rest, till he has broken down the Partition-wall, and reconciled himself to us. Certainly this is such a Business, as may well deserve our greatest Importunity, and wrestling with God that may be. And that's the Second use of this point, seeing when he gives Quietness &c. Therefore to teach us all to be diligent in the use of all those means whereby God may be reconciled with the Land and kingdom wherein we live.

Thirdly, This gives us an account of the present Evils, and troubles which are amongst us, from whence they proceed, namely from hence, that God himself is angry with us, and hath hidden his face from us, we are subject to fasten our Eyes only upon Second and External Causes, to say tis this thing, and tis that thing, and to think of anything rather, then of that which we should be most sensible off, but this is the true ground and reason of all; because the Lord himself is at variance, and at difference with us, as 'tis expressed concerning Israel, in Deut. 32.30. How should one chase a Thousand, and two put ten Thousand to flight, except their Rock had sold them, and the Lord had shut them up. And so Isaiah. 42.24.25. Who gave Jacob for a spoil, and Israel to the Robbers? Did not the Lord? he against whom we have sinned, for they would not walk in his ways, neither were they obedient unto his Law. Therefore he hath poured upon them the fury of his anger, and the strength of Battle, and it hath set him on fire round about &c.

Let us therefore here be advised of the true cause of so many troubles amongst us. A Disease when it is found out in the cause of it, it is half cured. And so here, this is the way to make us look after God, and to put in practice that former Duty, which I urged of seeking peace with him; when we shall consider that all the Evil which is upon us, it does arise from his difference with us, as indeed it does. It's true he makes use of Instruments, but these Instruments they are carried on by his Providence, and he has the ordering and regulating of them. It is because God is angry with us, that he suffers so many Divisions amongst us, and that he permits us to sheath our Swords in the Bowels one of another, as we do now in this Land and Kingdom. And therefore let us still carry it, as high as this, and take notice of the true ground and Original of all.

Fourthly, It carries a word of Comfort in respect of our present Condition and the Calamities which are now upon us, as it signifies thus much unto us, that they are disposed off by an higher hand, then the hand of our Enemies; and so consequently, that it is not in their Power to continue them to us. There are (no doubt) daily Plots and Conspiracies by those which are ill-wishers to Zion, for the Continuing, and advancing those Broyles, and Differences which are amongst us, and for the hindering of all means which may tend to peace, and accommodation of things to us; but here's now the Comfort of all, that these things are not in their Power, but are over-ruled by God himself. When he gives Quietness, who then can make Trouble. If the Lord notwithstanding all this, will but speak a word of Peace to his People, all Counsel and desirs to the contrary shall be sure to come to naught, you know how it was with our Savior sailing in the Ship with his Disciples, when there was a great Tempest arose in the Sea, insomuch that the Ship which they were in, was almost ready to be sunk, and cast away. As soon as ever he once arose and rebuked the Winds and the Sea, it is said there was a great Calm. Matth. 8.26. Mark there was not only a stilling of the Tempest, that the Winds and Sea, and Waves, were not so Violent and Boisterous, as they were before, but on the other side there was a great Calm a quite opposit and contrary Condition. Thus did Christ in those Tempests of Water, and how easily can he also do so likewise in these Tempests of Blood. He that commanded peace in that Sea, how easily can he do also in this. And he who stilled those Waves, how easily can he also do these, and that in the greatest unlikelihood, and improbability for it. This is a very comfortable consideration to be thought on, and meditated by us in these our Distractions, that the making or breaking of our peace, and that treaty which is now on foot, it is not at the will and pleasure of those which labor our Ruin but in the hands of God himself, if he will have it to thrive, it shall prosper, and if he will not, there is somewhat more in it, then we are presently capable off, though it should come to nothing, as a Treaty, yet it will come to somewhat, as a Providence that we may be sure of, and rest upon, and that which shall make most for his Glory, and his Churches good.

Therefore this may serve further to Confound all the Enemies of the Church, in their attempts, and endeavors against it, they do but befool themselves, and labor in Vain, while they think and study to hinder God's people of that Peace and quietness which he has prepared and appointed for them. We may see this for instance in the Example of Pharaoh and the Egyptians in their attempts against the Children of Israel; (whereunto some Interpreters have been of opinion, that the words of this very Text in hand did more particularly allude.) I say we may see it in them, how the Lord by his Sovereign sentence free'd them out of Slavery, and Oppression, and Bondage, which they were then inthralled in; notwithstanding all the Plots, and endeavors of their Enemies to the Contrary. And so he will also do for others of his People upon the like occasions, he will create Peace for them &c.

Lastly, It shows us the Vanity of all Peace-makers without God, if the Lord do not help thee, whence should I help thee &c.

There is one thing more which we may here observe, which I think fitting to take notice off in this order, before I proceed to the second Reference; and that's this. The joining of these two together whether against a Nation, or against a man only, from whence we may learn thus much. That it is all one to God, to punish an whole Nation, as it is to punish a particular Person, he can as easily do one as the other. When he hides his face, who can behold him? It may be said of Either of them, and experience shows it to be thus, we see how easily God punishit an whole World, when they were wicked, and sinned against him, he brought a deluge of waters upon them, wherewith he destroyed them. And so afterwards Sodom, and Gomorrah, and the Cities thereabouts, he overthrew them by Fire, as he did the other before by Water. And so the Canaanites, and Perrezites, and Jubesites and those Nations which were Enemies to Israel, we read how the Lord hid his face from them, that is, how he conquered and subdued them, and made an end and Desolation of them. in Nahum 1.12. Though they be Quiet, and likewise many, yet thus shall they be Cut down, when he shall pass through. And in Chap. 3. verse. 8. &c. Speaking to Nineveh which was a great City. Art thou better then Populous. No? that was situate amongst the Rivers, that had the Waters round about it, whose Rampart was the Sea, and her wall was from the Sea, Ethiopia, and Egypt were her strength, and it was infinite, Put and Lubin were thy helpers, yet was she carried away, she went into Captivity &c. And thus it shall also be with thee, we see that multitude and populousness, and number cannot exempt from the judgments of God; look as paucity and fewness, and smallness does not disparage in regard of deliverance, where God hath at any time a mind to save; He can save by few as well as by many if he please, so plurality and greatness, and combination does not privilege in regard of punishment, where God hath a mind to destroy; Though hand join in hand the wicked shall not go unpunished. He can subdue a whole Kingdom as well as a private person, and a Nation as well as a man only. He makes no difference either of one or the other.

The Ground of this is taken. First, From God's Omnipotency, and the Infiniteness of his Almighty Power, which has all the men and People of the World in his own hands, and can do with them whatsoever he pleaseth, as we have it set forth unto us excellently in Isaiah. 40.15. Behold the Nations are as a drop of a Bucket, and are counted as the small dust of the Ballance, behold he taketh up the Isles as a very little thing. Alas! What is all the strength, and Power, and Multitude in the World to the power of an Omnipotent God. The drop of a Bucket, it is a small and poor matter, and the dust of the Ballance the least breath that is Scatters and disperses it. And thus now are all Nations and Kingdoms in the hands of the Lord.

Secondly, As God hath infiniteness of power, considered simply in himself, so he hath also variety of instruments, considered in those which attend him and wait upon him; We see how in the Camp of Sennacherib, there were an hundred fourscore and five thousand which were destroyed in one night, and how? by the ministry of an Angel. One Angel can quickly destroy thousands of men; And what shall we say then, when all the Angels and Creatures in the world stand ready armed at God's command for the execution of his will and pleasure upon ungodly men? Surely here, whatever a Nation, or a man only, it's all one unto him; Forasmuch as what he does not by one means he is able to do by another.

The use of this Point to ourselves may be drawn out in a double improvement.

First, in a way of terror and astonishment to wicked men, even there, where they are armed, and kept in with never so much multitude, and power; yet the hand of God can reach them and pay them home, Psal. 33 16. There's no king saved by the multitude of an host, a mighty man is not delivered by his much strength, That is, he is not thus delivered out of the hand of God. Amongst men it is many times otherwise, The multitude of the delinquents is sometimes an hindrance and impediment to the proceeding and execution of Justice; And that, as we shall ordinarily observe upon these two grounds. First, From a wearisomeness and tediousness which is in him, who is to inflict punishment upon them. Where there are many offenders, a man is loath to stand about it to punish them, and so by this means they all scape now and then, in regard of their multitude, or at least the whole number, and generality of them may not suffer. But with God, it is not thus, there's is no tyring or wearying out of him, that he should give over; He'l make us weary of sinning, before we shall make him weary of punishing. Secondly, Another occasion of escape in a multitude of delinquents amongst men is their exceeding great power and strength, that they prove to hard for them, which should judge them, and call them to an account. But this will not serve the turn against God, when he shall come to punish them. When the Lord shall stretch out his hand both he that helpeth shall fall, and he that is holpen shall fall down, and they shall all fail together, as it is Isa. 31.3. Thus much as it is terrible to wicked men.

Secondly, This makes also very much for the comfort of the people of God in regard of their conflict which they sustain with great and potent Enemies, and the multitudes of them, They are such as prove oftentimes too hard and strong for them, as the sons of Zeruiah did for David, but the Lord can tame them well enough; whether a Nation, or a man only, there's no rescue out of his hands that he should not destroy them. This was that whereby the Prophet Elisha comforted his servant, in 2 King. 6.16. Fear not says he, for they that be with us, are more than they that be with them. And so Hezekiah to his Captains of war, in 2 Chron. 32.7. Be strong and courageous, be not afraid, nor dismayed for the King of Assyria, nor for all the multitude that is with him, for there be more with us, then with him, with him is an arm of flesh, but with us is the Lord our God to help us, and to fight our battles. The Lord will one day tread all our enemies under our feet.

Again, Further, whether it be done against a Nation or against a man only, we learn another observation from this conjunction, and that's this. That the sins of one Particular Person, as well as of an whole Nation may provoke the Lord to the execution of judgment and punishment upon such and such places. Elihu is here indifferent in his expressions, whether one or to'there. That's a true word of the Preacher, That one sinner destroys much good, Eccles. 9. ult. Thus we see how the sin of one Achan put an whole army of Israelites to flight, Josh. 7.12. Thus we see how the sin of one Saul was an occasion of three years famine in the land, 2 Sam. 21.1. Thus we see how the sin of one David caused a Pestilence from Dan to Beersheba, 2 Sam. 24.15. Thus as he said, Delirant Reges plectuntur Achivi.

The ground of this point is taken from the filthy nature of sin itself, and the odiousness therein, which is so hateful, and detestable to God, that it makes him afflict those occasionally for it which were not immediately active in it. Thus he has threatened to visit the sins of the fathers upon the children to the third and fourth Generation: Look as we see amongst men, the whole stock and family is tainted for the treason of one member of it; even so also in the dealings of God, some whole Land and Nation may be defiled, and involved for the sin of one man in it.

Secondly, Because it is hard and rare for one notorious sinner to be in a Kingdom, but the whole Kingdom more or less does partake of his guilt and wickedness, in someone kind or other; And a participation in sinning calls for a participation in punishing. Hence may God easily be provoked and in good justice proceed to scourging of a Nation, with a particular reference to a man only.

This, serve's first of all to excite us to search and examine ourselves now that God's judgments are abroad in the land, to see whether we or no for our particulars may not be the causes of them, or if not of the first inflicting them, yet at least of the further continuance of them, and in that height, that they are now upon us, we are all ready in such cases to reflect upon the general Abominations, and the Miscarriages of the Land in gross, or it may be of such public States and Conditions belonging to the Lands as the Magistrates, and the Ministers and the like, but we are here now called, to search and inquire into our private and personal Faylings, whether there may not be somewhat arising from them.

Secondly, We see here what cause there is when God's Judgments are at any time upon a Kingdom, that those which have the Government of it should proceed to the Execution of Justice upon notorious Offenders. Forasmuch as but one of these (for ought any one can say to the Contrary) might be an occasion of wrath upon the Land, and so accordingly the punishing of such an one might divert Wrath from it, we see a plain and notable instance of this in the example of Phineas, of whom it is said. That when he stood up and Executed Judgment, the Plague stayed Psal. 106.30.

Thirdly, By the Rule of Contraryes, as the Sin of one man may bring Judgment, so the Righteousness of one man also may remove it; and therefore we should all be here encouraged for the rectifying and reforming of our own ways, let the Nation do what it will. There is a notable and excellent place to this purpose in this Book of Job Chap. 22. verse. 29.30. Speaks there to a Godly man, and one that delights himself in the Almighty. When men are cast down, then thou shalt say, there is lifting up, and he shall save the humble Person. He shall deliver the Hand of the Innocent, and it is delivered by the pureness of thine hands. So go through Jerusalem, and find me a man that executeth Judgment &c. Jerem. 5.1.

And so much of these words also in their Connection, there remains to speak of them, in their Second reference distinctly. Trouble and Peace, as it relates to a Private person.

〈 in non-Latin alphabet 〉 .

SERMON XIII.

THe Second reference of these words is as they respect a particular Person, a man only, and so are to be considered of us at this present time, and accordingly they have this proposition, which is exhibited in them. That when God will give a man quietness, none can trouble him, when God will hide his face from him, none can uphold him; where we see that the Proposition in this reference as well as that which we had before consists of two Branches, and so together with that is distinctly to be handled by us. We'l begin in order with the former, and that's this. That where God gives a man Quietness, none can make him Trouble. And this again may have a double sense in it, either First, Thus where God gives inward and Spiritual peace, a man shall suffer no great inconvenience from outward trouble. Or Secondly thus, Where God gives inward and Spiritual peace, a man shall there be kept, and preserved from inward Trouble, either of these may be here understood.

First, I say, where God gives inward and Spiritual peace, a man shall suffer no great inconvenience from outward Trouble; that which seems troublesome to others, and also is so in the nature of the thing, yet shall not be troublesome, and molesting to such a Person. Trouble (to speak properly of it, is not so much from the Condition, as the Affection: It is not so much from the State, as the mind; we see in ordinary Experience, that one and the self same thing which one man makes a great deal of stir with, another is not troubled at all with it. So then this is the result of this Busines, That no Condition shall be troublesome to that Person, which is in favor and peace with God. When he gives quietness &c. Where a man has peace and quietness of Conscience, he is so far forth provided against all trouble and disturbance whatsoever, whether Public, or Private. This the Scripture does abundantly reach forth to us in several places. As Psal. 23.4. Though I walk through the valley, of the shadow of Death I will fear none Evil, for thou art with me, thy Rod and thy Staff they comfort me. And Psal. 27.1. &c. The Lord is my Light, and my Salvation whom shall I fear? The Lord is the strength of my Life, of whom shall I be afraid? Though an Host should Encamp &c. So Psal. 46.1.2. God is our refuge and strength, a very present help in Trouble. Therefore will we not fear though the Earth be removed, and though the mountains be Exalted into the midst of the Sea. And Psal. 112.7.8. Speaking of a Godly and Righteous man, Surely he shall not be moved forever &c. He shall not be afraid of Evil Tidings, his heart is fixed trusting in the Lord. His heart is Established he shall not be afraid, until he sees his desire upon his Enemies. These and the like Testimonies there are to make this truth good unto us.

And the Grounds of it are these.

First, Because he which has peace and atonement with God, he has that within him oftentimes which does swallow all outward sadness, and trouble whatsoever. Those which are full of Comfort, a little trouble is not troublesome to them, but is easily swallowed up in them, and they do not regard it. Now thus is it with those which have this inward and Spiritual peace, they are so exceedingly ravishit and transported with joy, that lesser Evils are in a manner, and in Comparison nothing with them. Look as it is on the other side in the terror and trouble of Conscience, those which lie under the pressures thereof, and have the Arrows of the Almighty sticking in them, they take but little Content, or delight in any outward refreshment. Those things which others are taken with, they are all nothing to them, even so is it also here in peace and quietness of Conscience, those which have the sweetness of this it makes them to forget and to despise any outward trouble whatsoever. This Comfort of a good Conscience is like the Wine, which has wont in times past to be given to Malefactors, when they were going to Execution. Prov. 31.6.7. Give strong Drink to him that are ready to perish, and wine unto those that be of heavy Hearts. Let him drink and forget his Poverty, and remember his misery no more. Even thus is it with this wine of the Spirit, it causes a forgetfulness of those Evils which are upon us.

Thus it was with the Martyrs in former days, they needed not Cordials, and comforting Potions to sustain them, and cheer them in those Conditions. No, but they had that within them which was Enough to do it alone, even the peace and Comfort, and Tranquility of their own Consciences, this was to them as a continual Feast, and which made them to forget that Misery, which their Enemies and Persecutors cast upon them. And so it is still to the Saints of God in those Conditions which they now fall into. They have so much joy and Comfort within doors, as it makes them slight all the Trouble without. Si fractum &c.

Secondly, He which has peace with God there is nothing which is able to trouble him, because that which is the main ground, and Occasion and Foundation of trouble is removed, and taken away from him. And that in one word is Sin and guilt and the anger of God, Affections are not so far forth troublesome (to speak off) as they are displeasing to Nature, or rather as they are reflecting upon Conscience. The Sting of Death (says the Apostle) is Sin, and that which he says of Death is also true of every other affliction which is tending thereunto. It is Sin which puts a bitterness and Malignity into it. Now where God is pleased to give quietness, this is removed I say and taken away, that is to say, in regard of the guilt and condemning power of it.

Thirdly, Where God gives this Quietness and Peace whereof we speak, there is also an intimation and assurance of all those Evils, and outward Calamities as working and making for our good. Though they take impression upon us, according to the apprehension which we have of them, and as we may conceive and imagine either good or evil coming to us from them, we make a great deal of difference in ourselves detwixt the wounds which are made by a Soldier, and the wounds which are made by a Chyrurgian. Because the one we know strikes to Kill, whereas the other strikes to Cure. Evils are there less troublesome to us, when we look upon them, as means and Conducements to further good. Now thus does a person reconciled, upon all the troubles, and Miseryes, and Calamities which he meets with here below, he looks upon them all as so many means to make him better, and that in his better part, in his Soul, and in his inward man, and hence it comes to pass, that he is no more troubled at them, and that because he is persuaded of God's love and favor to himself. A loving and a Gracious God will do everything in Love and Mercy to those persons whom he does love; and therefore nothing (we are sure in this case) can come amiss unto us; either it shall be good in itself, or else tending to good in us, what ever happens unto us. This is that which a child of God is persuaded of; Yea and not only persuaded of it, as a thing which he believes in the notion, but also sensible of it, as a thing which he feels in the experience, and has found made good unto him by observation of former particulars.

Fourthly, where there is peace with God, there is also an intimation of safeguard and protection for time to come; and this is that which wonderfully suppresses and keeps down inordinate feats; what is that which does so much disquiet, and perplexed the minds of people in these dubious and distracting times? It is for the most part an uncertainty of their future condition, they know not what shall become of them (they think) if these troubles continue. Now here that soul which is in good terms with God, hath a wonderful advantage, forasmuch as the Lord himself does reveal himself as a defense unto him. He that dwells in the secret of the most High shall abide under the shadow of the Almighty, I will say of the Lord, He is my refuge, and my Fortress, my God, in him I trust, &c. Phil. 4.7. The peace of God which passeth all understanding, it is said, shall keep our hearts and minds, &c. 〈 in non-Latin alphabet 〉 The word properly signifies to keep as it were in a Garrison; those which are in a strong garrison, they think themselves safe and secure, and this is the condition of those which have this peace of God.

Lastly, where God gives this peace, there is also the sweet and comfortable expectation of a blessed and happy condition which a man shall partake of in another world, and so withal a weanedness and alienation from all these outward things here below. Men's trouble in any affliction, is much according to their affection, and desires to these worldly contentmen. Those which put a great matter in the world they have a great deal of trouble in themselves, when they are at any time deprived of it, and those which have nothing hereafter they are undone when they loose here. But now a Christian which hath this peace of God in him, it is otherwise with him. He does not place his happiness here, and therefore his trouble is not here neither. That man which is reconciled to God and enjoys fellowship with Him, he sees he hath somewhat else to hold to, when all these outward things fails, when health fails, and estate fails, and friends fails, and all seem to be gone, yet he hath a better and more enduring substance, and an inheritance in another world that fades not away. And this is that whereby he sustains and supports, and keeps up himself in the worst conditions and times. And thus we see how and where God gives this quietness, which we speak of, none can make trouble?

But to make this Point clear unto us. It may be here perhaps objected, that this is contrary to experience itself for as much as even the Godly themselves are sometimes under a great deal of trouble here in this world, notwithstanding their inward peace, and reconcilement which is drawn betwixt God and their souls.

To this I answer, First, If we mean by trouble, an afflicted and troubled condition, we do not deny it. The children of God as well as others are subject and liable hereunto, whiles they carry flesh about them, yea they are for the most part subject hereunto above all other men besides. There's no people which have greater troubles upon them oftentimes then God's dearest servants. But this is that which then we say, that God does sweetly bare them up in this, and assist them, and enable them to endure them. So that though there be more troubles upon their outward condition, then it may be upon other men's, yet there is less trouble and perplexity in their spirits and minds, as arising from this condition. And this is that which seems chiefly here to be intended, and pointed out unto us, when he gives quietness, who then can make trouble? Not as if none should thus assault, and endeavor to trouble. But who can make trouble? that is, who can actually trouble, so as to take away the fruits of this peace.

Secondly, We do also acknowledge that God's children, which have this peace in them, have not only trouble sometime in their condition, but likewise as well in their spirit, but then he so far forth as this peace is less vigorous in them, or as they live in the power and efficacy of spiritual comforts. It is true that where God gives quietness, there is also a freedom from trouble. But because he gives it imperfectly, there is therefore but a partial freedom and exemption of us from it. The greatness of our tranquility is according to the strength of our assurance, where we have greater and stronger assurance, we have the less trouble.

And then, I say, so far forth as we live in the power of spiritual comfort. When God gives us inward peace and quietness, and we do not improve it, it is no wonder, if we have less benefit by it. There are many which are guilty of that infirmity which Eliphaz fastens upon Job, that the consolations of God are small with them, God would comfort them, and they will not be comforted; And if so, tis then no wonder, if they have trouble and perplexity indeed, it might be better with them in these cases if the fault were not their own.

The Point being thus cleared and enlarged, let us make some use of it.

And first, If this be so, that no condition shall be troublesome to that person which is in favor and peace with God, We see then how nearly it concerns us to labor and endeavor after this, especially in these sad times which at this present are fallen upon us. Everyone as near as they could be, would be freed from the burden of the times, and be set in such a condition, as wherein they might lest partake of the common miseries which are abroad in the world; now we see here whats the ready and most direct way hereunto namely by making our peace with God, and getting him to be reconciled unto us, we are apt presently to think of some other courses and ways for the securing of ourselves in these conditions, but our best way is to betake ourselves to God, and to seek shelter from him, as David often does, Psal. 61. verse 2. From the end of the earth will I cry unto thee, when my heart is over-whelm'd, lead me to the rock that is higher then I. See here, where David would set his footing in this flood of evils which was ready to overwhelm him him. He would not set it upon the Sand, but upon the Rock, and upon the rock which was higher then himself, that is, upon God alone. There's nothing higher then ourselves, which we can rely upon, but only God. Take any Creature whatsoever which we might trust to, and we are equal with it, but the Lord he is a most high Rock, and which is exalted far above us, that we might be encouraged to trust in him, we have an excellent place to this purpose in Isa. 26.3.4. Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee, trust ye in the Lord forever, for in the Lord Jehovah is everlasting strength, or as it is in the Hebrew Text, a Rock of Ages. God's a Rock of Ages, and it is good trusting in him, forasmuch as a man, then shalt be kept in peace. Now we can no further be able to do this, then we are at terms of agreement, and reconciliation and atonement with God; and therefore let it be our main care and study to apply ourselves hereunto, and to search and examine ourselves in this particular, to see whether God and we are upon good terms or no, and whether he does indeed give quietness to us. And remember to this purpose that nothing else will serve the turn. It is when he gives quietness, that none can make trouble. He, That is, He emphatically, and He, that is, He exclusively, in opposition to all others besides. For we must know that there are three sorts of peace-makers, which though they may serve to give quietness, yet in conclusion cannot free from trouble. First, A man's self. Secondly, Satan. Thirdly, false-teachers and flattering friends.

First, A man's corrupt self. There are many whom their hearts do not condemn them, but it is their hearts which are blinded and hardened with self-love, and the deceitfulness of sin; and these they promise freedom from trouble, but they are not able to give it, nay rather do involve in it, As ye may see in Deut. 29.19, 20. He that when he heareth the words of the Law, blesseth himself in his heart saying, I shall have peace; though I walk in the imagination of my heart, to add drunkenness to thirst, whats the issue of such a person? why ye shall see in the words that follow. The Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven.

Secondly, Satan, He is another false Peace-maker, He gives quietness too, but it is in his hand and way, as he hath sometimes his false-terrors, so he hath also his false-peace. He lulls people many times asleep in the ways of sin, that so he may so much the deeper involve and plunge them in them. He persuades them that alls well with them, and that they have need to inquire into themselves, when tis far otherwise. Now alas, this is also far enough from the preventing of trouble, nay indeed it rather increaseth it, which he also knows well enough, and therefore so disposes of it. Satan never gives any man quietness, but that occasionally from that quietness, he may fill him with greater trouble and perplexity afterwards.

To this we may add in the third place, False-Teachers and flattering friends, which cry peace, peace, and sow pillows under men's elbows, when their condition is never so bad. These gives quietness too, but it is a quietness of that nature, which we had a great deal better be without. Such as these the Lord tells are guilty of the blood of the souls of his people, &c. Now all these three sorts of of Peace-makers are in a special manner to be avoided, and declined by us. And we should labor to have such a quietness in us, as is given by God himself and none but him.

Where the Question yet further will be as pertinent to the matter in hand, how we may attain hereunto, how we may put ourselves into such a posture and condition, as wherein God may give us that peace, and quietness which will uphold us, and preserve us from trouble. And here we may briefly observe and take notice of these following particulars for our best direction.

First, We must acquaint ourselves with God. Be such as are sure to know him, and are known of Him. This quietness we speak of belongs not to strangers but to friends and special acquaintance, Job 22.21. Acquaint now thyself with him, and be at peace. Mark how these two are join'd together and the one as the consequent of the other: Acquaintance with God and Peace, to signify thus much unto us, that this latter follows from the former. If any one would have peace from God, they must have acquaintance with him, they must know him, who he is. Therefore all ignorant persons which have no knowledge of God and his ways, but live like heathens, and without God in the world, they can have no true quietness, or peace at all in their hearts. They may be senseless, and stupid, and secure, and un-apprehensive of the miserable condition, which they are in, but for true peace, they know not what it means, nor were never as yet partakers of it.

Secondly, To our acquaintance with God, we must likewise join converse and communion also. Those which are acquainted with God and have some particular interest in him, yet they may not have that quietness they should have, for want of communion with him. There's strangeness of Person, and there's a strangeness of conversation, and either of these will cause a disquietness and unpeaceableness of spirit, wherever they are. The first, that is proper to carnal and unregenerate persons. The second, that is incident even to God's own children themselves. Those which are not strangers in the former sense, but have some knowledge and acquaintance with him, yet they may be strangers to God, in the latter sense, and be much alienated and diverted from him. As friends which know one another well enough, yet may have some distance and alienation from one another. Now this we ought to be very careful off, for the preservation of this inward peace in outward affliction, let us labor to keep a constant and daily communion betwixt God and our own Souls, that so we may have constant and daily reflections of his love and favor upon ourselves; and have continual pledges of his good will and affection to us.

Thirdly, Vigilant and Dutiful behavior, we be also careful of this; to be conscionable in the performance of those Duties which God at any time requires of us, according to the particular Places wherein he has set us. Debts, they are apt to disquiet, where men's Hearts and Consciences shall tell them, that they have been wanting and failing in those performances which the Lord has expected from them, this will go near to sadden and trouble them, and deprive them of that inward comfort, which they should otherwise have. Especially if we shall add hereunto; where these have been the motions and suggestions of God's Spirit inclining and provoking thereunto, then the neglect is so much the greater, and consequently the disquietness will be the more. It's bad enough for us to Sin against a bare command, and to neglect our Duty there where God has given us a General rule for the performance of it, but now further to sin against an Excitement, and Motion, and invitation of God's Spirit, this has a further aggravation in it.

Fourthly, For the getting and preserving of this peace whereof we speak, there must be a daily and continual renewing of our Covenant made with God. Often reckoning (we use to say) makes long Friends, and so certainly tis here in this particular. The way to keep up our peace with God, is frequently to make up the Breaches and divisions which may fall between us; by speedy Humiliation, and Repentance and turning to Him. We should not let the Sun to go down upon any difference betwixt God and us, but out of hand close it up, and that as soon as we discern it, and apprehend it, and are made sensible of it. Take heed that the Heart do not ranckle or fester under the guilt of any Sin, or neglect which at any time may lie upon it. These and the like Courses are to be taken for the procuring and preserving of a Quietness and Peaceableness in us, and we shall put these Directions in Practice, that we may procure and preserve it so indeed.

It is a pictiful thing to consider what strangers many people are to this Business we speak off, how few there are which know what belongs to true Peace, such a peace as is of God's giving, which passes all understanding which the World is not able to give, and which will afford a man comfort, which all the world cannot take away. The most sort of persons that are, regard it not, attend it not, consider it not, we are all for an outward peace, (and I do not speak against it, I would we had it upon good Conditions,) but who is there almost that looks after inward peace and Tranquillity of Conscience; which consists in forgiveness of Sin, Reconciliation with God, and the assurance of his love and favor made over, and confirmed to the Soul. Alas! these are things which people may talk off, and these are things which people may hear off, but most people know not what they mean, nor what belongs unto them. And this may be the first Application.

Secondly, Seeing this is so, That no condition shall be troublesome to that person which is in favor and peace with God, We see then here (Beloved) the happy estate of the children of God, in the midst of all those outward prejudices and disparagements which they lie under. Happy are the People which are in such a case, yea happy are the people, whose God is the Lord. We see here, who are in the best condition in these sad and distracting times; It is not those which have the greatest abundance of these outward comforts and enjoyments, but which have most of this inward peace. It is not he which hath the most Wealth, but he that hath the most Grace. He is the freest from trouble, who has the greatest quietness given him from God, even there, where he has least from men, our happiness it is not so much from without us. If we have calm and quiet spirits we may make a shift to do well enough even in troubled and perplexed estates. And this is the blessed condition of the children of God, which should make us so much the more in love with the Generation of God's people, and with Godliness and Religion, Her ways are ways of pleasantness, and all her paths are peace, as it is said of spiritual wisdom, Prov. 3.17.

Beloved, there is not that esteem of Religion, and the estate of a Christian, as indeed, it is fitting there should be. Men do not apprehend, or consider what a noble Condition it is, nor improve it to that height of Comfort, and Contentation as it were possible for them, and that's the reason that there are so low thoughts many times of those which are the professors, and true imbracers of it, whereas indeed upon the proof and experiment, there is nothing of so comfortable a Consideration as this is; not only in reference to Heaven, and the Comforts of a better life, but also in reference to the World, and our being and abode here in our Pilgrimage upon Earth. Godliness, it has not only the comforts of the End, but likewise of the Way. It has it's reward and Happiness in it, so far forth as it carries us on with comfort through all the troubles of this present Life. When he gives Quietness, who then can make Trouble? We may understand it by taking trouble in a temporal signification. When the Lord gives inward Quietness, a man shall suffer no great inconvenience from outward trouble. No condition in regard of the world shall come amiss unto him. And thats the First Explication.

Secondly, We may also take it thus. When he gives Quietness, none then can make trouble. That is, Where God gives Spiritual peace and Tranquillity of Conscience; none shall then be able to cause any disturbance or perplexity in it, none can possibly take away the peace of that Soul, which is at peace with God. This we have plainly signified to us in Rom. 8.33.34. Who shall lay anything to the charge of God's Elect? It is God that justifieth, who is he that Condemneth? It is Christ that died, yea rather that is risen again, who is even &c. This we may see made good in all the several particulars which we may conceive as any way capable to cause disturbance.

First, Not Satan, He shall not be able to make trouble where God will give peace. Satan is a mighty stickler to disturb the peace of God's people, and to weaken their confidence and assurance of his love, and he takes all advantages, and opportunities that may be to this purpose, especially in the hour of Death, and the day of Trial &c. A foul pudder he makes oftentimes in this regard, but yet where God will acquit, and give quietness all is in vain. Christ has spoiled Principalities, and Powers. Colos. 2.15. And he has destroyed the Devil himself. Heb. 2.14.15. The Accuser of our Brethren is cast down, which accused them before our God Day and Night, and they have overcame him by the blood of the Lamb. Rev. 12.10.11. The blood of Christ sprinkled upon the Conscience discharges from the accusations of Satan, neither is he able to do any hurt, where the Lord will obsolve. As for instance we may see in Job, whom when the Devil labored to traduce and slander, he could do no mischief against him, forasmuch as the Lord himself had acquitted him, and set him free. Hast thou considered my servant Job, that there is none like him in all the Earth, a perfect, and an upright man &c. Job. 1.8.

Secondly, Men shall not be able to disturb, nor cause trouble neither, though they may endeavor bereunto. And for instance here Job's friends, they laid heavy charges against him, as an Hypocrite, and a desembler, and I know not what, but yet for all that, they could not quite shake him of from his Confidence, he appeals to God in these their censures of him. Job 16.19.20. My witness is in Heaven, and my record is on High, my friends scorn me, but mine Eyes poureth out tears unto God. Job he had comfort in God, even then when his friends spake against him, and past hard sentences upon him. And we see afterwards how the Lord acquitted him, even to the shame of those his false accusers. And thus will he likewise do upon occasion with others of his servants. All the unreasonable suspicions, and all the uncharitable opinions, and all the hard censures which are at any time cast upon them, shall not be able to prevail against them, where God acquits a man, it is no matter who speaks against him. When he gives quietness, none then can make trouble.

Thirdly, Not a man's own misgiving, and scrupulous Conscience, that shall not cause trouble neither. Where God himself will vouchsafe peace, the Children of God sometimes through that weakness, and infirmity which is in them, are now and then false accusers of themselves, and are ready to judge themselves to be in a worse Condition then they are; as the generality and greatest sort of People offend in a way of self Presumption, so there are some (though not so many) which also offend in a way of self suspicion, which lay hard indictments against themselves, and their own Souls, as Hypocrites, as reprobates as such as have no truth or reality of Grace in them. But now where God is pleased at any time to come in with a message, and Testimony of Reconcilement, all these doubts and fears and misgivings, do presently vanish away. When God will give quietness, a man shall be freed from trouble from himself, and his own Spirits. If our Heart condemn us falsely, God is greater then our Hearts, and knows all things as it is said in another case.

Fourthly, Not the Law of God, that shall not cause trouble neither, where it pleases God to give us his peace, the Law that accuses, and denounces also. Joh. 5.45. Do not think that I will accuse you to the Father, there is one that accuseth you, even Moses in whom you trust. Moses, that is, the Law written by Moses &c. And how does that pronounce sentence. See in Galat. 3.10. Cursed is everyone that continueth not in all things, that are written in the book of the Law to do them. Here is the hard rigor of the Law. But his now shall be able to do no hurt, where God himself will give peace; forasmuch as Christ hath freed them from the condemning Power of it, Galat. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. He hath not freed us from the Authority of the Law, that power which it hath over us, to command us, and to be a rule unto us, but he hath freed us from the rigor of the Law, that power which it would have over us to condemn us, and to inflict punishment upon us. Christ hath so freed, and exempted us from the Law by dying for us, as that it shall be no longer troublesome to us, in this sense and consideration. There is no Condemnation to them which are in Christ Jesus. Rom. 8.1. Thus in all these several particulars is that Soul sure to be free from trouble, which has once made its peace with God. Neither Satan, nor the World, nor their own Conscience, nor the Law of God itself shall be able to molest them, that is so as anything to prevail, or get the mastery of them. So that we must still remember as an Explication of this present point, that we take this trouble here as a trouble of Efficacy and Success, not for a trouble of endeavor. These may now go about to trouble such as those which are at peace with God, but they shall not prevail against them, no not the very gates of Hell itself.

The Ground of this truth is this, namely, because God is in those relations as must needs assure those of peace and Satisfaction, whom he is at peace withal, and that may be further declared in these particulars.

First, It is he who is the Plantiff, and the Party wronged, and which enters the Action. If any one should make a Christian trouble in regard of his Spiritual Estate, it must be such an one, whom a Christian has wronged and offended, and trespassed against, if he be satisfied, and well-pleased, who has anything more to say against him? why now this is the case here, when God gives Spiritual quietness, none is there able to make trouble, Because the party offended is satisfied, and he to whom the injury was done, is now contented to take it up, as you know Christ said in the Gospel, to that woman which the Pharisees brought to him, having taken her in the fact, Joh 8 10.11. Woman, says He, where are those thine accusers? Hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, neither do I condemn thee, go and sin no more. When Christ himself did not condemn her, none was able to lay anything to her; Because if any one had to do in forgiving her, or accusing her, it was he most of all, who was God, against whom she had sinned, till she had received absolution from him, she could not go away in quiet, and when she had so, it was no great matter what any other might say against her. If God himself speak peace, all is well in this regard, and upon this consideration, because he is the party most concerned in the trespass itself. Therefore David speaking of himself in Psal 51.4. He speaks after this manner. Against thee, thee only have I sinned, and done this evil in thy sight, that thou mightest be justified, when thou speakest, and clear when thou judgest; David had sinned against others also, against Bathsheba and Urijah, against the rest of the people of God, whom he had scandalized by his ill example. But he says he had sinned only against God, so as to call him to an account for this transgression at God's tribunal, and in his own Conscience. He had sinned against God chiefly, and he had sinned against God principally, and he had sinned against God so, as from him to beg and expect the perfect pardon and forgiveness of his sins; this belonged to God alone, forasmuch as he was the chief Plaintiff, and party wronged by this transgression of David's.

Secondly, When God will give peace and quietness, none can there make trouble, because as he is the only plaintiff, so he is the best evidence and witness, which can come in and testify either for or against us. Though a man have a quarrel against another, and that deservedly, which he may justly fasten upon him, yet if he have nobody to witness on his side, the party accused will do well enough for all this, especially if there be a strong witness and evidence on his side that is accused. Now thus it is here with us in this particular business; whiles God himself is reconciled unto us, there is no witness which can come in against us of any worth or validity, which might be able to cause trouble to us. And besides we have a special witness on our side which does bear down all; and that's the witness of the Holy Ghost, in Rom. 8 16. The Spirit itself beareth witness with our spirits, that we are the children of God. He that is a swift witness against others, Mal. 3.5. shall be a swift witness for us. This is like the witness of a Prince, Teste mcipso, which where ever it comes, there's no further question to be made of the thing; as Chrysostom speaks, 〈 in non-Latin alphabet 〉 , It puts the matter out of all doubt where this is exhibited; All the clamors and accusations of Satan, of evil men, or of misgiving spirit are not able to bear down this witness and testimony of the Holy Ghost in the heart, when he will give quietness in this manner, who can make trouble.

Thirdly, He is also the Judge, in whom the power of condemning and absolving does wholly lie; when the Plaintiff hath done his part, and when the witnesses have done theirs, yet notwithstanding the Judge be a man's friend, and will show him some special courtesy and favor in such a cause, he will do well for all this. Now this is further the state and condition of such a person, as is in good terms with God. He has the Judge his friend to acquit him, and absolve him, and set him free, so that none shall be able to trouble him, Rom. 3.26. That he might be just, and the justifier of him that believeth in Jesus. To him that believeth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4.5. And Rom. 8 30. Whom he called them he also justified, and ver. 33. Who shall lay anything to the charge of God's Elect? It is God that justifieth In all which places we see how God himself takes upon him to justify and absolve and quit from condemnation. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King he will save us, as it is Isa. 33.22.

Lastly, It is he also, who hath the power as of giving the sentence, so of suspending the execution. He hath power to cast into hell, to save or destroy, all these things are in his hands. So that now, if he will give this same spiritual quietness, none in the world can make trouble.

This Point (for the use of it) is very comfortable to the children of God in all their spiritual assaults, and temptations, which they are subject unto; that what ever may endeavor to disturb them yet nothing shall have power over them, or prevail to an absolute trouble or molestation of them.

A child of God may set that peace and comfort which he has in his own heart, and conscience against all the solicitations and disquietings of the whole world besides; when he gives quietness, who then can make trouble, as against a Nation, so against a man only. And so much may suffice of the first Branch of the Proposition in this second Reference, in matter of peace.

I come now to the second, In matter of trouble, And when he hides his face, who then can behold him? who can behold him? That is, who can behold him comfortably, so as to have any sweetness or refreshment from him. This no man can have, when God will hide his face. Thou hidest thy face (says David ) and I was troubled, in Psal. 30.7.

For the better opening of this Point and Truth before us, we must know that God's hiding of his face, (as we here speak of it) from a particular Person may be considered two manner of ways, and so we shall find it taken in Scripture and common experirience, either Privatively, for a mere subtraction or withdrawing of the light of his countenance, or positively, for some evident expression and manifestation of his wrath and displeasure; now either of these when God does it, is full of trouble.

First, though that be the least, when he does but withdraw the light of his Countenance, and that sweet communication of himself which he does sometimes afford to his children, then he hides his face. There's the darkness of an Ecclipse, as well as the darkness of a Night; And there is a sadness from the want of God's smilings, as well as from the making of His frowns, and the knitting of his brows against us. And this former is that which we now speak unto, as a matter of disquiet. We shall find how it was thus to the Spouse in the Canticles, when her beloved was gone from her, which is a parable to set forth unto us the condition of Christian in this particular. The case is ill with him, when God does but hide his face from him; there is a great deal of darkness and deadness upon his soul in such an estate; as upon the earth when the Sun is Eclipst; and 'tis that which every good heart will be easily sensible and apprehensive of. As the child does not only cry when the Nurse, or Mother strikes it, but as well when she hides herself from it, even so is it with a child of God in this particular. He does not mourn only under terrors of Conscience, and the immediate expressions of God's anger, but as well under deadness of spirit, and the loss of the sense of God's favor, when there is not that sweet intercourse, and familiarity betwixt God and his heart, as there hath been in former times. Thus it was with the Prophet David, Psal. 51.12. He was not satisfied with bare salvation, but he calls for the joy of salvation; and he was not satisfied with holy Spirit, but he desires the free spirit also.

This arises Partly from Affection, as bearing a special love to God, and desires a reflection of his love back again. They that love another, delight to be loved by them, and to have some assurance of this love to them. There's nothing more troublesome amongst lovers, then not to be sensible of each others affections; and so it is likewise with the soul, which bears a true love to God, There's an holy jealousy which is wrought in it, &c.

Secondly, It arises from experience, and the former sense of this comfortable condition. They which know not what it is to have, they know not what it is to want, nor to be deprived of that which they might have. And this is the great difference betwixt the children of God and others, when we speak of such things as these to carnal persons which never knew what these things meant, we seem to speak very riddles, and mysteries and fables to them.

The greatest part of people in the world are not troubled with such a thing as this is, God's strangeness, and hiding his face from them, because they never yet were acquainted with his presence, and familiarity, and drawing near unto them, but those which are acquainted with the one are affected with the other. Those which know what it is to enjoy God and to have him comfortably shining upon them, they quickly feel what it is to want him, and to have him hide his face from them.

This should therefore teach us still to keep ourselves in such a State of Soul, as that God may take delight in us, and be continually pleased to impart himself unto us, in the most comfortable expressions of his love and favor towards us, we should resign and submit ourselves to the blessed guidance of his holy Spirit, and let him be all in all to us; be afraid of doing anything which may offend so sweet a friend and companion as he is, especially (that I may still drive it to the season) in such times as these are, wherein if ever God's countenance were precious, now it is; when is there more sweetness in friends, and the mutual enjoyment of one another, then there is in sad conditions: Friends are then friends indeed, and the delight which they have one in another is doubled to them. Beloved, when God hides his face from us in the greatest outward Prosperity, that the World can possibly cast upon us, we are but in a very ill-case, when 'tis so with us, but what is it then, when other things shall be taken away to, to have trouble from without, and trouble from within to, this is sad to purpose, when Boys shall fall out with one another, and their Father frown upon them to, this is &c.

Secondly, This hiding of God's face may be taken in a more rigorous Construction, not only for the withdrawing of his Countenance, but likewise for the Manifestation of his wrath, this is terrible as to an whole Nation, so likewise to a man also. This is that which some of God's dearest servants have sometimes been exrcised withal. God has not only carried himself as a stranger, but moreover, as an enemy to them. Thus he did to David, when he complained of the broken bones, Psal. 51.8. And thus he did to Heman, when he complained of God's terrors upon him; Psal. 88.15. And thus he did to Job, when he complained of the arrows of the Almighty, in Job 6. ver. 4. When God hides his face in this manner, who then can behold him indeed? This is a resemblance of Hell upon earth, when God expresses himself thus to any soul, as sometimes he does: In such a case as this is, none can help but God himself. It is not all the outward comforts in the world, which are able to give a man comfort in such a condition.

No, nor spiritual comforts neither any further then it pleases God to concur with them, and breath upon them, not the Word, not the Sacraments, not Ministers not Christian Friends. Nothing can support that soul which lies under the wrath of the Almighty, but only the hand that wounded it.

Indeed we are to use the means, but not to rest and rely on them. There is the tongue of the Learned to speak a word in due season to the weary soul; and God hath honored his servants in Ministry to be Ambassadors of peace and reconcilement in such cases as these are. But it must be he himself that must give quietness, if ever we have it, I create the fruit of the lips, peace, peace to him that is a far off, and to him that is near, saith the Lord, and I will heal him, Isa 57.19. It is the fruit of the Lips, but it is God himself which must Create it; therefore the word is doubled peace, peace It is not enough to be peace in our mouths, except it be also peace in his, we extract and draw out the promises, but tis God himself that sets them on. If he be resolved to hide his face, there is no beholding of him.

This should teach us to stand in awe of this great and terrible God, who would not fear thee O King of Nation. It is a fearful thing to fall into the hands of the ever living God. For our God is a consuming Fire, who amongst us shall dwell with the devouring Fire? Who amongst us shall dwell with the everlasting Burnings.

Do but lay these things together, and think of them when ye are tempted at any time to Sin. Sins against Knowledge, and Sins against Conference, and Sins against Conviction; Sins against Vows, and Prayers, and Covenants, and Resolutions to the Contrary, if nothing else will work upon you, yet at least think this with yourselves; what it is for God himself to hide his face from you, not only by withdrawing his Countenance, and the expressions of his Special favor, but also by setting his Countenance against you, and filling your Souls with horror and perplexity of Spirit.

And thus now I have done with these words in their Second reference, and so also with the whole verse itself. When he gives Quietness &c. And when he hides his face, who &c. Whether it be against a Nation, or against a man only.

〈 in non-Latin alphabet 〉 .

SERMON XIV.

IN the Text itself there are two General part considerable. First, A Presumptuous question. And Secondly, A Peremptory answer. The Question that is in those words. If the Lord would make windows in Heaven might this thing be? The Answer that is in those. Thou shalt see it with thine Eyes, but shalt not &c.

We begin with the First General viz. The Presumptuous Question. If the Lord &c. This question according to the force of it may be resolved into an absolute Definition, Conclusion or Determination. If he would, might it be? that is. Though he should, it could not be, and Though he says it, it will not be. Here is a plain and direct Gain-saying and Contradiction of what was delivered by the Prophet. The Sinfulness and Abominableness of this passage (for the better opening of it to us,) is conside rabble as to the subject of it in two particulars especially. First, In the Rise and Foundation of it, as it refers to the Judgment and Apprehension, and so it has in it the Sin of Infidelity. He did not believe that which was declared. Secondly, In the Extent and proceeding of it, as it refers to the Language and Expression, and so it has in it the Sin of Blasphemy. He declared what he did not believe.

First, To speak of the former, that is the Sin of Infidelity, which did most grossly discover itself in this discourse, as the very Ground and occasion of it, for therefore did this Person say it, because indeed he did first of all think it, and apprehend it to be so. The miscarriage of his Language, it proceeded from the Erroneousness of his Judgment, and Understanding; as it does commonly in all others besides. And there were two things against which this Infidelity did extend unto.

First, As to the Question of the Power of God, for the possibility of the thing itself.

Secondly, As to the Questioning of the Truths of God, for the Certainty, and Infallibility of the message in the mouth of Elisha. Here was a denial of God's Ability, as to the doing of that which he had undertaken. And here was a denial of God's Veracity, as to the performing of that which he had promised. Each of which was very gross, and the argument of a very wicked and ungracious Heart.

First, Here was Infidelity as to the Power of God. A Denyal of God's Ability and Omnipotency. That he could not do such a thing as this was which he had now signified for the relief of the Famine of Samaria. And there were two things in it which gave occasion for it.

First, The Greatness of this Change or Transaction.

And Secondly, The Suddenness of it. The Greatness of it was considerable in the Distance and opposition of the Terms, for it was to be from Extraordinary Scarcity, to Extraordinary Plenty. The Suddenness of it was considerable in the shortness of the time for the Accomplishment, for it was to be within the space of but four and twenty hours at farthest, to Morrow about this time. Both these taken together made it a matter wholly Incredible to an Incredulous and Unbeleeving mind. That which we may take notice of from it, is that General Weakness and Corruption which by Nature rests in man's Heart, even to Suspect, and doubt of, and call in question the Power of God in his Providential Dispensations. That which was done by this Person in the Text, is the Inclination of all men else, where it is not mended and corrected by Grace and greater watchfulness over themselves. This is that which we find recorded of Sarah, and blamed in her. That when God promised to give her a Son in her Age, she laughed at it, and questioned about it. Shall I of a surety bear a Child who am old? to whom it was therefore replied. Is anything too hard for the Lord. Gen. 18.13.14. So of Moses. Numb. 11.22.23. When God promised to give his people Flesh. Shall the Flocks and the Herds be slain for them, to suffice them? to whom it was accordingly returned. Is the Lord's hand waxed short. Thou shalt see now whether my word shall come to pass to thee or not. So to the Israelites. Can God furnish a Table in the Wilderness? Can he give Bread also? And can he provide Flesh for his people. Thus they turned back, and tempted God, and limited the holy one of Israel. Psal. 19 78.41.

The Ground of this Unbelief in us is.

First, An Ignorance of the Nature of God, if we did but indeed know what a manner of one God were, we should not think anything too hard or difficult for him; nor forbear to depend upon him for it. They that know thy name will trust in thee, but Generally men have not the Knowledge of God, and therefore have strange conceits of Him. They are become vain in their Imaginations, and their foolish Heart is darkened, as it is said of the Gentiles. Rom. 1.21. We think God to be altogether such an one as ourselves. Psal. 50.21. So that, which we ourselves cannot do, we think that he cannot do neither. That which is too hard for us, is too hard for him also. Our Expectations from God are answerable to our Apprehensions of him, now these being for the most part in us far inferior, and below Himself, therefore they carry us to this Distrustfulness whereof we now speak, when we have made God like man, we shall look for no more from Him then what is suitable and agreeable to man, and thus it is commonly and usually with us.

Secondly, As non-attendency to the works of God, as we consider not sufficiently what God is, in regard of his Nature, so neither indeed what he does, or has done in the World already: for this being duly ponder'd on, would lead us to proportionable Expectations; we would think that he that hath done so great things as he has done already, he were able to do as great things again, and at another time. Our Experiences might be Confirmations of our Faith; therefore in the same place of Scripture, where the Israelites are charged with Distrustfulness, they are charged also with forgetfulness; where they are taxed for not believing the power of God, they are taxed for not remembering the works of God. That they remembered not his hand, nor the day that he delivered them from the Enemy, but forgot his works and the wonders that he had shown among them. Psal. 78.11. The reason of it is this. Because the one followed upon the other, as a Fruit, and an effect of it, which indeed it does.

Thus we may conceive it to have done here in this Text, in the Example before us. What was that, which made this person to question the power of God, as to the removal of this present Famine, and as to the giving of this following Plenty? It was because he did not remember and call to mind the like former Dispensations. The manna rained down from Heaven, the Meal not wasted in the Barrel, the Oil multiplied in the Cruse. If he had thought but of these, he would not have stuck so much at this, nor called in question God's Power about it, whom he would have easily thought, could have done one as well as the other. Therefore does our Blessed Savior upon this score also check his Disciples, when they were troubled amongst themselves, concerning their want of bread after the experience of the Miracles already wrought in that particular, Math. 16.8, 9. Oh ye of little faith, why reason ye among yourselves, because ye have brought no bread, so Mar. 8.18. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? nor the seven loaves of the four thousand, and how many baskets (also) ye took up? He rubs up their memories, that thereby he might quicken their faith, as implying that their want of this latter proceeded from their defect of the Former.

Thirdly, This questioning of God's power, as concerning the Variations of Providence, it does proceed in men oftentimes from too much fixedness upon their present condition, whether it be good, or evil. If their condition be good, it proceeds from a spirit of presumption and carnal security. If their condition be evil it proceeds from a spirit of Despair and carnal despondency. Those which are under either of these distempers, they are apt to limit and doubt of God's power, as to the changing or altering of their conditions.

First, Take it in Good, and matter of prosperity in the Distempers of a Presumptuous spirit, and ye shall see it there. David When he was in his prosperity, he said, he should never be moved, God had made his mountain so strong, in Psal. 30.6, 7. And so it is with many more besides, and a great deal worse, who have the like thoughts with themselves. In health that they shall never know sickness, in abundance, that they shall never have want. In Society that they shall never know desolation. There are a great many people in the world which are sometimes so besotted and intoxicated with this present welfare and worldly prosperity, as that they do verily believe, that God Himself is not able to divert it, or to obstruct it to them. Nay, it were well if some did not almost say so in plain terms, and so fully come home to this instance here before us.

So again, Take it as to matter of Adversity and Affliction, and ye shall see it there also out of the principles of Despair and carnal despondency. Men do from thence also question God's power and providence towards them, and think it is impossible that he should ever better their condition to them. In times of straitness and famine, that they should never see plenty more, as it was here in the Text, this is that conceit and imagination which does fasten upon them. As they confine God to their Prosperous condition, that he should not be able to remove that, so they confine him also to their Afflicted condition, that he should not be able to relieve their need. This is that which the Psalmist does again take notice of in himself, though at last he recovers out of it, Psal. 77.10. When he was for a time in a sad condition, he began to think he should be so continually, and that there was no remedy for him. Will the Lord cast off forever? and will he be favorable no more? Hath God forgotten to be Gracious, &c. But then he seasonably corrects himself in it, Then I said, this is mine infirmity, &c. Thus this too much fixedness and settledness upon men's present condition, whether in good or evil, it makes them doubt of, and suspect, and call in question even the Power of God; that he shall be able to do no more than what they fancy or imagine to themselves, from either of these distempers, to wit of security or despair, presumption and carnal discouragement. And thats the first branch of this infidelity here mentioned in the Text; namely, as to the questioning of the power of God, for the possibility of the thing itself.

The second is as to the questioning of the truth of God, for the certainty, and infallibility of the Message. There is this also observable in it, to make it more remarkable. To have questioned whether God could have wrought such a thing as this is, it had been bad enough, though there had been nothing said of it. But now when the Lord himself had absolutely and expressly declared it, that indeed it should be so; now to question whether it could be so or no, was a further enlargement of the sinfulness and wickedness of it. This was to make the God of Truth to be the Author of falsehood, and to give the lie as it were to his word. And this is another piece of Desperateness, which is further observable in the Nature of Man, not to receive or give entertainment to God's most serious and solemn Protestations or intimations, whether of evil or good. Not to believe the Threatenings of God in matter of Judgment, but to question whether God will be so severe, as indeed he denounces; nor yet to believe God's Promises in matter of Mercy, but to question whether he will indeed be so gracious as he signifies and pretends. Thus is the Truth of God called in Question as well as his Power.

Thus it is more particularly and especially in the mouths of his Servants, who are his Ministers and Messengers to this purpose. Who hath believed our report? and to whom is the arm of the Lord revealed? as the Prophet himself complains, Isa. 53.1. And all the day long have I stretched out my hands to a disobedient and a gainsaying people, Rom. 10.21. There is that stubbornness and peivishness abiding in men's hearts that they will not receive the word of God in the love and embracement of it, but rather oppose and set themselves against it, though in itself never so acceptable, and worthy to be received. Even the Promises of Mercy, they have no other then the returns of Rebellion and contradiction against them, as the Jews, which were Auditors of St. Paul contradicting and blaspheming, Act. 13.45.

The true ground and reason of all is that pride which is naturally in men's hearts, and especially when it is further prenoted by outward advantages. This makes men to scorn the word of God, and to think themselves above it, specially when it is conveyed, by the Ministry of meaner persons. The Prophet is a fool and the spiritual man's mad with such Persons as these are: Disobedience and unbelief and rebellion, it is the fruit of Pride.

Therefore, let us (as much as may be) bewail this cursed root in us, and labor to have it rooted out of us, let us take heed of such a Temper and Disposition as this is, and more particularly as to the promise of Grace and forgiveness in the blood of Christ. When the Prophets of God came with this comfortable message unto us in the Ministry of the Gospel, and word of Reconciliation; let us beware of Gainsaying, and opposing it to our own disadvantage. Let us take heed of saying with Cain our Sins are greater then can be forgiven. That it is impossible for God to be pacifyed and reconciled with such and such Persons. This is for men as it were to forsake their own Mercy, and to say as here in the Text. If God would make Windows &c. Which had a great deal of sad Unbelief, and Infidelity in it, as the Ground and Foundation of it, which is the first thing here considerable in reference to the Judgment or Approbation. This person here thought, that God could not do so much as he heredeclared. He questioned the Power of God, as to the Thing. He questioned the Truth of God, as to the Message, that's the first.

The Second is the Sin of Blasphemy in reference to his Speech and Expression. There's many a man who perhaps hath now and then some dubious and mistrustful thoughts concerning several of the Attributes of God, and amongst the rest, of his Power and Truth, but they do not stay and abide with them, but are soon crushed and suppressed in them, and they have other thoughts contrary to them. But those here they were owned and allowed of, so far forth as they broke forth into Speech and outward Expression. Here was Infidelity seconded with Blasphemy, and Atheistical Apprehensions, confirmed by Atheistical Discourse, he said. If the Lord would &c. might this thing be. This it added further to the rest. Wicked speeches are wicked thoughts incarnate, the Conception comes to the Birth, which makes it so much the worse, because it is an implicit Justification, of what has been conceived and roll'd in the Mind. There's many an Evil thought which is stifled in the first rising, so that it comes not so far as to be uttered, and expressed in Speech, but when it once comes to this, then it becomes the Greater Sin, when it once passes 〈 in non-Latin alphabet 〉 the Guard or fence of the Teeth, which are set to keep it in, then it hath proceeded to a great height of Wickedness indeed. And so it was here in this place, he answered the man of God and said. If the Lord &c. And it may be variously Amplified to us.

First, That he does directly and expressly strike at God Himself. It is not said only, that the thing itself was unlikely to be done, no appearance or probability for it, but plainly that the Lord himself could not do it. There's not only an Excluding of God Implicitely, but directly, and in so many terms, there's many a one, which sometimes denies the possibility of such a thing to be done, but he does not always actually attend to the power of God about it, nor intend the denial of this Power, but his person in the Text here did, which was the Greater miscarriage. It is not only, if Corn should fall down of itself from Heaven, no, but if God himself should send it.

Secondly, That it was an Interruption, and Contradiction of the Prophet in his message. If it had been said Absolutely, and simply of itself, it had been bad enough so; but now to utter it, and to deliver it with this Circumstance, this added to the sinfulness of it, and made it so much the more abominable.

Then again Thirdly, If we take in the Affection and Vehemency of Spirit, wherewith it was spoken, this will add to it somewhat further still, and this is considerable in the Nature of the phrase and the manner of Expression which is here used. If the Lord would make windows in Heaven. As who should say. If he would do his utmost, and all that possibly he was able to do, yet he could not effect it. From all together we may observe the Desperateness of man's Nature, where it is once let loose, and takes scope and liberty to itself, even to what wickedness it extends itself. Ungodly persons they spare not even God himself, when they are once set upon it. They set their mouths against Heaven. Psal. 73.9. And God (at least for a while) in much patience suffers them to do so, and does not restrain them. The rather because he means to meet with them at another time, and in another place, as we have it in the Epistle of Jude the 15. verse. 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 Ungodly committed, and of all their hard Speeches, which Ungodly Sinners have spoken against him. And so I have done with the first General part of the Text, which is the Presumptuous or Blaspheming Question in those words, If the Lord would make Windows in Heaven, might this thing be.

The Second is the Peremptory and Threatning Answer in these. Behold thou shalt see it with thine Eyes, but shalt not Eate thereof. Wherein again we have two Branches more.

First, A Concession of sight in order to Conviction. Behold thou shalt see it with thine Eyes.

Secondly, A Denyal of Fruition in order to Punishment. But shalt not Eate &c.

We begin with the former viz. The sight yielded, and granted in reference to Conviction. Behold thou shalt see it &c. From whence we may note thus much, that God will one day Experimentally convince all Unbelieving Persons of his Divine Power and Truth. They shall see with their Eyes, what they have doubted of, and questioned in their minds, and contradicted, and spoken against with their mouths. Thus it was here with this Person before us, and so it shall be with all others sooner or later. God will abundantly justify and declare Himself to the World, as in all other his Attributes and Perfections, which are Eminent in him, so in those now mentioned amongst the rest.

This he will do accordingly to either Condition, whether of Evil or Good, and according also to either Prediction, whether of Threatenings, or Promises. Those who have questioned his Threatenings and Comminations in matter of Evil, they shall at last see them accomplished. And those who have doubted of his Promises, and gracious Encouragements in matter of good, they shall likewise see them fulfill it. As Joshua tells the Israelites. Josh. 23.14.15. God had brought upon them all the good things which be had promised, so that not one thing had failed of them. And he would bring upon them all the Evil things also which he had threatened, so that not one thing should fail of them neither. As their Eyes had seen the one, so they should behold the other with it.

The sense of Sight, is the sense of the greatest Sureness, and which carries the greatest Evidence with it above any besides. And therefore under this expression of seeing, and of beholding with the Eyes is signified the Conviction of those Persons that called the things in Question. They shall be Subjected and laid open to their view, as matters indubitable, and out of dispute.

This God will have to be done for these reasons.

First, For the Greater shame and reproach and confusion of those, who have doubted of them. There's nothing which does usually more shame men, then to see themselves frustrated, and disappointed of their Expectations, whether in Hopes, or Fears, especially accordingly as they have been anything more then ordinary peremptory in them; as it was here in the Text. Extraordinary Confidence, goes away with Extraordinary Astonishment, where it is obstructed and falls short, and God delights so to have it, for which reason he does commonly in his Providence so order and dispose it. That as the Sin is a matter of Pride, so the Punishment might be matter of Shame, as most fitted and accommodated thereunto.

Secondly, For the Greater Honor and Glory of God Himself, so long as men are not sensibly convinced of God's Power and Truth in the Event, so long are they apt in a sort to triumph over them, and to have as it were the better of them, from whence the name of God is ready to be Blasphemed. But now while he clears them to men's Experiences, they can do no less then give Glory to Him, and are forced to acknowledge Him to be that, which he is indeed. God is hereby justified in his sayings, and overcomes by that which he does in his Providence. Men's mouths are from hence stopit, as to matter of Cavil and Exception, and also opened as to matter of praise and due Acknowledgement.

The consideration of this point should teach us therefore the more readily to close with God at first, and so to Honor him by believing of Him, we should not offer to stand out against that discovery which he makes to us of Himself in his Holy word, but yield and submit to it as that which we shall be fain to do at last, whether we will or no. Heaven and Earth may pass away, but God's word shall not pass away, nor one jot or tittle of it, but it shall come to pass as God will one day be Glorified in his Saints, and admired in all them that believe. As he says he will be. 2 Thes. 1.10. So he will be also be Glorified in his Enemies, and in all those that do not believe likewise. Because what is wanting of their Faith, shall be made up in their Senses, as those that shall at last feel and see what they would not believe, and then it will return upon them with so much the greater Disadvantage then otherwise it would have done. Thus the Church sometimes expresses itself concerning her Enemy, and in her own Condition. Mic. 7.10. Then she that is mine Enemy shall see it, and shame shall cover her face which said unto me, where is the Lord thy God? Namely, as calling in question his Power and Truth in her behalf, she should see it and discern it at last, and her Eyes should behold it to her shame. And so Isaiah 26.11. Lord when thy hand is lifted up, they will not see, but they shall see and be ashamed. Namely, because they have not seen all this while, but refused to do so.

This point is useful both to those which are wicked Persons, and absolute unbelievers, to meet with their Obstinacy, and gross Infidelity of mind, as also with the Children of God which are weak Believers, to meet with their Doubtings, and Staggerings, and weakness of Faith. Each of these may consider what is here Exhibited to us, that their Eyes at last should behold.

First, For Gross and absolute Unbelievers, which are especially here intended in the Text. Here's an Item and Caveat to them, upon this Account not peivishly to stand out against the Word and Truth of God, which at last they will be constrained to yield to, and especially in those things which concerns their Eternal Salvation. For as God will be sure to be true in all other things, so especially he will be true in these, and so they shall find him, and nothing which he has threatn'd or foretold shall be deminisht to them. If men as they are willfully blind for a time, could be blind always, as they do not see these things at first, so they could choose, whether they would ever see them, it were then another matter with them, but thus it shall not be, they shall at last see them with their Eyes as it is here Exprest. And so, as they shall not be able to divert them from them.

Again Secondly, For weaker Believers, and doubting Christians, here's that also which may serve to quicken, and excite their weak Faith, and especially as to these Gracious promises and overtures which God has made unto them of Peace and Comfort, where they have the word of God for them, not to be questioning or staggering about them, but readily, and cheerfully to entertain them, as being such things which God in conclusion will evidence and demonstrate unto them. What a shame do we think it was some time to the Apostle Thomas, that he was forced to Believing by Seeing, that what he did not apprehend by Faith, he was constrained to acknowledge from Sense. Because thou hast seen, thou hast believed. The like will it be to all other, which are guilty of the like unbelief, and distrustfulness in their own Heart, after conviction shall shame them of former Infidelity. That whereas they had so very good Ground to believe God upon his bare word, yet they have not without so much ado been brought to the believing of Him.

This shall reflect with shame upon them, and be a grief and breaking of heart to them at another day. We may from hence also observe thus much, that when men are most confident, they are then oftentimes soonest disappointed and frustrated in their expectation. That which they think most impossible, see Exod. 15.9, 10. The enemy said, I will pursue, &c. so Be • hadad, God do so to me and more also, &c. It many times comes soonest to pass of anything else, thus it was here in the Text, this person here was mighty confident. If the Lord would make windows in heaven could these things be?

This the Lord will have to be, partly to show men their vanity, what poor and frail creatures they are. And partly also to subdue their pride, and to keep up his own Sovereignty and Authority and Providence in the world.

Therefore it should teach us modesty and sobriety in this particular. Not to trust to our own fancies and conceits and apprehensions, but to be still in a dependence upon God, who hath all things in his own hand, and does whatsoever he pleases, both in heaven and earth. Those that forecast without God, they reckon without their Host, and so at last may very easily miscarry. God will not ask our leave, for that which he intends to do, but will do it whether we will or no, and then sometimes where we least expect it, But so much may be spoken of the first branch of this second General Part of the Text, viz. The concession of sight in Order to conviction, Behold, thou shalt see it with thine eyes, See also 1 King. 2.19. Go and tell him, let not him that girds on his harness boast, &c.

The second is the Denyal of Enjoyment in order to punishment, in these words, But shalt not eat thereof, which words again may be looked upon by us two manner of ways.

Either first of all in their Distinct or absolute considerations, as they be in themselves, Thou shalt not eat thereof;

Or Secondly, in their Relative and Connexive considerations, as they do depend upon the words immediately going before, Thou shalt see it, but shalt not eat thereof.

If we take them Distinctly and absolutely, as they be in themselves, so they have in them the signification of a single punishment, which is threatened to this person that questioned the truth of God's promise; and that is, himself wholly to be deprived of the comfort and the benefit of it.

If we take them connexively and relatively, as they have a respect to the words immediately going before, so they have in them the signification of an Amplified punishment, which is to be deprived of the Mercy even then when in the sight of the Mercy. Now the words are to each of these purpose at this time considerable of us.

First, We may take them Absolutely and distinctly, as they lie in themselves, Thou shall not eat thereof, tht is, thou shalt not partake of that plenty, which God hath now by my mouth foretold and declared as to happen to his People. Because thou doest not believe it, thou shalt not enjoy it. And so there is this in it, That infidelity deprives men of the comfort of those things with God hath promised. That which God will do for men, he will not yet do for those which mistrust Him, and which doubt either of his Power or Truth. Thus it was here in the Text, If the Lord would make windows in heaven could this thing be? For this, he may not eat of it. Because he thought, it could not be absolutely, it should not therefore be to himself. Thus we know it was also with the Israelites, their Infidelity shut them out of Canaan. And they could not therefore enter into God's rest because of their Unbelief, Heb. 3.16.

The Reason of it is this. First, because all God's promises they run upon the condition of our faith, therefore where we come not up to the condition, we cannot then expect the thing itself. And hence our Savior still in the Gospel. Be it unto thee according as thou believest; and where they wanted this, He could there do no Miracles amongst them, Not, that he could not do them absolutely, in regard of Himself, but that He could not do them with any success in reference to them, so as that they should be anything benefited or advantaged by them. As he that wants an Hand, he cannot so well receive an Alms, so he that wants faith, he cannot so well receive a Promise as to the Comforts and contents of it.

Again, Secondly, Unbelievers they do frustrate, and deprive God, and therefore will He also by way of Recompence and Compensation deprive them. They deprive Him of His Glory, and therefore will He deprive them of their comfort, and it is but Equal for Him to do so. Because ye honor'd me not, says God to Moses and Aaron, speaking of their sin of unbelief. This was that which so provoked him, as to keep them from entering into that promised and so much desired Land. Though they were in other respects dear to God, yet their unbelief was punished by Him, and that by deprivation of those comforts, which they should otherwise have enjoyed.

What does this teach us but therefore by all means to take heed of such a sin as this is, which has so much danger and inconvenience with it, Let us take heed of straitening God's power, or of questioning and doubting of God's Truth, and especially as may concern his imputation and dispensations of Himself to his people, which was the case here in hand. The Relief of them in this present Famine and scarcity, which was now amongst them This was that which the Lord had signified, and which this person here questioned, whether it was possible to be so or no. Now I say let us beware of such a temper as this. Take heed that there be not in any of us this evil heart of unbelief, whereby we may provoke the living God to depart from us, or to refuse to draw near unto us.

Let us not measure God by ourselves, or limit or restrain his power, to our own weak and shallow apprehensions, being one that is able to do abundantly above what we can ask or think, as the Apostle tells us in Eph. 3.20.

And let us consider moreover to this purpose, that by unbelief we set ourselves farther off from those Blessings, which of themselves and in their own nature are hard either or easy to come by. That which is easy otherwise, infidelity makes it difficult. And that which is but difficult otherwise insidelity makes it impossible. As all things are possible to him that believeth; so nothing is possible to him that does not believe, who therefore deprives himself of the greatest comforts that are. Said I not unto thee, that if thou wouldest believe thou shouldst see the glory of God? says Jesus to Martha, in the case of dead Lazarus? in John 12.40. And so it may be said to any other, and in any other Condition.

This Believing or want of believing is All in all, in any particular; The one as to the matter of fruition, and the other as to matter of Deprivation.

Therefore let us still learn above all things to cherish and strengthen our faith▪ In all conditions and especially in these two grand Attributes of God, which we have now here before us, and which are apt to be so much questioned by us. His Omnipotency, and his Veracity. His Almighty Power, and His never-failing Truth, which will be able to sustain and support us in the greatest difficulties that are if we improve them, and hold fast by them; whereas if we once let them go and doubt of them, we do together loose and let go all peace and comfort with them, and the enjoyment of those benefits, which are otherwise conveyed by them.

And so much of these words as they may be considered Absolutely and Distinctly, as they lie in themselves, and do carry in them the note and signification of a single punishment. Thou shalt not eat thereof, that is, Thou shalt not partake of this mercy, which God doth intend and promise to his people.

But Secondly, We may also look upon them Relatively, in their connection with the words immediately preceding. Thou shalt see it, but shalt not eat thereof, &c. And this punishment Amplified and so much the more enlarged. To be within the Reach of the Mercy, and yet withal to be depriveed of the Mercy, To see it with his eyes, and yet withal not to taste it with his mouth.

And this is a Further Judgment which is the Portion of unbelievers, God will show them his salvation, as to the Discovery of it, but will not show it them as to the participation. He will set such good things before their eyes, and present them to their sight, and to their view, but will not give them happiness to enjoy them, and to be made partakers of them.

This hath been always reckoned and looked upon as a judgment, and so hath been threatened. To plant vineyards, and not to eat the fruit of them. To eat, and not be filled, To drink, and not to be satisfied. In the midst of sufficiency to be in straits. To suffer shipwreck in the Haven, and such things as these, they have a great Aggravation of punishment and Misery in them. The nearer any are to any comfort, and yet restrained of it, so much the Greater Vexation from it.

And the Reason of it is this, Because from the nearness and Proximity of the Object the Appetite is so much the more stirred, and the expectation is raised, which being frustrated, and disappointed must needs cause so much the greater grief, and make the heart itself sick as Solomon speaks.

Look as it is on the other side in matter of evil. By much the greater Danger, by so much the greater the Deliverance; And the joy of preservation is increased from the fear of Miscarriage. Even so is it also here in matter of Good; The nearer is the Mercy, the greater is the Disappointment, and the grief of Deprivation is aggravated from the Hopes of success.

And then again further, there is even this also in it sometimes, (as it was here in this particular) to come •• o •• of other persons, and to be hereby made inferior to them, for so indeed it was. Others they had the benefit of this mercy, and he saw them before his eyes to have it, which yet this distrustful person himself for his unbelief was deprived of; As Company is an allay to misery, so solitariness is an Aggravation. As it is threatened to wicked men in regard of future happiness, that they shall then weep and gnash their Teeth, When they shall see Abraham and Isaac and Jacob, and all the Prophets in the Kingdom of God, and themselves to be thrust out, Luk. 13.28.

But then Thirdly, There was this also in it, in this particular Example, to wit, the way and manner whereby this Unbeliving person was deprived of the Fruition of this Mercy, which He saw with his eyes. And that was by the loss of his Life, as the sequel of the story declares it in the last verse of this Chapter. For the people trod upon him in the Gate, and he died. There might have been other ways of depriving him of the Mercy besides this. But the Lord would have this to do it as the surest, and most remarkable. God would have him to live no longer, then merely to be confuted and self-condemned of his own incredulity, when he had once seen, what he did not believe; He should no longer live to enjoy what he had seen.

The Sum of all comes to this, even to frighs us still from these unhappy Distempers of Dispair and Unbelief, which have such sad and Dangerous Consequences attending upon them. Remember once again how it happened even to Moses Himself, a man of so much Cummunion with God, yet how he smarted for his Unbelief. God gave him the sight of Canaan, but not the Admission, and likewise some others; he destroyed them even then upon the Borders. Let us take heed least ourselves fall after the same Example of Unbelief. Heb. 4.11.

And let us be heedful so much the more as we are commonly least Suspicious of ourselves in this particular, for everyone is ready to think that he believes God's Power and Truth till; it comes to the Trial. What? Is there anything too hard for the Lord? No, there is no man that will offer to say so in plain terms, or in the General Proposition. Will not God be as good as his word? Yes, who doubts of it! Till it comes to such a particular Occaston, and exercise of Faith, and then there is too frequently a questioning of God's Power and Truth both together. Then, If the Lord would make Windows in Heaven, yet this thing could not be.

We can believe God (it may be) in easy matters, but we cannot believe him in difficult. Believe him in those things which are Obvious, and open to every Eye; but not believe Him in those things which are more obscure and remote, and put out of sight, whereas His Power does reach even to these, as well as the other: And so likewise should our Faith.

The rather, because of the Danger which follows upon unbelief, as we have now seen in this instance before us, which was to be kept from those Mercies, which God had promised and were almost enjoy'd. Look as those Judgments, which are threatened and yet not feared, are the sooner inflicted for that Presumption, so on the other side, those Mercies which are promised, and yet not Expected, they are the rather denied and restrained for that Despair. And so ye have also the Peremptory Answer which is given to the Presumptuous Question. Behold thou shalt see it with thine Eyes, but shalt not Eat thereof.

〈 in non-Latin alphabet 〉 .

SERMON XV.

THe words themselves are nothing else but David's observation and acknowledgment of God's manifold Goodness to him, continued through the whole course of his Life, from the first entrance and beginning of it, to the present time and moment, wherein he wrote, and pen'd this Psalm. And we may look upon it two manner of ways.

First, Of all in its General notion, in the nature of those Mercies which he acknowledges.

And Secondly, In its particular Notion, in Specification of the Mercies themselves, in their several kinds. For the first considering this acknowledgment of David's in it's General notion, we have these representations of it.

First, He takes notice of common Mercies, those Mercies which himself enjoyed with many others besides.

Secondly, He takes notice of Ancient Mercies, those Mercies which were bestowed upon him long ago.

Thirdly, He takes notice of Primitive Mercies, those Mercies which he had at first, and were original and Fundamental to all the rest, which he since partaked off.

Last of all, He takes notice of constant Mercies, those Mercies which he enjoyed continually, and were cast on him upon every occasion.

First, He takes notice of common Mercies, let's begin with that, such were most of these which were here in this Text exhibited unto us, they were such kind of Mercies for the Nature and Condition of them, as most men are partakers off, to come safe and sound into the World, and to be persuaded, and sustained in it, they are such things as most men have allotted and vouchsafed unto them. Indeed there are some exceptions sometimes that so, we may more take notice of Providence, and be dependant upon God for his blessing, but yet usually, and for the most part, they are such as never fail, they are such as are common for the Subjects of them, which all both good and bad, both just and unjust do partake off. And they are common also for the Dispensation, which do seldom or never happen to be otherwise in an ordinary course. And yet these as common as they were does the Prophet David think fitting to acknowledge in this present Scripture which we have here in hand. From whence we learn the same Duty likewise to be performed and practiced by ourselves as occasion is offered, we are not only to take notice of special and peculiar favors which are proper to ourselves, but also as well of such blessings as we do enjoy in commom with others. Our Lives, and our health, and our Liberty, and our presevation and the like, these they are such as deserve both to be acknowledged and remembered by us.

And the reason of it is this, because that these have the Ground of Acknowledgment and Thankfulness in them, as well as any other besides. What's the ground of Acknowledgment and Thankfulness? Why tis this, the receiving of something which is profitable and beneficial to ourselves, it is when anything is bestowed upon us, which we have Comfort and Sweetness in, now this is no way diminished by thegenerality and commoness of it at all. The Sun is never a whit the less Glorious, because more look upon it, the fire is never a whit the less Comfortable, because more are warmed by it. The Air is never a whit the less refreshing, because more breath in it. And Life, and Being itself is never a whit the less sweet and desirable, because more partake of it. Mercies though never so common and ordinary, yet they are Mercies still. As Sins are never the more Excusable, because more commit them, so Mercies are never the more contemptable, because more enjoy them.

Therefore this serves to stir us up to be mindful of such things as these, and accordingly meets with the Vanity and unworthiness of those which neglect them. There are very few which are sensible of common Mercies, truly such is the Corruption of our Nature, and that base Ingratitude which is in us, that we have much ado to observe and take notice of special Privileges, as now of our Peace and Freedom in these times of common distress, but for General and Common Blessings we never regard them, yea we are so far from due regarding them, as which is worse many times with us, that we do therefore so much the more contemn them, as for Example, the greatest Mercy of all viz. The Gospel and practicing of the word, because it is common and frequent amongst us, we despise it, even this Heavenly Manna, and so other Mercies besides, which we see David's thoughts was otherwise. He acknowledges and remembers, and takes notice of common Mercies.

Secondly, He acknowledges ancient Mercies, those Mercies which had been cast upon him long ago, these they were still fresh and new in his memory, and this is another affection and disposition of a thankful Heart; to remember those Mercies which another would have quite forgotten, and never thought off. Thus does David here, the Mercies of his Infancy, and his Childhood, and his younger years, which one would have imagined, that now in his Age had been quite out of his mind, yet these does he here stir up Himself, to remember and bring to his thoughts. Took me out of the Womb, when was that? It may be threescore years ago, when David pen'd the Psalms. He thinks of those Mercies which God vouchsafed Him, when he was not capable of thinking nor considering what was bestowed upon him, and so are we taught hence to do, in an imitation of this holy Example which is here set before us. Remember God s goodness of old, and the Mercies of former Generations; which we enjoyed before we knew what it was which we did enjoy. Thus we should do both in Spiritual things and Temporal. In Spirituals, God's love in Election, and Designation of us to Eternal Glory, before the Foundations of the World were laid, and so God's love in Conversion, and Effectual calling of us, when it may be many of us were going on in a way of Perdition, that God past by us, while we were in our Blood, and said live; that he had thought of Peace towards us, when we had thought of Rebellion against him. These are such mercies as are never to be forgotten by us. And so in Temporal matters, God's ancient Loving-kindness to us here also, it is worth our remembrance. Those Mercies which he had bestowed in our minority, we are to call to mind and acknowledge in our riper age.

And there's the same Ground for this, as there was for the former Observation, forasmuch as time does not take from Curtesy, nor make the thing in its own nature to be ever the less valuable by us, look as it is again with Sins, they are never a whit the less Hainous, because they were committed long ago, Sin, it is the same for the nature of it, even then when men have forgotten it, even so is it also with Mercy, it is still the same considered in itself, and accordingly deserves to be as much acknowledged, as if it were never so lately conferred, and as a Penitent man will do the one, so a thankful man will do the other. He which is a true Penitent person, he will not only be humbled for those Sins, which he has committed lately, but for those Sins which he has committed formerly, for the vanity of his Childhood, and for the refractoriness of his Nonage, and for the Sins of his youth, even so he which is a true thankful person, he will not only acknowledge those Mercies which he has received but lately, but as well those Mercies which he has received many years past, and David which did the one, he did also the other, and both as we may see in one place together. Psal. 25.6.7. Remember O Lord thy tender Mercies, and thy Lovingkindnesses, for they have been ever of old. Remember not the Sins of my youth, nor my Transgressions.

Thirdly, He remembers Primitive, or Original Mercies, those Mercies which he had at first, in the very entrance and beginning of his life, when he first came into the World, and were likewise the Ground and Foundation of all the rest. And this is that in like manner, which is to be done by every thankful man besides. It concerns us very much to acknowledge God's goodness, as in his ancient love, so also in his first love, and beginnings of good will towards us. Such was this here which David makes mention of in this present Scripture. When he speaks of his coming out of the womb, and when he speaks of his hanging upon the breast, they were original mercies which contains two things in it. First, a Precedency of Order. And Secondly, an advantage of Derivation. They had the right of Primo-giniture, and they had the right also of conveyance, being first themselves, and causing others also to come after. This mercy of coming out of the womb, it opens the womb of God's mercy, as I may so express it, and hath the Dignity of the first born amongst many Brethren. And therefore is so much the more to be acknowledged, and recorded by us (as we shall show) in this regard.

It is with mercies, as with judgments, one makes may for another, and the first is so much the more considerable, as it induces and brings in the rest; when God hath begun to punish he will proceed, when I begin (says he) I will make an end: And so also also for mercies, when he begins to show mercy, he will proceed also. Therefore let us take notice of first mercies, they are the pledges of God's goodness to us; ye see how it is with men in the world for their ordinary affairs they use to stand much upon an handsel, which they are ready to account, and reckon upon, as a fore-runner of more good unto them, and so may we also here in the dispensations of God's providence towards us. It is a very great encouragement of us, when God bestows the first blessing upon us, and he does expect accordingly, that ye should be very much affected with it, and thankful to him for it. We should do in the exercise of our thankfulness, as again in the exercise of our repentance, and humiliation. He which will be a right penitent indeed, and perform this work of Godly sorrow in that right manner he should do, and as God requires of him, he must not only take notice of some few actual sins, which carry in them the nature of streams, but he must takes notice of his original sin also, which carries in it the nature of a fountain, he must ransack his heart to the bottom, and deal with himself for his first sin of all. The sin of his Nature, and the sin of his Birth, and the sin of his Conception. As David, I was born in iniquity, and in sin did my mother conceive me, Ps. 51.5. And this which is the root and spring and fountain, and cause of all the rest must be lamented, and bewail'd in him. So he which will be thankful indeed, he must not only acknowledge those mercies which are bestowed upon him in a succession, but the very first mercy also, which he enjoy'd, not only the mercies of his life, but the mercies also of his birth and first being. Thus does David here.

Lastly, He takes notice of constant mercies, those which were continued to him from the first moment of his being till now, through the whole course of his life to this present. He takes notice of the goodness of God to him in the full latitude and extent of it. And this is another thing also, which we are likewise hence instructed to do. If we would show ourselves truly thankful, consider the providence of God to us in every passage of mercy which he shows us. Take notice not only of one mercy, but more, and take notice not only of some few mercies, but many, yea, as near as we can of all. Nay, further take notice of God's mercies even in crosses, and troubles and afflictions themselves, as David here though he was a man of sorrows, in sundry particulars of his life, yet he acknowledges that God was his God all his life-time notwithstanding that. There's a great piece of thankfulness which is due from us even for the worst and crossest of providence, which happen unto us, so far forth as God doth oftentimes bring greater good out of evil and sanctify afflictions to such a purpose, as to make us so much the better for them.

He which is a true child of God indeed, he will see ground of thankfulness to him, even for anything whatsoever befalls him, because all things work together for good to them that love him, as it is in Rom. 8.28. And all the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies, as it is in Psal. 25.10. Thus David not only here in this Scripture but also in other places, as Psal. 68.19. Blessed be the Lord, who loadeth us daily with benefits, &c. And Psal. 48.14. This God is our God forever, and ever. He will be our guide even unto death, our God forever and ever, and our guide even to death itself. He takes notice of God's goodness all along.

And thus have we here seen the acknowledgement which David here makes, in the General notion, and representation of it, he takes notice of common mercies. He takes notice of ancient mercies. He takes notice of primitive mercies. He takes notice of constant mercies.

The Second View of it is the specification of the several particulars as they are here laid before us in the Text, and they are these following.

First, The blessings of the womb, in his birth and first coming into the world. Thou art he that tookest me out of the womb.

Secondly, The Blessing of the breast, in his nursery and first sustentation in the world. Thou madest me to hope, when I was upon my mothers breasts.

Thirdly, The Blessing of the Cradle, in the tutelary care of his Orphanage, and desolate condition, Upon thee was I cast from the womb.

And lastly, The Blessings of the Covenant, in the continued and mutual interest, which he had in God, and God in him, Thou art my God from my mothers Belly.

We begin with the first, The Blessings of the womb, which David does here acknowledge in his his Birth, and first coming into the world, Thou art he that took me out of the womb. Where we see it is a Duty which lies upon us to acknowledge the blessings of his Birth. It is a mercy to be well-born (been nesci) and accordingly to be acknowledged. This is that which David does here, and also in other places. As in Psal. 71.6. The parallel place to this, Thou art he that tookest me out of my mothers bowels, my praise shall be continually of thee, where the latter words refer to the former, Thou tookest me out of my mothers womb, my praise shall be of thee; That is, it shall be of thee for taking me, &c. Where when David blesses God for his birth as he does also here in our present Text. we are not to take it simply, and absolutely for a mere entrance and coming into the world, no more but so, (though that hath its mercy in it to) but we are to take it in the whole latitude and reach and comprehensiveness of it in all the several appurtenances which are attendant, and belonging unto it. As to instance in the chiefest of them, which are to be observed by us.

First, As it hath attendant upon it the Blessing of Life. David blest God here not only that he was merely born, but born alive, that he was not stillborn, that the womb was not his grave, but that God in goodness and mercy to him gave him the liberty to see the light. This is that which many do not partake of, which is so much the greater ground of thankfulness and acknowledgement to those which do.

Life is a very great blessing, which hath a great deal of sweetness in it, in the nature of the thing itself. A living dog is better than a dead Lyon, Eccles. 9.4.. But then moreover it is further a mercy, as it is the ground-word and foundation of all the rest, which he receives with it. All other comforts besides, which God hath given us whether natural or spiritual, they are all founded in life, and from thence take their use, as concerning the activity of them. One of the greatest and chiefest excellencies of all is that it proves an opportunity to us for the working out of our eternal salvation, whiles we live, we have an advantage for this, and to God some special service in the places wherein he hath set us, to glorify him that made us, who hath given us all things that pertain to life and godliness, as the Apostle Peter speaks, and in whom, as the Apostle Paul says, we live, and move, and have our being. And this is one thing herein included, Thou tookest me out of the womb, that is, thou tookest me out of the womb alive, That was a great mercy to him.

And then further for th amplification of it with life, not only to himself but also to his Parent. There's many a child born into the world which like a Viper proves the death of the mother, The life and birth of the child falls out sometimes to be the destruction of the Parent which bare it, and brought it forth. As ye know it was with Benjamin, to Rachel, He was Benoni, and so she styled him, the son of her sorrows.

But it was otherwise here with David, he was not so. And it is otherwise also with many others, which is to be acknowledged by them both Parents and children, as being great and special favors and mercies to both.

But to this here may be haply Objected, That Birth, and so also life is not so great a blessing indeed, as we would seem to make it to be, for the Scripture itself in some places speaks otherwise of them. As Eccles. 7.1. The day of death is better then the day of ones birth. And Eccles. 4.2, 3. Wherefore I praised the dead which are already dead, more then the living which are yet alive, yea better is he then both they which hath not yet been, who hath not seen the evil work that is done under the Sun. Again 'tis said of Judas, Mark 14, 20. It had been good for that man that he had not been born.

To these I answer, First, For those Saints of God, which have sometimes cursed the days of their birth, it hath been a weakness and infirmity in them, arising out of the strength of passion, and inordinate sorrow in them, which is no disparagement at all to the mercy itself, nor their example to be followed by us, as being sinful and unwarrantable in them. Then, as for Judas of whom it is said, that it had been good for him, if he had never been born, It is not spoken as any diminution of birth in its own •• tufe considered, but only as it was improved by him wickedly to his own destruction, and eternal damnation. And indeed in this sense a man had better never been born indeed. He that is not newborn he had better been still-born. He that is not born again, he had better he had not been born at all. He that is not changed from his natural corruption, has not a new nature put into him, has not the image of God renewed in him, is not converted and brought home to God either sooner or later, but lives and dies impenitently, and in the ways of sin, it had been a great deal better for that man that he had never seen the light, nor had known what life had meant, and in this respect is it said of Judas, that it had been good for him if he had nor been born.

Again for those places in Ecclesiastes, to answer them. To the first, where tis said the day of Death is better then the day of Birth. The day of Birth is not simply diminished, but the day of Death preferred before it, and that not absolutely and indefinitely neither, but respectively and Secundum quid, as we use to speak. To wit, as the day of Death put an end to those worldly miseries, which Birth makes a man capable off, and further as to the Children of God, it is the beginning of future Happiness and Glory, and the Birth day of Immortality itself. Thus is the day of Death better, but if we speak of them in Eodem genere, comparing Life and Death together in the same Consideration, so the day of Birth is better &c.

For the other place, where the Preacher praises the Dead, which are already dead more then the Living which are yet alive &c. He does not prefer Death, and annihilation before Life, and being absolutely, but only order to such a time and season of it. He does not say I praised the Dead, which are already dead more then the living, which have been formerly living, but more then those which are now alive. And he does not say better is he then both, which never shall be, but better is he then both which hath not yet been viz. Till these Miseries and Calamities are gone, and over past. So that still the enjoyment of Life, and so Birth is to be acknowledged a Blessing; and to be counted so by us.

But here a Question may come in by the impertinent to this present argument in hand Whether it be lawful and warrantable for a man to celebrate his Birth-day or no? to commemorate the day wherein he was born? That which seems to make against it, is that we never read of any in Scripture which did so but wicked men, and Infidels, and unbelievers, and such as were never acquainted with the Mystery of Original sin, which defiles our birth, as for example Pharaoh in Genes. 40.20. He made a feast on his birth-day. And so also Herod, in Matth. 14.6. His Birth-day was kept, but for others which were Godly, and holy men, we have no instance, or example of them for such an Observation.

To this I anser, That notwithstanding we have no example for it, yet forasmuch as we have nothing absolutely against it, nor yet which by way of consequence may be infer'd in opposition to it, the thing in itself is such as may be lawfully practice'd; but still with this caution, that in regard of the frequent abuses which have crept into it through men's corruption, in its corporal observation, that therefore men had need to be more watchful over themselves in it. And especially to let their hearts run out in the spiritual observation of it rather then in anything else; to wit in thankfulness to God for their Creation, Birth, Education, and other mercies received: An examination of their life past, and a renewing of their Covenant with God, for time to come, to walk more carefully and exactly before him.

In such things as these especially does this business consist, but as for other matters, wherein men chiefly express their rejoicing at such times, as by feastings and gifts, and the like, being they are things which are less material, and impertinent to the main thing of all; there is the less respect to be to them, and perhaps as circumstances may carry it, may be as well omitted as performed. And so much of the first and main Benefit which is attendant upon his mercy. and for which it is to be acknowledged as a Birth, The Blessing of life.

Now besides this there are other Mercies also which belong hereunto, which are to be acknowledged herein likewise, by those which are partakers of them. As for Example, soundness of Constitution, a good Temper, and Natural frame and Healthfulness of Body, when men are blest with this Vita non est vivere sed Valere. He does not live that Breathes, but that lives Healthfully, and tis a very great mercy of God, considering the manifold miscarriages and weaknesses which are in this kind, when it pleases God to give us a good habit, and Composition of Health.

Secondly, Due proportion of Parts, and Limbs, and Senses, and such as these, we see how many deformed misshapen and monstrous Births there are sometimes in the World. Blind, and Deaf, and Halt, and Creeple, and the like, such defects and imperfections as these, as makes life oftentimes a burden and weariness to those which have them. These its a very great mercy to be freed and Exempted from. And this Holy man David seems to bless God here inclusively for these, yea indeed he does it expressly in another place, as we may see it there at large, in Psal. 139.13.14.15.16. Thou hast covered me in my mothers Womb, I will praise thee for I am fearfully and wonderfully made.

Thirdly, Wit, and Understanding, and Ingenuity, and natural Capacity, such as these, are also here to be taken in, as matter of Acknowledgment. There are some which are born Idiots, and Fools, and Dullards, and void of common reach. There are others which have crabbid Natures, and Crooked and untoward Dispositions, now where ever there is a freedom from these, it is also a mercy. And so I might proceed at large in these several Appurtenances, but so much may suffice of the first particular, which David here mentions. The Blessing of the Womb, in his Birth. Thou art he that tookest me &c.

The Second is the Blessings of the Breast, in his Nursery, and sustentation being born. Thou madest me to hope, when I was upon my Mothers breasts. Madest me to hope? How are we to understand this? Infants have not the exercise of reason, and therefore have not the exercise of Hope, which is an act of reason, how would then David say here. Thou madest me to hope. For the understanding of this we must know that he speaks not of the Mind, but of the Estate. Thou madest me to hope, that is, thou puttest me into an hopeful Condition, thou gavest me Ground and Foundation of Hope from thy carriage at that time unto me. And that as it may be further explained in these two Particulars.

First, By Protection and Preservation.

Secondly, By Provision and Sustentation, God's goodness in each of these particulars made David to hope.

First, By Protection and Preservation. God did then defend, and preserve him from many Evils which he was subject unto, and so some translate the present word Mavtictu. Thou keepest me in safety, as ye may see in the Margent of the Text. There are many Evils and Dangers which are kept and preserved from them. You know what was the ill hap of Mephibosheth, the Son of David's friend. 2 Sam. 4.4. His Nurse slipped and let him fall, that he became a Cripple ever afterwards. And the young Children which Herod slew in Bethlehem, they were some of them killed upon the Breast, and the blood of the child mingled with the milk of the Mother. There are others which have been kept from Diseases and Sicknesses, which they have been here liable unto, the Nurse sometimes infected, and yet the Infant free'd, and escaped. When we consider the many Mischances, and Casualties which this first condition of Life has attendant upon it, of Starving, of Overlaying, of Smoothering, of Infecting, and such as these, we have very great cause to bless God that preserved us when we hung upon the Breasts. And further to make it an argument of depending and trusting upon him him still for following times. This is the Scope and drift of this Text and Scripture which we have now in hand, and for which also I have the rather made choice of it, to handle at this present time, to uphold us against the Fears and Dangers of the days we now live in. God's Goodness in this first Dispensation of himself unto us. The State and Condition of Infancy may here be a ground of Security to riper years. Thus it was here to David. And accordingly it should now occasionally be improved by you against all inordinate carefulness, and Sollicitude and distraction of Spirit, whether for yourselves, or those which in this relation belong unto you. There are many which much perplex themselves with such thoughts, what shall become of them, and especially of their Infants and little ones in such sad times as these which are now upon us. Of War, and Slaughter, and Desolation, and national Ruin, why consider now for this purpose, who it is that makes to hope upon the breast. It is not the tenderness of Condition which makes God uncapable of showing mercy, or unwilling, or unable to give protection, nay he gives it so much the rather in that regard, in which respect we should depend upon him, and though God may not always it may be show it in that way, which we may desire and expect it, yet he will do it in some other way and manner, which shall be altogether as profitable for us, and comfortable to us. And that's the first pledge of Goodness, which David draws from this Condition. The Pledges of Protection, and Preservation.

The Second is the Pledge of Provision and Sustentation. God fed him upon the Breasts, therefore there was good ground to hope that God would feed, and sustain him still. Here's an argument now against Solicitous, and distracting care for our support here in this World, which is that which does very much disquiet many an Heart. What shall we Eat? and what shall we Drink? and wherewith shall we be Cloathed? Our Savior in this case sends us in another place to the Birds, and to the Lillies, and Beasts. Here now we are sent to the Babes, and Sucklings, and Breasts, consider what God has done here in this particular, and fetch an argument of Faith from hence. It is a good security to us for our Sustenance, and daily Bread. And when we are at any time tempted to distrustfulness we should make this use of it, to look back and consider how God provided for us in this Condition, and reason thus. He that fed me when I was a Child, and unable to feed myself, will he now starve me when I am a man, and when I partake of more Abilities? He that fed me with Milk, will he not feed me with stronger Meat. He that has fed me, will he not feed those also which are mine, and which belongs unto me? Thus should we argue in these cases, and consider that this Carping and Caring, as it is offensive in other Considerations, so it does also in particular trespass upon our experience of God's goodness to us in our Infancy, and tender Estate.

There is one thing more before I pass this particular, which is not to be omitted by us, my Mothers Breasts. There is somewhat also observable in this. It is not said the Breasts of the Nurse, but the breasts of the Mother, to signify thus much unto us, that none in an ordinary way are so fit Nurses of Children as Parents. Where there is a Concurrance of other Qualifications, and no special hindrance and impediment that justly lies in the way, as an obstruction thereunto, which must always in such cases be excepted. She that is the Childs Mother, is the fittest to be the Childs Nurse, it's most suitable and agreeable to Nature, and that affection which God hath put into Parents for this end amongst the rest. Isaiah. 49.15. Can a Woman forget her sucking Child, that she should not have compassion on the Son of her Womb. Where the Son of her Womb, and her sucking Child are put together, as explaining one another. A Woman may forget a sucking Child which is the Son of another Woman, but which is the Son of her own Womb, this she can hardly forget. This was the Happiness of Moses when Pharach's Daughter took him up for her adopted one, that she which was his Mother was his Nurse, and so David here in this place he does intimate it as a blessing to be remembered, that she that bore him Nurst him, and that as God preserved him upon the Breasts, so especially upon the breasts of his Mother.

This is therefore by the way a good item, and admonition which is here suggested unto us, as concerning Parents and Mothers of Children to be taken notice of by them, that they consider upon what grounds, and in what cases they devolve this work upon others, which properly, and naturally, and orginally, and in the example of Scripture hath still for the most part been an employment belonging to themselves. And that's also the Second particular. The blessings of the Breasts.

The Third is the blessings of the Cradle, in the care of his Orphanage and Education. Upon thee was I cast from the Womb. Here is a further Expression of God's goodness and mercy to him in his former Estate. There are two manner of ways in which David was said from the Womb to be cast upon God, and so consequently any other may be said to be cast upon him in the same respect likewise.

First, By the Helplesness and Necessity of his Condition. He was now a poor and destitute Creature unable to help Himself, or do anything towards his own advancement, and then did God himself take a special care of him, he was cast upon him that is, left to his mercy.

Secondly, By the Faith of his Parents. Who in the exercise of Faith in the promises, and God's Covenant of free-Grace did commend and commit, and give him up to God's tuition.

First, He was cast upon God from the Womb, by the Helplesness and Necessity of his Condition. He was so cast upon God, as that he or none must now relieve him, and take care of him, and so he did. Thus Psal. 27.10. When my Father and Mother forsake me, then the Lord will take me up. Which is true both of a forsaking of Affection, and likewise of a forsaking of Presence; which latter (as I conceive) is there chiefly and principally intended. When his Father and his Mother forsook him by being removed, and taken away from him, so that here now we have exhibited unto us the special care which God undertakes to have of Orphans, and Fatherless Children, to provide for them, or any other which though they have Parents, yet are such as cannot help them Thou art the helper of the Fatherless. Psal. 10.14. And in thee, the Fatherless find mercy. Hose. 14.3. In which places by Fatherless we may understand not only such as are commonly and properly so called, but which are in any destitute and forelorn Condition whatsoever it be. Thus did God graciously provide for David, and thus also for sundry others, he is a faithful, and careful Guardian to protect and sustain those which are most to seek of outward relief, and he delights to show himself so upon all occasions, where there is less comfort from the Creature, there is the greatest supply from Him; he makes up the want and deprivation of other friends. A Father of the Fatherless, and a Judge of the Widow is God in his holy Habitation. Psal. 68.5. He is a Father of others, and he is a Judge of others, but a Judge and Father to these in a more especial, and peculiar manner. There is none commonly which are better provided for, then those oftentimes which are in such Conditions as these are.

And the Reason of it is, because hereby God has the greater Honor and Glory both of his Power and Goodness. He is more seen in such passages and dispensations of Providence as these, and accordingly more to be acknowledged.

The Improvement whereof to ourselves is to teach us to take notice of it, both for our thankfulness and comfort. It is a great Supportment to us in any low and sad Estate, which at any time may befall unto us, to consider and remember this truth, that care which God has even of Infants, and little Children, in their helpless Condition. And it may be carried not only to ourselves, for our own particular Person; but also by way of enlargement to the whole Church and People of God, as the Prophet Isaiah seems to express it in the name of God Himself. Isaiah. 46.3.4. Hearken unto me O House of Jacob, and all the remnant of the house of Israel, which are born by me, from the Belly, which are carried from the Womb. And even to your old age I am he, and even to your Hoary hairs will I carry you, I have made, and I will bear, even I will carry and will deliver you. The Lord he takes upon him to be to his Church, as a tender Nurse or Mother which bears her Children upon in her arms, and according to these Expressions does he often deliver Himself. As Exod. 10.4. I bear you on Eagles wings, and brought you to myself So Deut. 32 11. As an Eagle stirreth up her Nest, fluttereth over her young, spreadeth abroad her wings, taketh them, and beareth them upon her wings. So did the Lord do with his People &c. And Deut. 1.31. The Lord thy God beareth thee, as a man doth bear his Son. And Act 13.18. He suffered their manners in the Wilderness. Some take it as a Nurse beareth or feedeth her Child, so did the Lord bear and feed his Church. Again we have an expression much like this in Hos. 11.1.3. When Israel was a Child then I loved him, and called my Son out of Egypt. I taught Epharim also to go, taking them by their arms, but they knew not that I healed them. Thus does the Lord take care of his People in the worst Estate. All which comes to this purpose to stir up our Faith and Confidence in God, even for the good of his Church and people still in these sad and Calamitous times which are at present upon us. And thus as David was cast upon God from the womb, by the helplesness of his Condition.

Secondly, By the faith of his Parents, they resigned him, and gave him up to God, to his care and defense and protection, from their very first enjoyment of them, which shows here the like duty to be practiced by all other Parents whatsoever; even to commit their children to God from the very first moment that God bestows them upon them. There are two things which are here exhibited and presenred unto us from this particular, as a duty which lies upon Parents in this regard.

First, the Duty itself, viz. To cast their children upon God and his fatherly providence.

And Secondly, to do it early, and betimes, even from the womb itself. Thus says David here upon thee was I cast from the womb.

First, I say they must cast them upon and commit them to him, which I do not speak to this purpose, as that themselves should cast away all care and regard of them, but that in the use of all lawful means, they should devolve the chief care upon him to whom it chiefly belongs. As God casts children upon Parents by giving children to them, so they should cast them back again to him, by commending them to his Custody and direction.

Secondly, They must do it also betimes; do it from the womb, from the very first enjoyment of them. There are many which it may be will do it afterwards, be content to cast them upon him, when they have sufficiently provided for themseles, but this is commended to us, the doing it from their first beiginning.

This committing of your children to God is the safest provision for them, that possibly you can make, it is better then to comit them to the dearest friends that they may have in the world. It is better then to commit them to the greatest estates that ye can purchase for them. It's better then to commit them to the greatest skill or ability which we can convey unto them, all is nothing to this, the casting of them upon God himself. And so ye have also the third particular here mentioned. The blessings of the Cradle. Upon thee, &c.

The fourth and last is the blessing of the Covenant. Thou art my God from my mothers belly; where again are two particulars more. First, The blessing itself, Thou art my God. Secondly, The extent of this Blessing, from my mothers womb.

First, The Blessing itself, Thou art my God. This hath more in it then all the rest besides, and comprehends the other under it and something more, Here's the blessings of the first birth, and the blessings of the New-birth. And there are two things more again in it. First, Here's an implication of interest, Thou art my God that ownest me and I thee. And Secondly, here's an Implication of Activity. Thou art my God which standest to me, and art careful for me.

First, Here's an Implication of Interest, Thou art my God, That is, there is a Gracious Covenant drawn betwixt me and thee. This we may observe as pertinent, and belonging to every true Believer. God makes over himself to him, and he makes over himself to God. They are mutually one another. Thou art my God. Only for the right understanding of it, we must know in what order and method, God begins with us, and then we follow him. God first chooses us, and then we choose Him. God first loves us, and then we love him. God first gives himself to us, and then draws our hearts and spirits in this gift, to give ourselves to him. This is a great mercy and much to be acknowledged by us, though we had nothing else in the world. For God to be our God, it is more then for all the Kingdoms of the Earth to be intayl'd upon us. David in this one expression, he includes everything else, which had been possible for him to have thought on, and called to mind. He could not well have said less; and he could not possibly have said more. If God be not our God, we have then a great deal too little, what ever we have besides. And if God be our God we have then more then enough, even when we want everything else. This is the utmost bounds and perfection of all happiness whatsoever. For God to be our God it is to be all things whatsoever we want, or desire to enjoy. Grace and Glory both, as it is expressed, Psal. 84.11. A son and shield, all things requisite and convenient, whether for this or a better life, not only the blessings of the womb and the blessings of the breast, but which is also further added as the accomplishment of the blessings of Joseph. The Blessings of heaven above, and the blessings of the deep that lie under. This is to be our God.

But how did David know that God was his God? that he should here thus claim interest in him. Surely, he had some ground to say so, or else he would have said • t, and such as we also must have, if we say with any comfort. There are many which scrape acquaintance with God, which yet he will never own at another day. Not everyone that said Lord, Lord, shall enter into the Kingdom of Heaven, nor everyone that saith, My God, had God for their God indeed. No, there's somewhat more belongs to it than merely so. David said God was his God, because he found himself to be his servant. Beloved if God be our God, then certainly we are his people, that's out of all controversy. To be our God, is a word of relation, and implies as somewhat on God's part, so likewise somewhat on ours. That namely we have given up ourselves to His holy Guidance and Government, to be ruled and ordered by him in all whatsoever we do. Those whom God is a God to he hath put his Spirit into them, and transforming them, and changed them into a likeness to his Divine Nature. And by this may we now discover, whether it be so indeed with ourselves, yea or no. Have we taken Christ upon those terms and conditions as he is propounded in the Gospel, not only to be a Savior to save us but also to be a Lord to rule us? Have we done so indeed, and in good earnest, and do we find such principles in us, as do suit hereunto? Do we love God? Do we delight in God? Do we fear God? Do we stand in awe of him? and hate everything which stands in opposition, and contrariety to him? Do we love the Cause of God? Do we love the word of God? Do we love the people of God. Every thing that savors of Him? Every thing that has interest in Him? Every thing that has Relation to Him? And that purely for Himself. Eo nomine and in that consideration. These things would be sought and inquired into, for the satisfaction of ourselves in this particular, that God is our God indeed Which as tis the greatest Happiness to be right in, so tis the greatest Misery that can be to mistake. I am sorry I have not time to prosecute this argument so as I could wish, which requires as much time to handle, and to give the full explication of it, as the extent of the benefit itself, which is to all Eternity. So much briefly of the first thing, as carries in it an Implication of Interest. Thou art my God. i. e. There is a Covenant betwixt us.

Secondly, It carries in it also an Implication of Activity. Thou art my God. That is, thou art one who art Active for me. For God to be our God is not a mere Title and Relation, but withal a matter of Improvement. And this is that which David likewise here implies in this Expression. Thou hast shown thyself as a God unto me in all thy dealings and carriages towards me. Those whom God is a God to, he does Improve Himself to the utmost to them, in all things which they stand in need of from Him. I shall but name some particulars unto you.

As First, My God to preserve me, and defend me, and keep me from Evil. This carries a reference to what he had said before in the former Clauses concerning God's Providence over him in regard of Birth and Sustentation. Those whom God is a God too, he does undertake so far forth to preserve them as may be good and convenient for them, they had the benefit of his Power and strength. And this had David experience of for his particular in sundry examples. God had kept him from the Bear, and from the Lyon, and from the Philistines, and from the hands of Saul &c.

Secondly, My God to Direct me, and Counsel me in cases of Uncertainty. When I know not what to do, nor whether to betake myself for Succor, then art thou near me to advise me, and to teach me what I shall do.

Thirdly, My God to assist me, and strengthen me in matter of Duty and Performance. By thee I have run'd through a Troup, and by my God I have leaped over a Wall. Psal. 18.29. Those whom God is a God too, they partake of his enabling Grace which is more or less Auxiliary to them.

Lastly, My God to fill me with a greater measure and degree of Grace and Holiness here, and who will likewise bestow upon me Glory, and full Happiness hereafter. In all these particulars have those to which God is a God too, and in Covenant with them, the improvement of his Deity for them. And thus much of the Blessing itself which he here mentions. Thou art my God.

Now the Second (so the last) thing. That's the extent of this Blessing. From my Mothers Belly. Where by the way: This phrase from my Mothers Belly, it is not here to be taken Causative but Terminative. It does not denote unto us the Conveyance of Sanctification, and the Covenant of Free-Grace; but rather the first moment and beginning of it. Every man by Nature is in a state of Contrariety and Alienation. We are Strangers to God from the Womb, yea Enemies against him. And so he cannot be said to be our God from our Mothers Belly in this respect. Our Mothers Belly is the place rather, wherein God and we first fall out, and differ from one another. This is the Sum of all: That Parents they convey Sin, but they do not convey Grace. Religion it goes not by Birth and carnal Propagation. Christiani non noscuntur, sed fiunt. We are not born Christians, but made so, and that by a Supernatural work of the Spirit of God upon our Hearts. Therefore those words are not to be taken in this Explication, as denoting the Cause from whence David was a Child of God, but rather as denoting the time and season from whence God was his God, and so the further duration and continuance of it all along from that time to this present moment, wherein he wrote. And so he does in this Expression bless God for two things at once.

First, For being his God so Early.

And Secondly, For being his God so long, both are implied in this. Thou art my God from my Mothers Belly.

First, He here blesses God, for being his God so Early. My God from my Mothers Belly. That is as soon as I had any being in the World. He might have if he had pleased, fetched it higher, if we speak of God's Decree in Election, and have said from the beginning of the World. Yea before the Foundations of the World were ever laid. As Psal. 90.2. But he speaks here rather of the Execution and Manifestation of this his Decree. God is then our God properly, when he manifests Himself to be our God by some special work of Grace in our Souls, and by giving Himself unto us. And so he is pleased to do to divers, in the very first dawnings of nature in them. The Prophet Jeremiah he was Sanctifyed in the womb. Jer. 1.5. Before I formed thee in thee Belly, I knew thee, and before thou camest forth out of the Womb, I Sanctifyed thee, and I ordained thee a Prophet unto the Nations. And so likewise John the Baptist, he had the same Grace and Favor also. Timothy. It is said that from a Child he had known the Holy Scriptures, which were able to make him wise to Salvation. 2 Tim. 3.15. And Obadiah. 1 Kings 18.12. I thy Servant do fear the Lord from my Youth. This is the goodness of God to many persons, to be early in his beginning of Grace which he works in them.

Thus there can be no other ground, or reason assigned of it, but only his own free-Grace, and good Pleasure and will towards them, who as he is free in the thing itself, so also in the time of Dispensation.

And there is a double use which we may make of this Observation.

First, To inform and satisfy us, as concerning the time of Conversion, and beginning of the work of Grace, which is a Question which does many times trouble and perplex many a Soul, to know the distinct reason when God first brought him home to Himself. For this: It is not in all kind of Persons discernible by them. Eccl. 11.5. As thou knowest not which is the way of the Spirit, nor how the bones do grow in the Womb of her that is with Child: so thou knowest not the work of God who maketh all. Indeed for those who have a great part of their time lived profanely, or a mere civil life, in them, because the change is more Eminent, the time is more Conspicuous too, but for those whom it hath pleased God to Sanctify in their Infancy, and tender years, and to carry them on sweetly imperceptibly in the tract of a godly and Religious Education all their Life, in these it is not so easily distinguished, neither should it trouble them when it is not. If the time be up it is no matter when it is first begun. It is not the change of a man's Course, but the change of his Nature, which is here required. And that is done in those, to whom God is a God from the womb. Their Nature is changed in them, though their Course it may be has been the same all their days, to wit godly and Religious, nay it is so far from being a Cause of trouble, as that indeed it is rather an argument of greater comfort to them, that God has loved them so soon.

Secondly, Another use is Ingagement, to all such in a special manner, to love God so much the more. And so much for that. He blesses God for being his God so Early.

Secondly, He Blesses God for being his God so long. This is also implied in this Expression. Thou art my God from &c. That is, thou art my God still, from whence we may note thus much. That those whom God is a God too once, he is a God too them always. Those whom he takes into his Care, and Tuition, and Custody at first, those he also preserves to the End. There is no time wherein he Ceases to be a God unto them. And therefore tis here without any sign of time, Eliattah. Thou my God, that hast been, and art, and wilt be through all Generations. This God is our God forever and ever. Psal. 48.14. So Psal. 71.6. By thee have I been holden up from the Womb &c.

The Ground of this in God is.

First, His Unchangeable Nature, who is Yesterday, and to Day, and the same forever. If God were Alterable, and subject to Varying, he should then love us one Day, and hate us the next to it. For I am the Lord, I change not: Therefore ye Sons of Jacob are not consumed.

Secondly, His Free-Grace, who shows Mercy where he will. If God's Goodness were founded in us, then he should Change and Vary as we do, but this it is not. There is nothing moves Him to be our God, but only because he will be so.

Thirdly, His Exactness in all he does, who loves to finish there, where he has begun. Ye know how it is with Exact men, when they have begun a thing, they love to perfect it, and so here.

This should stir us up to the Observation and Acknowledgment of God's goodness in this particular. He has the perfection of all Love in him, for he begins betimes, and he Continues long, and what could we desire more? There are many which are good friends at last, but they are a great while a coming on, and before they can be persuaded to it. There are others which are good for a while, but they quickly give over. But now the Lord he fails us in neither. He is our God from our Mothers Womb. Even all our following, and succeeding days.

And this it should teach us proportionably, in the Second place to keep close to Him, and as he continues constant to us, so for us also to persevere to Him, and to walk in the Constant ways of thankfulness, and Obedience to Him.

And thus have I (after somewhat long Travel) brought this Child with God's gracious Assistance at length to the Birth. And have shown you here the several particulars, in which David tenders his Acknowledgment, and Sacrifice of Thanksgiving to God. For the Blessings of the Womb, for the Blessing of the Breast, for the Blessing of the Cradle, and for the Blessings of the Covenant. That is, for common Mercies, for ancient Mercies, and for primitive Mercies, and for constant Mercies.

Consider what I have said. And the Lord give you understanding in all things.

〈 in non-Latin alphabet 〉 .

SERMON XVI.

IN the Text itself there are two General parts considerable.

First, A Question propounded.

Secondly, The Ground or occasion, which is given for the propounding of this Question. The Question that we have in these words. Wherefore doth the wicked contemn God? The occasion of it that we have in these. He hath said &c.

We begin with the first of these parts viz. The Question, or Expostulation. Wherefore doth the &c. Wherein again two particulars more.

First, Somewhat which is implied.

And Secondly, Somewhat which is Exprest. That which is implied is this. That the wicked doth contemn God. The thing itself in General, which he is charged withal, and that which is expressed is this. That he hath no Cause or Ground to do so. The Absurdity, and Unreasonableness of it. Wherefore does he do it.

First, For that which is here implied, the thing itself which is laid as a charge. The wicked does contemn God. This is not to be understood of one wicked man alone, either this man, or that, but of the whole Race, and Company, and Generation of wicked men in the world, in all times, and ages, and places, and distinctions of it, by taking the word Collectively. Wicked men they do very much Scorn, and Slight, and Despise, even the great God himself. This is the Point which we have here now before us. This is a very great and heavy charge which is laid upon such Persons; but it is such as even the same God Himself, who is so concerned in it, lays upon them. And therefore can be no other then Truth. There are three manner of ways especially, (for the Illustration of this point unto us) wherein wicked men may be said to contemn God. In his Ordinances, in his Providences, and in his Servants.

First, In his Ordinances, they contemn him and despise him there, his Word, and his Sacraments, and his Sabbaths, and such things as these. Those that neglect and undervalue these, they do no less then contemn God. The word of God, when men come not at it, or profit not by it, or yield not to it, it comes within the compass of this Censure, especially the last which I have now named. The not yielding unto it. Disobedience to the Commands of God, is a Contempt of the Person of God, and so is taken, and Interpreted by Him. He so reckons and esteems of it, when men shall fully understand God's pleasure, in such and such particulars. Either as restraining them from such and such Courses, or requiring of them such and such Performances, and yet shall walk contrary hereunto. It is a fearful and horrible despising of the Majesty of God, we know how we count it amongst men, and in the affairs of the World. In Masters towards their Servants, in Magistrates towards their Subjects, in Parents towards their Children and the like. The willful refusing of their Commands is esteemed for Contempt, and it holds betwixt God and man more especially. It is a slighting of that Soveraiguty and Authority which God hath over them; and setting light by it.

And so as for the more express Commands of