One Hundred Select Sermons
Now the Excellency of God's loving-kindness (for the Amplification and Illustration of the Point) may be laid forth to us in these following Particulars.
First, In regard of the subject of it, by considering whose it is, it is the loving-kindness of God. Favor is so far forth valuable, as the Person is from whom it proceeds; as a man is, so is his kindness: Worthless and sorry persons, which have no Goodness or Dignity in them, their favor is not commonly looked after, but those which are Great and Eminent, their goodness is for the most part much esteemed, why thus now is the case here, with the loving-kindness of the Lord. It is the loving-kindness of one of Excellency, and therefore it is excellent loving-kindness. The Psalmist therefore does very properly and fully join them both together in this present Text How excellent, and O God. Because there's nothing in God, but it is excellent, and this of his Favor and good will amongst the rest: It's answerable and agreeable to everything else, which is in Him, which is admireable and precious. And that may be the first explication. This loving-kindness and favor is excellent in regard of the subject of it.
Secondly, It is excellent in regard of the fullness of it, it is such as is very large and comprehensive. It contains a great deal in a narrow room, and it is in effect all other blessings besides, no office like a Kings Favorite. He that hath but God's favor, what can he be said to want? He has all things belonging to him which he can possibly desire. There's nothing here in the world, but when a man has as much of it, as his heart can wish, yet he will still want somewhat with it, and that sometimes, which he can least be without; but he that hath an interest and share in God's loving-kindness, he hath all good things made over to him, so far forth as he hath use and need of them, God is a Sun and shield, The Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly, Psal. 84.11. This should teach us by the way not to limit the Holy one of Israel, desire God to give us his favor and it suffices.
Thirdly, It is excellent in regard of the efficacy of it, it is such as is of sweet influence wheresoever it is; it makes comforts to be so much the more comfortable, and it makes crosses to be so much the more tolerable, yea also in some cases acceptable, and beneficial to those on whom they are. For comforts, what is it but this which does indeed make them to be such? Certainly, it does do it so far as that there cannot be any true comfort or contentment, where this is wanting. If God heaps upon a man never such an abundance of the good things of this life, yet if he does not do it in loving-kindness, and favor, alas! what are they? It is but only as the feeding of a Prisoner or Traitor which is to be tried for his life. This is that which is the cream of all, when God bestows good things upon us, and bestows them out of special respect and good will towards us. This is that which he does to his children, not only the things of a better life, but also even of this life present itself. He does bestow them out of the same Affection, as he does bestow Heaven itself; so that though they be but common Mercies for the matter of them, and considered in their own Nature, yet they are special Mercies for the principle and the Affection from whence they proceed, and they carry a special Tincture of his love in them, which makes them to be such as they are to those that enjoy them: Ye may take an instance of it in anything which we may think of to this purpose. Health, what's the Comfort of that? What is it only the thing itself? to have such a good Temper and Constitution of Body, and Liveliness with it? No, but to have it to such a purpose as this is, to use it to the Glory of God, to the doing of good to others in a man's place, to the working out of a man's own Salvation and the like, this is the benefit of Health; and so for Riches: Whats the advantage of them? what? only to have so much lying by us? and to behold it with a man's Eyes as Solomon speaks to be talked of, or admired for it &c. No, but to have these things with an heart to do good with them, and weaned, and Estranged from them, and encouraged in God's service by them. An Heart to use an Estate is far more excellent then an Estate itself; and when ever God gives a man great Possessions in Loving-kindness and favor, he gives them him still with this appurtenance, and qualification to the Bargain; as to the frame and temper of his Spirit not to trust in them, not to be lifted up by them, not to be over-pleased with them; but to have an Heart in a very great manner withdrawn from them. So again, further for friends, and the Contentment which is in them, this is also dependant hereupon. Their favor and Loving-kindness there was so much sweetness and excellency in it, as it is a breathing of the Loving-kindness of the Lord, who makes Enemies, Friends; fashions men's Hearts alike, and makes them to be of one mind in an House as the Psalmist speaks. Thus ye see how the favor of God has an Efficatious influence to us upon those things which are comfortable.
And so likewise for those things which are Grievous, and in their own nature distasteful, this is one part of the excellency of this Loving-kindness, that it is very operative and Effectual here, by taking away the sting and bitterness which is in any Affliction, and by making it wholesome and medicinal to those that endure it, this is that which God's face does. And so the Prophet David elsewhere professes, as in Psal. 119.75. I know O Lord that thy Judgments are right, and that thou in faithfulness hast afflicted me. It is a part of God's Faithfulness to his Covenant and favor which he bears to his people, to lay such seasonable Corrections upon them, as from whence they might be so much the more bettered in their inward man. And then, as there is God's favor in the infflicting of Crosses, so also in sustaining under them, vouchsafes his Gracious presence and Comforts in them, and at last most powerfully working them and ordering them to their Exerlasting Advantage. This is a point which many of God's Children can bear witness to from their own Experience, as who have never found more Expressions of God's good will and favor towards them; and comfortable presence with them, then they have done in their saddest Conditions, and when it has been worst with them in regard of the World: then has he most tendered and regarded them and come into them: And Supt with them, and they with him, as we meet with that Expression there in that place in Rev. 3.20. And that's the Third Explication, the Loving-kindness of God is most Excellent in regard of its Efficacy.
Fourthly, It is Excellent also for its Freeness and Impartiality. Its Loving-kindness originated in Himself; and not in any merit, or desert of the Persons whom it is fastened upon, men in the placing of their Affections they have somewhat for the most part in the object, which is attractive and persuasive hereunto, but in God it is not so. Those whom he loves, he loves freely out of his own propensity and gracious Inclination, independently upon the persons themselves, and what an excellent thing is this.
And then which is Pertinent hereunto, his Impartiality also in this Business, that he is no respecter of Persons, as the Scripture proclames it of him: God's favor is not carried towards any, for any worldly Eminencies in them: Either of Birth, or Estate, or Pars, or any such Induements, from whence he does respect one man above another, or disrespect those which are difficient in either of these particulars, as it is commonly amongst men: No, but those which have true Grace in their Hearts, and hath his Image instampt upon them, they are acceptable and well-pleasing to Hin; in the meanest Condition that may be, which makes his favor to be so much the more Excellent.
Lastly, (to add no more at this time) it is Excellent also for its Continuance and Duration. Its such as cast's and abides. There's a Constancy and Perpetuity in it, whom he loves, he loves to the End. The favor of men, it is oftentimes very uncertain, according to the Subject of it, which is mutable and exposed to Change, but the favor of God is otherwise: It is such as does not cease to those which are once partakers of it, as we have still signified to us in Scripture. Thus we find it said expressly of Solomon, Psal. 89.33. If his Children forsake my Law, I will Visit their Transgression with the Rod, and their Iniquities with stripes. Nevertheless my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. God may sometimes correct his Children, but he does not in the mean time forsake them. He may hide his face from them, but he does not remit of his favor towards them; he may withdraw his Countenance, but he will not take away his loving-kindness: this is still one and the same. Therefore his Loving-kindness is called Everlasting Loving-kindness. Isaiah. 54.8. With Everlasting-kindness will I gather thee. And it is set forth by such like suitable Expressions, from the waters of Noah. Thus we see in all these particulars, how excellent the Loving-kindness of God is said to be.
Now the Improvement of all this to ourselves may be to this purpose.
First, We see from hence what great cause we have to pursue it, and to seek after it: Seeing it is every way so Excellent, it is not then good for us to want it, or to be destitute of it; we see how ambitious many are sometimes of the favor of Men, Especially which are great in the World, and how much they will adventure for it, and what a shame is it then for them to neglect the favor of God which has so much Eminency, and Transcendency in it. This was that which our Savior laid sometimes to the charge of the Jews. That they Received Honor one of another, and sought not the Honor that cometh from God only, John 5.44. And again. John 12.43. That they loved the Praise of Men, more then the Praise of God. This is that which too many still do to this present day, which is very unsuitable and Disconsonant to the present Truth which we have now in hand. If God's Loving-kindness be so excellent, why then certainly it is worth the regarding, and looking after: we should give no rest to our Eyes, nor sleep to our Eye-lids, till we have in some manner assured, and made this Condition good to ourselves, that it is so with us for our particulars as to be Subjects hereof.
And further Secondly, Let us take heed of forfeiting it, or doing anything which may hazard it to us, let us take heed of doing anything whereby we may incur God's displeasure, or provoke him if not to take away his favor absolutely in itself; yet any expression or sense of it in ourselves. By how much more excellent it is in its own Nature, by so much more chary and tender should we be of it, to take heed of the doing of such things as may any way rob, or deprive us of it. But by all means keep up in ourselves a perfect feeling and apprehension of it. This we should do Especially upon a twofold Consideration. First, In order to Comfort. And Secondly, In order to Duty. That we may be more cheerful, and also more Servicable in our present Pilgrimage.
First, In order to comfort, to make us more cheerful; there's nothing more becomes Christians then a chearfullness, and pleasantness of conversation, as much as may be, for their own greater contentment, and the honor also of Religion itself; Now, this can be no further expected from them, then as they walk in the light of God's Countenance, and the expression of this excellent loving-kindness, the want of this puts men into darkness and sadness and blackness of spirit itself, and fills them with horror and confusion.
Secondly, This is also further requisite in order to Duty; to make us so much the more serviceable The Apprehension of God's favor and loving-kindness is a great quickening to us in His work, to make us to undertake it, and to dispatch it with the more alacrity, and intention of mind then otherwise we should; when a servant is persuaded of his Masters favor, it does much hearten him and encourage him in his work. The Joy of the Lord is here our Strength, which puts nimbleness and activity into us in all our performances.
Now, If we would further know how this might be done by us, how we might keep and preserve ourselves still in such a Condition. I answer by walking warily, and fruitfully in our whole course, that's the best and readiest way hereunto; warily in regard of Miscarriages, take heed of doing anything amiss, and Fruitfully in regard of Performances: Take heed of omitting anything which should be done, these two are especially necessary for the keeping up of God's favor towards us in the Vigor of it.
First, I say we must walk warily in regard of Miscarriages, we must be suspicious and Jealous over ourselves, that God himself may not be jealous towards us, they that make no bones of any Sin, or the tendencies to it, how can they expect to be in good terms with God, to whom Sin is so Loathsom and Abominable, and Odious as nothing more, it cannot be. These do thwart and contradict one another, as we have it most clearly there in that Scripture. Psal. 54.5. Thou art not a God that hath pleasure in Wickedness, neither shall Evil dwell with thee. The foolish shall not stand in thy sight, thou hatest all the workers of Iniquity. God will not favor those that favor themselves in any Evil or sinful course.
Secondly, We must also walk fruitfully in regard of Performances; it is not enough for us to eschew Evil, but we must also do Good, and that good which God requires at our hands: we see how it is amongst men, that they keep up their terms of favor and respect by Obsequiousness to one another, and so we likewise in our dealings with God, as we would preserve ourselves in good terms with him, be active in our Duties; but so much may suffice to have spoken of God's Loving-kindness in the first Notion or Acceptation of it, as it may be taken Secundum Affectum, as an eminent Act in Himself the Loving-kindness of Affection.
The Second is as it may be taken Secundum Affectum, as it is a Transient act upon us, the Loving-kindness of Expression. How Excellent is thy Loving-kindness O God. That is, how Excellent art thou O God in thy favorable Manisestations of thyself towards thy People: So that the Psalmist blesses God in this sense for his Activity of Goodness to his Church, for that Loving-kindness which does put itself forth in his proceedings and Dispensations to them. Now this also as well as the former is very Excellent, and that in these regards.
First, In regard of the Substance of it, and the Materials whereof it consists which are sundry and various. God has shewn his Loving-kindness to his Church in divers Expressions.
First, In giving them his Son for their Redemption, and Reconciliation to Himself; how Excellent is his Loving-kindness here, in that he spared not him for our sakes, but delivered him to Death for us, as the Apostle speaks. Rom. 8.32. This was certainly a great piece of favor especially if we shall consider what a kind of Son this was, and the great Benefits, which are purchased by Him; The Apostle reckons them up, 1 Cor. 1.30. Wisdom, Righteousness, Sanctification and Redemption, Christ is of God made these unto us: look what excellency there is in any of these, there is answerable excellency in Christ, and look what excellency there is in Christ himself; there is answerable excellency in that loving-kindness which hath bestowed Christ upon us.
Secondly, God's loving-kindness is excellent in the Ordinances and means of Grace, which he hath also given for the furtherance of our acquaintance and communion with Christ, the Gospel it is a great part of God's good-will and loving-kindness: not only in the matter of it, which is Christ himself, but in the Ministry of it, which is the discovery of Christ, and the Publication of these glad tidings to the world. Therefore we shall find the Angel to Proclaim upon this first occasion, Luk. 2.14. Glory to God on the Highest, on earth peace, Good will unto men. God does as a special piece of favor (if we could think it so) to vouchsafe us the Ministry of his word, and those Heavenly Doctrines, which are contained in the Dispensation of it, as being such, as the very Angels themselves desire to peep and look into, 1 Pet. 1.12. And the Ministers themselves in a diversity of gifts and Ministerial qualifications, but upon some in one kind and some in another, which (by the way) should make us so much the more carefuller to attend hereupon. That we may not despise the loving-kindness of the Lord, what does God in so much love and bowels, as indeed he does, afford us his Word, and Ordinances, and shall we in the mean time slight them, and make nothing of them? oh by all means take heed of that. It is a dangerous thing to trespass upon so much favor: Sins against loving-kindness do provoke the greater judgments, and in nothing more then that of loving-kindness, which God hath shewn in his Word and Ministry.
Thirdly, God's loving-kindness is excellent towards his Church in his Spirit, and the workings thereof, whereby His Ordinances and Ministry are made effectual to those which enjoy them; and this indeed is that wherein it does chiefly show itself. Here's the height and breadth and depth, of God's favor and loving-kindness towards us, in showing us the wretchedness and miserableness of our natural condition, and in bringing us out of the same by the powerful work of his Spirit, changing and altering our natures, and putting another and new frame and disposition of heart into us, Oh how excellent is this loving-kindness, if we do but duly and thoroughly consider it; for God to open our eyes to turn us from darkness to light, and from the power of Satan to God, as it is in Act. 26.18.
And so as for the Graces of the Spirit, so for the Comforts of the Spirit likewise; God's loving-kindness is wonderful here in the for-tastes and first-fruits of the Spirit, which the Servants of God do here enjoy and partake of even in this present life, as a pledge of what they shall have more of hereafter. These are so many love tokens from God which he gives us to satisfy us withal, whiles we are here below.
Lastly, God's loving-kindness is excellent towards his Church in his care of it, and Providence towards it, in reference to this present world, and this is that which (not excluding the former) seems here principally to be understood by the Psalmist in this present place, who having in the verses before spoken of God's General Providence over all his creatures, preserving man and beast; Here in this present Text before us does more particularly apply himself to God's special Providence over His Church, where he breaks forth into this expression of admiration. How excellent is thy Loving-kindness O God! therefore the children of men put their trust under the shadow of thy wings. God's dispensations here are very admirable and much to be observed in this Protection and Defense of His Church in the midst of so many enemies, which it is incompast about with, that all the power of Hell and darkness cannot prevail against it, nor be able by any means to extinguish it.
Secondly, God's Loving-kindness to His Church is excellent in regard of the extent of it, enlarging and diffusing itself. It is manifold-wisdom, 〈 in non-Latin alphabet 〉 . And it is manifold loving-kindness, 〈 in non-Latin alphabet 〉 so the Septuagint Translation reads it, How hast thou multiplied thy loving-kindness O God! It is multiplied in regard of the parts of it, as I shown in the Illustration before; and it is multiplied also in regard of the persons which are made partakers of it, being now under the Gospel more enlarged. It is not now (as sometimes it was) confined only to the limits of Judea, but spread abroad even to all nations, which have a share and interest in the Gospel, as to be preached unto them.
Yet Thirdly, It is excellent also in regard of the peculiarity and appropriation of it. God's loving-kindness is excellent, as it is precious, and so the Hebrew word signifies in the Text, which is jakar that imports as much unto us. There's a specialty in this Universality. All partake of the outward means, but all partake not of the efficacy of those means, for the success of them to themselves. Here now God's loving-kindness is excellent, as well as his Wisdom, we put a price upon things which are rare and more restrained from common use and enjoyment, Thus 'tis now with the Grace of God. To you 'tis given to know the mysteries of the Kingdom of Heaven, says our Savior, but to others it is not so given. The Election hath obtained, but the rest are blinded. The natural man receives not the things of the Spirit, but he that is spiritual judgeth all things yea the deep things of God. There's an opposition of these two to one another, and a distinction of these two from one another, that hereby the loving-kindness of God towards his Servants, may be so much the more advanced.
And thus now I have done with these words, as they may be considered absolutely in themselves, and as exhibiting this simple Truth unto us, That the Loving-kindness of God is most excellent, whether we take it for the loving-kindness of Affection, The Favor that he bears towards his people, and as emminent in himself: or whether we take it for the loving-kindness of Expression, The goodness which he does for his people, as it is transient, and terminated upon them.
I come now to the consideration of these words, after another representation, and that is reflexively as coming from the Psalmist, who does signify thus much unto us. As God's loving-kindness is excellent in itself, so it is so in the thoughts and apprehensions, and expressions of the Prophet David. And here now there are divers things very pertinently observable of us, as agreeable hereunto. First, Here's a sound Judgment. Secondly, Here's a special favor. Thirdly, Here's a grateful acknowledgement. Fourthly, Here's a joyful Publication.
First, I say, Here's a sound and good Judgment; David is rightly opinionated and persuaded of God's loving-kindness, and thinks of it truly as it is, whiles he says it is excellent. This is the first thing to be taken care of by us, to be sound and right in our understanding and apprehensions of spiritual things. And amongst the rest of this more especially of the excellency of God's loving-kindness. This is that which a Godly man does. It is that wich is necessary for us, that so we may the more diligently pursue and seek after it ourselves. Forasmuch as of that which we know not, or esteem not, we have commonly no desire. Thus it was with David somewhere else, as Psal. 4.7. Many will say who will show us any good, Lord lift thou up the light of thy countenance upon us, as who should say, there was more good in that then in anything else besides. And so also not only in the thing itself, but as well in his apprehension.
This is the difference now betwixt a true Christian, and another man; as for others, men of the world, they do not believe such a point as this is, nor think that there is that truth in it; That God's Loving-kindness is so excellent, as it is declared, and said to be; they think that there's some excellency now and then in the favor of men, to be well thought of, and esteemed of by them, but for God's favor, they do not so value it, or set so high a price upon it; It is not so precious or estimable with them, yea but now the children of God they are of another mind, they do believe and think it so indeed, and that especially from the Spirit of God, which does clear their minds and understanding in this particular, according to that of the Apostle Paul, 1 Cor. 2.10. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
Secondly, Here's also further considerable in this passage a special sense. David does not only speak here out of Judgment, and the strength of his Understanding; but out of sense and the certainty of his Experience, who had found and felt the workings of this special favor, and Loving-kindness upon himself in his own Heart: and so accordingly speaks Gloriously and Triumphantly about it. There are many which in the General notion of it, are ready to acknowledge that God's favor is most Excellent, and to assent to it in the bare Proposition; yea but they never knew what this meant for their own particular: They never had the love of God shed abroad in their own Hearts, nor were affected answerably in themselves. Yea but this now is the property and Disposition of a gracious Soul, which is further considerable of us; to have a sense and feeling of this favor, and from hence to be well persuaded of it, which is that which we should all endeavor to find in ourselves. So to find our Sins pardoned, our Corruptions subdued, our Salvation sealed and evidenced to our own Consciences, as that we may say and cry out by good Experience. How excellent is thy Loving-kindness O God. It's one thing for a man to say that Honey is sweet, because he reads it is so, and another thing to say so, because he tastes it. And so 'tis one thing for a man to say, that God's favor is precious because he hears so in the Preaching and Ministry of the word, and another thing to say, because he finds it so upon his own Trial and Experiment. Now this latter is that which is here commended unto us.
And it is that which is especially useful and real to us at sometimes more then others. This truth, it is always a truth considered in itself, but it is never more a truth to us; then it is when we ourselves seem most of all to stand in need of it, or are supplied with it. As for instance, in case of some special Spiritual Desertion, or the Eclipses of God's favor towards us for such a particular time, when any Soul is now come out of this Condition, and has God's love renewed to it again, which before it was deprived off. Then how Excellent is thy Loving-kindness O God. Thus indeed it does appear, and show itself to be that which it is. And accordingly it is that which we should often bring to our Remembrances, and have continually in our minds. The frequent thoughts and Meditations upon this point, aae such as may be very useful and beneficial to us; and may have a very great influence upon our lives.
First, To quicken us to Duty, and to make us so much the more diligent in our business.
Secondly, To restrain us from from sin, and to make us so much the more shy of our miscarriages.
Thirdly, To satisfy us in our Afflictions, and to make us more contented with our condition. The consideration of the excellency of God's favor and loving-kindness is useful to all these.
Thirdly, We have considerable in David his thankful acknowledgement, How excellent is thy loving-kindness O Lord! therefore the children of men put their trust under the shadaw of thy wings. Here's a praising and blessing of God for it, which is another thing that lies upon us. Men are ready sometimes to think themselves engaged to bless and praise God for other things. For health and wealth, and friends, and such matters as these, Learn here now further to bless Him and praise him for the Fountain and well-spring of all, which is His Favor and loving-kindness in Christ. It is that which in our dealings with men, we do think it most to be valued and esteemed, and so it is, we give a man more thanks for his good-will, then for anything else: And when men are straitened and hindered of pleasuring us: yet their affection goes very near unto us. If they do any curtesies for us, we commonly observe with what affection they do it, and thank them accordingly: And why then should we not bless God Himself for his Loving-kindness towards us.
Fourthly, Here's his Joyful Publicaion. He does not only believe it Himself, and acknowledge it for his own particular; but he does also publish it and declare it to others, and he leaves it here, as it were upon record, to be taken notice of to all posterity. And this is another thing which also belongs unto us, according to the Apprehensions which we ourselves have of of God's favor, to make others sensible of it likewise. Thus David often in the Psalms, as Psal. 92.2. calls for showing forth the loving-kindness of the Lord. It is a Duty which lies upon all Christians so to do, and accordingly is to be practiced by them. Thus Psal. 63.3. Because thy loving-kindness is better then life, my lips shall praise thee.
And that's upon this ground amongst the rest, hereby to draw men so much the nearer to God, and to persuade them and invite them to him. There's nothing which is of such an attractive nature as love, and good will, and facility of access, and entertainment; thus tis with God to us.
And therefore this justly taxes our barrenness, and dryness, and neglectfulness in this particular; we can admire and be taken with other things of lesser consequence, and speak applaudingly of them; but as for the mercies and favors of God, such things as these we have no knowledge of. And so now I have done with the first General part of the Text, which is the simple Proposition itself.
Now the Second is the Inference from it, or Improvement of it Therefore. &c. Where again we have two particulars more.
First, The thing itself inferred, and that is, that the Sons of men trust under the shadow of God's wings.
Secondly, The ground of the Inference, or the Connection of these words with the former Therefore.
First, For the thing itself inferred. The Sons of men put their trust in thee &c. Where again two things yet more.
First, The Persons Nominated. The Sons of men.
Secondly, The Action attributed to these Persons, That put their trust under thee &c.
For the First, The Persons here nominated, the Sons of men. By the Sons of men, Bene Adham we are not here to understand mankind in General; all men whatsoever at large, and indifferently considered, but with a more particular restraint of the phrase to the Children of God. This is clear to be so in this place from new Reasons.
First, From the privilege specified as belonging unto them, which is the favor and Loving-kindness of God: Now this none do partake off but those which are the Children of God, others receive common Mercies from him but his Loving-kindness and Good-will is for his People and Servants, and them alone.
Secondly, From the Action that is here attributed to them, and that is of trust and reliance upon God. None can properly trust in him, but those which are Regenerated of Him, from both these Considerations it is clear, that hereby is to be understood the Children of God.
But here then it will be seasonably demanded, why those which are the Children of God are here in this Text set forth unto us by this phrase of the Sons of men. This we may conceive to be done especially for two reasons.
First, Hereby to show their Moral Infirmity, and the Relicks of Sin still abiding and remaining in them.
Secondly, Hereby to show their Natural Infirmity, and the Frailty and Mortality of their Condition in respect of this life, for both these reasons the Sons of men.
First, I say to show their Moral Infirmity in the Relicks of Sin in them. This is the Condition of the best that are, they have somewhat of the old man in them, which is not yet wholly wrought out and accordingly we should look upon them, and judge of them. That we may not think of men above that which is in them, as the Apostle speaks. 1 Cor. 4.6. But soberly and as the thing indeed is. Rom. 12.3. There is a mixture of Corruption in the best.
This is not so to be taken as that therefore any should wittingly allow themselves in anything which is amiss; No, but rather all they can to bewail it, and strive against it; and reform it in themselves. But it is useful to this purpose from hence, not to be anything scandalized at Godliness and Religion itself, for any miscarriage of those which are good, nor yet too much to deify and to advance men in our thoughts, so as peremptorily to make their Actions and Examples the rule of our Lives. For the best of them they are but men, and so to be looked upon, they are men in the common sinfulness of Nature.
Secondly, They are men also in the common frailty and uncertanty of life. Your Fathers where are they? And the Prophets do they live forever? Zach. 1.5. Good men they are mortal as well as others.
This is an humble point to keep down Pride in the highest Protection. God still called Ezekiel the Son of man, it is thought to humble him in regard of the Revelations which were imparted unto him.
And then it also teaches us to improve good men all we can, and to get all the good out of them possibly that may be, because they are but frail by Nature. The Children of God, they are no other then the Sons of men, this for the persons here Nominated with the phrase and expression used about them, which is the first particular.
Secondly, Here is considerable the Action attributed to these persons, and that is. That they put their trust under the shadow of God's wings. By God's Wings we are to understand, his Providence and Fatherly Protection which is compared to the shadow, for the Safety and Security of it, and the refreshment which comes by it: That as in a shade men are defended from the Heat, so in this from these showers and Heates of Afflictions, and Persecutions which they are subject unto. God is said sometimes to hide us himself, and sometimes we ourselves hide ourselves; flying and rep •• ring to him for shelter and defense of us. We have often mention made of this in Scripture. Psal, 17.8. Keep me as the Apple of thine Eye, hide me under the shadow of thy Wings. And Psal. 57.1. In the shadows of thy wings will I make my refuge, until these Calamities be over past. And Psal. 94.4. He shall cover thee with his feathers, and under his wings shalt thou trust. So again there are other phrases and Expressions also answerable hereunto. As Isaiah. 49.2. In the shadow of his hand hath he hid us. And Psal. 31.20. The secret of his presence, and secretly in a Pavilion, and the like.
When tis said here that the Righteous, which are the Sons of men do put their trust under the shadow of God's wings, which is his Providence and Fatherly protection: There are two things especially signified in this Expression.
First, Their Expectation and dependence as to matter of Practice, they do repair and betake themselves to him.
Secondly, Their Satisfaction and Security as to matter of Success or Priviledg, they do rest and quiet themselves in Him.
First, I say here's their Expectation and dependence as to point of Duties, God's Children still in every Condition (especially of Perplexity and Distress) do betake themselves to him for Safeguard and Defense, and Protection of them: They come under the shadow of his wings.
This is grounded in their Relation to him, because they are his Children. Whether should Children go for refuge but to their Father? This interest puts them hereupen. Oh! it it is a blessed thing to have such a share and propriety in God: Especially in sad and Evil times.
And it concerns us to make sure our interest in him for this purpose; and that before such times as these shall come upon us. If ever we desire with comfort to repair to God in danger for Protection, we must repair to him before danger, for Love and out of Obedience to him, otherwise we may doubt and question with ourselves whether he will shelter and protect us or no.
The practice here of God's people does condemn the contrary in many others besides, who least think of God of anything else in all the world, when Danger or Trouble is near unto them. There are a great many shadows which men trust in at such times, (and truly they are but shadows indeed, and shadows in the worst notion and sense of it, as it is a diminitive word and expression in opposition to substance and reality.) The shadow of Wit, and the shadow of Wealth, and the shadow of Friends, and the shadow of Strength, and outward Power and the like: these are the shadows which they rely upon; but the shadow of God's wings, is a business which is quite out of their minds, they think not at all of it: But the Godly here do give us a better example in this Text, by repairing to God as their Duty.
Secondly, Here's their privilege and Success, they trust, that is, they rest and quiet themselves. There's a great deal of Serenity and Tranquillity in a faithful reliance upon God.
Now Secondly, For the Ground of Inference or Connection of these words with the former. Therefore do the Sons of men &c. Therefore, wherefore, why, because thy Loving-kindness is so excellent. So then according to the several notions of Loving-kindness which I mentioned before, here is a double Improvement observable.
First, Here's the Improvement of the Nature of God, and what he is in his Disposition, or Affection, because thy Loving-kindness is so excellent; that is, because thou bearest such favor to thy People.
And Secondly, Here's the Improvement of the Providence of God, and what he is in his works and Performances. Because thy Loving-kindness is Excellent: that is, because thou hast done so much for them already, therefore do they trust thee further. And so here are two Propositions, or Conclusions which do arise from these words.
First, That we have great cause to trust God for his Attributes and the Goodness which is in Him.
Secondly, That we have great cause to trust God for his Performances and the Experience which we have of him, this same therefore, it hath both these in it.
First, I say, we have cause to trust him for his Attributes and the Goodness which is in him. They that know thy Name will trust in thee. Psal. 9.10. Thy Name that is, thy Nature wherein thou art always like to thyself.
Secondly, We have cause to trust him for his Performances, and the Experiences of him, thus also in the next words in the same verse. For thou Lord hast not forsaken them that seek thee. That is, thy Loving-kindness hath been Excellent. Love it engages to trust, the more Affection still the more Confidence in the party which is Affected.
Now the use of all this to ourselves, is to stir us up still upon occasion to improve these both to our own advantage for the quickening and strengthening of our Faith, Especially in great Difficulties which may at any time happen unto us, let us remember still to oppose to them, and set against them the excellency and infiniteness and admirableness of God's Loving-kindness. Thus now we have the Second General also dispatched, and so with it the whole Text itself, which I have at this time undertaken. How Excellent is thy Loving-kindness O God, therefore the Children of men put their trust under the shadow of thy wings.
〈 in non-Latin alphabet 〉 .
SERMON XXI.
Psal. 84.11.
For the Lord God is a Sun, and shield, The Lord will give Grace and Glory, No good thing will be withhold from them that walk uprightly.
There is nothing (which is) more necessary for us, then to have Good thoughts and apprehensions of God; It is necessary both in point of Duty, and in Point of Comfort. In point of Duty it is necessary, thereby to work us so much the more to obedience, and Complyance with God's Commands, for what can be done too much for Him, who has so much worth and Excellency in Himself. And it is necessary in point of Comfort, thereby to work us so much the more to Contentment and submission to God's Dispensations. For what can come amiss from Him, who is so Good, and Gracious to us; and especially when we ourselves do apprehend and believe him to be so! Therefore this is that, which we have here exhibited to us in this Scripture, which we have here before us from the Mouth, or Pen, of the Psalmist, as a satisfaction, and refreshment to himself in his present condition. The Lord God is a Sun and shield. The Lord will give Grace and Glory, no good thing will he withhold from them that walk uprightly.
IN the Text itself we may (for methods sake) take notice of two General Parts, which are considerable in it.
First, The nature of God laid down in General.
Secondly, The expressions of this nature, in the particular communications of it to the sons of men. The nature of God in General, that we have in these words, The Lord God is a Sun and shield. The Expressions of this nature in particular, we have in the words following. The Lord will give Grace and Glory, no good thing will he withhold from them that walk uprightly.
We begin with the first, viz. The nature of God propounded in General, that we have in those words, The Lord is a Sun and shield, where we have God set forth unto us, according to a twofold resemblance, taken from these things here below, which are of ordinary use unto us, A Sun and a shield. The one an Emblem of Illumination, the other an Emblem of protection; we shall look upon them distinctly, and begin here first of all with the former. The Lord God is a Sun. It is the manner of the Spirit of God in Scripture, to teach our souls by our senses, and to convey into our minds heavenly, and spiritual notions, by earthly and corporal representations, as bring such things which are most familiar unto us, and which we are best acquainted withal; thus he does here in this place, whiles he compares God Himself to a Sun. It is an expression which we meet with also else-where, and that even with this Application, as Mal. 4.3. Where Christ the Son of God is called the Sun of Righteousness, as Luk. 1.78. The day-spring 〈 in non-Latin alphabet 〉 , and 2 Pet. 1.19. The Day-star. The Lord God is resembled to a Sun in these regards, which are sundry properties belonging thereunto.
First, In respect of Illuminatin, the Sun is the fountain of light; that light which is imparted to the Air for the ordering of the world, it comes first from the Sun, and so it is especially with God himself in regard of his Church. He is the Sun that gives light unto it, With thee is the fountain of life and in thy light shall we see light, Psal. 36.1. The light of Grace here, and the light of Glory hereafter, which we find mentioned in the following part of the Text, they both come from this Sun. God is light, and in him is no darkness at all, 1 Job. 1.5. This is the true light, that lightens every man which cometh into the world, Joh. 1.9. There's a double kind of Inlightning, which God does impart unto us, either of Grace or comfort. Whatever saving knowledge we have of Divine Truths, we have it and must have it from him, who is in this respect the Sun. And whatever true and solid comfort we have likewise, it is from Him also, as we shall have occasion to show more hereafter in the sequel of the Text, wherein I will not prevent myself before the time, but refer it to it's due and proper place. This is enough for the present which we may take notice of now in General, that God is a Sun in regard of Illumination.
Secondly, In regard of Calefaction; the Sun as it hath light in it, so also Heat, which it doth communicate with its light, It warms things, and puts life into them, so does this Heavenly Sun, this Sun of righteousness where he is risen in the hearts of Believers, he does warm them, and put vigor into them, we are all by nature frozen in sin (as we may so express it.) As we are darkness without light, so we are also coldness, without heat, till this Sun comes and thaws • s, and dissolves that congealedness which is in us, and enables us to the doing of good, which whensoever he is pleased to do, he does it effectually. The influences of Grace they are very comfortable, and such as have a great deal of pleasingness and satisfactoriness in them, they do abundantly cherish and refresh the hearts of those which are partakers of them.
Thirdly, In regard of Fructification and increase, The Sun by the operations of it, causes things to grow and come up in more abundance, and so does this spiritual Sun; those which are under the beams of it they become more fruitful in goodness then otherwise they would be, and they are in some measure enabled for the drawing on of others likewise to goodness together with themselves; what ever is done in this kind it is done by the power and virtue here of this Sun. All the droppings of Ministerial Instruction, and all the Dews of friendly Admonitions, and all the waterings of Godly Education, they become so far forth efficacious, and powerful in the consequences of them, as God Himself is pleased to bless them, and as this Sun whereof we now speak does concur with them, which is that which he does vouchsafe to do as he thinks fitting in his own wisdom.
Lastly, In regard of All-sufficiency, the Sun is complete in itself, Communicates light to others, but borrows no light at all from them. It is a Fulness and Fountain of light, and so is God, he is complete and All-sufficient in himself, no want or defect at all in him. In him are all the Treasures of Wisdom and Knowledge, he is full of Beauty and Glory and Luster as the Sun itself is, and there's no measure nor stint of his goodness, we may a great deal sooner want light (which we do not fear while we enjoy the Sun ) then we may have Goodness and Comfort and Happiness, while we have God Himself present with us, who in all these respects which I have now mentioned is resembled to the Sun.
The Consideration of this point may be thus far useful to as, as from hence first of all to teach us to rest satisfied in God alone, and our interest in him, seeing he has a fullness of Comfort in Himself; therefore having him for our God: we have enough, though we had nothing besides. What is it that makes the Day? Is it not the Sun? And so what is it that makes the Happiness of a Christian? but even God himself, we should so esteem it, and be persuaded of it, and really believe it: It is that which is hard for us to do, and we are very difficultly brought unto it, but we have Ground for it for all that, and that upon this account; because he is a Sun. This is the difference now betwixt God and the Creatures, the Creatures they are but like the Stars, which have a double Disparagement. or Diminution fastened upon them. The one is that they have but a little light in regard of the Quantity, and the other is, that their light for the greatest part of it, is derived unto them as to the manner of Conveyance. It is not much inherent in themselves, as it is imparted and communicated to them from the Body of the Sun, this is the State and Condition of all created Comforts whatsoever. But now the Lord God, he is like the Sun; which has light in Great Abundance, and what it has, it has only in itself: And this now makes very much for our Satisfaction and Contentment in Him, yea and that in opposition also to the Creatures and that Comfort and Happiness which we expect from him: when the Sun is once up, there is no want or miss of the Stars, and so where God will please to enlarge himself to the Soul of any poor Christian he has Enough and sufficency in that respect. We know what is said of Heaven. Revelat. 21.23. The City had no need of the Sun, neither of the Moon to shine in it, for the Glory of God did lighten it, and the Lamb is the light thereof. The same is true in a proportion even here in this present life, according to God's Gracious Importment of himself to any soul, so is it better able to sustain under the want of other things.
But Secondly, Seeing the Lord God is a Sun; we should then hence learn to rejoice in that light, and Comfort which he does impart, and which we receive from him: We should still desire that the light of his Countenance may shine upon us more and more, and nothing should be more grievous to us, then the with drawing of this from us. When the Sun is at any time darkened, it causes sadness in the minds of men: we see what a stir people make but about a common and ordinary Eclipse of the Sun in the Firmanent which is natural and certain and necessary and such as is Expected. What Fancies possesses the minds of ignorant and simple persons in that regard, and what sad and dismal Events they do project to themselves hereupon. Oh but what is it then to have an Eclipse of this Sun in the Text which is here commended unto us, for God Himself to hide his face from us and to carry himself strangely towards us, and to desert us, and leave us to ourselves, to cast us into dark Conditions, of doubting and fear and distrustfulness and Horrour of Spirit, this is that which is most sad and grievous of anything else, and so should be accounted by us, especially those which has had any glimpse and expressions of this his favor manifested unto them, the more brightly that this Sun hath shown into any ones Heart, the more does it concern them to be affected with the withdrawings of it, and that as now the half of the Saints and Servants of God they know what belongs to such things as these are, and understand what they mean. These which are in their natural Condition which live in a state of continual Ignorance, and Darkness, they scoff and mock at such points as these are, and think them to be altogether needless, but those which are Savory Christians apprehend them, and are sensible of them, and lay them to Heart. As an Eclipse, it is a great deal more dreadful then an whole Night, and yet a Night in itself considered simply is more then that. It is more in regard of the darkness which is in a greater Degree, and it is more in regard of the time which is of greater Continuance, only here's the difference that an Eclipse (we speak of the Sun ) its always in the day, which being a diversion from the common and ordinary course of it makes it so much the more to be observed; even so it is here in this particular. Take an Unregenerate Person with whom tis Night always, and that knows no other Condition then that is, this Sun it may be absent from him, and he never regards it, but now a Christian which is a Child of Light; and a Child of the Day (as the Apostle Paul expresses it. We are not of the Light nor of Darkness. 1 Thes. 5.5.) Such an one as this is to have the Sun though but for some time withdrawn from him, it is very grievous and tedious to him.
Well we should all Labor and endeavor to have the fullness of this Metaphor made good and confirmed unto us; that God is a Sun, that we may find him so for our own particulars and that influence which he has upon our Hearts, as we shall have occasion to speak more anon: and do nothing on our parts which may cause any Suspension, or Intermission, or Interruption of his favor and the sense of it to us. We should be afraid not only of an Eclipse of this Sun, but also of any Cloudings of it, by any Fogs, or Mists, or Damps which do at any time arise out of our Earthly and carnal Hearts: we should study as near as may be that our Day it may be clear and bright and Sun-shine, not only to have some imperfect glimmerings, and sparklings of Light to us, but the Sun in its full strength and splender. Our Graces glittering, our Evidences sure, our Consciences full of Comfort, our Hearts in a full and constant apprehension of God's love to us, and enlarged in our love to him, that so it may be with us which Solomon speaks of a Righteous person. Prov. 4.18. The Path of the Just is as the shining Light, that shineth more and more unto the perfect day. And that's the first part of the Resemblance whereby God is set forth unto us. The Lord God is a Sun.
The second Resemblance is of a shield, that is of another thing whereby God does set forth himself unto us, and we have it in other places of Scripture, we have it once before in this Psal. the 9th verse. of it. Behold our God, our Shield. It was that which God promised to Abraham and upon that account expressed Himself to Him. Fear not Abraham, I am, thy shield, and thine Exceeding great reward. Gen. 15.1, So Psal. 115.9.10. O Israel trust thou in the Lord, he is their help and their shield. And Prov. 30.5. Every word of God is pure, he is a shield unto them that put their trust in him. Under which expression we have signified unto us God's Protection and Preservation of his People from those dangers which they are subject unto, he will not only be a Sun unto them, to fill them with all Comfort, but will likewise be a shield unto them to keep them from all Evil, this is that which he is here in the second place set forth by as remarkable in him: The Lord God is a shield. Indeed other things in Scripture are sometimes styled by this Name, and that also in a Metaphoricall Acception, as Magistrates they are called sheilds. Psal. 47.9. Cypri terrae. The sheilds of the Earth which are said there do belong to God. Forasmuch as it is their Place and Office, to preserve and protect the Innocent from any wrong or injury which may be offered them, therefore they are called shields unto them, so likewise Faith is called a shield. Eph. 6.16. Above all taking the shield of Faith. But all this is still in reference to this shield in the Text. Therefore are Magistrates sheilds, because they belong to the Lord who has instituted them, and appointed them for this purpose. And therefore is faith itself a shield, because it fastens likewise upon God who is a Buckler to them that trust in him. 2. Sam. 22.31. But the main and chief shield of all is God himself, as he is here expressed unto us, in this present passage before us.
Now for the better opening of this unto us, we may look upon him as so indeed under a three-fold Amplification.
First, He is a large and broad shield, which is able fully to cover us, and to protect us, and keep us safe. A shield it must be full and large, or else we shall be little the better for it, it will keep us from some blows; but it will not keep us from other: defend us in some parts of our Body, but expose us to danger in the rest, now therefore so God he is a Capacious shield which will save us all over. Psal. 5.12. Thou Lord wilt bless the Righteous, with favor wilt thou compass him as with a shield. So Psal. 32.7. Thou art my hiding place, thou shalt prserve me from trouble, thou shalt compass me about with songs of deliverance. And so Psal. 125.2. As Mountains are round about Jerusalem, so is the Lord round about his People. That is, he does so carry himself towards them, as that no Evil shall come near unto them. As when the Egyptians pursued the Israelites, the Lord stood betwixt them and their Enemies. There's no Evil whatsoever we can Imagine which the Lord is not a Buckler against those that fear him, which he does not ward and keep off from them, as he sees occasion for it. Look how large the danger is, by so much large is the Protection and Preservation which God does vouchsafe: He is a shield in Spiritual dangers, and he is a shield also in Temporal, to keep us from the mischief of both that they do not light and fall upon us, he is a large and capacious shield.
Secondly, He is a strong and Impenetreable shield, he is a shield that cannot be pierced, there's no Dart whatsoever which is able to work itself through this; but he repels it and turns it back again, and that oftentimes upon those which are the shooters of it. And therefore he is called a wall of Brass Jer. 1.18. Yea moreover a wall of Fier, for the devouring and consuming of all such as stand in his way, and oppose themselves against him. A shield in the common use of it is only for matter of defense, for the Preservation of the parties which it is appointed a shield unto. It does not usually hurt the Enemy, yea but God he is not only a defensive shield, but an offensive; not only protecting of his people, but likewise annoying and disturbing of his Enemies.
Thirdly, He is a present shield, he is a shield and Buckler at hand: Other shields men may have them in their propriety, but not always in their possession, they may be at a distance, and far off from them, then when they should use them, but the Lord he is not so. God is our refuge, and strength, a very present help in Trouble. Psal. 46.1. He is not far off when trouble is nigh, but is near unto all them that call upon him &c. So has the Excellency of a shield also in that.
The use of this point to ourselves is a word of singular Comfort and Consolation to the people of God, for so we must take these Expressions here in the Text, namely with this reference in them. God is not a shield at large to all sorts of persons whatsoever, but he is a shield and Buckler to his Children, and to such persons as by Faith cleave unto him. To these he is a shield indeed, and it is that which is matter of great Peace and Encouragement to them, especially in times of danger, and hazard, and uncertainty, as these are which are now falln upon us, here's that which may very much quiet and pacify the hearts of all Believers in whatsoever danger or Evils they may apprehend that God is a shield, and therefore they should live by this Truth, and the sweetness and Comfort of it; when God by his Spirit doth reveal and make known such promises as these unto us, it is not to frustrate us, but to support us; and it is the Improvement which we should make of them, to be kept up and supported by them from fainting and sinking in our minds, in any Evil approaching towards us: If a man have a large and strong Buckler he need not care for any Enemy whatsoever, such an one had God for his Children. The Lord God is a Sun and a shield. A Sun to Comfort us, and a shield to protect us. And accordingly further we should learn from hence to improve him, and to make use of him upon all occasions: we should betake ourselves to him for Protection, who has expressed himself ready hereunto, and drawn out that Virtue which is in him to this purpose. There are two Attributes in God especially which does render him to us as considerable in this respect, the one is his Truth, and the other is his Power.
First, The Truth of God, he is a shield in regard of that. Psal. 91.4. His Truth shall be thy shield and Buckler. All those Gracious promises which God has made for the protection of his people, they are so many shields unto them, under which they may cover themselves. And then his Power, that's another of his Attributes which is useful in this regard: forasmuch as he is stronger then any Evil which can happen unto them. So much may suffice of that point that God is a shield. And so also of the first General in the Text, which is God described in his General Nature, and that set forth by a double Metaphor or Allusion. The Lord God is a Sun and a Shield.
The Second is the Explication of this General in its particular Expressions, which we have also here exhibited two manner of ways.
First, In the Affirmative proposition: The Lord will give Grace and Glory.
Secondly, In the Negative proposition. No good thing will he withhold from them that walk uprightly. We begin with the first of these two viz. The Affirmative. The Lord will give Grace and Glory. He might have said, has given for the time past, or does give for the time present, but he chooses rather to set it in the future, will give for time to come, hereby to signify his constancy and unweariedness in this respect, and the Continuation of his Blessings to us. The Gifts themselves here mentioned are of two sorts: Grace and Glory, the one pertaining to this life present, the other to that which is in Heaven. He will give Grace here, and he will give Glory hereafter. God's love hath the promise both of the life present, and that also which is to come. 1. Tim. 4.8. We may look upon these Gifts, as they are here presented to us in the Text three manner of ways.
First, In their Distinction. Secondly, In their Connection. And Thirdly in their Order. In their Distinction Grace considered by itself, and Glory by itself. In their Connection, Grace and Glory united and put both together. In their Order, Grace going before, and Glory following after.
For the First, To look upon them distinctly, here that which does first offer itself to us is Grace. The Lord will give Grace and Glory. Grace is a large word which does comprehend many things under it, but we will here in this place confine it; as the Holy Ghost Himself seems to do, and understand it especially of the Grace of Sanctification. This is that amongst the rest, and more particularly which God promises here to give: And we must know whom he means; as the persons to whom he will give it, namely to those which have it already. To him that hath shall be given. It is true that God will also give Grace to those that want it, to all those that belong to the Election of Grace but are not as yet effectually called: God will bestow Grace upon them, and he has Grace in store for them, and so he will give Grace, i. e. the first beginning, &c. But that's not that which is here intended so much in this present Scripture. No, but rather the Improvements of Grace to those in whom it is already. For we must still remember that all these Expressions in this Text they do properly belong to the people of God, and to none but them. To them he is a Sun, to them he is a Shield, to them he will give Grace, &c.
Now when it is said that he will thus give Grace to such as these for time to come, we may take it according to the notion of a double Improvement.
First, Perseverance, in that Grace which already they do partake off.
And Secondly, Inlargement, and an Addition and further Augmentation of that which they have received.
First, The Lord will give Grace to them that fear him, that is, the Grace of Establishment and Perseverance. This is one kind of Grace which God will give, and that in order also to Sanctification. He will enable us to sustain, and hold out, and continue still to the end, in the Grace which we have received. Where he has once wrought Grace in the Heart, he'l preserve it and keep it still alive, there where he hath wrought it. And it is that which he has promised and engaged Himself to do for us. I will put my Fear into their Hearts, that they shall not depart from me. It is a Branch of the Covenant of Grace which God makes with his people, that he will not only sanctify them, and change their Natures with his saving Grace; but that he will likewise keep this Grace in them: This Seed it shall abide and remain in those which are his Children, and be a constant principle in them. Indeed it may admit of Variations for the Expressions of it, which may prove sometimes to be more, and sometimes to be less, but for the thing itself; it shall be always the same. A Christian shall be like an Oak, whose Substance is in him when his leaves fall. Isaiah. 6.13, When the Branch of Grace may decline, yet the Substance and truth of it shall remain, yet this so as to be the Gift of God in all this. Here's the Ground of all: I mean of this Grace of Perseverance and Continuance in the Faith; because God gives it, it is from Grace that we hold out in Grace, which otherwise we should not do, it is not from our own Stability, but from the Goodness and power of God towards us: And that's the first Explication. The Lord will give Grace, that is, the Grace of Perseverance and Establishment, where he hath begun it.
Secondly, The Grace of Increase and Inlargement, The Lord will give Grace, that is, he will give more grace, He will give a greater measure of grace in addition to that which he has given. Thus Phil. 1.6. He that has begun a good work in you will finish it until the day of Jesus Christ. He giveth more grace, as it is in Jam. 4.6. (in the world men are never contented, but are still desirous of more) This is that which is promised here, that is, more grace. This may be drawn out by us, according to the several improvements and specifications of it.
As first of all, The Lord will give grace, that is, he will give conquering Grace for the subduing of lusts and Corruptions, and for the resisting of speritual Conflicts and Temptations, This suites very well with that, which we had before about a shield and God's resemblance to that, He does bear a proportion to it in nothing more then he does in this particular by enabling his servants to quench the fiery darts of the Devil. This was the grace which He gave to Peter, Luk. 22.31. Simon, Simon, Satan hath desired to have you, and to winnow you as wheat, but I have prayed for thee that thy faith fail not; this was the Grace which he gave to Paul, when the Messenger of Satan was sent to buffet him, 2 Cor. 12.9. My Grace is sufficient for thee, for my strength is made perfect in weakness; And this is the Grace he will likewise give to the rest of his servants, He will tread Satan under their feet, He will subdue their iniquities for them, He will every day more and more exterpate and work out those remainders of corruption, which are yet in their hearts; And it is that which those which are God's children may expect and depend upon him for. If there be any one which hath any strong lust, which is too hard and difficult for him, which he cannot overcome, let him remember this truth here before us, that God will give Grace, and let him improve it, and make use of it to this purpose. There's no sin or corruption whatsoever which is too hard for the grace of God, which the Spirit of Christ cannot master and vanquish in us, yea eject and thoroughly dispossess and cast out of the heart. Therefore we should with courage set upon the resisting of Temptations; If we endeavor, God will give grace and glory.
Secondly, Quickening and strengthening grace for the performance of our Duties, The Lord will gives such grace as this. Grace for our several Callings, Relations, places and services, which do belong unto us; This is another branch of this Bounty in God, which is commended to us, and which is very sweet and comfortable in the consideration of it. It is a very great encouragement, as to the undertaking of any special business or employment which God does call us to, that he will give grace for it. He will give us the grace and assistance, and special inablement. It was that which he promised Moses, when he called him forth to the work of the Ministry, which he was very averse unto, from the consideration of his own insufficiency, Now go (says he) and I will be with thy mouth, and will teach thee what thou shalt say, But that was but only common grace, as to the gift of Elocution. God will give us also sanctifying grace, as to the Duties and exercise of Religion which he does require of us also. In any deadness of spirit which is upon us, in any indispositions to good duties, in any weakness as to the performance of them, there is grace and power in Christ, and his Spirit which he does communicate to his servants answerable hereunto.
And so for all relations likewise, whether in Family or Church, or Commonwealth; this is the comfort of a Christian that the Lord will give grace, especially as (I said before) where he hath given it already in the Principle. Look where God hath given grace in the General, that is the grace of Conversion and Regeneration, there he will likewise give grace in the particular, that is grace agreeable to the several occasions which we have at any time afforded unto us for the exercise of it, and to the duties, which he does require at our hands to be performed by us.
Thirdly, Suffering grace, for the Afflictions which he lays upon us, the Lord will give grace likewise here. It is that which does sometimes startle the best of the servants of God, to think how they shall be enabled to graple and wrestle with the cross, when they look about them in the world, and see what a sea of evils does in a manner encompass them, they are ready to faint in themselves and to think they shall never be able to undergo them, and bustle thorough them well; but see now here what God hath provided for their comfort and encouragement, namely a supply of his grace. There's no Affliction which God lays upon his servants but he does in some measure enable them to bear it, and not only to bear it simply in a common and ordinary manner out of the strength of Nature and common principles, as Heathen and such men as these, but after a special and peculiar manner, as Christians, from a spirit of faith, with patience and comfort, yea and sometimes joy itself, to the special honor and credit of Religion, and of that grace which God hath given in reference thereunto. Thus will God send grace in the increase and augmentation of it.
But yet for our better understanding, and improvement of this point still in hand, we must know that there are certain Qualifications, which are required as special conditions in those persons, whom God will bestow a greater Measure and Degree of grace upon, then as yet He hath given unto them.
First, That they be such as are humble, This is that which the Scripture does especially point out to us, as requisite in this business, as Psal. 25.9. The meek will he guide in judgment, and the meek will he teach his way, so Jam. 4.6. He giveth more Grace, wherefore He saith, God resisteth the proud, and giveth grace unto the humble. Those which are proud and conceited of their own strength and perfection, God doth oftentimes suspend and withdraw his grace from them, gives them up for a while at least to the power and prevalency of Satan, and leaves them to themselves, that so thereby he may humble them, and debase them in their own thoughts, and awaken them out of that presumption and security in which they are. But for those that are sensible of their weaknesses, and do mourn and groan under their wants, such as these He enlarges himself unto them, He fills the hungry with good things, but the rich he sends empty away. Therefore that is one qualification considerable, as to the improvement of Grace in us, viz. humility and lowliness of mind.
Secondly, Those that are believing, and do exercise faith in those promises which God hath made to this purpose; whatever good God bestows upon us, He conveys it to us through the hands of Faith, and so amongst the rest, he does with this here of his grace. The Lord will give it, but we must still fetch it and draw it from Him, we must come boldly to the throne of Grace, that we may obtain mercy and find grace to help in time of need, Heb. 4.16. And so Heb. 12.28. Let us have Grace? How shall we have it? what is this in our own power? no, but let us labor for it, and endeavor after it, and beg it at the hands of God, Ask and it shall be given you; we have cause to be encouraged in doing so, forasmuch as we are likely so well to speed in so doing, He that believes shall be established. Faith is such a grace as hooks in all other Graces to itself.
Thirdly, There is here required an using of these Graces which we have received, use Grace and have it; the more we do improve that grace which we do already partake of, the more shall we increase in the addition of more graces unto us, To him that hath shall be given, which does not hold in nature to grace, but in a less degree of grace to a greater. There are some that would have it so, that the use of Nature and Free-will profitably does engage God to give his sanctifying grace to those that do so; but that we had no ground to assert, neither do we affirm it, but rather this; That those which use those beginnings of saving grace so as they ought, God will bestow a greater measure upon them. And so now ye have the first gift which is here mentioned, as a part of God's bestowing, The Lord will Grace.
The second is Glory, The Lord will give Glory, this is distinct from grace in the proper notion of it, though in some places it is made equivalent to it, and synonymous with it, so as by Glory to understand Grace, as 2 Cor. 3.18. From Glory to Glory, that is, from grace to grace, The grace of Christ, which is revealed in the Gospel being full of glory, has the name of glory put upon it; but here in the Text, it is a distinct Head. Understanding by glory that blessed and happy Estate and Condition of the Saints in Heaven, yet in some sort even begun and initiated here below in this present life: So then by glory we are to understand the fruit and reward of grace, or the consequents attendant upon it. This the Lord will give, and he will give it two manner of ways, according to a twofold Explication.
First, Here in this life present, in the pledges and anticipations of Glory, in the first fruits of the Spirit, and those beginnings, which a Christian does partake of here in this world, not only in grace, but in comfort. These are glory in kind though not in Degree, they are of the same nature with it, though not reaching to the perfections of it, and so therefore have the name of glory, very fitly put thereupon. This we find mention made of in 1 Pet. 1.8. Whom having not seen we love, in whom though now we see him not, yet believing, we rejoice with joy unspeakable and full of Glory; where glory is fastened upon faith, and believing here in this world.
Secondly, Glory does more especially refer to our happy Estate in Heaven hereafter, which is the more ordinary acception of it. Thus Rom. 8.18. I reckon that the sufferings of this present life, are not worthy to be compared with the Glory which shall be revealed in us. So 1 Cor. 2.9. Eye hath not seen, nor Ear heard, neither hath it entered into the hearts of men to conceive the things which God hath prepared for them that love him. Again, 2 Cor. 4.17 Worketh for us a far more Exceeding and Eternal weight of Glory. And Colos. 3.4. When Christ who is our Life shall appear, we also shall appear with him in Glory. This is another kind of Glory which God will give, and here promises to give it. The Lord will give Glory.
It is that which we should keep our hearts up in the Expectation off, as that which may satisfy us against all the Scandal and Reproach of the world. When we think but once of Glory which is reserved in Heaven for us, it should make us with Christ himself to despise the shame which the world puts upon Goodness. And so ye have these two gifts in the distinct Consideration of them, Grace by itself, and Glory by it's self.
The Second is their Connection Grace and Glory together. The Lord will give Grace and Glory both. These two they are not separated from one another, where ever there is Grace, there is Glory. Yea there is a Spirit of Glory as the Apostle Peter calls it, which rests upon the Heads of those which are the Subjects of it. Grace it is altogether Glorious, and does gain respect and Estimation with those which are the beholders and witnesses of it, and especially as it puts forth itself in a powerful and Glorious Consolation.
Thirdly, Take them in their order, and so here is Grace Antecedent to Glory, Grace that comes first, and Glory that comes after it. Here is the Method, and order which God has set, which is likewise observable by us for our particulars. There are some kind of people in the world, which would skip to the one without the other, come to Glory without beginning at Grace: but this is a thing which cannot be in any hand, it is very absurd and preposterous to Imagin it. The Lord will give Grace and Glory. And he will give Grace before he gives Glory, we may take notice of that, those that have not a share in the one, they shall never have a share in the other. Without Holiness no man shall see the Lord, as the Apostle speaks in Heb. 12.14. So much also for that, and so ye have the proposition of God's goodness laid down in the Affirmative. The Lord will give Grace and Glory,
The Second is in the Negative. No good thing will he withhold from them that walk uprightly. It's put in the Negative, but it carries an Affirmative with it, and that with so much the stronger Asseveration. No good thing will he withhold. i. e. Every good thing will he give, and that in a most large and plentiful measure. The Holy Ghost here prevents all the Objections of a mistrustful heart; one would think he had said enough already, when he had told us for his General nature, that he would be a Sun and Shield unto us, and that moreover for the particular Expressions of it, he would give us Grace and Glory both. What could we seem to ask or desire more at his hands then these? Oh but there is yet somewhat still behind which we think we stand in need off: we should have such kind of Blessings also as belongs to this our Natural life in the Flesh, now therefore to give it it's full force and Emphasis to us; he adds this to the rest. That no good thing will he withhold from them that walk uprightly. There are two particulars again briefly here.
First, The Blessing or Bounty itself. No good thing will he withhold &c.
Secondly, The persons which are interested in the partaking of this Bounty, and that is those that walk uprightly, which we must take also (for the further enlargement of it) in its Universality, no good thing whatsoever from such persons as these whosoever.
We'l Begin first of all with the Blessing or Bounty itself, which yet we will handle with reference had, and likewise to the persons which are made to partake of it. No good thing will he withhold. Those that walk uprightly they shall be destitute of nothing which is good whether Temporal or Spiritual, whether for this or for a better life, thus we have it also in Psal. 34.10. The young Lions do lack and suffer Hungar, but they that seek the Lord shall not want any good thing.
This is a point which (at the first heating) seems to be too good to be true, and therefore will need a little Explication which we may take in these following particulars, in which it will be verified unto us.
First, In regard of that right, and interest, and propriety which a true Believer has in all good things. There is no good thing whatsoever but a Child of God has right to as his own, and as belonging unto him. He that overcometh shall inherit all things. Rev. 21.7. And 1 Cor. 3.21. All things are yours, and ye are Christ's, and Christ is God's. Which is not to be understood of particulars, as confounding proprieties amongst men, as if those which were Believers might take away that which was another's; but it is to be understood of Goodness and in reference to God: There's no good thing whatsoever, but a good Christian has a title unto them by virtue of his Relation so far forth as he is a member of Christ. Who is said to be Heir of all things in Heb. 1.2. So is Christ, and therefore those which are his members are so with him, they have a share and interest in whatsoever may make for their good. This is a very great Priviledg and Advantage if it be duly considered. It's somewhat to have a good Title to that which is worth the Having, though as yet there were nothing else in it, especially betwixt us and God, who will do nothing but that which is right. Amongst men oftentimes though it be somewhat, yet it has not always it's Efficacy with it, men may have Title to those Lands and Inheritance which yet they are never the nearer to. But betwixt God and us it is otherwise, if we can but prove our Title and make that good we are pretty well, and thus 'tis here. All the Saints and Servants of God they have right and Title to anything which is good whatsoever it be, that's the first Explication.
Secondly, All true believers as they have interest in all good things themselves from their Relation, to the Lord Jesus Christ, so they have likewise interest in that Affection which might incline the Heart of him that has these things in his own disposing, to bestow these good things upon them whatsoever they be. The Lord bears that render love and respect to those which are his Children, as that he thinks nothing in the world too good for them. This is another Consideration, and which carries a great deal of weight in it. If God's Children do want anything which they may conceive and apprehend to be for their good, it is not for want of any love or Affection of God himself towards them, that they may assure themselves of, and conclude upon it; they have his Heart and his good-will towards them in their greatest restraints, and such as is ready to bestow anything upon them. He that spared not his own Son but delivered him up for us all, how shall he not with him also freely give us all things. Rom. 8.32.
Thirdly, There is no good thing whatsoever which the Children of God can desire, which God is not able to bestow upon them in regard of Himself. He which is Goodness itself, and the Fountain and Treasure of Goodness, he has all good things at his Command, and in his own Power: As there's a Title and an Affection, so there's an Estate too, as the Ground and Foundation of this Bounty whereof we now speak to be bestowed upon them. The Earth is the Lord's, and the fullness thereof, the World and they that dwell therein. Psal. 24. verse. 1. So then if God's Children do want (as they Imagin) any good thing, as it is not for want of love in God, so it is not for want of Power in them neither, he withholds no good thing from them; out of any impotency in himself to bestow it.
But then Fourthly and Lastly, As to the matter of Actual performance. God does withhold no good thing from those that fear Him, in the event itself, but does indeed bestow it upon them, and does here by this passage in the Text engage himself to as much for them. No good thing will be &c.
This must again be taken with these Explications.
First, There is no good thing which God does withhold from all his Children, take it absolutely and specificatively in regard of the things themselves. There are some of the Children of God which do partake of every good thing in kind, in one rank or degree or other, as some of them have Riches; and some of them have none, and some Health &c.
Secondly, There's no good thing whatsoever which God does withhold from any of his Children either in the formality, or Equivalency of it: Let it be truly good, and he does not withhold it, or if he does withhold it in the kind, yet he does withhold it in the Analogy, and proportion and Equalness of it.
First, I say let it be truly good and he does not withhold it so much as in kind, as Health, and Riches, and Friends and Honors make this but out that it is indeed good for any Child of God now to have them, and he shall be sure not to want them, God will never withhold them from him that he may be sure. But now to make this good, ye must know there are divers things concerning it.
First, It must be a suitable Good, that which is good in itself, and considered simple in it own Nature, is not always good for thee in thy particular Condition, and God has a special heed and regard to that. This we must needs distinguish both for the Vindicating of this present Text which we have now in hand, as also the Providence of God to his Children in this particular. There are many which when they hear this point, God will withhold no good thing from his Children: Except against it as a false Proposition, because many of the Servants of God are deficient in such and such particulars; Nay, but soft that's a very unsound, and inconsistant kind of Reasoning; for that which is good in itself is not so good for such and such persons, because not so suitable to them nor agreeable to them in those Circumstances which are upon them, that are here to be attended to. That Greatness of Estate, or that Health of Body, or that height of Place which it may be thou hast a mind to, and thinkest to be very good, as it may be perhaps in itself; yet it is not so good for thee in thy particular, and therefore upon that account is withheld from thee, that only is good which is suitable to such a subject &c.
Secondly, Which is seasonable and in it's time. God does not absolutely withhold but only delay good things to his Children, he will give them but not yet, till they are in some manner sitted and qualified for them. Every thing is beautiful in it's season, the Lord is not slack concerning his promise as men count slack.
And then Thirdly also, Which may best conduce to and consist with their Eternal Salvation, when these outward good things are likely to be any Hinderances to the Salvation of God's people; God does in these cases deny them to them, and withhold them from them; which yet properly is no withholding in good earnest: for as much as his main end, and design which he has about them, is to save them and bring them to Heaven. Thus when anything is absolutely good for them, God does give it them, and that also in kind.
But then further if not in kind, in proportion and Equivalency that he does at least. He gives them the sweetness and comfort of all these things in the denial of themselves; this we may see in that Expression in Mark 10.29.30. Where those that leave Houses, and Brethren, and Sisters, and Lands &c. For Christ's sake and the Gospel are said to receive them again here in this time; even with Persecution: How can that be possible? Namely in the Analogy, and Equivalence though not in the things themselves. There's all these in the Comfort of them, which they partake off though not in the particular. That's another Explication of this point unto you, and so you have the Blessing itself, No good thing withheld.
The next with which I end is the Persons to whom this is promised, that walk uprightly, this has two things in it.
First, It shows the Persons in what Condition for the General, and that is the Children of God who are described by this Pariphrasis of such as walk uprightly.
Secondly, It shows the Persons under what Qualifications for the particular, and that is of Exact-Walkers: And in this latter Sense are we to take it Especially. It is not the Children of God any ways considered, which can expect this bounty from God, but as approving themselves unto him. Those which walk anything carelessly and Remisly, neglect their Spiritual Watch, venter upon Temptations at random &c. They may miss of many a good thing which is otherwise provided for them by their Father. But he withholds no good thing from them that walk uprightly, Therefore let us be sure to look to that, and endeavor to find it in ourselves before we challenge the Providence of God.
And yet withal I must add this; that this word Uprightly, is not to be taken neither in the strictness and rigor of it, so as to be free from all kind of Sins, or Infirmities whatsoever, which is not to be Expected here in this life; but Evangelically and in the Sense of the Gospel for a study and Indeavour after Uprightness, and Carefulness all we can, to walk Holy and unblameably in our Conversations. This is the walking Uprightly which the Holy Ghost here intends in this place, and which has this Blessing attending upon it. Of no good thing withheld from it. So much of that viz. The Proposition in the Negative, and so also of this whose verse. For the Lord God is a Son and shield &c.
〈 in non-Latin alphabet 〉 .
SERMON XXII.
Psal. 94.19.
In the Multitude of my Thoughts within me, thy Comforts delight my Soul.
The Blessed and Holy man David as he was a man of manifold Afflictions, which he was exercised, and tried withal, so also of manifold Comforts and Consolations in those Afflictions, as He had deep calling unto deep in regard of his Troubles, so he had Height also calling upon Height in regard of his Inlargement. The latter is that which we have now at this time before us.
IN this present Verse before us, we have two General Parts, especially observable of us, First, The Malady. And Secondly the Remedy. The Malady, that we have in these words. In the multitude of my Thoughts within me. The Remedy, that we have in these words, Thy Comforts delight my Soul.
We begin in order with the first, viz. The Malady. In the Multitude of my thoughts within me, wherein again we have these four following particulars.
First, The Grief itself, and that is, Thoughts.
Secondly, The Amplification of this grief, and that is Multiplicity, a Multitude of thoughts.
Thirdly, The Subject, or (if ye will) the occasion of it, and that is David Himself, My Thoughts.
Lastly, The intimacy or closeness of it, and that is, within me.
For the first, The grief or evil itself, which did afflict and trouble at this time, it is expressed to be thoughts, Cogitationes meae. Thoughts considered simply in themselves do not contain any matter of grief or evil, they are the proper and natural issue, and emanations of the Soul which come from it with a great deal of easiness, and with a great deal delight, but it is the exorbitancy and irregularity of them which is here intended, when they do not proceed evenly and fairly, as they ought to do but with some kind of interruption; And so the word which is here used in the Text seems to import; the Hebrew Sagnaphim carrying an affinity with Segnaphim, which is derived from a root that signifies properly a bough. Now we know that in a bough there are two things especially considerable, as pertinent to our present purpose. First, there's the perplexity of it. And Secondly, there's the agitation. Boughes they usually catch, and entangle one in another, and boughs they are easily shaken, and moved up and down by the wind. If there be never so little Air or breath that is any time stirring abroad, the boughs they do presently discover it, and are made sensible of it. So that this expression does serve very well to intimate and set forth unto us the perplexity and inconstancy of Thoughts, which David was now troubled withal, and whereof he now complains, as grievous and offensive to him. They were not thoughts in any consideration but thoughts of distraction, such thoughts as did bring some grief and trouble with them. This the Septuagint Translates it were so fully apprehensive of, as that they quite leave out thoughts, and render it only by griefs, 〈 in non-Latin alphabet 〉 . According to the multitude of my sorrows. But it is more full and agreeable to the word to put them both together, my grievous and sorrowful thoughts, such thoughts as in regard of the carriage, and ordering of them do bring grief and sorrow with them.
And here we may by the way observe thus much, That God need not go far to punish and afflict men when he pleases; He can do it even with their own thoughts no more but so. He can gather a Rod of these boughs, and make a scourge of these twistings wherewith to lash them, and that to purpose. If He does but raise a Tempest in the mind, and cause these thoughts to bluster and bustle one with another there will be trouble and affliction enough, though there were nothing besides. It is no matter whether there be any ground or occasion for it nor in the things themselves; It is enough that there be so but in the conceit and apprehension. God can so improve a fancy a mere toy, and imagination itself, if that he will indeed fasten it and set it on upon the soul, there shall be no quiet nor rest for it. It is that which many a poor Creature in the world, is too sadly acquainted withal, a mere vexing, and tormenting itself with its own thoughts, and the distempers and prevarications of its own brain, Belshazzar his countenance was changed, and his thoughts troubled him, Dan. 5.6.
What does this now teach us, but from hence to stand in awe of this Great God, who is the searcher and tryer of the thoughts and has the ordering and disposing of them, who forms the spirit of man within, and declares to him what is his thought, (as he has that property ascribed unto him, Amos 4.13) how I say should we tremble and fear before him. Here is that which may take men off from security, and hope of impunity in regard of their sins, Because it may be sometimes they are out of the reach of human censure, and man cannot so easily come at them, they may therefore think themselves safe, and well enough; no but they are not so for all that, God can muster their very thoughts against them, and raise a force out of their own Consciences if He pleases, which will be punishment enough; whats the Hell of Hell itself, That worm that never dies, and that fire that never goes out? but this perplexity and irregularity and exorbitancy of distracted thoughts. And how often is God pleased in a degree thus to torment them before their time, to show them what he will hereafter do more fully.
And more particularly, let us here be advised to have a special regard to our thoughts above anything else, let us not give ourselves too much scope and liberty here, but restrain them, and keep them in awe. There are many which think thoughts are free, and that they have leave to think what they please without any contradiction; no, but they are mistaken in so thinking. Even the very thought of foolishness is sin, as Solomon tells us; and Peter councils Simon Magus to repent of his wicked thought that it might be forgiven unto him; we have cause to take care of our thoughts that they may not be otherwise then such as are agreeable to the rule of God's Law. Take heed of spiritual sins and such as are more appropriated to the mind. or of Corporal sins made Spiritual by Fancy and Speculation. Speculative revenge, and Speculative uncleanness, and Speculative Theft, which consists in Covetous and unlawful Desires. We should use our fancies and thoughts purely, that so while they are not to us instruments and means of sin, they may not be to us neither instruments or means of Affliction; that we may not have troublesome and disquieting thoughts, it concerns us to have innocent thoughts, and thoughts (as near as we can) free from guilt; and that in all the Improvements and Activities of them. In matter of Judgment, to have sound, and sober opinions; In matter of reflection, to have holy and Sanctified Meditations; In matter of Counsel, to have honest and faithful Contrivances. Every way and in everything to submit our thoughts to the blessed guidance of the Holy Spirit of God, and in a Gracious Captivity and subjection to the Obedience of Christ. Thus shall we have less trouble from our thoughts then otherways we should.
And as this does concern all men whatsoever, so more especially does it concern those whose excellency lies in their thoughts. Scholars and men of parts and understanding; forasmuch as these are most subject to such kind of evils as these are in the greatest Aggravations: The finest wits are liable to the greatest Distractions; and the more advantages any have of doing Evil, the more occasions have they likewise of suffering Evil, as the mind is capable of the greater Comfort and Contentment so it is also of the greatest trouble; and look as it is in the body, that the most exquisite Constitutions are liable to the greatest pains, so in the Soul, the most sublime and raised parts ar exposed to the most disquieting thoughts. Thus God is pleased now and then to afford sad instances and Expressions off, that others may take heed; but so much for the first particular, to wit, the grief or evil itself which is here mentioned. And that is thoughts.
The Second is the Amplification of this Evil, and that is from the Number Multitude of thoughts. Thoughts crowding and thrusting in themselves in a Violent and confused manner one upon another. Que catervatim se proruunt, as Austin speaks in another case, such thoughts as these does he here speak off. All Evils do still receive an Intention and Aggavation of themselves from the plurality and multiplicity of them. And so likewise here one troublesome and molesting thought it may breed a great deal of Grief and Distraction, and such as a man would fain be rid off, and shake off from Himself what he could: But where there are many, this is so much the more Intollerable: Now this is that which we have here in this place exhibited to us. David had many rugged thoughts which he was perplexed and troubled withal, and which occasioned so much grief unto Him; It was Multitudo Cogitationum, and this is that which many others besides are subject unto. There are many devises in the Heart of a man, as Solomon speaks Prov. 19.21. And again in Eccl. 7.29. God made man Righteous, but they sought out many Inventions. Many Devises, and many Inventions, and many Thoughts are men troubled withal: There's a variety and diversity of them.
This (to give you some account of it, from whence it does proceed) is founded upon these following Considerations.
First, The nature of the mind of man considered simply in itself, that lays Ground for this Multiplication. Man's Soul, it is full of Nimbleness, and Activity, and Fruitfulness upon all occasions, It is that which is still working and beating out somewhat or other without any Intermission. And because it is also full of Inconstancy and unsettledness by reason of Sin, therefore it is apt to produce a variety and abundance of thoughts. It goes from one thing to another like a Be in the change of Flowers and is never at rest; and this is a part of that Vanity which is upon it, this Infirmity is seen in nothing more then it is in the performance of good Duties, Prayer and hearing of the word, and such Religious Exercises as these, wherein this multitude of thoughts does in a special manner discover itself. How hard and difficult is it without a great deal of carefulness and watchfulness, and preparation and circumspection for the mind, to keep itself close to that one thing which is necessary, and not to be called away to a variety and multiplicity of Distractions at such times as those are. The Holiest men that ever have been they have much complained of this weakness in themselves, as St. Austin, and St. Basil, &c.
Secondly, Another Cause and Ground of this multitude of thoughts may be taken from the mutability of Conditions, and variety of Objects, and occasions which we meet withal in this world. Our thoughts are for the most part answerable to the Estate in which we are, and the occasions which are presented unto us. Now forasmuch as there's an alteration in them, there's a diversity also in these, which are suitable and agreeable thereunto. This is our Condition in this World, that it is subject to an abundance of change, sometimes things go well with us, and sometimes they go another way; at least we are ready to think so: let them go how they will. There are occasions from ourselves, there are occasions from our Relations, there are occasions from the Church and public Estates. And this does produce Plurality and variety of thoughts in us.
Thirdly, There is also some cause from this, now and then likewise from others, according as thoughts are suggested and presented and offered to the mind, and this is seen in nothing more then in the Temptations of Satan, who being Himself a Spirit, has thereby a very great advantage over our Spirits, and does sometimes put thoughts into us of his own accord, and which otherwise we should never think off: Yea there are some whom he does in a manner force and impose thoughts upon them against their will in his violent suggestions. Thoughts of Atheism, and thoughts of Blasphemy, and thoughts against the very Light, and dictates of Nature itself; these may be said to be our thoughts, so far forth as we are the Subjects recipient of them, and in a passive sense; but otherwise they are none of ours, neither shall they be put upon our score, or laid to our charge, while we do abhor and reverence them, no more then the words of any Blasphemer or profane person which we hear against our minds, and which we shut our Ears against: yet these they are many times in great multitudes, and do make up this present number in the Text. And so much also of the second particular here observable viz. The Amplification of the evil multitude of thoughts.
The Third is the Subject of this Grief and Distemper, and that is David Himself; My thoughts. David an Holy Person, a Prophet of God, a man after God's own Heart. Even he was exercised and afflicted and troubled with this variety of distracting thoughts; from whence observe thus much that even the Children of God themselves they are sometimes troubled with anxious and solicitous thoughts, and that also in a very great multitude and plurality of them. In the multitude of my thoughts says David. It were an Infinite thing to run over the several particulars, and therefore we must of necessity fasten upon some General heads, which we may take for orders sake these following Explications.
First, Multitude of thoughts concerning their own Salvation and State in Grace.
Secondly, Multitude of thoughts concerning their own Preservation and Provision and State always in the world.
Thirdly, Multitude of thoughts concerning the public State and Condition of the Church of God, and the Common-wealth. All these several Heads do make up this multitude of thoughts in the Church of God.
First I say, They have Multitude of thoughts as concerning their own Salvation, and State and Grace. The Children of God themselves, they have now and then very great Doubtings and Distractions, and perplexities in their own minds, in reference to this: They are sometimes at a loss with themselves as concerning the Apprehension of God's love and favor towards them, and their own Interest in Grace, and future Glory; thus it was with this very person before us David himself, as we may gather from his own Complaints and Requests to this purpose in many places of the Psalms, more particularly Psal. 13.1. &c. How long wilt thou forget me O Lord? for Ever? How long wilt thou hide thy face from me? How long shall I take Counsel in my Soul, having Sorrow in my Heart? &c. And so Psal. 42.5. Why art thou cast down O my Soul? And why art thou disquieted within me &c. And Psal. 51.8. &c. Make me to hear Joy and Gladness, that the Bones which thou hast broken may rejoice: Hide thy face from my Sins, and blot out all mine Iniquities &c. This shows us what Condition he was in; and so as David Himself, so likewise others together with him: This was also the Condition of Job, he was troubled with multitude of such thoughts too as he oftentimes complains in his Book; that God hid his face from him, held him as an Enemy, writ bitter things against him, put his feet into the Stocks, and set a print upon his heels, scared him with Dreams, and terrified him with Visions, and many such like Expressions of disquietness as these are. And so likewise that Goodly man Heman. Psal. 88.14.15. This was his case likewise. Lord why castest thou off my Soul? While I suffer thy Terrors I am Distracted. Afunah Anius pendeo, I am in agreat doubting and know not which way to turn me. This is that which God sometimes in his providence suffers and orders so to be upon very good Ground. As namely thereby to humble them and keep them low: The Children of God themselves are too subject now and then to be exalted, and lifted up in themselves when all goes well with them; and therefore to subdue or prevent this Distemper in them does God exercise them with Spiritual Disertions, and sad thoughts. This we may see (for an Instance) in St. Paul, who least he should be Exalted above measure through the abundance of the Revelations, had therefore a messenger of Satan sent to buffet him, and this as Irksome and troublesome to him as a thorn in the Flesh: When the Child begins to grow wanton, the Father hides his face from him, that so by this means he may bring him into a better order and frame again: And so does God deal with his Children in his Dispensations and Carriage towards them, he has the like oeconomie likewise.
Some times he does it to show his own Liberty and Prerogative, as the case seems to have been with Job, though more frequently this does proceed from the Miscarriages of God's Children themselves who cause more troublesome thoughts to themselves, then otherwise they need to do; only from their own Sin and default.
That which we may gather from this present Observation to ourselves for our own Improvement, is from hence to take heed of over charging, and laying too hard censure and load upon those, whom we see sometimes to be in such Conditions as these are giving them over, as none of the Children and People of God; It is that which the world is too ready and forward to do, when they observe any persons to be followed with troublesome and disquieting thoughts, and especially in reference to their Salvation, and the assurance of God's love unto them to conclude them in a bad Condition, and not that which they ought to be; but they do offend in so doing. And they do offend also (as David expresses it in another place) Against the Generation of his Children. Psal. 73.15. We see here how David Himself though a man of those high Qualifications, and peculiar Interest in God, yet he was not freed from these troubles, nor the variety and plurality of them. In the multitude of my thoughts. That is, in this first Explication of thoughts concerning his own Salvation and State in Grace.
The Second is with thoughts in reference to his own Provision and Preservation and affair in the World. There is a multitude of thoughts in this particular which both David and the rest of God's people are oftentimes subject unto.
First, For Provision. What they shall Eate, and what they shall Drink, and what they shall put On? Many thoughts of Distraction about this: I say thoughts of Distraction. For as for thoughts of Providence, and Sober and careful contrivance, they are such as are no other then suitable and agreeable to them, and are very warrantable in them. But I say Distracting and Perplexing thoughts; these are such as are very Irregular and hurtful to them, they may be very well brought within the compass of these bough-like thoughts, and they are such as are in the Language of Scripture expressed and set forth unto us by the name of Thorns which Choak the word that it becometh unfruitful. Matth. 13.22. These were such as our Savior did so labor to pluck up out of the minds of his Disciples, and in them of all of us. Matth. 6.31. Therefore take no thought saying, What shall we Eat? or what shall we Drink? or wherewithal shall we be Cloathed? And he uses many arguments to that purpose, in regard of that great proneness which is in us thereunto.
This proceeds from want of due considering of the providence of God himself for us, and our Relation to him, as may appear by the means whereby he labors to settle our thoughts in this particular verse 32. of that Chap. Your Heavenly Father knoweth that ye have need of all these things. There are three or four arguments at once in those words to take us off from anxity and perplexity in this matter.
First, From God's Relation to us, he is our Father, and a Father will not be wanting to his Children in providing for them, in regard of his great nearness and affection to them. Children that have a Father to take care for them, they take so much the less care for themselves.
But then Secondly, Our own Necessities we stand in need of all these things. A Father though he will provide for his Children, yet he will not provide all kind of things for them, there are many things which they may as well want as have, and he will not trouble himself about them, but ye have need of all these things, and therefore he will not fail you.
Thirdly, His Cognizance of our Condition, that's another Consideration: A Father may be willing enough to provide for his Children's necessities, if he knew that they were in necessity indeed, but this perhaps he may not do, and sometimes he does not. Yea but your Father knows that ye have need of all these things, and he knows it before ye ask him to verse 8. of this Chap.
Lastly, His Ability to supply us, that's signified in the Epithet which is given him; your Heavenly Father who is full of Riches, and Goodness and Power and has nothing wanting to him, and so will not suffer anything to be wanting to you neither. All these taken together show the unreasonableness of these distracting thoughts, which yet we are all for the most part subject unto; and thats in point of Temporal Provision.
So likewise Secondly, in point of preservation and deliverance from any danger, which at any time we are subject unto. There's a Multitude of the like thoughts here to which we are infested with all. We never think ourselves safe, even then, when we are under the safe-guard of the greatest protection. David himself (still to keep to the Text,) was thus distracted; especially at that time, when he was in danger from Saul's persecutions, although he had but newly escaped, and had been made partaker of a most eminent experience of God's goodness to him, yet he presently again thinks with himself, I shall one day perish by the hands of Saul, 1 Sam. 27.1. Look how many dangers we are any of us capable of, so many perplexing, and solicitous thoughts are we likewise subject and inclinable unto, occasionally from those dangers which are upon us.
And then thirdly, As concerning our employments, and ordinary affairs, what a Multitude of thoughts here does there daily increase upon us. There's none can have many businesses, but they will consequently have many thoughts, which those businesses will produce in them, especially those whose businesses lie in their thoughts; these must needs have thoughts about them, if they be sensible and apprehensive of them, and consider what they are, and that according to the nature of the things themselves, and the employments, which they are taken up in, such as David's (for his particular) were. He that had the care of a kingdom, and State, and Common-wealth lying upon him, he could not be without such thoughts, and that a Multitude of them too, which he was troubled withal. Great Places and Offices, they are accompanied with great thoughts as attending upon them. Thoughts how to discharge them, and to perform the Duty of them, and thoughts how to sustain them, and how to undergo the miscarriage of them; still there will be thoughts on work, where there is any work at all to be done; if those to whom it doth belong do well consider and advise with themselves, whether in the Church or Common-wealth: we see how St. Paul was affected as concerning those great businesses which lay upon himself for the Church, in 2 Cor. 11.28, 29. Besides those things, that are without that which cometh upon me daily the care of all the Churches, who is weak and I am not weak? who is offended, and I burn not? This blessed vessel of God, was even almost cracked and broken with those thoughts with were upon him. And it is not otherwise in a proportion with many others besides; though they may be free from troublesome thoughts otherwise, yet they have enough in regard of their very work, and this makes up to us the second Explication of this multitude of thoughts in the Text, which the Prophet David was here troubled withal; namely thoughts for his own Provision and Preservation and business in the World.
The Third is, Thoughts, as concerning the Public state and condition of the Church and Common-wealth, not only in reference to himself, and as a part of his own employment, considered as a Public person, but absolutely and simply in itself, where himself had nothing to do for the managing of any affairs. This is another property and disposition of a good man to be much affected and troubled in this respect; when we once come to be Christians, we come to have thoughts for more then ourselves, or such as belong unto us in a civil or natural Relation which call to us to have thoughts also for others, namely the Church and people of God; we have divers instances hereof, of Godly men in Scripture, and elsewhere, who have had many solicitousthoughts in them in this particular. Thus it was with good old Eli, ye know how the case was with him. It is said of him, that he sat upon a seat by the way side watching, for his heart trembled for the Ark of God, 1 Sam. 4.13. He was very anxious and solicitous in himself, what would become of the Ark (which was a Testimony of God's special presence) forasmuch as it was now in danger of being surprised by the Philistines, and his Daughter in Law Phinehas 's wife, when she heard that it was taken indeed; she regarded not the Birth of a Son in comparison, when she considered the sad condition which the Church was now in. And so for Nehemiah, though himself was well, and in a good condition, being in favor and honor in the Court of Artaxerxes, and no sickness upon him, (as the King himself took notice of him) yet he looked very sad and discontented in regard of the affliction of God's people, and he had a multitude of disquiet thoughts, because the City, the place of his fathers Sepulchers lay waste, and the gates thereof were consumed with sire, as himself expresseth it, Neh. 2.3. And so again, it was likewise with Mordecai, when he perceived what was done by Haman in conspiracy against his people the Jews, he had no rest, nor quiet in his spirit, but was full of thoughts and care within himself how to free them from that ruin, which was advised upon, and consulted against them; And he had brought Queen Hester likewise into the same condition and disposition with him, Esth. 8.6. How can I endure to see the evil that shall come unto my people, or how can I endure to see the destruction of my kindred. This has still been the temper and Disposition of men of Public Spirits, to have multitude of thoughts about the Public, and the State of the Church and Commonwealth. And that's now the Third Explication of David's thoughts in this present Text, and how far forth it holds true of Him is this subject of this present distemper, so as to say his thoughts. In the Multitude of my thoughts.
But then again further in that it is said here My thoughts, there is somewhat more which is hence observable of us, then as yet we have taken notice of; and that is, as David was not only the subject of these Distractions, but likewise the occasion, and promoter of them also. They were his own thoughts which wrought this trouble in him, which now he was in, and he might thank himself (as we may say) for it. They were his Thoughts, not only in a passive sense, as received into him, but they were his thoughts also in an Active sense, as procured by him, and so it serves to show unto us another piece of distemper, which many minds are subject unto, and that is (in a manner) voluntarily and of their own accord disquieting themselves, either by fetching in such kind of thoughts as are to their annoyance and disquiet, or else by too much yielding and giving way to discouraging thoughts, which are suggested and injected into them. God has given us in some measure and degree a kind of command over our own thoughts, so that although it be not in our power to prevenr such and such thoughts from being offered; yet it is in our power to forbear from inviting them, and calling them in; and so likewise of dwelling and staying upon them, when they are presented at first, yea further it is in our power likewise to prevent the offering and tendering of real thoughts unto us, antecedently and in the occasions of them, by avoiding evil objects, and actions, and discourses and communications, and such things as these, thus far it is in our own power to keep out Evil thoughts from being presented unto us, while we forbear to do anything whereby we may provoke the Lord in just Judgment to give us up to Evil thoughts, now this is that which is to be feared that David was not altogether clear and innocent in, no more are divers others besides. They are distracted, and troubled in their thoughts, and themselves are the causes of it, in not watching over their thoughts as they should; from whence they may very truly say with him here in the Text, My thoughts in a peculiar manner, and with a witness. And so ye have the third particular observable in this first General, namely the subject, or occasion of this Grief, and that is, David himself, My Thoughts.
The fourth and last is the intimacy or closeness of it; and that we have in this word within me. The Hebrew word is Be-kirbi. In medio mei. The Arab. Be-kalbi, in Corde meo. And so likewise the Septuagint, 〈 in non-Latin alphabet 〉 In my very heart. This is added by way of further intention and aggravation of the present evil and distress; it might have been enough one would have thought to have said, In the Mutitude of my thoughts, no more but so, and have left the heart out, or the inward parts: for all men know that the mind properly alone is the subject of such distempers as those are, but the Psalmist is willing to add this in way of redundancy, as carrying these special hints, and intimations along with it.
First, To show the secrecy of this Grief, It was that which everyone did not see or take notice of, and so was less obvious to pity, and commiseration. Those evils which are External, and in the Body, everyone is ready to bemoan them, and to bewail them, and to take notice of them, and to show a great deal of Bowels towards those which are afflicted with them; but these griefs which are inward, and in the mind, they are such as are known to none but to God Himself. The heart knoweth its own grief saith Solomon, Prov. 14.10. That is, it knows it, and none knows it besides; Now such was this grief here of David's, it in his heart, and so it was secret.
2ly, Here is hereby denoted the settledness and radication of this evil; it was within him, and it was within his heart, that is, it was deeply rooted and fastened, and such as had a strong groundwork and foundation in him, such were these troublesome Thoughts, they were got into his very inwards and bowels, and so were not easily got out again. Thus in Job 17.11. where our Translation renders it the thoughts of my heart, The Hebrew Text hath it, the possessions of My heart. Moraske levavi. Thus are such thoughts properly Possessiones Cordis. They are such as do take up a special Residence and Possession in the mind of those, which are afflicted with them.
Thirdly, Here is hereby also signified the Impression, which they had upon him, and the sense which he himself had of them. They were such as did grievously afflict him, and pierce him, and went near unto him, they went to his very heart, and touched him (as it were) to the quick, through the grievousness of them, as he speaks in another place concerning the reproaches of his Enemies, Psal. 42.10. As with a sword or killing in my Bones, mine Enemies reproach me, while they say daily unto me where is thy God. Thus were David's thoughts at this instant; they were within him in this respect also, to wit, in regard of their impression. And so ye have the last particular in this first General, to wit the Intimacy or Closeness of this present Grief within us. And so also for the first General in the Text propounded to be considered by us; and that's the Malady in the multitude of my thoughts within me.
Now the Second follows and that's the Remedy in these words. Thy Comforts delight my Soul. Wherein again we have two particulars more.
First, The Physic itself, and Secondly the opperation of the Physic. The Physic itself: Thy Comforts; the operation of the Physic Delight my Soul. We begin with the first, viz. The Physic itself, Thy Comforts. Sanchummeka, Consolationes tuae. Now thus it may be here Considered by us two manner of ways.
First, Particularly, and Distinctly, as it lies here before us in this Clause.
Secondly, Connexively, and Relatively in conjunction with the clause immediately going before.
First, To take it distinctly and simply in itself, Thy Comforts. He speaks here to God and gives Testimony to his Comforts in this his present condition. My thoughts, but thy Comforts; we may raise thoughts of ourselves, but it is God one-can settle them: we may torment ourselves, but it is God only can relieve us; none can comfort but God. For the opening of this further to us, we must know here that this expression it is to be taken per Excellentia & 〈 in non-Latin alphabet 〉 Thy Comforts not only Originaliter, and Effective, but likewise Meterialiter and Objective; not only as God is the Author and Bestower of these Comforts, but likewise as God is the Object and matter of this last. If we speak properly and exactly, so all Comforts are God's Comforts, even those Comforts which are in the Creatures and which are derived and conveyed to us in them they are no other then his. The Comforts which are in Friends, and the Comforts which are his Estates, and the Comforts which are in any outward Blessing, which we here enjoy; they are all his Comforts: They are his as giving the thing, and they are his as giving the Contentment, we cannot partake of any Blessingexcept he bestow it; nor we cannot have Comfort in any Blessing except he breath upon it, and vouchsafe his concurrence with it: If he does but either withhold his Hand, or withhold his Influence we are still void of Comfort, so that we may say of all these Refreshments, which we do at any time here share in as David said once in another case. Lord they are thine own, which (by the way) should teach us to use them so much the more to his Honor and Glory; but these Comforts here in the Text are said to be his Comforts, as I conceive in a further Consideration: And that is not only as leading us to the Spring and Fountain of the Comfort, but likewise as denoting to the kind and Nature of Comfort, thy Comforts, that is Comforts sounded n thee, and suitable to thee, and fetched from thee. From thee, not only as the Creator and Preserver of the World. Vt es Author Naturae, but from thee as the Lord and Governor of the Church. Ut dispensator Gratiae, & Grasiosus pater in Christi. Thy Comforts that is Divine comforts, Christian Comforts, Spiritual Comforts, Comforts drawn from Religion by taking it Specificator; and so the point will be this. That Divine and Spiritual Comforts, are the chiefest Comforts of all others; there's no Comforts which are able to satisfy that mind which are troubled with sad thoughts, as those Comforts which are more especially God's, and do belong unto us in our reference and relation to Him as his Children and People: This is clear from this very Text itself, and there needs no other Testimony besides for the Confirmation of it.
Now that which will further discover it to be so are these following Considerations.
First, Because such Comforts as these are most full and large and of greater extent, they are such as are every way answerable to the Grief itself which lies upon us what ever it be; that's the most satisfactory Comfort which does come to the relief of all kind of Troubles and Distractions, now thus do these as we shall hear more anon.
Secondly, They are such as are of the deepest Rooting, and Foundation; they are therefore the best Comforts, because they are the surest and solidest Comforts: For what can be more solidly laid, then that which is laid in God Himself, and is founded in Him; such as the Foundation is, such is the Comfort which is fastened upon it.
Thirdly, They are also more lasting and continuing, they will hold out, when none others will besides. All other Comforts besides they are passing and transatory and fading, they have an inconstancy, and uncertainty in them and are easily lost and gone; but these Comforts which are Divine and Spiritual, they are perpetual and external. They are such (as for the substance of them,) they cannot be lost: Indeed they may be sometimes lost to us in regard of our sense and feeling, and oftentimes are, as we may carry ourselves, but otherwise they are abiding Comforts, and the continuance and duration of them does further add to the Excellency of them, and does serve so much the more to commend them, and to set them forth unto us, to be the best Comforts that are.
The Consideration hereof may therefore teach us in the first place to preserve and look after these above any other else besides. We when any Evil befalls us, or we are exercised with any troublesome thoughts, we are ready presently to run and to betake ourselves to other things; to our own wits and Counsels, and Contrivances, and those delights which are so in the Creature: but in the mean time we do not so apply ourselves to God Himself. No alas! What are all Comforts without Him, they are but poor miserable Comforters and Physicians of no value, as Job said of his Friends it is God that comforteth those that are cast down. He that is the God of Comfort, and the father of Consolations as the Scripture sometimes styles himself, and therefore we should have recourse to him in all our Perplexityes, and to his Comforts as they are here commended unto us.
Now what are they (may some happily Interpose) what are these Comforts of God, which the Psalmist does more especially intend here in this place: In a word they are the Comforts which do flow from our Communion with him. The Comforts of his Attributes, and the Comforts of his Promises, and the Comforts of his Gracious Presence drawing near unto our Souls, when it pleases him to shine upon us, and to express his good will to us, and to give us some evidence and assurance of his love and favor towards us; these are his Comforts, and these are more then the Comforts of all the world besides, this is that which David does further signify in another place. Psal. 4.6.7. Many will say unto who will show us any Good? Lord list thou up the light of thy Countenance upon us; thou hast put more gladness into our Heart, more then in the time when their Corn, and Wine, and Oil increased.
Secondly, As we should labor for those Comforts above all others, so we should also improve them unto us. If we do enjoy them, and live in the comfort of them, we should esteem them, and prize them above all other Comforts else, and be thankful, and bless God for them; we should yield ourselves unto them, and suffer ourselves to be satisfied and comforted by them, when God at any time offer them, and afford them to us. There are many who when God would comfort them, they themselves refuse to be comforted, as it is said of Rachel, and they will not receive comfort from him, unless they may have such kind of Comfort as themselves desire; their Comforts, that is, the comforts of the Creature, but his comforts those they do not care for, though he does never so much flow in unto them with them; now let us by all means take heed of this. Let not the Consolation of God be small with us, as Eliphaz speaks to Job 15.11. But let us hug them, and make much of them, even there where it may be, we may be destitute of other things; for if God will but give us his Comforts, we have enough to satisfy us and content us, though we had nothing else but them; If God will but forgive us our Sins, and change our Natures, and put his Grace into our Hearts, and give us the Seal of his Spirit, that we are his Children, certainly we may very well bear with him in the denial of many other things besides unto us; and therefore let us not limit and confine God too much in this particular, but let us leave it to his Holy Wisdom, and providence who knows what is best for us, better then we do ourselves; and in the supply of his own Gracious Spirit, and presence with us can make up to us all things else whatsoever we can desire.
And further where we do enjoy these Comforts let us preserve them all we can, and take heed of parting with them; let us not be prodigal of Spiritual Comfort, or careless or negligent of it: If we do herein we forsake our own Mercy, and are Enemies to our own greatest Good: Let us take heed of offending and displeasing the blessed Spirit of God, and of grieving him, whose office it is to comfort us.
Lastly, Let us see also here what cause there is for us to look after true Godliness and Religion, and to become true Christians indeed, that so from hence we may come to partake of these Divine Comforts, which we do no otherwise then so far forth as we have the Spirit of God in us, and are become his Children. Those which are Strangers in Religion, they are also Strangers to the Comforts of Religion, and to the sweetness which is in that Condition; so that though there be Comforts Enough in God, yet they have no Interest in them, nor no Ability whereby to derive them, and to convey them to themselves; therefore let us look to that by all means.
Yea and moreover to abound in Grace and Holiness all we can, for as we come to be partakers of God's Comforts, by being Godly and Religious, so we partake of them the more, as we are Godly and Religious in greater measure. The closer we walk with God, the more comfort we have from him, not only hereafter in Heaven, but also now at present here upon Earth, which should therefore be a further spur to incite us hereunto. And so much for these Comforts in the first Notion, considered absolutely and distinctly.
The Second is by considering them connexively in reference to what went before in the beginning of the verse, In the Multitude of my thoughts. The words in the Hebrew are Be-rov, or as some would have it Ke-rov. The one makes it to be in multidine, as our Translations render it to us, the other makes it to be secundum multitudines, as the Vulgar Latin following the Septuagint, 〈 in non-Latin alphabet 〉 . It makes no great matter which, there being but little difference betwixt them, according as they run in the Text, whether in the sound or in the sight. From both together we have a singular commendation of these Divine Comforts, which David was now refreshed with in three particulars. First, For their Concomitancy. Secondly, For their Opportunity. Thirdly, For their Conveniency; each of these are in this expression.
First, Here is their Concomitancy, by making in to be as much as cum, In my thoughts, that is altogether with them; and so it does imply thus much unto us, That the children of God they are never wholly and absolutely disquieted, and dejected in themselves, but as God does in his providences suffer them now and then to be troubled with sad thoughts, so at the very same moment and instant of time does he administer comfort more or less unto them They have some light in their greatest darkness, and they have some refreshment in their greatest sadness, and they have some comfort in their greatest Distraction. In the very midst of judgment upon them, does God remember mercy towards them. This is the state and condition of God's people, God does secretly uphold their hearts from sinking, when it seems to be never so ill and sad with them.
This proceeds from his singular love and indulgence towards them, who does not afflict his servants willingly, nor does not desire to lay upon them anymore then they may be able to bear, If we should have all thoughts, and no comforts there were no subsistence or holding out, but God does now graciously mitigate and qualify his dispensations towards us, that so the spirit may not fail before him, nor the souls which he has made, as Himself gives that very reason and account of it, Isa. 57.16. He corrects in measure, Isa. 27.8.
This teaches us both to expect it, and also upon occasion, to acknowledge it, it serves both to excite our patience and thankfulness.
First, Our patience in expecting it, and making account of it, when we fall at any time into trouble, let us not aggravate it, and make it worse then it is; for it is neither so much as it might be, nor yet so much, as we deserve. And therefore let us take heed of charging God foolishly in this particular, as we are many times subject to do, if we do but a little reflect and consider how it is with us, we shall find that it is so, as is here presented to us; namely Comforts, and some glimpse of mercy in the greatest sorrows. And this is the great difference now betwixt the condition of men here in this world, and of the damned in Hell; those sad creatures there, they have the thouhgts but not the comforts, they have the destractions, but not the qualifications, there is sorrow without any refreshment, but those which live here in the world, especially those which are God's children, they have a mingling of some sweetness with their greatest grief.
And this Secondly, excites our thankfulness, and calls us to the acknowledgement of it upon all occasions, and to bless God for it as David else-where does in Psal. 119.75. I know O Lord that thy Judgments are right, and that in faithfulness thou hast afflicted me. And that's the first particular, which is commended to us in these Comforts, viz. their Concomitancy.
The Second is their opportunity. In the Multitude of distracting thoughts, That is, just when they were come to their height, and extremity in me. The Comforts of God are seasonable, and observe the proper time for their coming, neither too soon, nor too late; not before, that were too soon, nor after, that were too late; But in, That is, just in the very point and nick of Time. This is another thing here spoken of. In the Thoughts, and in the Multitude of the Thoughts, not in the indifferency of thoughts, but in the perplexity, not in the Paucity of thoughts but in the Plurality, our extremity is God's opportunity. In the mount will the Lord be seen, when we have thought and thought and thought all what we could, and know not what to think more, then does God delight to tender and exhibit his Comforts to us. There are divers instances and examples hereof, both in the case of whole Nations, as also of particular persons, That this is the course which hath been taken by him.
And that upon this ground, that so he might show his own power the more, as also that the mercy itself might appear to be the greater mercy, which in such a case it seems to be the greatest. This should teach us never to dispair, but rather then to be fullest of hope, and to make perplexities to be a remedy against themselves. And so much for that second particular, to wit their opportunity.
The third Particular is their Conveniency, and the suitableness of these comforts here spoken of. This is signified in that interpretation, which renders it by the word according. And here again are two things more. First, They are suitable to the number of the evils. And Secondly, they are suitable to the greatness of them, for both of them may be very well understood in the Hebrew word Kov, Secundum Multitudinem or Secundum Magnitudinem, ye may explain it by either of them.
First, Take it for the number and plurality of the Ke-rov thoughts i.e. Secundum Multitudinem. And so there is this in it, That God does administer comforts to his Servants answerable to the particular distractions which they are at any time afflicted withal. This it holds very good according to the several instances of thoughts, which we mentioned and reckoned up before, whether as concerning our own salvation, or concerning our Temporal accommodation, or concerning the Public good of the State; look what thoughts they be that God's children are any time troubled with, there are comforts from God which do come home to those thoughts in them, and do either take them away, or very much satisfy them about them.
As for example, If they be troubled with thoughts of doubting concerning their own salvation, and state in Grace. Here the comforts of God do relieve them, by clearing their evidences to them, by shining upon his own graces in them, and by testifying to their spirits by his spirit, that they are his children, and this is more then can be said to the contrary against them. The Comforts of God are greater then either Satan's suggestions, or the misgivings of our own hearts, when he will once come in for a witness, where does there remain anymore room for doubting and suspicion.
So again, As for our Temporal accommodations in all particulars there also. His comforts do serve to uphold us according to the multitude of our thoughts. If it be in reference to our Provision and daily bread; here he comforts us by making good to us his All-sufficiency, and providence for us, and care of us, if it be in reference to our Protection, he is a Buckler and shield. He gives us also a word of Comfort, fear not; and shows how ready he is to protect us, and defend us, and preserve us from evil. If it be in reference to our employments and the business which are to be done by us, here he Comforts us by showing us how ready he is to assist us, and to lend help unto us, and to give us success in whatsoever in his name we undertake. Thus in all particulars of this nature, as we have any thoughts in ourselves, so answerably hereunto likewise have we comforts from God, to mitigate and qualify and relieve those in us.
Lastly, In reference also to the Public State, and the condition of the Church. Here are Comforts also answerable to our thoughts, when we are here almost at our wits ends, and know not what will become of things abroad, whether this way or that, then does he sweetly satisfy us, and compose us, and bring us in frame again, by manifesting to us his own love and affection towards his Church, his power and ability to save it, and his readiness to work all things to the good and comfort of it. Thus in all these several particulars, when God's people have been at a great stand and have not known what to conceive or imagine then have the Comforts of God come in most miraculously upon them.
All this tends to this purpose, but so much the more still to strengthen our faith, and to keep us from all dispondency and discouragement and fainting in our minds, but still to repair to this great Surgeon and Physician, which hath a balsom with him for every sore, and a cure with him for every disease which we are at any time subject unto, or oppressed withal. He does not mistake the distemper, or the remedy which is requisite for it but keeps a due proportion, and regularity in it giving to every evil a remedy, which is most proper and peculiar to it. According to the Multitude of our thoughts so are our Comforts; The one as full as the other. That's the first.
Again Secondly, According to the Greatness of them too; that's another thing considerable too. As the Playster is as broad as the Sore, so it is likewise as strong as the Sore also, and is able to take away the Putredness and Corruption of it. Great and grieving thoughts, they have great and wondrous comforts attending upon them; and so this Expression here in the Text seems to be all one with that of the Apostle Paul in another place. 1 Cor. 1.5. As the sufferings of Christ abound in us, so our Consolation also aboundeth by Christ. There is not more Harshness in the one, then Sweetness in the other.
This again does carry in it a great deal of Encouragement to us, to keep us from sinking under great and heavy Afflictions; In that there are none which do partake of greater Refreshments, and Souls Ravishments from God, then those which do suffer these greatest Trials, and Corrections from Him. And so now we have the first particular in this second General, viz. The Physic itself: Thy Comforts.
The Second is the Operation of this Physic, and that we have briefly in these words. Delight my Soul. Oblectant animam meam, where again two things more. First the Act, and Secondly the Object of this Act. The Act: They do delight. The Object: My Soul.
First, For the Act Delight, this is a transcendent Expression, which the Holy Ghost in the pen of the Prophet David comes up unto: It had been a great matter to have said, they satisfy my Soul, or they quiet me, no more but so, that's the highest pitch which a perplexed Spirit can wish to itself: Those which are in great pain, they would be glad if they might have but ease, they cannot aspire so high as Pleasure and Delight, this is more then can be expected by them; but see here now the notable Efficacy of these Divine Comforts, they do not only pacify the mind, but they joy it, they do not only satisfy it, but ravish it, they do not only quiet it, but delight it. Thy Comforts delight my Soul. That is not only take away the present Grief, but likewise put in the room and place of it most unspeakable Comfort, and Consolation. As the Sun it does not only dispel Darkness, but likewise brings in a Glorious light in the stead of it.
Who would not then by all means keep Close to such Comforts as these are, and labor to have such an Interest in them, as might be both Satisfactory and delightful to them in their greatest Distress. Look how far short we are of Spiritual Comforts, so far short also of true Pleasure and Delight. And this is the first thing here observable, to wit, the Act. They do Delight.
The Second is the Object, and that is my Soul. We showed before know the Grief was in the mind, and therefore the Comfort must be so also, that the Remedy may answer the Malady. Bodily-Pleasures will not satisfy for Mind-Distractions: nothing will ease the Soul, but such Comforts as are agreeable to itself, and such are these present Comforts of God, they delight the Soul; and so by consequence the whole man. For if that be well all will be well with it: Bodily Comforts will not allay Spiritual Troubles, but Spiritual Comforts will make a very great amends in Bodily Infirmities. A good Heart it will do good, as a Medicine, as Solomon speaks; and it will give Marrow and Fatness to the Bones. What may we think then of those who undervalue such things as these are, and will hazard the Perplexity of their Souls, for the Enjoyment of some few Bodily-pleasures which are no way answerable and suitable hereunto, certainly such as those do not know what they do in so doing.
And so much also for that second particular, to wit the Operation of the Physic, as also the second General in the Text, to wit the Remedy; as also the whole Text itself.
Now to sum up all in a word which hath been spoken, and to bring it briefly to an Head, we have heard that there are many thoughts which many People are exercised withal, thoughts of Perplexities, and Distractions, and that even to the Servants of God as concerning their own particulars, as concerning the Good of the Public, and Church of God; and that these are Comforts from God, which do not only satisfy but also delight in such conditions. Now what remains to ourselves, but that we observe and take notice of these truths and improve them to own best advantage. We see here our Duty and privilege both at once, and the one following from the other; Forasmuch, as there is comfort from God to his Servants in their greatest uncertainties and destractions of thoughts; therefore it lies upon us so to carry and to demean ourselves, as that we may be made partakers of this Comfort. And there are two things especially which do much conduce and tend to this purpose. The one is the improving and laying out our thoughts for God. And the other is the referring and committing of our thoughts to Him; in the practice of either of these rules and observations still we find this truth made good unto us, That in the Multitude of thoughts within us, his Comforts delight my soul.
First, we must be careful to lay out our thoughts for God, we must remember this, as we desire to have thoughts of Comfort, so we must be careful to have thoughts of improvement, which will reflect so much the more sweetly upon us. Alas! what are these? what are we able to think of for him, who of ourselves can think nothing? or if we could, what need we to do it? He is absolute and All-sufficient in himself? It is true, he is pleased to desire thus much from us, which we should not think much to yield unto him. As God has given us this advantage in our natures above all these inferior Creatures, that we are able to think and contrive; so we should use and improve our thoughts for his Glory; and according to the Abilities which he furnishes us withal, and the opportunities which he puts into our hands. The greater the Sphere is we move in, the larger should be our thoughts to God as to Activity in it. The more that God has done for us, and the more that God has done by us, the more should we still be careful to do for Him, and set our thoughts on work how to be useful and serviceable to Him, in the place in which he sets us.
And that so much the rather as his thoughts are so strongly exercised about ourselves; whether as considered in our own Persons, or in reference to the Land and Nation in which we live, whereunto I may fitly apply that place of the Prophet Jeremiah. Jer. 29.11. I know the thoughts that I think towards you, (saith the Lord) thoughts of Peace and not of Evil, to give you an Expected end. God has manifested these thoughts to us in a peculiar manner, which should accordingly workupon us and prevail with us, especially if we shall further consider them in the Circumstances of them.
As First, In the Antiquity of them; it is that which every good Christian which has the Evidence of God's Grace in his own Heart is particular of, even the thoughts of God for him from all Eternity: He thought of us before we were, or had any being in Nature itself. Before the Mountains were brought forth or ever the Earth was formed &c.
And Secondly, The constancy of them, he always thinks upon us. No Father more naturally and readily thinks of his Children, then God thinks of his, he thinks of us when we do not think of him, nor think of his thinking of us; nay sometimes when we have thoughts against him, or not every way so full for him. All this should persuade us and engage us in this directing of our thoughts to him whereof we now speak, and that in order to the Composing and settling of thoughts in ourselves, which is so much the sooner done for us. Turn holy Meditations, into holy Resolutions, and those into holy Practises.
And know this (to set it on further) that not a thought of ours to this purpose shall be lost, or fall to the Ground; we have a notable instance and proof of this in King David, who bearing it but in his thoughts to build God an House, the Lord took it so well from him, that he built an House for him. 1 King. 8.18. Whereas it was in thine Heart to build an House unto my Name thou didst well that it was in thine Heart, Mark, thou didst well that it was in thine Heart: God judges of Hearty purposes and Intentions as of Practises, and accordingly likewise rewards them. as 2 Sam. 7.11. Also the Lord telleth thee that he will make thee an House. When we shall take care of God's Interest he will then take care of ours, and requites us in the same kind, wherein we are thoughtful or active for Him.
But Secondly, As we settle our thoughts by laying them out for God, so likewise by committing them to him, and his Comforts do delight our Souls in this Concern. Thus Prov. 16.3. Commit thy works unto the Lord, and thy thoughts shall be Established. The word in the Text is Role, that is, put of thy burden from thine own shoulders upon his. So 1 Pet. 5.7. Casting all your Care upon him, for he careth for you.
This for the right and more expedite performance of it, supposes first our Interest in God, and Acquaintance with him; this belongs to the Covenant of Grace in each respect both on God's part and on ours, when we are in Covenant with God he will then undertake our thoughts for us, and when we are in Covenant with him we shall be enabled to commit them to him, and may safely and with Confidence do so.
First, I say he will then undertake them, when God at any time enters into Covenant and Ingages himself to be our God, and takes us to be his people, he does not only hereby take upon him to bring us at last to Heaven, and to land us safe there; but to provide for us in all our way and Journey thither, to guide all our thoughts and purposes and Actions and undertakings whatsoever, upon which Ground we may safely settle and Establish our thoughts in themselves, and then we shall be able also upon this account to cast ourselves upon him. This committing of our thoughts to God in a way of reliance, it supposes our submitting of them first of all to him in a way of Obedience; that's the first Interest in God, as requisite here.
Secondly, The use and exercise of this performance, the more we do it, the more we may do it, and it is of use to ourselves to do it in some things which makes us the better to do it in others, from particulars arising to Generals.
That we may still be further encouraged thus to do, let us consider but two things more.
First, That's a thing very easy for God to settle our thoughts for us.
And Secondly, That it is very pleasing that we should commit our thoughts to him to this purpose.
It is very easy first of all for him to undertake them and settle them, we put him to no great cost or trouble hereby, let them be as great or as many as they can be and of as great concernment; he can as easily take care of a Nation, as he can of a person, and of the whole Church as one particular Believer and member of it, he can rule the Ocean as well as the smallest River or Breach, that passes through the Earth.
Secondly, It is very pleasing to him also, while we thus delight our own Souls we refresh his, while hereby we have him in his Goodness and Power and Truth and the rest of his Attributes, wherein he delights to be admired and Glorified by us. So much may serve that, and likewise for this whole Text. In the multitude of my thoughts within me, thy Comforts delight my Soul.
〈 in non-Latin alphabet 〉 .
SERMON XXIII.
Psal. 104.34.
My Meditation of Him shall be sweet, I will be glad in the Lord.
As it is the Excellency and Privilege of a man above other Creatures here below, that he is capable of Reflection and Meditation, and has his Thoughts, and the workings of his mind, which are remarkable in in him, so is the Excellency and Privilege of a Christian above other men, that he has the ordering of those thoughts aright, with the best advantage and contentment to himself; that so whiles some are employ'd in one thing, and others are employ'd in another. He has his Thoughts fastened upon God, and concentred, (as his chiefest happiness) and united in Him, and that with a great deal of delight and Complacency and satisfaction of Spirit.
This is that which we have here exhibited to us in this present Scripture, which follows as a very good close of others which have been hanaled by us very lately; we have heard of the several Properties of God, in a Variety of Perfection; Of his Power, and Goodness, and Faithfulness, and Pittifulness, and the like. And what now remains, as the Sum and upshot, and conclusion of all this unto us, but that the Meditation of Him should be sweet, and that we should be glad in him. Which is that which we have here presented unto us in these words which I have mentioned unto you.
IN the Text itself there are two General Parts considerable.
First, David's Contemplation.
Secondly, David's Exultation. His Contemplation, that is in thess words, My Meditation of him shall be sweet. His Exultation, that is in these words, I will be glad in the Lord.
We begin with the former, viz. David's Contemplation, in these words, My Meditation of Him shall be sweet, wherein again two particulars more. First, The Performance implied, and that is, Divine Meditation; My Meditation of Him, that is, of God Secondly, The Qualification itself, and that is, pleasantness, or sweetness. My Meditation of Him shall be sweet.
First, Here is considerable of us the Performance implied. And that I say is Divine Meditation. It is here supposed and taken for granted, that David did indeed Meditate upon God, whiles he makes mention of his Meditation; and so there is this in it. That God's servants, they are much employ'd and taken up in the Thoughts God, in Holy and Divine Meditation. This is that, which there Minds and Thoughts are very frequently carried unto. The Prophet David Himself was very much in this Performance, as we may see in divers passages of the Psalms: and we read of the Patriarch Isaac, that he went out in the fields to Meditate, Namely, upon God himself, Gen. 24.63.
Now theres a various account, which may be given hereof unto us, as whereupon it proceeds.
First, The Gracious and Heavenly Frame and Temper of a Christian Soul, being sanctified and renewed by Grace. Men's Meditations are much as their hearts are; Vain and Frothy Spirits they have commonly answerable Meditations; and those that savor of the world, they have their thoughts fastened upon it; but God's Children being born from above, they have accordingly thoughts above in suitableness thereunto. David, he was a man after God's own Heart, (as the Scripture declares him) and therefore he was much in the Thoughts of God; and so it is likewise with all others of the same frame and temper with him, forasmuch, as they are born of God, and have his Image stamped upon them, they do bend their thoughts to him, to Contemplate upon him. They which are after the flesh do mind the things of the flesh, but they that are after the Spirit, the things of the Spirit, Rom. 8.5. Grace it is the Bias of the soul, which does move it, and incline, it to the Mark, and the scope, which is propounded to it and set before it, which is thus Active in those that are Regenerate.
Secondly, The servants of God are much in thoughts, and Meditations of Him, because as their hearts are made like unto him, so (which also follows thereupon) fastened upon him. They have made God their Happiness, and therefore they do accordingly make him their Meditation. For where the Treasure is there will the Heart be also. What's the reason that Earthly and worldly Persons, all their thoughts are taken up about the world, and worldly accommodations, why, it is because they place their chiefest contentment in such things as these are. They think of that most which they most desire, and most affect; In like manner is it so on the other side with the children of God, Because they look upon God as their greatest and chiefest Good, and most desire the enjoyment of Him, therefore it is that they thus think upon him. And then properly to meditate on God as mine, that's that which makes my meditation of him to be sweet, as that this House is mine, this Land is mine &c. That's that which puts sweetness into it, and so here &c This God is our God forever and ever, he will be our Guide even unto Death, Psal. 48.14. And so this is my Beloved, and this is my Friend &c. Cant. 5. last verse.
And then Thirdly, There is much also in their Employment, and the things which they are busied about: Men's Employments have a great influence upon their thoughts, for the qualifying and ordering of them; It is natural for men to think of their Business, and of such things wherein they are most Conversant: Now thus it is with God's Servants in this particular, they are much in divine Exercises, Prayers, and Reading, and Hearing and such as these, and therefore they are also much in divine with Meditation. These Performances do suggest Holy thoughts and Meditations unto them, and put them as it were before they are aware upon the Exercise and upon the practice of them.
Lastly, From the Spirit of God that dwells and abides in them; God's Children they are the Temples of the Holy Ghost, which Inhabits them, and takes up his special residence and Commoration in them: And he is not in them to no purpose, but he is a very fruitful and profitable Inhabitant who still puts them upon that which is Good, and infuses Gracious thoughts into them. Look as on the other side the Devil, the Spirit that rules in the Children of Disobedience, he is filling them still with sinful and evil thoughts, and suggests corrupt things into them: So here the Holy Ghost which is the Spirit that rules in the Children of God, he does put them upon Holy Meditations, and the thinking of that which is good and agreeable to Himself: As he puts into them Gracious desires in reference to Prayer, and teaches them what to Ask, so he likewise puts into them Gracious thoughts in reference to Meditation, and teaches them here what to Contemplate and so helps their Infirmities for them in this particular also. Thus we see how it comes to pass in sundry respects, that God's Servants are much in the thoughts and Meditation of Him. This shows us the difference betwixt God's Children and the men of the World: As for worldly men they have this Reproach fastened upon them. That God is not in all their thoughts. Psal. 10.4. No more he is not, there are many men in the world, that live without God in the world, that pass from Day to Day without any thoughts at all of him, as if there were no such one as he is, or if they have some flitting thoughts of him, they are not such as do stick with them, and by them. They do not indeed meditate upon him as is here mentioned in the Text, this they are far from: If ye could anatomize and rip up the Heart of a Carnal Person, ye should see little of God in it but all of the world. His Riches, and Honors, and Pleasures, and Carnal Contentments, as it is recorded of that worldling in the Gospel. Luk. 12.17. It is said that he thought within himself, and what did he think off? Of his Lands, and of his Fruits, and his Possessions. Soul thou hast much goods laid up for many years &c. This was that which he contemplated upon and that alone, not a thought of God which past through Him, till God Himself awakened him; and so is it likewise with many more, whereas this is the property of God's Servants to be very much in the Meditation of Himself, and to have their thoughts pitched upon him as is here intimated of the Prophet David. And this is the first Particular, viz. The Performance implied Divine Meditation.
The Second is the Qualification Exprest, and that is Pleasantness or Sweetness. My Meditation of him shall be sweet; which passage as it lies before us in the Text is capable of a threefold Emphasis or Impression which may be fastend upon it.
First of an Assertion, Secondly of a Resolution, and Thirdly of a Petition, of an Assertion, as signifying what it was of a Resolution, as declaring what it should be of a Petition, as desiring what it might be.
First, Take it as an Assertion, and as signifying what it was. The Meditation which a Christian Soul has of God it is very sweet and Comfortable; this is that which is here intimated unto us: Meditation is very pleasing of itself, considered as an Employment of the Soul, which does naturally take delight in such reflections, but it is enlarged and further advanced from the quality and Condition of the Object, which it is carried unto; a delightful Argument makes a delightful Meditation: Now thus it is here with a Christian to God, while he meditates upon Him, and that in his full Extent.
First, The Attributes of God, there's a great deal of delight in thinking upon them in their several kinds and Varieties, as for example.
First, The Power of God, how much sweetness is there in that to a Christian that shall seriously consider it and think upon it, that God is Almighty, and All-sufficient and can do whatsoever he pleases both in Heaven and Earth, as the Scripture represents him. This is that which the Servants of God have been very much affected withal when they have taken it into Consideration, as from whence they have been very Hopeful concerning themselves: That God is able to Kill and to make alive, that God is able to Help and to cast down, that God is able to raise even from the Dead and the like, such thoughts as these have upon occasion much delighted God's Servants. Thus the three Worthies in Daniel, which were cast into the Fiery Furnace. The God whom we serve is able to deliver us: It was a very Comfortable Meditation to them. Dan. 3.17. So Abraham being fully persuaded that what he had promised he was able also to perform. Rom. 4.21. And so Heb. 11.19. Accounting that God was able to raise up his Son Isaac from the Dead. It was a very great Encouragement to him.
So Secondly, The Goodness and Mercy of God there's a great deal of sweetness in that also to be sucked out by us in Meditation, that the Lord is Gracious, and Merciful, and Long-suffering, and Pittiful (as we have lately had occasion to show) there is very much Contentment in it. Oh how great is thy Goodness which thou hast laid up for them that fear thee. Psal. 31.19. The Lord is Good, a strong hold in the day of Trouble, and he knoweth them that trust in him. Nahum. 1.7. It was a great Comfort to think of that, because from a Good God nothing can come but good, and that which is like to Himself.
And then the Wisdom of God to meditate on that also, that he is great in Counsel &c. and the Scripture proclaims him, that he can foresee all Events, and discern all Hearts, and search into the secret corners of the Soul. That there is nothing hid from his Eyes &c. That he confounds the wisdom of the Wise, and brings to nothing the understanding of the Prudent, as it is said of him. This is that which affords matter of satisfaction to that Soul that does duly Contemplate it.
And so Lastly, To add no more at this Time the Truth and Faithfulness of God, the God that keeps Covenant and Mercy, that is true to all his Promises, and that performs what ever he undertakes. It is very pleasing to think on this, and thus is the Meditation of him sweet in reference to his Attributes, which is the first Explication of it to us.
Secondly, The word of God which is a part of Himself, the Meditation on that is sweet also; It is said of a Good man That his delight is in the Law of the Lord, and in that Law doth he meditate Day and Night, namely for the delight of it. Psal. 1.2. So Psal. 19.8.20. The Statues of the Lord are right rejoicing the Heart, the Commandments of the Lord are pure enlightening the Eyes, more are they to be desired then Gold, yea then much fine Gold, sweeter then Honey, and the Honey-Comb. How much sweetness is there wrapped up in a Promise, and to be drawn out of it by a serious Meditation especially fitting to the present State, and Condition which at any time we are in; here it must needs be very sweet indeed, and so it is, and the Servants of God have found it so upon their own Experiene'd promises of Pardon, of Assistance, of Deliverance and such as these, they are all of them very sweet.
If we look into Scripture we shall find variety of Gracious Intimations suited to particular Conditions; now these they cannot but be very Comfortable to those that are in them, in Sickness, in Poverty, in Captivity, in Temptation and the like, and we cannot better provide for our own Comfort, and Contentation in them then by thinking, and meditating upon them in our own minds; and where we are not furnished with particulars, yet at least to close with the Generals, which have a miraculous sweetness in them also: I mean such promises as are made to God's Children at large; that God will give his Spirit to them that ask it. That no good thing will he withhold from tehm that walk uprightly, that he will never leave them, nor forsake them. That all things shall work together for good to them that love him. It is inexpressible how much sweetness there is in the Meditation upon these Truths which are Exhibited to us in Scripture, being set home by the Spirit of God Himself which must be taken in, as pertinent hereupon.
Thirdly, The works of God, the Meditation on them also, it is very sweet, and that in all kinds.
As First, His works of Creation, to consider of them, as they are all very good and beautiful considered in their Nature and kind, so is the Contemplation on them is also remarkable. As Psal. 8.1. &c. O Lord our Lord how excellent is thy name in all the Earth &c. When I Consider thy Heavens, the work of thy singers, the Moon and the Stars which thou hast ordained &c. And so for this present Psalm which we have now before us, the Hundred and fourth, all throughout of it, a meditation upon the works of God's Creation, which the Psalmist pleases Himself in, and which he blesses God for.
So Secondly, The works of Providence, how sweet is it to meditate on these also, to reflect upon all Ages, and to consider what great things God has done for his Church and People in them. What Mercies he has bestowed upon them, what Deliverances he has wrought for them; and that also sometimes after what a strange and miraculous manner: It is very delightful to think of it. This has satisfied and comforted God's Servants, when they have been in great Temptations, and Trouble, and perplexity of Spirit, as for instance the Psalmist Himself. Psal. 77.7. Will the Lord cast off forever, and will he be favorable no more? Hath God forgotten to be Gracious &c. And I said this is mine Infirmity, well but what was that which holp him and relieved Him in it? He adds presently hereupon. I will remember the years of the right hand of the most High, I will remember the works of the Lord, surely I will remember thy wonders of old: I will meditate also of all thy works, and talk of thy doings. Meditation on the works of God's Providence it was here sweet unto Him.
Thirdly, The works of Redemption, how sweet is it likewise to meditate on these: To meditate upon God in Christ; By whom he has reconciled himself to the world, forgiving them their Trespasses as the Apostle Paul expresses it in the 2 Cor. 5.18. This is the sweet Meditation of all, and without which we cannot meditate upon God without any true Comsort or Contentment. The thoughts of God out of Christ, they are not sweet but dreadful and terrible: Thy Heart shall meditate Terror whosoever thou art that meditatest on him thus. Deus Absolitus, as Luther called it, God considered absolutely and in Himself; there's no coming near him here, so much as in our very thoughts and Meditations: No, but God manifested in the flesh taking our Nature upon him, the Mediator God and Man together. This is that which affords unto us the most Comfortable matter of Meditation.
Especially if we shall take him in his full Latitude and Extent, and as he is of God made unto us. Wisdom, and Righteousness, and Sanctification, and Redemption &c. 1. Cor. 1. verse. 30.
Take Christ in all his Offices of King, and Priest, and Prophet, and how sweet then is the Meditation of him. Of a King to subdue our Enemies, and to Govern and order ourselves, of a Priest to reconcile us to his Father, and to make both Satisfaction and Intercession for us, of a Prophet to reconcile unto us the whole will and mind of God, all these are sweet things to think on. And so as the Offices of Christ, so his Graces, which are likewise Emanations from Himself; they are all very sweet and lovely, there is not a work of the new Creature in us, but it is very lovely and amiable in itself, and the reflection upon it also very delightful. When a Christian by the help of the Spirit shall be enabled to see the work of Grace to be wrought in his own Heart, and shall have his Adoption Evidenced unto him; it must needs be a thing very pleasing to him; and such as he takes a great deal of more Contentment and Satisfaction in, then in all Injoyments of the world whatsoever, which it is possible for him to reslect upon as his. Thus we see in all these Particulars, and Explications which we have now mentioned how the Meditation of God is sweet: And we have had an account of it in regard of the Object, or the Person Meditated upon, which is God Himself.
Now further, we may take account of it from the Subject or Person Himself that Meditates, and that is here expressed to be David, it is not only the Meditation of God is sweet, but my Meditation of him is sweet, which is here moreover considerable, and that to make it complete. For let the Object be never so delightful in its own Nature, and apt to give Contentment in itself, yet if the person that fastens upon it be not qualified for it, there will be yet no Contentment in it; It is not every ones Meditation; No, not upon God which has sweetness with it, but only of such Persons as have dispositions suitable thereunto, and can draw out this sweetness which is in Him.
Now the Qualifications which are required to this purpose are briefly these.
First, For the General a Savouriness and Heavenliness of Spirit, as it is this which must put men upon such Meditations, so it is this only which must make them to relish them and to take delight in them. There's not the best things that are, but they seem flat to a carnal Heart, which can find no Contentment at all in them. A vain and frothy Spirit takes a great deal of more pleasure in some Toy, and Trifle, and Song, and empty Fable, then it does in the highest points of Religion, and all because it is not suitable and agreeable to such things as these are. Therefore this Savouriness which we now speak off, is necessary to this Spiritual Delight and the sweetness of this Divine Meditation for the Sensibleness and the Apprehensiveness of it.
Secondly, A special love to God, that's also necessary to this Delight: those that men care not to see they for the most part care not to think off, but Affection it advances Contemplation; how pleasing are Lovers in their thoughts one to another? their Meditation of each other is sweet, and so it is also betwixt Christ and the Believing Soul, that Heart which is inflamed with his Love, can never think enough of his Person, nor of his Graces, nor of the Excellencies which are in Him, but is much ravished with the thoughts of Him.
And then Thirdly, A persuasion likewise of the Love of God to Him; he that will think of God comfortably, must be in some sense and apprehension of God's favor, and of his interest in Him, and that he is in good terms with Him; not only that God is reconciled to his Nature, (which we spake of before) but also that he is reconciled to his Person, and that he is actually at peace with him: Those that are Enemies to God, or which think God to be an Enemy to them, they cannot but think of him with a great deal of horror and Astonishment, and Trembling, and Consternation of Spirit.
Lastly, There's required hereunto also a special sense of a man's own wants. It is Hunger that makes Eating delightful, and it is Thirst that puts a pleasantness into Drinking, there's not only the Palate which does conduce hereunto, but also the Appetite and so it is also here in these Spiritual things. Therefore as there is required a Savouriness, so likewise a brokenness of Heart also; how sweet are the Meditation of Christ, and the Truths of Christianity to an Heart affected with the sight of Sin and the sense of Wrath. Oh, Christ is now Christ indeed, and the Gospel, the Gospel, and the promises they have a special sweetness and pleasantness in them. Men that are addicted wholly to the world, and to the pleasures and delights thereof, they do usually but Scoff at such things as these are, and make a mock and derision of them; talk to them of delight in God, and of the sweetness of Divine Meditation, and they count it but a mear fancy and idle Speculation: But such persons as have their Consciences enlightened, and any work of Conviction upon them they relish and savor these things, and indeed (to speak of it) none but they. The whole they have no need of the Physician but they that are Sick, as our Blessed Savior has told us; and so the thoughts of the Physician are not so pleasing to to any persons as they are to them: These rejoice when they do but think of him, from the Consideration of their own wants; they Honor the Physician for their necessities, which is an account of this Delight in Divine Meditation from the Subject or Person Himself, that does meditate, my Meditation.
Now the Consideration of this point thus opened and amply fied to us, may be thus far improved by us, Namely, as a great encouragement to the Saints and servants of God in what ever condition falls them. That they may comfort and solace themselves in Him, in the worst of those conditions, and be sweetly supported in them, when there's nothing else that they can think of with comfort, they can then think comfortably of God, and of the Interest which they have in him, as a relief and a refreshment to them. And they should accordingly put themselves upon such thoughts as these are, and inure themselves to them: oh there's a great deal of good which might be got by such performances as these, if we were but more acquainted with them, and accustomed to them in the course of Christianity; and we loose a great part of the true sweetness of our lives, when we are deficient in them.
For the better and more effectual working and enforcing of these things upon us. It may not be amiss for us to take notice of this passage of the Text, according to the full latitude and extent of the expression which is here used, which according to the Original Emphasis is of various signification. The Hebrew word which is here used, is Siach, which signifies three things especially, and each of them very considerable of us. First, Meditation. And Secondly, Prayer. And Thirdly, Discourse, According to the former notion, so it signifies the sweetness which is in Divine and spiritual Contemplation, and the musing on heavenly matters, according to the second notion, so it signifies the sweetness which is in Divine and Spiritual Communion and converse with God in Prayer. According to the Third Notion so it signifies the sweetness which is in Holy and Religious Conference, and the speaking of God one to another, All of them very useful and profitable Duties and Performances, and such as are to be practiced by us.
First, Take it in the first sense, according to our last English Translation, and as we have handled it all this while for Divine Contemplation. The Meditation on God is sweet. And the sweetness of it should stir us up to the putting of it in Practice. We have very great cause to be careful what we Meditate, and pitch upon in our thoughts, which are of great Importance and Concernment to us, and that as they are a very great Discovery of the Frame and Temper of our hearts, as I in part hinted before. There's nothing which does more show, what men like then their Meditations. Flittering and Transitory Thoughts, which do pass through the mind, but do not stick, they are not such an infallible discovery, because they may not have that Tincture and impression of the soul upon them. But Meditations they have much of the Will in them, and are carried with more deliberation attending upon them. And therefore it concerns us to look to them, and to see what they be in us; and of this nature that we now speak of, we should cherish in ourselves as much as may be these Holy and heavenly Meditations which are of God, and things belonging to Him, as we have hitherto declared, as being such as He takes special notice and observation of in us. He declares to man what's his Thoughts. Mah secho, that is, what's his Meditation, his fixed and settled thoughts, as the Prophet tells us in Amos 4.13. And therefore we should take care, that they may be such thoughts as be approvable to him.
How far are those from such as these, as Meditate nothing but that which is evil, and the accomplishment of their base lusts, Their filthiness, and their ambition, and their covetousness, and their revenge, and the like, which devise mischief upon their beds, and set themselves in a way that is not good, as the Psalmist speaks, Psal. 36.4. Oh there are abundance of such Meditations as these are in the world, which are of the Devil, and not of God, nor can we say that these are sweet? Oh no, in any true notion of sweetness; indeed they are for the present sweet to a naughty and corrupt heart, which seems to take great delight in them. But they will be bitterness in the latter end, like the sweetness to a distempered palate.
As for ourselves, we should all labor to be wedded to good and holy Meditations, and to have our souls fixed and fastened upon heavenly and Divine Objects; we should not think our thoughts to be free, but be careful where they are pitched, even upon God and Christ and Heaven, and the glory to be revealed. The Benefit hereof will be this, that it will keep us in a right course, and regulate our whole Conversation; For as men's thoughts are, so are their lives, and their Affections are for the most part answerable to their Contemplations, I have set the Lord always before me (says the Psalmist ) and what then? Therefore I shall not be moved. Meditation upon God will keep us from swerving from him.
This is that which we should do at all times, especially as we have the larger and greater opportunities for it. In our Solitariness, in our Retirements, when we are withdrawn and alone by ourselves. Oh then to meditate upon God, and his Free-Grace and love in Christ, the Covenant of Grace and the like; these are fitting thoughts for us, when we are freed from our hard and worldly Distractions, and which the Servants of God have still upon occasion taken up to themselves: They have been careful still to improve such opportunities as these are. Thus the Prophet David for an instance; he gives us Counsel to this purpose, Psal. 4.4. Stand in awe and sin not; Commune with your own heart upon your bed, and be still; And as he Counsel'd it, so also he Practised it, Psal. 63.6. When I remember thee upon my bed, and Meditate on thee in the night-watches, And again, Psal. 119.148. Mine eyes prevent the Night-watches, that I Meditate upon thy Word, And Psal. 139.18. How precious are thy thoughts to me O God? how great is the Sum of them, If I should count them, they are more in number then the sand, when I awake I am still with thee! Thy thoughts, that is, indeed the thoughts of thee, by taking it not subjectively but rather Objectively The Thoughts which David did conceive in himself concerning God, by Meditating and Contemplating upon him, they were very precious to him, and he found a great deal of sweetness and Contentment in them, from whence he took all occasion that might be for the exercising of them; and that even at Midnight itself, and when deprived of his Natural rest, With my soul have I desired thee in the night season, Isa. 26.9.
To set home this still a little further, let us consider this with ourselves. That this Duty of Meditation, it will out-last all other Duties, and performances of Christianity besides, and will stick longest by us. There are many other performances besides, which a Christian by many accidents and occasions may be taken off from, by sickness, by Age, by Exile, by imprisonment, and the like. Oh but he cannot be taken from that, He cannot (it may be) always read, hear, or confer, or frequent the Public Assemblies; Oh but he can Meditate always, and have his thoughts employ'd about God, when his tongue cannot express itself to Him, His Meditation of Him shall yet be sweet. That which is said of the heart itself, in a way of Nature, that it is primum vivens & ultimum moriens, The first part that lives, and the last part that dies, the same may be said of Meditation in a way of Grace; It is the first Duty and Performance that appears, and the last duty that remains in us, it survives and out-lives all the rest.
Now this that we may do the more successfully, it will be our wisdom to attend upon such means as are Introductive and preparatory hereunto, such as are reading, and hearing of the word. These are such as do dispose to Meditation, and without which it oftentimes proves either unprofitable or erroneous. This was that which God's servants still observed in such performances as these are, as David and Joshua, and Timothy, such as these, the latter of them especially, in 1 Tim. 4.13, 14. First, give attendance to Reading, to Exhortation, to Doctrine, and then Meditate upon these things. And so much of the first Notion of this word, which is here used in the Text, as it denotes Divine Contemplation, and Meditation on the things of God, there's a great deal of sweetness, (first) in this.
The second is as it denotes Converse and Communion with God in Prayer, for so the Hebrew word is sometimes taken, and so some have interpreted it, Gen. 24.63, which some read to pray, and thus here. My Converse and Communion with God is very sweet, namely in Prayer, and my addresses to Him. Prayer is nothing else, but a familiar Colloquy with God, as it is usually described, 〈 in non-Latin alphabet 〉 as Chrysostom, or 〈 in non-Latin alphabet 〉 as Damascene. The Ascension of the mind to God and Communion with Him. Now this is very sweet and delightful to a gracious heart. There's no friends that have such mutual complacency and contentment in one another's seciety as God and his servants have in one another; It is pleasing to them to think of God, but to speak to Him, and He to them is a great deal more comfortable; when the heart opens itself at any time to God, and he again returns upon it, there's most unspeakable Contentment in it; or on the other side the Denyal of this has a great deal of sadness and bitterness with it.
Therefore we see what cause still we have to accustom, and inure ourselves hereunto all that may be, Acquaint thyself with him, and be at peace, Job 22.21. And again, ver. 26, 27. Thou shalt have thy delight in the Almighty, and shalt lift up thy face unto God. Thou shalt make thy prayer unto him. Christians should make Conscience of Prayer, and recourse to God upon all occasions; not only as a means of obtaining anything from him, but also a maintaining of Fellowship and Communion with him. which is done in this Performance.
The Third and last notion of this word in this Text is Discourse, which refers to the Communion of Saints, and the converse of Christians one with another; and so there is this in it. My Conference about him is very sweet. Christians they find a great deal of Contentment in Holy and Religious Communication; not only when they think upon him within themselves, which is Meditation, not only when they speak unto him, which is done in prayer, but also when they speak of him, and about him in converse, and Christian discourse. It is very sweet to make mention of God, and to declare Him upon any occasion: Thus Psal. 145.5. I will speak of the glorious honor of thy Majesty, and of thy wondrous works, And men shall speak of the might of thy terrible Acts, and I will declare thy greatness; So Psal. 34.1. &c. I will bless the Lord at all times, his praise shall be continually in my mouth. My soul shall make her boast in the Lord, the humble shall hear thereof, and be glad. O Magnifie the Lord with me, and let us exalt his Name together. This mutual Conference and Discourse about God, it doth afford very much Contentment.
And that in these respects. First, As it is the Performance of a Duty which God requires of us. In all Discharge of Duty there is Delight, because the Conscience has thereby lighten'd itself of that burden which was upon it, and so it is here. It is pleasing to have paid a Debt; Now this is that which we do very much owe to God, to speak much of him; we do hereby so much the more Honor and advance him, as it becomes us to do.
Secondly, As it does good to others, there is a great deal of pleasingness in this to a good Heart; now this is that which follows upon this Performance as the Spouse in the Canticles, whilst She spake of Christ to the Daughters of Jerusalem and set him out in all his Excellencies: She hereby stirred up their desires after him, and made them to be in love with him.
Thirdly, It does so much the more settle things upon our own Hearts, and enlarge our Affections to Christ in ourselves, as it was in the Instance we now mentioned of the Spouse; while She spake of her Beloved to others, she did thereby so much the more increase her own love and desires after Him. Thus we see in all respects how much sweetness there is in this Performance, as of Lovers to speak of their Beloveds.
Therefore we should learn from hence to make Conscience of this Duty, together with the other before mentioned, which have a mutual Connection and Conjunction of one with another: Meditation prepares for Prayer, and both together prepare for Discourse, and all have their interchangeable pleasure and delight and sweetness with him. What an Heaven as it were upon Earth might a Christian live in all these particulars, if he were not herein wanting to Himself; we need to go no farther then Religion, and the exercise and practice of Christianity, whereby to make our lives Comfortable to us in the several varieties of it: The Meditation of God is sweet, the Converse with him, and the Discourse and speaking of him; all which are here intended in the Text. And so much may suffice to have spoken of the first Emphasis of this passage as it has the Nature of an Assertion, and as signifying and declaring the Nature of these things.
The Second is as it has the notion of a Resolution, that he would make it for his own Practice, that is, that he would comfort himself in such parformances as these are; whilst others took pleasure in other things, he would please himself in Communion with God, this should be his Solace and delight upon all occasions. David promises himself a great deal of Contentment in this exercise of Divine Meditation which he undertook with much delight: And so likewise do others of God's Servants of the same Nature and Disposition with him in the like undertakings. They make the Ordinances and Duties of Religion to be great Refreshments and Recreations to them: Prayer and Conference and Meditation and such as these, they do not only simply fall upon them and apply themselves to them, but their Hearts and Spirits are in them, and they are the very rejoicing of their Souls, they reckon upon them and make account of them aforehand as their greatest Satisfaction. There is nothing almost which is sweet or delightful but the Servants of God do find out in the Ordinances, and in particular in Divine Meditation, which has a variety of Contentments in it.
First, Of Company in Solitariness, Solitude and Uncouthness is very burdensome to the Nature of man, who by his Constitution is a Sociable Creature, and desirous of Society, now this is that which is supplied by Converse and Communion with God, whom a Gracious Heart delights in as a Companion, and makes him to be so to him, by his thoughts and Meditations of him; he resolves when he is alone to betake himself to God by these Duties, and indeed he is never less alone then when thus employed. Nunquam minus solus, quam cum solus, Divine Soliquyes has the advantage of the sweetest Society.
Secondly, Of Counsel in Uncertanties. Thy Testimonies says David they are my delight and my Counsellers, Psal. 119.24. His delight and his Counsellers that is, his delight because his Counsellers, his Counsellers and therefore his delight: we know how delightful it is to any to have the advantage of good Counsel, according to the perplexities and Distractions in which they may be. Ointment and Perfume rejoice the Heart, so doth the sweetness of a man's Friend, by hearty Counsel says Solomon. Prov. 27.9. Now this is the sweetness of Divine Communion, and of Meditation on God and his word; It employs a man with seasonable Counsel, which is a very great Refreshment to us. Thy Testimonies are the men of my Counsel: Anshe-gnatsathi, as it is in the Text.
Thirdly, Of Comfort and Support in Affliction, there is nothing which is more sweet to the Afflicted then to have some Relief afforded unto them. This is that which is obtained by Meditation and Performance of the like Nature. It is a refreshment to the Soul in such a Condition. This is my Comfort in my Affliction, thy word hath quickened me says David. Psal. 119.50. And Psal. 119.92. Unless thy Law had been my delight, I should then have perished in mine Affliction. But more especially in Psal. 94.19. In the multitude of my thoughts within me, thy Comforts delight my Soul. Thy Comforts that is, not only Comforts from thee, but Comforts in thee, not only Comforts from thee, as the Author of them, but also Comforts in thee as the matter of them, and thing itself, which gives Comfort to me and delight occasionally from it.
Now therefore accordingly should we from hence learn to improve the Ordinances and Exercises of Religion, and in particular this which is here mentioned of Divine Meditation to such a purpose as this is; we should make such things as these our Refreshments, as we read in Plutarah of the Priests of Mercury, that while they were Eating their Figs they cried the Truth is sweet, which they took occasion to meditate upon from that Employment. So should we do in all outward and Carnal Refreshment whatsoever, wherein we seem to find and relish some sweetness. Oh but the word of God is sweet: Meditation and Communion with him we should think how sweet indeed this is, and we should resolve to make it so to ourselves as David here does. My Meditation of him shall be sweet, it has the force and Emphasis of a Resolution. That's the Second.
The Third and last is of a Prayer and Petition, It shall be, that is let it be, the Future put for the Imperative as it frequently uses to be, and so the word Gnatam is to be translated not of God but to God. Let my Meditation, or Prayer, or Converse be sweet unto Him. Placeat illi Meditatio mea, so some good Authors interpret it. The English Translation, Let my words be acceptable to him, and the other before that: Oh that my words might please him, which comes to one and the same Effect, all taking it in the notion of a Prayer, this is that which the Servants of God have still thought to be most necessary for them (as indeed it is) God's Acceptance of the Performances which have been presented by them. Thus expressly Psal. 29.14. Let the words of my mouth, and the meditation of my Heart be acceptable in thy sight, O Lord my strength and my Redeemer. So. Psal. 141.2. Let my Prayer be set before thee as Insence, and the lifting up of my hands as an Evening Sacrifice. And Psal. 119.108. Accept I beseech thee the Free-will-offering of my mouth O Lord, and teach me thy Judgments. Acceptance it is all in all in our Services and performances to God, and chiefly to be regarded by us.