One Hundred Select Sermons

SERMON XXIV.

In the Text itself there are two General parts considerable. First, The Discovery of the Disease. Secondly, The Application of the Remedy. The Discovery of the Disease that we have in these words. Then I said this is mine Infirmity. The Application or Resolution upon the Remedy that we have in these. But I will remember the years &c.

We begin with the former viz. The Discovery of the Disease, Then I said this is &c. Wherein again we have two branches more.

First, The simple Proposition: This is mine Infirmity.

Secondly, The Rersonal Keflexion, I said this is &c. It was in the thing itself, and it was also in the Psalmist's own Observation.

First, Take it simply in the Proposition, and in the thing itself: This is mine Infirmity; wherein there are divers points included and Exhibited to us, we will take them as they lie before us.

First, We see here how the Saints and Servants of God themselves, they have their Infirmities. My Infirmity says David, who was an Holy man, a man after God's own Heart, as the Scripture sometimes describes him, yet he had his weakness and Infirmities with him; and so also have all others besides, his 〈 in non-Latin alphabet 〉 his often Infirmities as it is recorded of him, 1 Tim. 5.23. But also Spiritual and Mental: The weaknesses and Infirmities of the Soul and inward man, they are those which are here mentioned in this place; these are such as the Children of God have, even in the Holiest and Exactest of them, as it is here implied.

The Ground of it is this. First, The relics and remainders of the Old man still abiding in them, where the Root is remaining, there will be Fruit answerable to it according to the Propositions of it. Now thus it is here in this particular, the Children of God they are Flesh as well as Spirit, and so farforth as they are Flesh there will be somewhat proceeding from them which shall savor of it. The Flesh lusts against the Spirit, as well as the Spirit against the Flesh, as the Apostle tells us. Gal. 5.17.

Secondly, Grace is wrought Imperfectly in them, while they are here in this world; so much there is of the Flesh, so much the more there is to cause Infirmities, and so much the less as there is of the Spirit, so much the less on the other side to prevent them. I can do all things (says the Apostle Paul ) through Christ that strengthens me. A Christian is so far free from Infirmity as it pleases Christ to strengthen him; but this is not absolutely and perfectly while he remains here in thi world: Neither as to habitual Grace, nor Auxiliary: Neither as to the working of the Principles which is but in a weak measure and degree, nor as to the Concurrance with the Opperations which are various and different in them also, and at the best but very imperfect.

Therefore this teaches us to esteem of men as men, not to think of them above that which is written as the Apostle advises, nor to accept more from them, then is indeed in them; not to look for a Perfection in this Life from the best that are, for it is not to be found. As no man should think of himself more highly then he ought to think, so neither should he think so of other men, but so to Honor their Graces; as withal to make account of their Infirmities. The one to be pursued and imitated, while the other is to be shunned and avoided; even David he had his Infirmities. That is the First.

Secondly, As good men have their Infirmities, so commonly they have someone more especially which they are addicted and inclined unto. As they have Corruption in them at large, so this Corruption more particularly and especially which they are encumbered withal. This is mine Infirmity says the Psalmist by way of Appropriation: Original Corruption it does not run out alike in all, but has it's varieties and diversities of Improvement, in some after one manner, and in others after another. As we see it is in the Body; though all men are in regard of their Nature subject to all kind of Diseases, yet all do not alike partake of them, some are more inclinable to one, and some to another: Even so is it also in the Soul and inward man, every Christian has his Infirmities. This should teach everyone to labor what he can, to know it and understand it, and to be acquainted with it, that so he may the better avoid it, as David expressed it to be his Care in another place. Psal. 18.23. I kept myself from mine Iniquity. Where there is the greatest Inclination, there had need to be the greatest Causion.

Thirdly, From the Coherence of these words with the foregoing verses and the Demonstration. Thus we see here what to judge of Staggering at God's Promises and Providences (which is the main point here intended) and that is no other then an Infirmity. This is mine Infirmity? what does he mean by this? Why this Desparing Distemper which was now upon him occasionally from his present Condition, that he should have such thoughts in his mind, and utter such words with his mouth as now he had and did against the ways and dealings of God. This was a very great weakness and Infirmity in him, and so it is likewise in any other Christian or Person besides so to do.

And it has these several Branches in it wherein it Consists.

First, There is Ignorance and want of Understanding: Ignorance it is a piece of Weakness, Especially in those matters which it is required of them that they should know; now this is that which is considerable here, whosoever quarrels with the Providence of God, he is so far forth ignorant of the ways of God, yea indeed of God Himself; he does not sufficiently know or understand what an one he is, for if he did, he would think better of him, and be better satisfied with that which is done by Him.

Secondly, Infidelity, there is that also pertinent hereunto, a unbelieving person is a weak Person: Faith it does strengthen and Corroberate, now such Persons as these, they are short and deficient in Faith, to ask whether God's Mercy be gone forever and whether his promise fails for evermore and such questions as these, they do beray much Infidelity, and consequently much Infirmity.

Thirdly, Impatience, that's also an Argument of Weakness. If thou faint in the day of Adversity (says Solomon) thy strength is small. Prov. 24.10. Not only thy Natural strength but thy Spiritual, so much Patience, so much strength, but so much Impatience, so much Infirmity. Now this does eminently discover itself in our Exceptions against God his Providence: It is the Sign of an Impatient Spirit more or less, and so has the just Censure of Weakness and Infirmity upon it; thus in all these respects is this Expostulating with God an Infirmity, as the Psalmist here expresses it to be, and gives this black Character of it in this present Scripture.

The Consideration of this point should work us so much the more to the Hatred and Detestation of it, and opposing it as much as may be; we should not Cherish that in ourselves which is rather Weakness then anything else, but expel it and drive it away from us, and labor to recover out of it as soon as we can, as men would do in the case of the Body. When we Censure the Dispensation of God, and and find fault with his Providence, we do not prove any weakness in Him, but rather discover weakness in ourselves: It is our Infirmity. And so much of the point as it is Considerable in the simple Proposition and thing itself.

Now further Secondly, We may look upon it in it's Reflexion, as it comes here from the mouth of the Psalmist Himself. I said this is mine Infirmity. As it was so in itself considered in it's own Nature, so it was moreover so according to his Expression about it. In which again there are divers particulars Observable of us as pertinent hereunto.

First, The Quickness of his Apprehension, in that he spies and discerns this Weakness and Infirmity in himself, while he says it, it is Evident, he spies it, he discovers it, and finds it out. This is one thing which is observable and Commendable in Him, it is a part of Spiritual strength to be sensible and apprehensive of Weakness, and take notice of Spiritual Infirmities: And thus did David here. As for Wicked and Carnal men, there is a great deal of Blindness and Ignorance upon them, from whence they go on in Sin without any Reflexions: but Gracious Persons who are enlightened by God's Spirit, they are made apprehensive of these matters; they can distinguish betwixt Good and Evil in themselves. Sees when they do that which they should do, and again see when they do that which is amiss. They have the Spirit of Discerning which is conferred and bestowed upon them, whereby they are enabled to judge of things as they are, and to be rightly opinionated of them; they do not call Good Evil, nor yet Evil Good, as it is said of some in the Prophet Isaiah. 5.20.

Secondly, Here was the tenderness of his Conscience, not only in that he discerned this Distemper and Infirmity in Himself, but likewise that he checked Himself for it, for so we must here take it. I said this is mine Infirmity, that is, I blamed and taxed myself for it, that such thoughts should arise in me; and he did it likewise (which is here further to be added) in a Justifying and acquitting of God, there is no fault in him in regard of his Providence, but rather the fault is in myself, that do not sufficiently understand and consider him; this is the meaning of it, this is the manner and Disposition of the Saints and Servants of God; that though they fall into Sin through Infirmity, yet they do not rest and abide in it, but recover and get up again. They smite upon the Breast, and they smite upon the Thigh when they have been guilty of any Miscarriage, they do not allow or defend themselves in it, but are sorrowful and Greived for it, as David here was, he speaks of it with a kind of remorse and trouble of Spirit.

And the reason of it is this, because they have a principle of Grace and Spiritual Life n themselves, which is ever and anon working Corruption out of them, and suppressing it in them. Dead men they feel nothing, though they have never so many slashes or wounds made in their Bodies, yet they are all nothing to them, because they are Dead and devoid of life; and so it is with those which are in a State of Nature and Unregeneracy, they are in the like manner Affected, though they have never so many Sins upon them, yet they are not at all affected with them, nor lay them to heart, no more then if there were never any such thing that they could be charged withal, being alienated from the life of God, they are past feeling as the Apostle speaks. And so have given themselves over to Laciviousness to Commit all uncleanness with Greediness. Eph. 4.19. But the Children of God they are alive, through the work of Grace which is in their Hearts: And this makes them to be so much troubled and perplexed, and Afflicted in themselves for that guilt which is upon them.

Thirdly, Here was the Ingenuity of his Spirit. I said this is mine Infirmity namely in a way of humble Confession and Acknowledgment, it was in the thing itself, and I signified it, and declared it to be so; I said it not only to myself, and in mine own Heart but as there was occasion for it, I said it to others also, and acknowledged it likewise to them. This is another Disposition in God's Children in regard of that Corruption which is in them, to be willing to take shame to themselves, that so they may give Glory to God, and to acknowledge their own Infirmities, that so they may manifest and more advance his Power.

The same words may be spoken and uttered with a different Affection, if we listen abroad in the world, we shall many times hear such words as these are. This is mine Infirmity. But how? and with what Spirit are they spoken and uttered for the most part? Surely very Carelesly and Customarily, and Formally and Corruptly. Tell some men of such and such Sins and Miscarriages which they are guilty off, they think to put off all with this by saying it is their Infirmity, though perhaps it be never so Gross and Hanious a Transgression, yet all is one with them it goes under the name of an Infirmity, and so they think thereby to salve and make up the matter; but God's Children they speak of their Miscarriages with another frame and temper of Heart, not as to Justify them, but as to bewail them, not as to Extenuate them and make them less, but to fasten a due Impression upon them as David here does, as Loathing and abhorring them in themselves.

This Expression here in the Text it is not a word of Apology, but rather a word of Aggravation, and it further shows the Ingenuity of God's Children, not only as to Confession itself, but also as to the Nature and Quality and Condition of the Sins themselves, which are confessed by them. A Good and a Gracious Heart it bewails not only its Iniquities but also its Infirmites, and not only open and Scandalous Sins, which every Body sees and takes notice of, but even secret and hidden failings, and the more inward Deflexions of Spirit, Deadness, and Hardness, and Unprofitableness, and Impatience and Unbelief. These are the things which go near to the Soul of a good Christian, as well as public and more Notorious Offences, as well as Gross and more Grivious Miscarriages. Thus we see it was with David in another place, as in Psal. 73.22. When he was Envious at the Foolish, and was troubled at the Prosperity of the Wicked; these thoughts they were afterwards (upon Consideration) troublesome to him, and he was geived in himself for them. So foolish was I (says he) and Ignorant, I was as a Beast before thee. He befooles himself for his sinister thought, such a Sin (as if he had kept his own Counsel,) we should never have known he had been guilty of it.

The Ground hereof in the Servants of God is.

First, That Wonderful Exactness and Curiousness and Sincerity which is remarkable in them; see how it is in the Body, Curious and Exact persons which are trim and neat Indeed, they are affected with the least Spot or Blemish which is in their Garments, not only with Greater and wider Rents, but with smaller and lesser Slits which may happen unto them: Even so is it also in the Soul, and as to the Concernments of the Inward man; theres the like Trimness and Neatness here also, in a Proportionableness thereunto, and so as to the Covering of the Body, so likewise as to the Healing of it; there is some which make as much of a Scratch, as another would do of a deep wound, as being of a far more tender and delicate Temper, even so it is also here. Tender Consciences they lament even Infirmities, whilst hardened Hearts go away with Greater Sins.

Secondly, It proceeds from that Love and entireness of Affection, which a good Christian bears to God. Love, it is shy of anything which may be offensive to the party Beloved, not only of Greater Injuryes, but of smaller Unkindnesses: It's troubled when it's anything defective in the Expressions of Love, where it is due, and it concerns it to be so, and so it is also here: A Godly man he has his Heart and his Soul full of the love of Christ, and therefore is troubled for anything which is displeasing to Christ; not only for unsavory Speeches, but for unruly Affections, not only for ungodly Deeds, but for ungodly Thoughts, which have a mark also of Sinfulness upon them. The Affection of a Christian is answerable to the Jealousy which is in God. Now the Lord being a jealous God, he does take notice even of lighter miscarriages, even so does a Christian heart accordly bewail them in himself, and is humbled, and troubled for them.

Thirdly, It arises also from Christian Prudence, as considering whither infirmities tend, and what they will come to if they be not better prevented. As we see it is again in the body; smaller matters being neglected and let alone, they come to greater; a lighter scratch it may chance to prove a mortal wound, if there be not some care taken of it; whereas those that complain betimes, they do thereby prevent and keep off more dangerous and pernicious distempers. Even so it is in the Soul; weakness it turns to wickedness, if there be not the more heed and regard had of it by us; Therefore a Gracious heart thinks it wisdom to complain of this, and is sensible and apprehensive of it.

Now therefore accordingly, it teaches us to be so likewise, and that betimes, Principiis obsta, stop these very first Beginnings and Eruptions of sins in us. Stifle these sins in the Conception, before they come so far as the Birth, and break forth into the outward expression. Remember this, that the very thought of foolishness is sin, as Solomon tells us. As it is the Advantage of a man above a Beast, that he can reflect upon his own Actions, so it is the praise of a Christian above other men, that he does censure his own evil thoughts, and finds fault with himself for those matters, which nobody blames besides.

And further observe here, how he does more especially charge himself in this particular; This Trouble which he had now about God's Providence it was in part a Temptation of Satan, who had injected this into his mind, and had suggested it to him; but yet he does principally and especially take the blame of it in his own particular, as being likewise guilty of it. This is mine infirmity, it Satan's malice, as to the suggestion, but it is my infidelity and unbelief, as to the closing and complying with it. The Devil could have no advantage against us, as to the fastening of Temptations upon us, if it were not for the falseness, naughtiness, and corruption of our own sinful hearts, which do in some sort yield and voluntarily give up themselves to him, from whence in conclusion they do justly return upon ourselves. And accordingly in such cases, they are to owned and acknowledged by us, as it was here by David. This evil thought which he here had against the Providence of God. It was not only a Diabolical representation, made to his Fansie, and a thing merely apprehended by him in the Proposition, whiles denied and contradicted in his judgment, but it was in part assented to by him, for the time in his own mind, though occasioned from Satan's suggestions. And so he does here very justly and deservedly style it his own. This is mine Infirmity.

And accordingly, It is a good rule of Practice to be imitated and followed by ourselves, as we have occasion for it, which is to take those sins upon ourselves, which we are indeed guilty of. There are many who when they have any distemper or miscarriage whereby they are tainted withal, are apt to discharge themselves from it, and to charge it wholly upon Satan, who is their Spiritual enemy. Now although it is true, that the Devil is guilty of much of our sin, which he persuades and tempts us to, yet withal we must know, that we are not altogether innocent ourselves for the most part. There is so much wickedness in a man's own heart by nature, as if there were no Devil to tempt him, would of itself incline him to the greatest sins that are; from whence he may very well be jealous and suspicious of it upon every occasion, and it is a part of our Christian Wisdom and Prudence so to be. As we may not charge ourselves with those sins which are peculiar to Satan; so we may not charge Satan with those sins, which are restrained to ourselves, we may not in this case even wrong the Devil, as we use to speak, least in so doing we do indeed at last wrong ourselves; The Psalmist here gives us a very good pattern to this purpose, This is mine infirmity.

But especially, (which I in part hinted, and touched upon before) here's a discharge of God and his Providence from any blame to be laid upon them. David had all this while been reasoning, and quarrelling with God, as if he had not dealt so friendly and faithfully with him, as appears by the Context. But now upon better thoughts he resolves all into his own distemper, and thereby frees the Lord from any fault, or miscarriage at all, Then I said, This is mine Infirmity, That is, when I had considered well of it, I saw there was no fault in him, but only in myself; it was not his unfaithfulness but my distrustfulness; it was not his unmercifulness but my peevishness and frowardness, and perverseness; all the blame is to be laid upon myself. This is the drist and scope of this expression; and so there is this in it, That whatever exceptions any make against the ways and Providences of God, as not so acceptable to them, they shall at last upon better Consideration, find the fault to be wholly in themselves, and acquit and discharge him. God himself will be true, when every man shall be a Lyar, That he may be justified in his sayings, and overcome when he judges, as the Apostle expresses it, in Rom. 3.4. And again. That every mouth may be stopped, and all the world become guilty before God, Rom. 3.28, 29. The reason of it is this; because as it is said of Christ in the Gospel, he hath done all things well, His work is perfect, for all his ways are judgment, a God of Truth and without iniquity, Just and right is he, as Moses proclaims him, Deut. 32.4. He is my God, and there is no unrighteousness in him, as it is in another place. Indeed, he gives no account of his matters, as Elihu speaks, neither is it fitting he should; but if he were to do it, He were able, from the justness and equity, and fairness and uprightness of them. Far be it from God that he should do wickedness, neither will the Almighty pervert Judgment.

Therefore this should serve to prevent all contrary Thoughts in ourselves; we should take heed of charging God foolishly, as the Scripture speaks, and of passing censure upon his ways and doings, as we are sometimes apt to do; for it is a piece of very great weakness, and infirmity in us; and so at last when we come to ourselves, we shall be ready to acknowledge as this holy man here did, before us in this present Text. God will one day have the better of all his servants in this particular, both by approving himself to their consciences, and also making them to condemn themselves when all comes to all in conclusion after his severest dealings with them, they shall yield praise and glory to him, and take shame and rebuke to themselves. And so I have done with the first General part of the Text, which is the discovery of the disease, Then I said, This is mine infirmity.

The Second is the Pitching or fastening upon the remedy, in these words, But I will remember the years of the right hand of the most High. Where, before we come to speak of the words themselves in particular, we may here take notice of the practice of the Psalmist in General; and so in it of the manner and disposition of every good Christian, which is, when he spies himself to be under any temptation or spiritual Distemper, as soon as may be to apply Himself to the Cure and recovery of it. Thus does David here, I said, This is mine infirmity; well, and what then? Does he now lie down under it? or give up himself unto it? No, but he presently scatters it and shakes it off, as soon as he can from himself, I will remember the years of the right hand of the most High. It is not safe for any to let sin to lie long upon the soul, or to give way to the suggestions of Satan, which he does offer unto us: No, but as soon as may be to suppress and subdue them in ourselves. When we are sensible of our Disease, out of hand to betake ourselves to our Remedy.

And there's a double ground for it, The one is the painfulness of it; and the other is the danger.

First, It is painful and troublesome; like a Thorn which is got into the foot, it breeds a great deal of disquietness with it, so long as it is there, and till it be got out of it. Even so is sin in the Conscience, It has a great deal of painfulness with it. And especially as the Conscience is anything more tender and sensible, as it is in Gracious and Holy Persons: In such as these especially, it is full of grief and disquietness; and therefore out with it as soon as may be.

Secondly, It is also dangerous and pernicious, as Diseases which are long continued are more difficultly cured, Sero medecina paratur, Cum mala per longas invaluere moras. Look there as in regard of the Body, such persons as mind their Health, they will take a sickness in the first risings and beginnings of it. Even so also in regard of the Soul; such persons as mind their Salvation, they will in like manner resist their sins and temptations in the very first beginning.

Now therefore accordingly, should we learn this piece of spiritual wisdom and Prudence ourselves; even to endeavor our spiritual recovery upon the first apprehensions of Distemper. Let not Satan take possession of our souls, let not vain thoughts lodge in us, let us not continue in sin, nor suffer it at any time to continue in us, but exterminate it, and dispossess it, and discard it as soon as may be. And apply ourselves to such courses as may free us, and deliver us from it. The first grace is to see our Infirmities, but the next grace is to remove them, and shake them off as soon as we can, as the Psalmist here did, This is mine infirmity, But I will remember the years of the right hand of the most High. And thus much of the scope in General.

Now to come more Closely to the words themselves in particular. I will remember the years &c. The words in the Hebrew Text are Shenoth Jemin Gneljon, which I find to be variously rendered and translated by Interpreters, I shall not trouble you with them all at this present time, but only take notice of two of them, which I conceive are the Principle and most comprehensive, the one is of our Oldest English Translation, and the other of our last and Newest; the Former reads the words thus. The right hand of the most High can change all this: the latter reads the words thus, as we have it now before us. I will remember the years of &c. The main Ground of this Variation is the different Exposition of the Hebrew word Shenoth, which may be translated either to change from the Verb in the Infinitive mood, or else may be translated years from the Noun in the Plural Number. This hath given the occasion to this difference and variety of Translation, but the sense is very good and agreeable which way soever we take it, and such as contains in it matter for our special Instruction.

First, Take it according to the former Translation, as it does Exhibit to us the Power of God. The right hand of the Lord can change all this. This was that whereby David did support himself in his present Affliction, (which we had mentioned in the beginning of the Psalm. ) that the Lord was able to change and alter this his Condition to him, and that for the better. Mutatio Dextrae Excelsi: There is a change in the right hand of the most High Though God himself be unchangeable considered in his own Essence, yet his works and Providences and Dispensations have a variety in them, and all such as do perfect and Accomplish his most unchangeable Purpose and Decree which he has set down with himself. God does never less change his mind, then when he does most change his Carriage and Practice and outward Administrations, as being able from Contrary means to bring about the same Gracious Ends and Effects, which he hath appointed to accomplish, so that this Expression hath no Repugnancy or Inconsistency with it at all, but is freely to be admitted by us, and to be improved as tis here by the Psalmist. This is the great Comfort of the Church, and of every Person who is a member of it; that let their present State and Condition be never so troublesome and Calamitous, and full of Affliction, yet the Lord is able to qualify it and mitigate it to them, yea to mend it and better it for them, and they may say in the words here before us: The right hand of the Lord can change all this.

Where for the better amplifying and Illustrating of this present Passage unto us; we may take notice of two words in it, which are very Significant and Emphaticall. The one is in that God is here called the most High: And the other is that there is mention made of his Right hand. It is not said God can do it no more but so, but the most High, and with his right Hand: The one is an Expression of Eminency, which carries an Advantage with that: And the other is an Expression of Strength, which carries an advantage with that likeness.

First, There is the Advantage of Eminency, in that God is called the most High: because Height it has the Opportunity of Prospect, he that stands Higher then others, he has the advantage of overlooking them and beholding them, and of seeing what they do; and so is able to order and to manage his affairs accordingly with greater success: Now thus is God the Lord, he is the most High God, and so he is said to dwell on High frequently in Scripture, from whence he has the better Inspection to behold the things which are done both in Heaven and Earth; and likewise the greater Influence as to the ruling and disposing of them.

Secondly, Theres the Advantage of Strength, in that there is mention made of his right hand which is a word of Power. The right hand of the Lord doth Valiantly, the right hand of the Lord brings mighty things to pass. Prov. 118.15.16. And so Psal. 89.13. Thou hast a mighty Arm, strong is thine hand, and high is thy right hand. God's right hand it is a strong hand, and does great things in the world. But more particularly as pertinent to the Text: David does Comfort himself in this Power and strength of God, and this right hand of the most High. As to the Business of Change and Alteration: The right hand of the most High can change all this. And here again, it has a double Reference or respect with it; The one in order to his Condition: And the other in order to his Mind; as also the word Infirmity mentioned in the former part of the verse, it may have a double sense with it; either as it denotes his outward State or temper of Body, or as it denotes his inward Disposition and frame of Soul. This is mine Infirmity but God can change that, that is; He can renounce this present Distress which is upon me: or again; This is my Infirmity but God can change that. that is, he can remove the present Disturbance which is upon me; he can heal the Infirmities of my Spirit: God's Power it extends to both.

First, As to the Infirmities of his Condition, and the present State in which he now was. Take it so, and here he Comforts and pleases Himself, that as bad as it was now with Him, God was able to better it to him: Here's my Sickness, but there's my Physician: This is my Infirmity, but there's a Power to Deliver me from it; even the right hand of God: This is a great Satisfaction to God's Servants in the worst Conditions, that there is Hope and Help for them in God, when they know not how to help themselves; yet they knew that He can help them and redress all unto them: There is a change in the right hand of the most High.

And that again with a double Amplification and Inlargement of it to us, as implied in the right Hand.

First, He can do it Effectually, as the right Hand is an Expression of Ability.

And Secondly, He can do it readily, as the right Hand is an Expression of Slight.

First, Powerfully and Effectually he can do it so; we have great and Sundry Instances of it, how God has delivered his People out of the saddest and most desperate Condition in which they have been, and that by his great and Almighty Power. He has raised from the Grave. He has made the Dead bones to live, he has turned the shadow of Death into the Morning, as the Scripture Expresses it in Amos 5.8. There's nothing which has been able to resist him, or to stand in his way when he would work deliverance to his People.

Secondly, Readily, and Easily, and Speedily; he can do it so likewise: That's also signified in the right hand, which is not only in a word of Power but a word of Facility; that which a man does with his right hand, he does it promptly, and with a great deal of Ease; and therefore we call it Dexterity in our ordinary Language and Expressions: Now thus is the Lord as to the Salvation of his Servants, and to the relief and Comfort of them, he is ready and dextrous at it, and can do it with the turn of an hand; so expert is he in it: The right hand of the Lord can change this, Namely; the Infirmity of his Condition: That's the First.

Again Secondly, For the Infirmity of his Spirit, he can change that also: David was now (as we have heard) under a great Temptation of mind, and Spiritual Distemper which was upon Him, which was grievous to him, and whereof he here Complains; now he herein Comforts Himself, that God was able to take it away from him: Who forgiveth all thy Sins, and healeth all thy Diseases, not only Corporal but Spiritual. Those Invincible Infirmities and Corruptions which the Servants of God are troubled withal and groan under, while they are here in the world in this vayl of Flesh; the right hand of God it can scatter them, and remove them, and take them away from them. And it is a very great Comfort to them, to think with themselves that it can so, as it was here in the Text to the Psalmist, in this present Distress and Perplexity and trouble in which he now was: He does sustain Himself from God's Power, and the Consideration of what God would do. The right hand of the Lord can change all this. And that's the first Reading of the words, according to our oldest Translation.

Now further Secondly, For this last here before us, that's this, I will Remember the years of the right hand of the most High, where the word remember is borrowed from the next-following verse to supply the sense of this, as otherwise being not in the Text. Now here the Prophet David fetches a ground of Comfort from God's Practice, as before he did from his Power; There, from what God could do; Here, from what he had done already in former Times, and Ages, and Generations; He was resolved to reflect upon this, as a relief to him in his present infirmity. This is a very good and ready, and expedient course to be taken by the Servants of God in any perplexity: To look back upon God's former dealings, either with themselves or others of his people, To remember the years of the &c. That is, to remember and bring to mind the great things, which God has done for them in Generations which are past. To consider the days of old, the years of Ancient times, as it is also in the fifth verse of this Psalm.

Now there were two things especially, which David here did reflect upon to this purpose, for the satisfying and quieting of his Spirit. The one was God's dealings with his people formerly, as to point of seeming Desertion and outward Discouragement; and the other was God's dealings with his people formerly, as to seasonable recovery and final acknowledgement. To each of these purposes would he remember the years of the right hand of the most High, and each of them were a relief unto them.

First, It was a relief to his Spirit, and a kind of healing of that present infirmity and distemper which was now upon him; to consider how God had done with his people in former Times and Ages, as to seeming Desertion; This was some kind of help unto him, that so he might see that he was no worse dealt with, than the Saints of God in all seasons of the world, That the same Afflictions were accomplished in them, which were now in him when men think they are the only persons that have such and such evils befall them, it is a great discouragement to them, but when they shall see that it is the common lot of others, and has been God's manner in all Ages, this is now some ease to their minds.

Secondly, It was a relief to him likewise to remember God's dealings of old in regard of mercy; That though he has afflicted his Servants for a while, yet at last he has refreshed them, and appeared graciously for them, though he hath torn them, yet he hath healed them, though he has smitten them, yet he has bound them up, though he has slain them, yet he has received them, and raised them up, and made them live in his sight: Though he has for a time seemed to forsake them, and reject them, and to take no notice of them, yet he has at last in Conclusion looked upon them, and returned unto them. It is a very great Comfort to consider God's former dealings in such matters as these: Christians they should live upon the Experience of God's Goodness in days which are past, when they have no sense of it, for the time which is present.

And there is very good Ground to do so, because God is still the same; yesterday and today and forever: He has the same Love to his people still as ever, the same Wisdom to advise them, and the same Power to be active for them, and he will therefore change their Conditions, because he does not change Himself, as I intimated once before. I the Lord change not, therefore ye Sons of Jacob are not Consumed. Malachi. 3.6. And again. It is of the Lord's Mercy that we are not Consumed, because his Compassions fail not. Lam. 3.22.

Therefore let us Comfort ourselves, and one another with such kind of thoughts and words as these are, as the Psalmist does here before us: Let us never question or doubt of God's Affection or Faithfulness to his people, but be fully persuaded of it; and if our present Conditions incline to the discourageing of us, let us look back upon God's dealings which are past, and remember the years of the right hand of the most High.

SERMON XXV.

IN the Text itself there are two General parts observable. First, The Condition. Secondly, The Qualification of this Condition. The Condition. The Lord hath Chastened me. The Qualification. But he hath not given me over to Death.

We begin with the First viz. The Condition, wherein three particulars more.

First, The Author of it and that is the Lord.

Secondly, The Nature of it and that is Chastening.

Thirdly, The Aggravation of it, and that is expressed to be Sorely. He hath Chastened me sore.

First, The Author of it; We are Chastened of the Lord. 1 Cor. 11.3. Affliction comes not out of the Dust: God is the Inflicter of all Evils and Cross upon us. No Evil in the City, namely of Punishment which the Lord hath not done. Amos 3.6. God hath an hand in all Afflictions whatsoever, even the Afflictions of Evilmen; but he hath a special hand in the Afflictions of his people, in ordering and disposing them to their good. And not a Hair falls from their Heads without the will of their Heavenly Father.

This is a point which we often hear of, but do not improve so much as we should do; and yet indeed the life of it lies in the Application: we need not so much to inform our Judgments, as to quicken our Practises; and there is this use to be made of it

First, That therefore we look up to the Lord in every Affliction and labor to see him in it: Hear the Rod and who hath appointed it; we are apt to look much to Instruments and second Causes, but we should acknowledge God in all, and consider that our Business is with him: And therefore when any Evil befalls us have still recourse with him, and make our Peace with him; because otherwise we are upon no sure terms at all: There's none can secure us against any Affliction but he only that inflicts it and lays it upon us, it is at his disposing: Who as the Centurion in the Gospel to his Servants says to it: God and it goeth, Come and it Cometh, do this and it doth it.

Secondly, Here is also matter of Comfort to the Servants of God: That whosoever, or whatsoever may be the Instrument, God Himself is the principle Cause of every Trouble to them. It is the Cup which their Father gives them to drink, and therefore they may be sure that it is well mingled and tempered for them, and this upon occasion hath still been an Encouragement to them: As Job, when the Sabaeans spoil'd him. The Lord hath taken; And David when Shimei Curst him. The Lord hath bidden him. This was that which was a Comfort to both, and so may be likewise to any other else besides. But so much briefly of the Author of this Condition, which was the Lord Himself. The Lord hath Chastened me.

The Second is the Nature of it, It is a Chastening, which is a word of Oeconomie and Dispensation; A molifying term, it is not Punishment, but Correction; not for Satisfaction to his Justice which is done Sufficiently in Christ, but for the better rule and Government of his Family: As for the thing itself, God thinks fitting sometimes to Afflict, and so to Correct his dearest Servants. Yea of all them more or less, in one kind or other, at one time or other, shall be sure to partake of this from him: We have a pregnant place to this purpose, in Heb. 12.6. which is worth our most serious Meditation. For whom the Lord loveth he Chasteneth, and scourgeth every Son whom he receiveth. If ye endure Chastening, God dealeth with you as with Sons, for what Son is he whom the Father Chasteneth not? But if ye be without Chastening whereof all are partakers, then are ye Bastards and not Sons: Where we see that seasonable Correction it is an Evidence and Testimony of our Adoption, and Favor with God Himself.

Thus it is with some other things besides taken in with it, Affliction simply in itself is no argument at all of the love of God, no more then Prosperity, nay the Afflictions of wicked men they are rather arguments and Testimonies of God's Hatred even to him, and Fore-runner of his future wrath, and further Punishment of them in Hell; but to God's Children who are in Covenant with Him, and who have his Image and stamp upon them, they are thus far beneficial to them, and God sees them to be necessary for them; these Chastenings in sundry regards.

As First, To wean us from the world, and an inordinate love of these things here below: This is still our Folly that we cannot enjoy any Comfort here, but our Hearts are ready presently to be overwhelmed and smothered up with it, and we are apt to grow so much the more Carnal and worldly minded from it; now therefore is God fain to take such Courses as these are to restrain us, and to work Sobriety in us; to put aloes upon these Breasts that we may not cry too fiercely after them. Intermingled Afflictions, they teach us the better to enjoy Comforts, and are like sower sauce to sweet Meat: For which reason it pleases God in wisdom and goodness to inflict them, and lay them upon us, to make us the willinger to Die, and leave the World when our time Comes, and that we may not say, it's good for us to be here. And then to make us so much the more to relish Spiritual things and Spiritual Truths, for a man must still have somewhat to pitch his Heart and Affections upon, and when Earthly things fail him, then do Heavenly more savor to him, and he finds so much the greater Sweetness and Contentment in them: Now he Chewes upon them, and sucks out that Delight out of them, which before he did not so much regard. And Spiritual Truths, as long as men are well and in Prosperity, so long they are taken with Fansies, and Speculations, and Notions, and witty Conceits; at the best but a few morral Discourses: These are the points they chiefly feed on; yea but in time of Affliction these will not serve the turn, nor do the deed, they will not be able to Comfort the Heart, or to strengthen it against Temptation, and therefore then they look somewhat higher: Afflictions when it is Sanctified, it makes us to savor Evangelical truths, the practical Doctrines of Religion, and the Experiences of a Gracious Heart: That's therefore one end of inflicting it.

Secondly, To embitter Sin to us, and to subdue some Corruption or other which we are inclined unto: To purge us and to make us more fit for the service of God: For Afflictions through the Blessing of God have that Efficacy with them. They are for our profit, that we may be partakers of his Holiness. Heb. 12.10. And they yield the peaceable Fruit of Righteousness unto them which are exercised thereby, in the 11. verse. of the same Chapter. Therefore in Malachi. 3.3. It is said of Christ that he shall purify the Sons of Levy, and purge them as Gold and Silver, that they may offer unto the Lord an offering of Righteousness. When the Sons of Levy are purified, their Sacrifices are purified with them: Afflictions they purge out Corruptions, and they do also try and Exercise Graces, and by trial of them add a Luster unto them; for which cause it is that God does so order them, and dispose them to his Servants.

And then also Thirdly, For Examples to others, of warning, that they may avoid and take heed of the like Provocations: And of Patience that they may be strengthened to endure the like Afflictions; thus did God Chasten David, that others might fear and beware while he spared not such an one as he was, and thus did God Chasten Paul, that the Corinthians and others might be Comforted occasionally from him: As himself Expresly gives an account of it. 2 Cor. 1.6. And whether we be Afflicted it is for your Consolation and Salvation, which is effectual in the enduring of the same sufferings which we also suffer, or whether we be Comforted, it is for your Consolation and Salvation. So in 2 Tim. 2.10. Therefore I endure all things for the Elects sake that they may also obtain the Salvation which is in Christ Jesus with Eternal Glory. God makes one Christian in this Case to be helpful to another: Ministers to People, and People to Ministers, and all to the whole body of Christ, as we see it is in the natural Body: The Arm is blooded that the Head may be the better for it, even so also in the Misticall; one member Chastened for another. Thus we see that God wants not ends nor reasons for the Chastising and Correcting of his People, wherein this is still Predominant: Namely the Good and Wellfare of their Souls, that he may spare them the better hereafter, and in another place as the Apostle has plainly declared it. 1 Cor. 11.32. When we are judged, we are Chastened of the Lord, that we should not be Condemned with the World. Temporal Correction it prevents Eternal Condemnation, not (as I said before) simply in itself; or by way of Compensation to God's Justice, but as being Sanctifyed to the party that suffers it; it does rectify and amend the Soul, and as by the sadness of the Countenance the Heart is made better.

The Consideration of these things laid together teaches us therefore.

First of all, Not to think strange of the fiery Trial which is to try us, as though some strange thing happened unto us, as the Apostle Peter advises in 1 Pet. 4.12. Nor yet to judge amiss either of others, or of ourselves from such Dispensations; it is no necessary Argument of God's hatred, but rather of his Love: It is an Evidence rather of our Sonship, and goodness of our Condition in part, that we are such as the Lord has some care of, and regard unto: It is a sign that God doth not dispair of us, but that he hath some hope of our Amendment and Reformation when he is pleased to take this pains with us, while as for others which are more Incorrigible, he will not vouchsafe to bestow Correction upon them. Isaiah. 1.5. Why should ye be smitten anymore? ye will still revolt more and more.

Secondly, This should breed in us an Holy awe and reverence of God, that we may take heed how we offend him, or do anything which is displeasing to him, for if we do, we shall smart for it at one time or other. Here's an Argument against Spiritual Wantonness, and Indulgence of ourselves in Sin from hope of Impunity: Oh take heed of that, God will not spare even his David's themselves, if they shall venture upon unwarrantable Courses, but Correct them for it; nay even them soonest of all, he will be sure to keep good order, and rule in eis own Family. Judgment begins at the House of God. 1 Pet. 4.17. And you only have I known of all the Families of the Earth, then I will punish you for all your Iniquities. Amos 3.2. People are never the further of from Punishment from their interest and Relation to God, but the nearer to it, if they trespass upon him; as one who will especially be sanctified in all those that draw near unto him, as he said once of Nadab and Abihu in Levite. 10.3. Therefore who will not fear the O King of Nations.

Thirdly, This should also teach us to judge and thereby Chasten ourselves, that we may prevent this Chastening from God, for so we shall: If we judge ourselves, we should not be judged; it is self Indulgence which is the occasion of Divine Castigation; we are too favorable commonly to ourselves in the private Censure of our own hearts, and therefore is God himself fain to take us to task; whereas if we were more impartial here, it would fare so much the better with us: If we would Afflict our Souls for our Sins, God himself would never Afflict us for them: For he doth not Afflict willingly nor grieve the Children of men, not willingly or from the Heart, as that which is unpleasing to him, in Lam. 3.33. It is his work his strange work, his Act his strange Act, he is forced unto it. Isaiah. 28.21. That's the Second particular viz. The Nature of David's Condition; It was Chastening: The Lord hath Chastened me.

The Third is the Aggravation, Chastened me sore; so we read the words in our Translation in the Hebrew Text it is Chastened me in Chastening. Jassor ijssranni, and so the Septuagint 〈 in non-Latin alphabet 〉 , both of which are a little more Emphatical, and there are three things which may seem to be intimated in it, by way of Inlargement.

First, The Frequency of these Chastenings, not once only, but often, even again and again.

Secondly, The Multitude of these Chastenings, not one single one only, but many, one in the Neck of another.

Thirdly, The Greivousness, and Tediousness of them, not some Light ones only, but such as were very Irksome and hard to be born: That is Chastening me sore.

First, I say in this Expression we have the Frequency and Reiteration of these Chastenings, even again and again: This is one thing which God is pleased sometimes to do with his Children when he has Chastened them once, to return to it, and Chasten them a fresh, and to renew his Chastenings to them. When Sin is repeated, Punishment is repeated likewise, and when we return to our Transgressions, God himself returns to his Corrections and Chastisements of us, as is most requisite and Convenient for us: Look as it is with Physicians in regard of the Body, when the same Distemper comes again, they give the same Physic to remove it, and to take it away; even so does the great Physician in reference to the Soul: Relapses into Sin, will cause Relapses into Sickness, or into any other trouble for Sin which it is a ground and occasion of: The one follows upon the other in God's most wise and prudent Dispensations.

Secondly, Here's the Multitude of Corrections, He hath Chastened me in Chastening, that is he hath sent one Affliction upon another; this is another thing here observable in God's proceedings towards the Sons of men, one Deep calls to another. Psal. 42.7. Deep calleth unto Deep, at the noise of thy waterspouts, all thy Waves and thy Billowes are gone over me. And so Job, in Job 16.14. He breaketh me with breach upon breach, he runneth upon me like a Giant. Thus did the Lord with that Holy man, he had Messenger upon Messenger of Evil tidings which happened unto Him, of the Chaldeans and Sabaeans &c. Thou renewest thy Witnesses against me, and Increasest thine Indignation upon me, in Job. 10.17.

Thirdly, Here's the Greiviousness of the Correction: Repition implies Intention, and so here he hath Chastened me in Chastening, that is; He hath Chastened me sore, as our own Translation here gives it: Thus God oftentimes does likewise, he lays heavy Afflictions upon his People: Thus the Church complains to God. Psal. 44.19. Thou hast sore broken us in the place of Dragons, and covered us with the shadows of Death. And Psal. 80.5. Thou feedest them with the Bread of Tears, and givest them Tears to drink in great measure. Job, The arrows of the Almighty were in him. Heman, His wrath lay hard upon him. Paul, He was Prest above measure and so of the rest.

And there's very good cause for it, God sees it to be necessary for us oftentimes to deal thus with us, as simply to Chasten us, so now and then to Chasten us sore; and that especially that Patience may have its perfect work in us, and that the Cure may be thoroughly wrought in us: For strong Humours require strong Physic to purge them out: Where Corruption is deeply rooted in the Heart, there it is not a light or small matter, which will serve the turn to work it out, No; but there must be a great deal of stir and ado which is to be made with it.

The Use which we should make of it is therefore from hence to learn to understand the Providences of God in this particular, to be satisfied in them, and prepared for them; we are apt to think our troubles to be such, as none were ever before us, see here how it is with David: Chastened me sore. And (as I said) there is cause for it that God may be clear when he Judges; there are some Natures and Dispositions which a small or light Correction will do no good upon him, but they are apt to despise it; and therefore God sees it necessary to deal more severely with them, and to take a sharper Course to mend them. And so I have done with the first General part of the Text, which is the Condition itself. The Lord hath Chastened me sore &c.

The Second is the Qualification of this Condition. But he hath not given me over to Death, which words are to be considered of us two manner of ways.

First in their Connection with the words that went before.

And Secondly, In their absolute Consideration as taken alone by themselves.

First, In their Connection, and so I say they are a Qualification of those that went before, and they serve to show unto us the manner of God's dealings with his people, which is to mitigate his Afflictions of them, and to Correct them still in measure; he Chastens them but does not undo them. Thus 2 Cor. 6.9. As Dying but behold we live: As Chastened but not killed. And so 2 Cor. 4.8.9. Troubled on every side but not Distressed, Perplexed but not in Dispair, Persecuted but not forsaken, Cast down but not destroyed. And 1 Cor. 10.13. God is Faithful who will not suffer you to be tempted above that which ye are able, but will with the Temptation find a way to escape, that ye may be able to bear it. Though he cause Grief, yet will he have Compassion according to the Multitude of his Mercies. Lam. 3.32. And so here now in this present Scripture. Though he Chastens, yet he gives not over unto Death.

The reason of it is this, because God's Ayme and Intent is not Destruction but Reformation, which Death doth hinder and prevent the opportunities of unto us: Though it is true that even in Death itself God can work much to this purpose, as to the Changeing and bettering of the Heart, yet for the outward Life and Conversation, and the reforming of that; this by Death is taken away.

Secondly, As God does thus mitigate his Corrections in Wisdom, so also in Mercy, because he is a Gracious God, and he continues still so to be without alteration. Lam. 3.22. It is of the Lord's Mercies that we are not Consumed, because his Compassions fail not: They are new every Morning, great is thy Faithfulness. And Malachi. 3.6. I am the Lord, I change not, therefore ye Sons of Jacob are not Consumed. The Lord is full of very much tenderness in this particular, as it is related Concerning the Israelites, that though they carried themselves perversely towards him: Yet he being full of Compassion forgave them their Iniquities, and destroyed them not: Yea many a times turned he his Anger away and did not suffer his whole Indignation to arise, for he remembered that they were but Flesh, a wind that passeth away and cometh not again. Psal. 78.38 39. And Psal. 102.13.14. Like as a Father pitieth his Children, so the Lord pitieth them that fear him, for he knoweth our frame, he remembereth that we are but Dust, in Psal. 103.13.14. And again Isaiah. 57.16. I will not contend for Ever, neither will I be always wrath, for the Spirit would fail before me and the Souls which I have made. God stands very much upon this, to prevent Discouragement in his Servants.

This should therefore First of all teach us to acknowledge God's Goodness in this respect, and to praise him for it as David. Psal. 119.75. I know O Lord that thy Judgments are right, and that in Faithfulness thou hast Afflicted me. For indeed he does wonderfully moderate Himself in these his Corrections. He punishes us less then our Iniquities deserves, as Ezra makes Confession in Ezra 9.13. And although we do not always think so, yet he always Corrects us in measure, as himself declares unto us in Scripture, thus in Isaiah. 27.8. speaking concerning his Vineyard that is his Church. In measure when it shooteth forth thou wilt debate with it, he stayeth his rough Winds in the day of his Eastwinds. And Jer. 30.11. I am with thee saith the Lord to save thee, though I make a full end of all Nations whether I have scattered thee, yet I will not make a full end of thee, but I will Correct thee in measure, and will not altogether leave thee Unpunished. Mark how these two are very happily joined together, I will not altogether leave thee unpunished and yet I will correct the in measure: God will not leave his people altogether unpunished that he may the better rule them, and keep them in awe; and yet he will punish them and correct in measure, that so he may keep them from Discouragement and Dispondency and dejection of Spirit.

Therefore (I say) let us observe God's dealings in this particular, and acknowledge his goodness in them: It should teach us to entertain good thoughts of God, and to look for such dealings from him as for time past, it should draw out our thankfulness, and so for time present it should strengthen our Patience, and so for time to come encourage our Faith and Hope and Expectation: That he that hath delivered will deliver, and though he may Chasten sore, yet will still mitigate his Chastenings to us, that they shall not altogether overwhelm us, and swallow us up, but that we shall find relief in them.

Indeed we cannot always expect it in the letter of the Text, as to an absolute Freedom from Dissolution; for that must come, and will come at last; after all our preservations from it upon such and such particular occasions: Recovery is at the best but a Repreive, and so must be accounted by us; and what ever Evils we do escape, there's no escape of this coming to Death, but yet under this phrase here we have signified God's General inclination, for the mitigating of his Corrections to us.

And therefore Secondly, it teaches us also Bowels and Compassions in ourselves in imitation of this goodness of God. There are some kind of people in the world, whom nothing will serve their turn but absolute ruin and destruction. Like those two fierce Disciples in the Gospel, presently calling for fire from Heaven, or like the children of Edom in the Psalm concerning Jerusalem, Raze it, raze it to the foundation, down with it, down with it to the ground, yea but these are taught better here from the Example of God himself, who does hold and restrain his hand in the chastisements and corrections of his people. This is still his manner of dealings, especially where there's any hope of proficiency for time to come. He will not there presently make an utter end but spare them in much mercy. As in Isa. 65.8. When the new wine is found in the cluster, oh destroy it not, for there's a blessing in it, so will I do for my servants sake, &c. And so much may be spoken of these words, considered in their connection. The first part of the verse with the second, as qualifying of it.

Now Secondly, let us look upon them in their absolute consideration; the latter clause of the verse distinctly and alone by itself. He hath not given me over unto death. We see here how God does graciously preserve his servants from Death and destruction, he keeps and maintains their lives. This David often makes mention of in other places of the Psalms besides. As Psal. 30.3. Oh Lord thou hast brought up my soul from the Grave, Thou hast kept me alive that I should not go down to the Pit; So Psal. 116.8. Thou hast delivered my soul from death, mine eyes from tears, my feet from falling.

This the Lord is pleased to do upon sundry considerations.

First, out of his Goodness and Mercy, and Love unto them; thus David sets it forth in that place, Psal. 116.5, 6. Gracious is the Lord and righteous, yea our God is merciful; And what follows hereupon? The Lord preserveth the simple, I was brought low and he helped me. So in verse 15. Precious in the sight of the Lord is the death of his Saints. And Psal. 72.14. He shall redeem their soul from deceit and violence, and precious shall their blood be in his sight. It is not an indifferent matter with God, the death of his Servants, neither does he lightly take away their lives, but where there's good cause and reason for it, and in order to some greater good to them.

Secondly, Because he hath work and service, for them to do. In death no man shall praise thee, and who shall give thee thanks in the pit? Psal. 6.5. And Again Isa. 38.18, 19. The Grave cannot praise thee, death cannot celebrate thee, The living the living, he shall praise thee. As long as God has any work for any man to do, so long he is sure to live and abide in the world. Here's a double goodness of God manifested to us. First, In designing us to service and the work itself. And Secondly, In pre • erving our lives, that so we may serve him, and do the work he has designed us to.

This should so much the more encourage us in fruitfulness before him; we cannot take a more expedient way to prolong our lives than by doing as much good as we can in them. Useless and unprofitable persons, which live idly and out of any employment, they do but stand in the room of those which would do better then themselves, and they provoke God oftentimes in Judgment to remove them, and to take them away, As the barren Fig tree in the Gospel, it was cut down that it might not cumber the ground. But those that are active and serviceable, they are a great delight and content to him, and he takes a great deal of delight in thinking upon them, as himself also expresses it in Malachi. 3.16, 17. They shall be mine says the Lord of Hosts in that day when I make up my jewels, and I will spare them as a man spareth his own son that serveth him. A man loves all his children, as children, and from his Relation to them, Oh but those who are of his Trade, and which work to him, those he loves and tenders more especially, and would be lothest to part with them of any other besides; and so is it here with God; his sons that serve him, their death is more precious with him of all the rest; neither will he easily give them over to it. Not that he simply needs any work or service of ours, who when we have done all we can are at the best but unprofitable servants, but because he will so far gratify us as to be served by us. And then take occasion from thence so much the more to reward us; where the goodness of God to his people is observable in two contrary dispensations; both in preserving their lives to them, and in taking of their lives from them. As long as they have any work to do, he preserves their lives to them, that they may do their work; and when that work is done he takes away their lives from them, that may they may receive their wages. I shall not die but live, and declare the works of the Lord, in ver. 17. of this present Psalm.

Thirdly, for the good and comfort of others, which are their Christian Friends, and especially Ministers, for the good of their people. Thus St. Paul takes notice of it in himself in respect of the Philippians, Phil. 2.23, 24. I am in a straight betwixt two, having a desire to depart, and to be with Christ, which is far better, nevertheless for me to abide in the flesh is more needful for you. And having this confidence I know that I shall abide and continue with you all, for the furtherance and joy of your Faith, That your rejoicing may be more abundant in Christ Jesus for me by my coming to you again. The Apostle it had been better for himself to have left the world, That so he might have had his Crown and his reward, and have been with Christ. Oh but the Church of God could not spare him; The Philippians, they could not be without him, but needed such a faithful Moniter to be continued to them, and to abide still amongst them, and for their sakes did he so order it to them, as one who intends the end does fit the means suitable to them. And so as it is in Ministers to their people, so in one Minister to another, and one friend to another; As we live one in another, so we live one for another, and are preserved in reference hereunto? Thus St. Paul notes it of Epaphroditus, Philip. 1.26, 27. He longed after you all, and was full of heaviness because that ye had heard that he had been sick, for indeed, he was sick nigh unto Death, but God had mercy on him, and not on him only, but on me also, lest I should have sorrow upon sorrow. In which passage of Scripture, there are divers things observable of us to our present purpose.

First, Here's Epaphroditus's Danger and the extremity, which he had been in. He was sick nigh unto death, which is that which God does often bring his servants to for sundry reasons. Partly thereby to awaken them, and to make them to clear up their accounts, partly thereby to try them, and to see the frame and temper in which they are, partly to try the good-will and affection of others towards them for these and the like considerations does he sometimes bring them to the pits mouth, when as yet he does not take them away, as he did here with Epaphroditus.

Secondly, Here was his recovery and preservation from that death, which he was so nigh unto. The providence which is here celebrated in the Text by the Prophet David; and this has its Character put upon it as a Dispensation of mercy, But God had mercy on him; for so it is in his own nature and simply considered.

Thirdly, Here's the extent of the mercy, not to Epaphroditus only, but to St. Paul, not on him only, but on me also: On thee as a friend; it is a mercy to have our friends continued; on me, as a Minister; it is a mercy to have our fellow-labors continued; On me also as a Believer. It is a mercy to have our Christian Brethren continued as members of the same body with us.

Then last of all, Here's the end and motive of all this, lest I should have sorrow upon sorrow; why sorrow upon sorrow? why, because the Apostle was now in bonds, and under many afflictions besides, in which cases Friends are always most pleasing and acceptable to us. A Friend is born for adversity: now to have lost such a friend as this, had been a very great loss indeed, and God was tender and shy of it, so far to press upon his heart, and to lay too heavy a load upon him. Thus some of the afflictions of God's people are assured to them against others, who otherwise would happen to them. They should suffer more, if they did not suffer so much already.

Where we may observe a difference betwixt God and men; men they oftentimes delight to add affliction to affliction, where they see any under sorrow to increase their sorrow upon them, and to make it more; as the Lord himself complains of the Heathen in their carriage towards his people, Zech. 1.15. I am very sore displeased with the Heathen that are at ease, for I was but a little displeased (namely with my people) and they helped forward the affliction. Men they help forward the Affliction, but God he does not love to do so, He will not add sorrow to sorrow.

Fourthly, God does also sometimes preserve the lives of his servants, and not deliver them up to death, for the greater Disappointment of enemies, and persons ill-affected to them, who hope and wait for their death. God loves to cross and frustrate base and vile affections, and in his Providence to go contrary to them. Many an one had been dead if they had not been wisht to die; the ambition and covetousness, and sometimes malice of some kind of persons in the world, have kept many a man alive who had been otherwise in his grave. God will not so far gratify sinful and unworthy desires, as in such cases to comply with them, but rather by their mis-carriage and dissappointment in the event show them the vanity of them. This David takes notice of himself in another place upon this occasion, in Psal. 41.5. Mine enemies speak evil of me, when shall he die and his name perish, an evil disease (say they) cleaves unto him, and now that he lieth down he shall rise up no more, but thou O Lord art merciful unto me. And then it follows, verse 11. By this I know that thou favourest me, because mine enemy doth not triumph over me. Thus we see how upon several considerations, God keeps his servants from coming to their death.

This is first of all matter of encouragement to the servants of God, and may hearten them, and strengthen them in his service, and keep them from perplexity and disquiet, forasmuch as there is such a careful Providence watching over them, and preserving of them, it should shut out all needless fears and distractions in them, which in some cases they are subject unto; and especially in some difficult enterprises, whereunto now and then they may be called, to comfort themselves in this consideration; That God will not lightly and easily and for no cause give them over to death. There's a great deal of mistrustfulness oftentimes in the best of God's servants in this regard, who dare not trust him with their lives and the preservation of them, notwithstanding so many Gracious Promises and experiences, which they have received from him. As David he was but just before delivered out of his enemies hands, and he presently cries, I shall one day perish by the hand of Saul; even so it is with many others besides, who as the Apostle speaks, through fear of death are all their lifetime subject to bondage, Heb 2.15. Now for such as these they may be here said from this passage before us, though God may bring them to danger, yet as he sees cause, he will deliver them from it, as he did here with this servant David, The Lord hath chastened me sore, but he hath not given me over to death.

Secondly, Where we partake of this mercy, let us acknowlelge it with all thankfulness. Thus does David do here; we are to take notice not only of his words, but also of his Affection which is signified in them, and the Spirit from whence they came from him, he utters them with a great deal of feeling and sensibleness of God's goodness to him: And so they are not only a narration of his present condition, but an acknowledgement of God's favor to himself to an answerable temper and disposition which he does here Express by the words which came from Him. He hath not given me over to Death. They are not words of Boasting and Vanity, and Ostentation, and Carnal Rejoyceing, but the words of Soberness, and Piety, and Discretion.

And there are divers things intended by them.

First, He would make it an Argument for Patience: The escaping greater Evils, should breed Contentation under less: That as God afflicts us below our Deserts, so also below our Capacities; that he does not afflict us in the utmost Extremity, and so to this purpose should we argue and reason with ourselves; he has taken away my Health, but he hath not taken away my Life: He hath exercised me in my Body, but he has spared my Soul: He hath deprived me of Earthly Comforts, but he hath not deprived me of Heavenly; of the Graces of his Spirit, of the assurance of his Love, of the Communion with himself, of his own blessed and Gracious presence; these he hath not denied me, but continued them still in the midst of all other Discouragements.

Secondly, He would hereby silence the false rumors which were to the Contrary, and the Insultations of his Enemies from them; for their mouths were full to this purpose and delighted to be so, as these which spake according as they would have it, as in the place before alleged. Psal. 41.6.7. And if he come to see me he speaketh Vanity, his Heart gathereth Iniquity to itself, when he goeth abroad he telleth it; all that hate me whisper together against me, against me do they devise my hurt. This was the Condition of David in regard of his Enemies: They Tryumpht before the Victory and pleased themselves both in the thoughts and speeches of his supposed Ruin and Destruction; now by this Expression here in the Text, he does in an holy and Humble manner signify their Mistake and Disappointment, as if he had said unto them it is not so bad as ye thought it, nor so bad as ye hoped it, nor so bad as ye talked it: I am through God's goodness alive still for all the surmises. The Lord hath Chastened me sore, but he hath not given me over to Death.

Thirdly, (Which is here namely Considerable) David (I say) would hereby express his Thankfulness to God for this Mercy, they are words of Praise and spiritual Rejoyceing, as appears by those that follow in the 19 verse of this Psalm. Open to me the Gates of Righteousness, and I will go into them, and will praise the Lord, namely for this his Goodness to me. This is that which we all should do as we have occasion for it, and indeed there's none of us all, but have so one way or other (though some more then other,) either by way of prevention in keeping of Evils from us, or by way of recovery in delivering us out of those Evils; and especially in these late Distempers, which have been so rife and frequent amongst us for this year now last past, wherein Death hath come up into our Windows, as the Scripture speaks; that we should not be given over to it, is matter of due praise unto us, and to be acknowledged by us: And we cannot better nenew the year unto us, then by such performances as these are.

And further, stir up others to do so occasionally from our Example, which is another thing here intended by David in this Expression; he does not only hereby signify his own Thankfulness, but also excite and stir up others to praise God both for him, and themselves upon the like occasion, as we find him in another place. Psal. 34.2.3. My Soul shall make her boast of God, the humble shall hear thereof and be glad: O magnify the Lord with me, and let us Exalt his name together.

But especially (as a third Improvement of this point) let us be careful to use our lives well which God has given us to his Glory, and so give them back to him again who has first given them too us, Life it is a Blessing, as it used and ordered by us; For men to live only a Natural Life here in the word, to Eat, and Drink, and take their pleasures like brute Beasts; Alas! what a poor thing is that, for men to live only for such a purpose as this is, to fiill up the measure of their Sins, and to aggravate their Account at another Day, by thinking that they are delivered to commit such and such Abominations, this is very sad and Miserable; but then is Life indeed, when it is improved to God's Glory: The doing of good in our several Opportunities; the Furtherance both of our own and others Salvation, and laying up in store a good Foundation against the time to come; laying hold on Eternal Life.

Therefore (I beseech ye) let us be careful especially to look to this, and that likewise those which are in the prime of their Years, and Health, and Strength, let them not neglect so Blessed an Opportunity as that is; those that are past it, let them endeavor to redeem it for time to Come. We should labor to find our lives given us, and continued to us in Mercy and Love, which we may know to be no otherwise then accordingly as we have hearts given us with them, for the improvement of them, as we may do any other Mercy besides; where it has the stamp of God's love upon it, it makes us to serve him better with it, and ourselves to be really and indeed so much the better for it, whereas when it is otherwise, it is a fign it is in wrath, and to harden us so much the more in Evil: There's none are so bad as those who are bad after Mercies Received, both as having greater Guilt upon them, and a secret Curse also cleaving to them, for their abuse and perverting of thess Mercies: And so much of the thing itself here signified for the main; God's Deliverance and preservation of David. He hath not &c.

Now we may further here take notice of the Phrase and Expression which is here used. He hath not given me over to Death: It is not simply, he hath not killed me, or taken away my life from me, (though that be principally intended) But he hath not given me over to Death: This is true of the Servants of God, even there where Death seases upon them, yet they are not under the power of it: It does not at last prevail upon them, which holds true in a twofold regard.

First, Not under the Curse of it, it being sanctified to them for their Good: Death to the servants of God is a Conquered Enemy, it is a Serpent without a sting. O Death where is thy sting, O Grave where is thy Victory: The sting of Death is Sin, the strength of Sin is the Law. But thanks be to God who hath given us the Victory through our Lord Jesus Christ, as St. Paul in his Heavenly 〈 in non-Latin alphabet 〉 . 1 Cor. 15.55.56.

God hath not given his Children over to Death, but rather hath given Death over to his Children; therefore Death is said to be theirs, not they to be Death 's. 1 Cor. 3.21.22. All things are yours, and amongst the rest even Death itself: Death is under the power of the Church, and in a sort at her Command: forher Benefit and Advantage as an Entrance for her into Eternal Glory. To me to live is Christ, and to Die is gain, says the Blessed Apostle of Himself. Phil. 1.21. Which is true also of any other Beleiver. Christ has redeemed us from Death, as it is a Curse; the Saints they are not under that.

Secondly, As the Saints are not under the Curse of Death, so neither under the Contrivances of it, and so in that respect not given over to it, as being at last made partakers of a blessed and Joyful Resurrection: As our blessed Savior Christ Himself, (who seems also to be tipified in this Psalm, ) it is noted of him. Acts 2.24. That God raised him up from the Dead, having loosed the pains of Death, because it was not possible that he should be holden of it. As it was not possible for him, so neither is it possible for any of his Members; it was not possible for him to be detained many days. Thou shalt not suffer thine Holy one to see Corruption: For it is not possible for his Members to be absolutely and always detained, but shall at last be loosed from it: As Death had no dominion over him, so neither over them. This Corruption shall put on Incorruption, and this Mortal shall put on Immortality, and Death itself shall be swallowed up into Victory, as the Apostle has it. 1 Cor. 15.45.

This is a point of singular Comfort to the Children of God, and that which may satisfy them in the thoughts and Meditation of their Mortality; that though they may and shall die at last, yet they shall not be given over to Death: It shall not tyrannize, nor Dominear over them.

Indeed it is the Happy advantage of people, that they are given over to no Evil whatsoever, whether Spiritual or Temporal, neither to the Evil of Sin, nor to the Evil of Punishment, though they be Capable and sensible of both and liable to them.

First, Not to the Evil of Sin and Satan, not given over to that: As for wicked and ungodly persons, it is their Misey to be so, Satan rules in them, God gives them over to sinful Courses, as it is noted of the Gentiles thrice together in one Chapter the First of the Romans. God gave them over: He gave them over to Uncleanness, and he gave them over to vile Affections, and he gave them over to a reprobate Mind; still he gave them over. But he does not so with his own servants; though for just and holy reasons, he suffers them to be troubled with Sins while they live here below in the world, yet he does not give them over to it: Sin shall not reign in their mortal Bodies, Iniquity shall not have Dominion over tkem, nor presumptuous Sins especially shall not prevail upon them, nor given over to the Evil of sin.

No, nor Secondly, To the Evil of Punishment neither, not given over to that and in particular to this of Death: As for wicked men and such as are none of God's Children. It is said they are like Sheep laid in the Grave, and Death shall feed on them. Psal. 49.14. Death shall feed on them, that is, have it's fill and glut of them, and shall do what it list unto them: Yea but with the servants of God it shall be otherwise, as David there makes the opposition in his own Person, but God will redeem my Soul from the power of the Grave, for he shall receive me Selah: He was not given over to the power of Death.

And as not of Death Temporal, so especially not of Eternal neither: God did not give him over to this of any other whatsoever could be thought off. God hath not appointed us to wrath, but to obtain Salvation through our Lord Jesus Christ. 1 Thes. 5.9. God will be sure to keep his Children from this, and does order all things to them in reference hereunto, even Corrections and Afflictions themselves, as I in part hinted before; Chastens them here that he may not Damn them hereafter; so that the Connection holds very well here in this sense which we have now before us. The Lord hath Chastened me sore, but he hath not given me over to Death; as a Mercy consequent to this his Chastening, and Correcting of me. And so we have done with both the parts of the Text: The Condition and the Qualification of that Condition to him in this whole verse. The Lord hath Chastened me sore, but he hath not given me over to Death.

SERMON XXVI.

IN the Text itself there are two General parts considerable.

First, The sight or spectacle propounded.

And Secondly, An Invitation to the seeing and regarding of it. The Spectacle or sight itself, that we have in these words. How good and how pleasant a thing it is for brethren to dwell together in Unity. The Invitation to the seeing of it, that we have in the word Behold, which is prefixed by way of Introduction. We'l begin with the former, viz. The sight itself, wherein two Branches more. First, The Duty Commended, and that is Paternal agreement, for Brethren to dwell together in Unity. Secondly, The Terms of this Praise and Commendation, or the Particulars whereof it doth consist, and hat is from a twofold Qualification. First, of the goodness of it, Behold, How good a thing it is. And Secondly, Of the Pleasantness of it. Behold how pleasant.

First, to speak of the first branch, and that is the Duty commended in these words; for Brethren to dwell together in unity: wherein again taken notice of three particulars more. First, The Virtue itself, and that is Unity. Secondly, The Subject of this Grace, And that is Brethren. Thirdly, The Exercise or Activity, and Improvement and manifestation of it. And that is, In dwelling together.

For the first, The Grace or virtue itself, which is here mentioned, and commended unto us, it is Unity or Agreement. This is that which the Scripture is very frequent in the commendation of to us, not only here in this present Text, but in divers others besides. As more expressly in Eph. 4.3. Endeavouring to keep the Unity of the Spirit in the bond of peace, Mark. 9.50. Have salt in yourselves, and have peace one with another, Phil. 2.2. Fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind, 1 Thes. 5.13. Be at peace among yourselves. And many such places as these. This is that which is most agreeable to the Principles of Religion itself, it is the very end and scope of the Gospel, and the blessed fruit and effect, and consequent of the Kingdom of Christ, This was that which was Proclaimed by the Angels, when our blessed Savior came at first into the world. As Glory to God on High, so peace on earth, and good will towards men: not only from God, but to one another. And it is made the promise which respects the Times of the New Testament, that it shall make men which are of different Natures and Dispositions to dwell together in Unity; as we may see in Isa. 11.6. The Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid. The Cow and the Bear shall feed their young ones together. The sucking-child shall play on the hole of the Asp, and the weaned child shall put his hand on the Cockatricedens; They shall not hurt nor destroy in all my holy mountain, For the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. All which are Emphatical expressions of that sweetness and peaceableness, and agreement which does follow upon the receiving and embracing of the Gospel. Look as Christ himself hath made Peace by the blood of his Cross, as the Apostle speaks, Col. 1.20. so accordingly it hath this answerable effect in such persons as do close with this Peace, which he has wrought. It does make them to be of one heart and one mind, at least proportionally to the receiving and entertaining of it.

There are two manner of ways especially, in which the Gospel is a Gospel of Unity even betwixt man and man. The one is as it teaches peace, and the other is as it transmits it.

First, It is so, as it teaches it, and Commands it, for so it does at large and in the proper scope and intent of it; It teaches us as to deny ungodliness, so to deny uncharitableness: And as to live righteously and godly, so likewise to live quietly, and peaceably in this present evil world. Hence this Commandment of Love, and Unity, and agreement, it is made to be Emphatically the new Commandment of Christ. A new Commandment I give unto you that ye love one another; which is not to be understood of the time of giving it, but of the ground of urging it. An old Commandment which is pressed and urged and enforced upon new Considerations; and that is from God's love in the Gospel.

Secondly, As the Gospel teaches and Commands this Unity, so it also works and transmits it where it comes in the power of the Spirit going along with it. As it it is a Transforming Doctrine in other respects, so especially in this amongst the rest as changing the Hearts of those that do truly believe it, and receive it into a disposition like unto itself. It changes and alters men's evil natures, and transforms them into contrary qualities, it takes away their natural fierceness and makes them mild and tame, and to live in peace with other men. The wisdom which is from above is first pure then peaceable, Jam. 3.17. That's the first particular, The Grace itself here mentioned, And that is Unity.

The second is the Subject of this Unity. And that is here expressed to be Brethren: Unity does well in any, but in none better then in Brethren, which carries it as it were in the very Name and Title of it. It as the Argument of Abraham to Lot, whereby he would work him to a friendly concord and agreement with him, Let there be no strife I pray thee betwixt thee and me, for we are Brethren. Anashim, Achim, Anachnu, Gen. 13.8. And it is the reproach of a false witness that he sows discord amongst Brethren, Prov. 6.19. Discord amongst Brethren is most abominable: And so on the other side, Love and Unity amongst such is most desirable, and that of all others besides. Now Brethren (that this word may be rightly understood by us) is of a Threefold Denomination; either Natural, or Civil, or Spiritual. Natural, Brethren are such as are so according to the Flesh. Civil, which are so by Custom or Contract. Spiritual, which are so by Grace and Religion. Now take it which way ye will this Unity, it is required of them to be practiced, and expressed by them, for Brethren to dwell together in it, under what Title or Notion soever.

First, Take it for Brethren by Nature and blood, and Carnal Generation, such persons as are Children of one and the same Natural Parents: These are such of whom Unity is required, who are Brethren in the first, and Primitive, and Original acceptation of the word by us; and there is nothing more unworthy when tis otherwise. Though it is that which is too often to be observed, that those that have come out of the same Stock, yet they cannot be of the same mind. And those oftentimes who have lain together in the same Womb, yet they cannot sometimes dwell together in the same house, such feuds and enmities, and animosities are there now and then between them, fratrum Concordia rara est.

It is a piece of that misery and unhappiness which man's Nature by reason of his fall and transgression and departure from God is so sadly degenerated into, that it should be thus with him. Thus Cain and Abel, Isaac and Ishmael, Jacob and Esau; Joseph, and those who were his Brethren; we know what sad differences there were between them. Now the Contrary is that which in this place is here commended unto us. That those brethren should be unanimously affected.

Secondly, Brethren in a Civil sense, by Custom Contract or Employment, or Civil Association, which is that which does more properly belong to yourselves; these are likewise Brethren, and have Peace and Love, and Unity charged upon them, That they do Unite, and agree together. Indeed (as in the former) there are now and then differences here also; those who are of the same Art and Trade and Profession; They do not always so well suit and correspond one with another, as it becomes them to do. These have their strifes and contentions. But Brethren these things ought not so to be, as the Apostle James speaks, Jam. 3.10. There's a great deal of sweet love and concord and agreement, which is required betwixt these; and it is that for which such Meetings and Assemblies as these are, which we are gathered together at this time, were at the first instituted and appointed, as for other Considerations besides in reference to your Trade and Merchandise, So especially and above all for the continuance and increase of Love. They are not only matters of Complement or formality, but of Friendly Improvement.

Thirdly, Brethren in a Spiritual sense, from the Principles and Considerations of Piety and Christian Religion, these are again Brethren; That profess the same Faith, that worship the same God, that are members of the same Head, that expect the same Heaven and Salvation and future Inheritance. There are none who have a better Title to this Appellation of Brethren then such, and consequently none, who have Peace and Unity more required of them, even in that consideration likewise.

Such Brethren as these are, they should especially live together in Unity; And the Scripture is especially inviting them, and persuading them, and calling them hereunto, as most suitable and agreeable to the Principles of their Religion itself, as I shown before unto you. Thus Eph. 4.3. When the Apostle had premised this Counsel and Exhortation unto them. That they should endeavor to keep the Unity of the Spirit in the Bond of Peace; He adds these things presently as a Motive and Argument for it, There is one Body and one Spirit, even as ye are called in one hope of your calling, One Lord, one Faith, one Baptism, one God, and Father of all who is above all, and through all, and in you all. Al which are Considerations taken from the very Nature of Christianity itself, and from their Interest in it.

This was that which was the great Praise, and Commendation of the Primitive Christians, as St. Luke takes notice of it in them. That the multitude of them that believed, they were of one Heart and of one Soul. Acts 4.32. What a lovely thing was this! And so afterwards in succeeding times also: The unity of Christians was so famous, that they were known by this Discription; a people that agree amongst themselves, and their very Enemies took notice of it, so as to commend and applaud them for it, being that which their very Religion and Profession carried them unto: And so it does Christianity, it is Spiritual Fraternity, and upon that account engages to Unity, and Concord, and Correspondency, and mutual Agreement, and that more then any other else besides. And that's the second particular to, the Subjects of this Unity here mentioned, Namely Brethren; and that in all the several Notions, and Denominations of it, whether of Nature, or Civility, or Religion.

The Third and Last is the Exercise or Improvement, or Manifestation of this Unity, and that is in dwelling together. For Brethren to dwell together in Unity: There are two words at once, and both of them very significant, the one is the word together, and the other is the word Dwelling; each of which have their proper Force and Emphasis with them, and do belong to this Unity which is here mentioned and commended in Brethren.

First, We may take notice of the Former, to wit the word Together: This is much intended in the Text, as appears by the word which is added to it in the Original though not expressed in our English Translation, and it is Gam which signifies Even Gam jachadh, even together and so it is a word of Society, and mutual Converse: They that dwell together, they come together, and they meet together; that's one thing which is implied in it as pertinent here unto. Unity, it is much expressed in Communion and Sociableness of Conversation, and as expressed in it, so likewise preserved by it, and nourished and kept up from it: Those that forbear to meet in their Persons, they do not so easily meet in their Affections, nor in their Hearts one with another; whereas that it is a very great Help, and Means, and Conducement to this. It makes Friends and Christians so much the better to understand one another, and to be accepted with each others Dispositions, to know one another's Natures, and to discern one another's Graces, and to be sensible of one another's Perfections, and so consequently to receive the more Comfort and Benefit one from another: There is a very great Advantage in such Occasions and Opportunities as these are, both for the doing and receiving of Good. As Iron sharpeneth Iron, so a man sharpeneth the Countenance of his Friend. Prov. 27.17. Therefore in Heb. 10.24.25. When the Apostle had premised this Exhortation: That we should consider one another to provoke to Love and good Works, he presently adds and infers upon it as belonging unto it, not forsaking the Assembly of ourselves together as the manner of some is. Because so doing is a very great Hindrance and Impediment to such performances; yea indeed a cutting off all Occasions and Opportunities for them, not only such Assemblings as are of sacred and religious Constitution, but likewise which are Common and Civil, which do very well go together as they do now in your own present Practice, and coming together at this present time.

Now these are so much the more desirable and Commendable when they are in Peace and Love, not only when there is a Concurrance of Persons, but a Concurrance of Hearts; and those which are in the same place are of the same mind: This is that which is Expresly noted of the Apostles and the Disciples, who were met together on the day of Pentecost, in Acts 2.1. That they were all with one accord in one place; and not only in one place. (Horses and Beasts may be so, they may sometimes stand together) but in one place with one accord: This was that which was remarkable in them, and is also commendable in any others with them, and that which makes Society pleasing and comfortable to them: Yea indeed there's no true Society to speak of without this; that meeting which is separated from Love, and Unity, and Charity, and friendly Agreement; it is not a Meeting but a Justling, it is not an uniting of Bodies, but a disjoining and dividing of Souls and Spirits, which makes the Cheifest and greatest Conjunction. That's the first word here Considerable viz. Together which is a word of Society and mutual Conversation.

Second is to Dwell, showeth which is a word of Residence, and Abode, and Continuation: This is also pertaining to the Love and Concord of Brethren; a Perseverance and Persistency in it not only to be together, or to come together, or to meet together for some certain time, but to dwell together in Unity; this is that which is here so extolled and Commended unto us, it seems to be no such great matter, nor to carry any such great Difficulty in it, for men to command themselves to some Expressions of peace and friendship for some short space of time (though there are many now and then which are hardly able to do that,) but to hold out in it, and to continue so long that is almost Impossible to them; yet this is that which is required of them as Christians, and as Brethren one to another, even to dwell together in Unity; to follow Peace and Love, and Concord, and mutual Agreement, not only upon some occasional Meetings, but all along in the whole course of their Lives, while they converse and live together.

For the better opening of this present Passage before us, of dwelling together in Unity; we must take it in it's full Latitude and Extent, and that is by making it as large as the Persons, which are the Subjects of it, who are here expressed by Brethren, These I told you before came under a threefold Denomination; of Natural, of Civil, and of Spiritual: And accordingly also has this Unity in dwelling together, the like reference and respect with it in those that do so: Domestical, Political, and Ecclesiastical, each of these are here signified and intended.

First, Domestical Unity, that dwell together in the same Family. Here's a Commendation of such an Unity as this is, and indeed it is that which is very much to be minded by Christians, as that which is in a manner the Ground and Foundation of all the rest: As Piety it is to begin here, so likewise Unity, that those who are the several parts and members and Inhabitants in it, they do serve one another in Love, whereby they may be able so much the better to serve God. And that their Prayers may not be hindered, as the Apostle Peter speaks in 1 Pet. 3.7. This is the Gift of God himself, and of him alone, who accordingly is to be sought unto for it: He is the God that makes men to be of one mind in an House, as some Translators reads it in Psal. 68.6. Moshiv jechidhim baijth, and that fashions their hearts alike. Ha-jotser jechidh libbam, as it is Psal. 33.15. That's the first kind of Unity which is Domestic.

The Second is Political Unity, Brethren that dwell together, that is that dwell together in the same City; as which in regard of any Civil Obligations are interested in it: These are also concerned in this Business; there's nothing more Honorable for Citizens, then as much as in them lies to studdy the Peace, and Wellfare, and Happiness, and Prosperity of the City whereunto they belong considered in General, and of the Company whereunto they belong considered in particular. This is also for Brethren to dwell together in Unity as it is here expressed; this was the Commendation of Mordecai, That he sough the welfare of his people, and spake peace to all his seed. Esth. 10.3. And how does David himself pray for Jerusalem, which he tells us was as a City that is at Unity in itself. Psal. 101.6. &c. Pray for the peace of Jerusalem, they shall prosper that love thee: Peace be within thy walls, and Prosperity within thy Palaces; For my Brethren and Companions sake will I now say peace be within thee. Because of the House of the Lord our God, I will seek thy Good. That is both upon a Civil account, and Religious. We know when the Jews were in Captivity in Babylon, the Lord required them to seek the peace of that City wherein they then dwelt: Because in the peace thereof they should have peace. Jer. 29.7. And if it was so in regard of Babylon, how much more should it be so for Jerusalem.

The Third (therefore) is Ecclesiastical, for Brethren that dwell together; that is, that dwell together in the same Church, or (if ye will take it more restraindly) that dwell together in the same Parish, belong to the same Congregation, are under the same Ministry, and do partake of the same Ordinances, and Exercises, and spiritual Advantages, and Opportunities. Of these also there is required this Unity, and Unanity, and mutual Agreement in their Society and Converse with one another.

This is that which the Apostle Paul does so often and Vigorously press upon the several Churches to which he writes to the Romans, chap. 15. verse. 5. &c. Now the God of Patience and Conselation grant you to be like minded one towards another according to Christ Jesus, that ye may with one Mind and one Mouth glorify God, even the Father of our Lord Jesus Christ; wherefore receive ye one another, as Christ also received us to the Glory of God. To the Corinthians, 1 Cor. 1.10. Now I beseech ye Brethren by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you; but that ye be perfectly joined together in the same mind, and in the same Judgment. To the Ephesians. Let all Bitterness, and Wrath, and Anger, and Clamour, and Evil speaking to be put away from you with all Malice, and be ye kind one to another; tender-hearted forgiving one another, even as God for Christ's sake hath forgiven you. Eph. 4.31.32. And so again, Chap. 5. verse. 1.2. Be ye followers of God as dear Children, and walk in love, as Christ also hath loved us; and hath given himself for us an offering and a Sacrifice to God for a sweet smelling Savour.

Last of all (to add no more at this time) to the Philippians. Chap. 2. verse. 1. &c. If therefore their be any Consolation in Christ, if any Comfort of Love, if any Fellowship of the Spirit, if any Bowels and Mercies: Fulfil ye my Joy, that ye be like minded being of one accord, of one mind. See how Earnestly, and Vehement, and Importinent this Blessed Apostle here now is, to persuade these Christians to love and agreement, as apprehending some special worth, and necessity in it. And so much may be spoken of the first Branch of this first General in the Text, and that is the Duty commended, Fraternal Agreements, For Brethren to dwell together in Unity.

The second is the Terms of this Praise and Commendation or the Particulars whereof it consists, and this is taken from a twofold qualification.

First, From the goodness of it, Behold, how good a thing it is.

And secondly, From the pleasantness of it, Behold how pleasant: This is a very high Commendation, if we rightly consider it, and that not only by taking it distinctly, but likewise jointly. There are many things which sometimes are good, but yet they are not very pleasant. Again, there are other things, which sometimes are pleasant, but yet they are not very good; This (for the excellency of it) is both good and pleasant to. Omne tulit punctum, qui miscuit utile dulci.

We begin in order with the first, and that is the Goodness of it, Behold how good, &c. Brotherly Concord and the Improvement of it in all occasional expressions, it is a very great Good. This is, and will appear to be so in sundry Considerations.

As first, In regard of the Author and owner of it, which is God himself, who lays special claim hereunto; Therefore in Scripture we find him to be from hence denominated and intitled, 1 Cor. 14.33. God is not the Author of Confusion (or of unquietness) but the Author of peace. So 2 Cor. 13.11. The God of peace and love. Peace, it is called the Peace of God, Phil. 4.7. And God He is called the God of peace: each of which expressions does refer it, and reduce it to him, and does thereby advance it. Yea, He is not only called the God of Peace and of Love, but even love itself, to advance it and to extol it so much the more, as 1 John 4.16. God is Love, and he that dwelleth in Love, dwelleth in God, and God in him. Look then how far forth God Himself is said to be good, so far forth is this dwelling in Unity good also, as it is commanded and owned by him, as it appears thus to be.

Secondly, It is good in the Nature of it, It is good as any Grace is Good, it is good morally. Love it is a Fruit of the Spirit, Gal. 5.22. And so to dwell in Love and unity one with another it is a goodness reducible thereunto. It is not only Bonum morale, but Bonum Spiritualis; It is not only such a good as is taught by Moral Philosophy, and practiced by the Principles thereof, but is taught by the Holy Ghost himself, and is a part of the work of Regeneration and in the new Creature in us, especially if we take it in the full latitude and extent of it, as it becomes us to do. Indeed it is true men may go very far in it out of mere Moral Principles, and sometimes do: Goodness of nature, and sweetness of temper and facility of Constitution, and Common Civility, they are great promoters of this Concord, and many from the strength of these do sometimes go beyond those which pretend at least to better. But yet in the true notion it is not good nature but Grace.

Thirdly, It is good in the Effects and Consequents, and Concomitants of it, it has much good attendant upon it, It is Bonum utile. There's a great deal of advantage which comes by Brethren's dwelling together in Unity, especially spiritual advantage, and for the doing and receiving of good. Where theres envy and strife (says St. James) there is confusion and every evil work. Divisions of Mind and Affection they divide men in their work and employment, and hinder them from doing that good which otherwise they might do in their places, and especially in their mutual Society and Communion one with another. But now on the other side Love and Peaceableness of Disposition, as it Unites them in their hearts, so it strengthens them so much the more in their undertakings, and the good things which are done by them. This the Devil knows well enough better then we do, and accordingly makes use of it, by hindering it and obstructing it, and and destroying it all that may be: whats the reason that Satan is so busy, as for the most part he is in the sowing of strife and discord betwixt brethren; It is for this very reason here in the Text, Because Unity and Brotherly concord is good, and tends to make men better. He being an evil spirit, does all he can in opposition to what good is, which he knows he cannot hinder more effectually then by such courses as these are.

Which therefore (by the way) should teach us to be the more jealous and suspicious of him; we should not be ignorant of Satan's devices in this particular, but rather be the more watchful over him, and over our own hearts; and when we find our selves anything inclined to things of this nature, to strife and division, and contention one with another, think there's somewhat of him at the end of it. And so much the rather avoid it, shun it and take heed of it. We may be sure it is for no good but rather the contrary, even to keep us from goodness. And thats the first Qualification from whence this Unity of Brethren is commended, Namely, that it good.

The second is, the sweetness of it, because it is Pleasant, It is not only Bonum utile, and bonum Honestum, but it is also Bonum Jucundum; it has a great deal of pleasure in it. Pleasure is such a kind of goodness, especially to some kind of persons, as that they care not almost, what they do or part with to obtain it, and all other good besides is nothing to them, if it be devoyd of this, Therefore for the further advancement of this Fraternal Unity to us, there is this also considerable in it, that it is Pleasant. Her ways are ways of pleasantness, and all her paths are peace, Prov. 3.17.

Thus it is with respect had to all sorts of persons whatsoever, that are made sensible of it.

First, It is pleasant to God, it is such as is very acceptable to Him; It is that which he much delights in, wheresoever he observes it; being himself (as I shown before) a God of Peace, he does therefore so much the more delight in peaceable persons; and especially in peaceable Christians, and such as do relate to himself. How much do natural Parens rejoice in the Agreement of their Children, to see them loving and friendly and kind, and courteous to one another, oh it tickles them and joys them at the very heart! And so is it likewise with God, to those which are his. To see his children dwell together in Unity; it is that which is very pleasing and acceptable to Him, He is exceedingly taken with it, and does much rejoice to behold it. And on the other side, He is very much grieved and offended with the contrary. It grieves the holy Spirit of God in us, when there are strifes and contentions amongst us, as the Apostle seems to intimate, Eph. 4.30, 31.

Secondly, This Brotherly Unity as it is a thing which is well-pleasing to God, and delightful to him, so it is also pleasant to ourselves, who accordingly shall have so much the greater pleasure in it and from it. Quarrelsom and Contentious Persons, that like Salamanders live in the fire, they are oftentimes a very burden to themselves. And those that are not careful to maintain peace with others, they want it now and then, even in their own hearts and breasts. And though strife be pleasing to them, so far forth as it best suits with their sinful and corrupt nature; yet so far forth as it best suits with their sinful and corrupt nature; yet so far forth as they have likewise any principles of humanity in them, it must needs be very harsh and unpleasing, and troublesome to them, and so it is. And on the other side, Concord and mutual agreement is a great deal more delightful: A man has a great deal of more freedom and contentment in his own spirit, when as upon good terms he is in Peace and Love with other men. He enjoys himself a great deal more fully, and has so much the more inward peace and tranquility in his own Conscience occasionally from it; it is pleasant that is, it is pleasing to ourselves.

Thirdly, It is also pleasing to others, to all men else besides, that are standers by and spectators of it. Behold how pleasant it is, &c. It is pleasant to all Beholders, He that in these things serveth Christ, he is acceptable to God, and approved of men, says the Apostle, Rom. 14.18. Persons that are given to contention, they are offensive to all that come near them, and that are round about them, who are troubled and displeased with them. But quiet and peaceable persons they draw the Love and respect of all to them, it is a most lovely and amiable spectacle. Therefore that which is here by our own Translators rendered pleasant, is by some others expounded Comely, as the Hebrew word Nagnim, which is used, will very well bear it. It is pleasant to the Eye, which is refreshed with such a sight as this is; and thus it is pleasant in reference to all sorts of Persons: To God, to ourselves, and to other men. And so ye have each Qualification; whence it is Commendable to us, both from the goodness of it, and the Pleasantness.

Now to set home this point so much the more effectually upon us, it may not be amiss for us, but very pertinent and seasonable to take notice of it in the Inlargement and Illustration which is here used in this Psalm, for the further commending of it to us. And that as taken from a twofold similitude. The one in the second verse, of the ointment upon the Head of Aaron; And the other in the third verse, of the dew of Hermon, and of that which descended upon the Mountains of Zion.

First, To take notice briefly of the former Illustration in the second verse, which is very Emphatical, and that in sundry particulars; wherein this Fraternal Concord is compared to the Holy Oil of Anointing, which is expressed and described unto us in Exod. 30.

First, For the Nature and Quality of it. It is precious Ointment. Shemen-ha-tou. It is not to common and ordinary use; Oil of any Consideration whatsoever, but the best and choicest that could be lighted-on: Like that wherewith Mary Magdalene anointed Christ before his Passion, when she brought forth an Alablaster box of ointment of Spikenard very precious, and poured it upon his head, Mark 14.3. Such was this whereunto the Concord of Brethren is compared here in this Scripture. To set forth unto us the preciousness and excellency of of it. It is a virtue of very rare account, and so to be esteemed of by us. It is such which carries a good name and Report with it, and accordingly like that is also better then precious Ointment.

Secondly, For the ordering and disposing of it, It is compared not to oil enclosed and shut up in a vessel, but to oil effused and poured forth abroad, which is more significant, As that which does cast forth a special fragrancy and odoriferousness with it. Look how a Box of precious Ointment when it is broken, it does cast forth such a smell as does refresh the nostrils and brains of all such persons as are made partakers of it. So in like manner, the Unity of Brethren it is very sweet to all that observe it. Because of the savor of thy good Ointment, thy Name is an Ointment poured forth, therefore the Virgins love thee, as the Spouse of Christ speaks of her beloved, Cant. 1.3.

Thirdly, For the Person, whom it refers to; It is not the anointing only of some Levite or Common Priest, but the anointing of Aaron himself, who was the high Priest of all, and therein a special Type of Christ, as prefigured, and shadowed out in him.

Lastly, As to the Importment and Communication of it, It was not oil which rested only upon Aaron's Head, but run down upon his Beard, and from thence further to the skirts of his Garments, which is a lively description to us of the property of this Grace of Love, and Brotherly Agreement. It is such as does not rest itself only in those who are the next and immediate subjects of it, but it conveys itself to many other. Love it is of a very diffusive and communicative Disposition, It does not ingross all comfort to itself, but it imparts it also to its brethren, and all that are near unto it they are the better for it, yea sometimes, which are at a distance from it, as in Superiors towards those that are below them, in the skirts of the garments, as from Christ to all his Members And thats the first similitude.

The second Similitude is in the third verse, As the dew of Hermon, and as the Dew that descends upon the Mountains of Zion. Look as Gardens, and Fields and Meadows, where they want dew and seasonable rain, they become dry and barren, and unfruitful; and on the other side, where these are anything in abundance, they are thriving, and flourishing. So Churches and States, and Companies, and Societies, and the like, where they are destitute of Brotherly Concord, they are decaying and languishing; But where this is anything upheld and preserved in them, they are likely to hold out and continue. For there the Lord hath commanded his blessing, even life for evermore. And so now I have done with the first General Part of the Text, which is the sight itself, or spectacle propounded, in these words, how good and pleasant a thing it is for Brethren to dwell together in Unity.

The Second (with which I will conclude all) and that as it were in a way of Application, is the Invitation to the Observing of it; In the word Behold, which is set in the Front of the Text, and it is Introductive to all the rest, but comes last of all to be handled by us; as there must first be the sight prepared, before the eye can take notice of it. And here this Behold, it seems to carry a threefold force, or Emphasis with it.

First, As an excitement of Faith, Behold it to believe it.

Secondly, As an Ingagement of Affection. Behold it to admire it.

Thirdly, As a Provocation to Obedience. Behold it to practice it, and to imitate it, and to conform unto it. All these three several intimations may be beheld in this word Behold.

First, (I say) as an Excitement of Faith, behold it, to believe it, and to give your assent unto it

This Ecce here, it is Ecce Demonstrationum: The Psalmist delivered this Truth with so much Evidence and Demonstration of the Spirit, as that there is no denial of it, and therefore confidently points unto it; as this is that which we may conclude on for a Truth, and which upon Experience we shall find to be so if we put ourselves upon it: There are many things which go sometimes for good, which yet do not prove so in Conclusion; and there are many things which are thought to be pleasant, which yrt have bitterness in the end: But this Concord and Agreement of Brethren, it is good, and it is pleasant unquestionably, that so we may believe it.

Secondly, As an Ingagement of Affection, behold it to admire it, and to be very much taken with it: Goodness and Beauty they are such things as are atractive of respect, and men do not usually behold them, but they are ravished and overcome with them; and so should we now here be in the Contemplation of this Heavenly Virtue and Grace which is here commended unto us, and of this Spectacle which is set here before us; we know how much commonly men are taken with other sights in the World, as the Disciples were to our Savior Ma • er see what goodly buildings are here, why here is such a sight as deserves our just Applause and Admiration; this dwelling of Brethren together in Unity: And this is also hinted to us in the very form and manner of Expression, which carries some kind of Astonishment and Admiration in the very words themselves. Therefore it is not only Ecce quod Bonum, or Ecce quod juecundum, behold that it is good, or behold that it is pleasant in the positive Declaration: But Ecce quam Bonum, & Ecce quam juecundum, as it were in the Superlative; How good and how pleasant a thing it is as being unable to Express it, or to say how much it is so indeed.

Thirdly, It is a provocation to Obedience, behold it to practice it, and imitate it, and to conform unto it; there are many who perhaps will be ready to acknowledge it in the Notion, that it is a good and pleasant thing to live friendly and peaceably together, and he were not worthy of the name of a Christian, or a man that should deny it; Yea but when it comes to the performance, there they desert it and fall from it, it is good for others as they are ready to think, but not for themselves: Good in Thesi, but not good in Hypothesi, Pax ab omnibus Laudatur, a paucis servatur Peace, it is commendable of all men, but it's followed and embraced but of a few.

Now therefore give me leave to commend this excellent Duty to your practice, and Christian observation; not as if I did anything doubt of it, or would make any question of it amongst yourselves, but that upon this occasion I might so much the more quicken you, and excite you, and stir you up to it; as a Grace which has so much Excellency and Commendableness in it: Let us therefore follow after things which make for peace, and things wherewith one may Edify another, as the Apostle Paul speaks in Rom. 14.19. What may some say are they?

I can but name them unto you.

First, Meekness and Humbleness of mind, it is a great Advancement of Peace. Only by Pride comes Contention says Solomon. Prov. 13.10. And Phil. 2.3. Let nothing be done through strife or Vain Glory, but in lowliness of mind let each esteem others better then themselves. An humble mind will be peaceable.

Secondly, Patience and mutual forbearing and forgiving one of another; take heed of Jealousness, and causeless Suspicions and misprissions one towards another. The Devil does hereby much promote discord and Contention, and so hinders this fraternal Agreement: Make not the worst of everything, but put the best and most favorable construction and Interpretation upon it, which the nature of the thing itself will bear, and when it is Capable.

Thirdly, Justice and Righteous dealing, there's no such preservation of Unity, as when everyone knows what it is his own, and what belongs to him for his particular. Opus Justitice pax. The work of Righteousnrss shall be peace, and the Effect of Righteousness shall be Quietness and assurance forever, as the Prophet Isaiah tells us Isaiah. 33.17.

To set home all this the more fully and successfully upon us, let us be sure especially to keep in good terms with God, preserve our peace with him; When a man's ways pleases the Lord, he will make his Enemies to be at peace with him, and he that is able to make Enemies to be Friends: He is able accordingly to keep Friends from being Enemies: As it is he that makes men to be of one mind in one House as showed before; so in a Church, in a City, in a Company, or in any Corporation, and accordingly he must be sought unto, and called upon for it, without him it is not to be Expected.

I beseech ye beloved Brethren, that this Discourse it may not prove in vain unto you, but may take deep impression upon you, in everyone of your Hearts. If there be any motive or argument in Profit you have it there, for it is that which is good; or if there be any motive or argument in Pleasure you have it there, for it is sweet also: Let this twofold Cord unite you and knit you together, which is not easily broken.

It is no uncomely sight to behold you here sitting together in your Civil Ornaments and Qualifications, as you now appear at this time in this your solemn Assembly, in your Ranks, and Orders, and Habits, and such like Accomplishments; these have an outward Decency and Comeliness in them. Oh but that which will especially commend you to the Eyes and the Hearts of all spectators, and which will prove your greatest Honor and Glory indeed, is to see you sit together in Unity. This is that which is the best and truest Confirmation of your Officers: This is that which sets the Garland upon their Heads &c. This and Health is that which you should affect so much the rather &c. It is a Mercy to sit together in Peace, but it is a Grace to sit together in Unity and Love.

There's a threefold Gradation in this Spectacle, to see Brethren; to see Brethren together, and to see Brethren together in Unity: All very lovely and amiable &c.

That which is written without upon the • alls of your Porch, let it be especially engraven upon the Tables of your Hearts, viz.

What's Heaven hereafter, but a dwelling together in Unity.

Let us begin it, and Anticipate it to ourselves by dwelling so here.

These words here in the Text as they lie before us in this present Psalm, they seem to be uttered not only Dogmatically, but Narratively; not only as of somewhat to be, but as of somewhat which was so indeed in the event. And answerably let me beg of you that it may be applied to your particular persons, and your particular Societyes, that it may be said occasionally from the seeing and observing of you. Behold how good and how pleasant a thing it is in good earnest for Brethren to dwell together in Unity.

And you should do it so much the rather, as your Example will be ready and likely to provoke many others besides to the like Conversation: God having honored yourselves to be the prime and chief Company of the City, that which is herein done by you, will have an influence upon all other Societies; who by your love and concord and Unity and Christian agreement, will unite in love amongst themselves: And thus it shall indeed prove according to the words of the Text. Like the precious Ointment which was poured upon the head of Aaron, and ran down upon the skirts of his Garments, or like the dew of Hermon, and that descended upon the Mountains of Zion, where the Lord will command his Blessing, even life forever more. So much may serve for this time, and for this Text.

SERMON XXVII.

THe Explication of this Text in hand does very much depend upon the true and right Notion of one main and principal Term, which is considerable in it. And that is the word awake, which does admit of a Various Interpretation, and may be taken especially three manner of ways. In the Natural sense. In the Moral sense; and in the Mystical.

First, Awaking is sometimes (yea most commonly ) taken in the Natural signification for the recovery from Bodily sleep, as Gen. 28.16. it is said of Jacob, that he awoke out of his sleep. And the like is said also of Sampson in Judge. 16.14. That he awaked in the like manner.

Secondly, Awaking is sometimes also taken Morally, as it signifies a recovery from sin. Thus it is frequently taken in Scripture, as Eph. 5.14. Awake thou that sleepest and stand up from the Dead, and Christ shall give the light, 1 Cor. 15.34. Awake to righteousness and sin not. And in Rom. 13.11. And that knowing the time that now it is high time to awake out of sleep; for now is our salvation nearer then when we believed. And 2 Tim. 2.26. That they may recover themselves out of the snare of the Devil, that they may awake.

Thirdly, Awaking is sometimes also taken in a Mystical signification, for the recovery out of a state of Affliction, and especially out of a state of Death,; Thus our Savior of Lazarus, Joh. 11.11. Our friend Lazarus sleepeth, but I go that I may awaken him out of sleep, which though the Disciples understood of Natural rest, (as it is there signified ) yet Jesus meant it of his death, as it is there also expressed. As Death is a kind of Sleep, so is the Resurrection a kind of awaking inanswerableness unto it; now we may take this word here in the Text in either of these significations; but I shall chiefly fasten upon the former, as that which is most genuine and proper, and with that will I now begin by taking it in the Natural signification. When I awake (says David ) that is when I cease from sleep, and bodily rest, I am still with thee. Now there are two things, which this holy man does here especially intimate and declare unto us. The one is his Disposition, and the other is his Privilege. His Disposition in order to Duty and what was required of him. And his Privilege in order to reward, and what was vouchsafed unto him; we may look upon either of them.

First, Take it as to his Disposition, and so there is this in it, That it is the care and Indeavour of a Good and Gracius heart when he awakes to be still with God; When I awake I am still with thee. It is David's Profession of himself, as a Representative of all other good Men. Now, it is requisite, we should explain what is meant by being with God, and how far forth a Christian, when he awakes is said to be with him. There is some Obscurity both in the Time designed, as also in the state itself, which is fastened upon it: How it is said, When I awake; And how it is said, I am still with thee.

First, For the Time Designed, When I awake. This may be taken two manner of ways, Hypothetically or Emphatically.

First, It may be taken Hypothetically or Indifferently, When I awake, that is, when I am not asleep, and so hindered by the necessities of Nature. As if he had said thus, There is no time that I do not enjoy thee, but when I do not enjoy myself. And so it sounds as much as this; That a good Christian is continually with God upon all occasions; A Godly man is careful to be with God in every performance, and in every condition. Quando is as much as Quandocunque; When, that is, whensoever. A Christian whatever he is doing, that is not sinful, he is still with God. In Solitariness in Company, in the Duties of Religion, in the works of his Calling, yea in his seasonable Refreshments and Recreations, when he awakes, he is still with God.

And this again according to a twofold Explication.

First, Dispositive, in regard of his Habitual inclination. Look as it is with Lovers, who bear a strong Affection to each other, they are said to be with one another; wheresoever they are, Anima non est tam ubi animat; quam ubi amat; even so it is with a Christian towards God, He is always with him in regard of Disposition and Affection to Him.

Secondly, In regard of Actual Application; A Good Christian is careful still to repair to God, and to draw near to him, whensoever he can. To raise and excite, and stir up his heart to take hold upon him. Thus may this passage be taken in an Indefinite and Hypothetical signification.

But further Secondly (which I conceive most proper and pertinent to the scope of the place) it may be taken more Restrainedly, and Positively: making Quando to be as much as Quamprimum; When I awake, that is, as soon as I awake. And so there will be this in it; That it is the care of a good Christian, as soon as ever he finds himself awake to be still with the Lord. And this for the Explication of the Time Designed, when I awake.

Now for the state itself, which is Being with God, this remains to be unfolded by us, what is to be understood by it! and in what respect a Christian when he is awake may be said to be with him, we may take it in three particulars especially. First, by Meditation, Secondly, By Communion. 3dly. By Action. A Christian in each of these respects is said to awake with God.

First, By way of Meditation; A Gracious soul is with God, when he awakes in this particular. It is the care of a good Christian (and so ought to be) to have God and the things of God when he awakes still in his thoughts. Our Thoughts are precious things being the immediate issue of our souls, and are not to be lightly bestowed by us, especial our first thoughts. And on whom can we better bestow them then on him, that helps us to them, and without whom we are not sufficient of ourselves so much as to think, as the Apostle tells us, 2 Cor. 3.5. My Meditation of him shall be sweet, Psal. 104.34. This is suitable to the Context, itself in 17 verse of this Psalm. How precious are thy thoughts unto me O God! where, by thy Thoughts we are to understand not only what God thought of David; by taking it Subjective, but also as well what David thought of God by taking it Objective. How precious are thy thoughts that is the thoughts which I have of thee, and whereof I have Ground and Occasion ministered to me from thee! It was a great delight and refreshment to David when he first awaked from sleep in the morning to have God still in his Thoughts; And so is it likewise with every other Good man besides; There's the same desire and Disposition in him.

This proceeds and arises from the suitableness, which is in the heart of a Christian to God Himself. Every man's thoughts commonly are pitched according to his Inclination. Because David was a man after God's own heart, therefore was David's heart fastened upon God in Contemplation, and he was ever and anon musing upon him. Therefore he remembered him upon his Bed, and meditated on him in the night watches, as it is in Psal. 63.6. This is a sure Rule; That where a man's Treasure is there will also be his Heart.

And this is the Reason, that the Worldling has his first Thoughts still upon the world. The Covetuous man, when he awakes he may say, He is still with his Gold. And the Ambitious man, when he awakes he may say he is still with his Preferments. And the Voluptuous man, when he awakes, he may say he is still with his Recreations and Carnal Pleasures. What's the reason of this? Because these are such things, as such Persons do most agree with; and so consequently their Thoughts and Meditations are most upon them.

In like manner does it hold of a good Christian in reference to God, His thoughts are first upon Him, because his Heart is chiefly towards Him.

This is to be understood especially of such thoughts, as are settled and deliberate and composed, such thoughts as a man sets himself to with intention, and suffers to abide in him; these are for the most part suitable, and agreeable to the frame of his Heart. Now because a Godly man has his Heart full of Heaven, and God, and Goodness, and the Graces of the Spirit, therefore are such things as these very often and early in his thoughts. When he awakes he is still with God: Namely in regard of Meditation. That's he First.

The Second is in regard of Communion, that's another ay whereby we are with God. We are with him, as conversing with him there is a sweet Familiarity and Entercourse of Spirit, which a Godly man exercises with God in the Morning and in the Night itself, as of one friend with another; not only in the more solemn performance of Prayer at large, but also in the more short and sudden Ejaculations of Soul or Spirit, drawing as it were breath from God, and sending up holy desires and affections to Him. Look as Friends when they meet in a Morning, they have their mutual greeting between them, a loving and friendly salute one of another: Even so is it with it's due proportions betwixt God and the Soul, the Soul speaking to him, and he returning upon it by way of Reciprocation: Thus the Scripture seems itself to hint to us in divers places, as in Job 35.10. None saith where is God my maker, who giveth Songs in the Night? Mark, Songs in the Night, what's the meaning of that? that is those sweet and Heavenly Conferences which are betwixt God and the Heart in those times of repose and retirement. There are many who when they lie awake in the Night, it is very pleasing and Comfortable to them, to hear some songs, and other musical refreshments: Oh but there's no music or Melody which is so sweet as this, which is that therefore that a Christian should especially look after; for this we have the example of the Church, the Spouse of Christ Cant. 3.1. By Night on my Bed I sought him, whom my Soul loved, &c. Not only when she was up and abroad in the Streets, but upon her Bed in the Night, she then calls and cries for her Beloved. So again in Isaiah 26.9. We shall find the like manner of expression, the Prophet there brings in the Church thus speaking to God. With my Soul have I desired thee in the Night, yea with my Spirit within me will I seek the Early. I have desired thee in the Night? what does he understand by that? There are two things which he may mean by it.

First, By taking it Metaphorically in the Night, that is in the time of Affliction, that we shall find sometimes to be set forth by such an expression, because it is a season of Sadness, and in this does the Church most Earnestly seek unto God, when she is destitute of all other helps, and deprived of all other Comforts: In this black and dismal Night does she then make this Application.

Or Secondly, By taking it literally and properly, in the ordinary acception, in the Night as it is opposed to the day. The believing Soul does then especially make it's addresses to God, in the times of rest and repose, when she is free'st for him, then is it most sweet to have Converse and Communion with him.

This Converse and Communion it consists of divers particulars which do serve to make it up, to instance in one or two of the Principal.

As First, In Confession of Sin, and Repentance, and Humiliation for it: Renewing of our Covenants with God, and making up the breaches which are at any time betwixt him and our Souls: This is a great part of a Christians Communion with God, and very seasonable at such a time as this is. Stand in awe and Sin not, Commune with your own Hearts upon your Beds and be still, Selah, Psal. 4.4.

Secondly, In Petition and Supplication, according to the several wants and necessities which are upon us; for pardon of Sin, for strength of Grace, for counsel in Difficulty, for assistance in Employment, advising and consulting with God upon all occasions, and coming to him in whatsoever we undertake; this is also a part of our Communion with him, and being fitly performed in the Night, as we may see in our Savior's own Example.

Thirdly, In praise and Acknowledgment, and Communion it Consists much in this, thus David here in this Psalm, he blesses God for his Creation, and Providence, and Continual Preservation of him, as it is also in the Psalm before cited. Psal. 63.4. &c. Thus will I bless thee while I live, I will lift up my hands in thy name; my Soul shall be satisfied as with marrow and fatness, and my Mouth shall praise thee with joyful Lips: When I remember thee on my Bed, and meditate on thee in the Night watches. And thus should it likewise be with us, Oh what cause and occasion have we here to be still with Him! Even to acknowledge his Goodness to us, whensoever we awake; that he has kept us from the Dangers of the Night, and the Evils which we have been subject unto: that he has refreshed us with the Comforts of sleep, and given us the opportunities of another Day and Morning-light; these do afford an abundant occasion of praise unto us, and so of Communion with God himself in it. And that's the second Explication of this our being with him.

The Third is in regard of Action, and the Businesses which are done by us; when we begin the day especially with the best performances, we are then said to wake, with God, when we are doing God's work as soon as we are awake: when as soon as we rise in the Morning, we are careful to be well employed; and wake and arise to this purpose, that we may bring the greater Glory to God in the place where he sets us. When we awake to Righteousness and sin not, that we may apply the words of the Apostle to profit.

There are a great many of people in the world that are sometimes early up, but (as we say) never the nearer, yea indeed the farther off rather, that awake and arise to ill purposes and practices which are committed by them. The Prophet Isaiah has given us hint of some of them, and those are your waking-Drunkards whom he denounces a woe against, that riss up early in the Morning that they may follow strong Drink. Mark, they do not only Drink, but rise to it, and they not only rise to Drink, but rise to follow the Drink, till they are not able to rise again; because that has so much followed them as the word also in the Original signifies, and so I might also instance in many other sins besides. Thus Job 24.14. The Murderer wakes betimes rising with the light, but what is it for? Even to kill the Poor and Needy. And the Robber he wakes betimes, but why does he do so? It is that he may dig through Houses in the Dark which he had marked in the day. And the Adulterer he wakes also betimes waiting for the Twilight, but wherefore is it? It is that he may commit his wicked prancks in secret, when he hopes no Eye shall see him. All these persons and such as these they wake but not with God, neither are they with God in their waking. To wake with God is to be employed in such Actions as are agreeable to the will of God, and which he approves of, and allows of in us at such times as these are, and that's the third Explication. And thus have we seen, what it is to be with God when we awake, and how far a Christian is so.

Now I shall further proceed to show what Ground and Equity there is for it, that so David's Disposition may be resolved into our Duty, and that we may see what we ought to do occasionally from that which he did: There is very great Cause and Reason, why we should be with God still when we awake, as in our Actions, so also in our Thoughts which is especially here intended in the Text.

First, Because our wakeing thoughts are our first thoughts, the first of everything (we know) is of right God's; therefore the firstborn was especially dedicated to him, now as that which first opens the Womb, so also which first opens the Heart. Therefore David in another place. O God thou art my God, Early will I seek thee. There are many who deal with God in their thoughts, as they do in their lives, when they have spent the greatest part of their time in Vanity, they think to put him off with the Relics of their old Age; so when they have spent the greatest part of the day in vain Contemplations, to put him off with some few thoughts at Night, but it is a great deal more reasonable to give him their wakening thoughts. Those are the First.

Secondly, Our waking-Thoughts are Freshest thoughts, that is, the Nimblest and quickest, and most active, and fullest of Life. As God deserves the first, so he deserves the Best. It is fit we should be with God when we awake, because we are then most of all ourselves. The mind is then most Vigorous and lively and fit for Meditation, when the body has been refreshed with sleep.

As long as the Body and Soul are here together, they are dependant one upon another, and the better must in some respects serve the worse; in which regard we had need to be watchful of all opportunities which are afforded us from Bodily Disposition, we should pick and choose such times especially for the Exercises of Piety wherein we have less Disturbance and Interruption, and Impediments from the Flesh: And for this to begin with God betimes. The morning, it is a friend not only to the Muses, but to the Graces. And so David still apprehended it, see for this purpose. Psal. 5. verse. 3. And Psal. 143. verse. 8.

Thirdly, Our waking thoughts are our Quietest, and free'st from Commotion, that's the fittest time and season for Converse with God, wherein we have least Distraction and Perplexities, and trouble from the World; now this of all other times, is when we awake out of sleep, which as the Heathen man called the Night is 〈 in non-Latin alphabet 〉 . A sweet Cessation of labor we then choose to be with our Friends when we may best enjoy them without disturbance, and so we should choose to be with God, thus in Psal. 42. verse. 8. The Lord will Command his Loving-kindness in the day time, and in the Night his Songs shall be with me, and my prayer unto the God of my life.

Lastly, Our wakeing-thoughts are our purest, and free'st from Pollution, these things are the fittest for God, which are most like to himself; the pure God should be presented with the purest thoughts: Now these are most Commonly the first, because they have not the disadvantage of Intervenient occasions to defile them. Thus we see how there is great Ground and Equity for such a practice as this is.

The Consideration of this point may be thus far useful to us, as it may serve to call us to an Account in this particular, and put us upon a self-inquiry and Examination about it. To observe what thoughts take hold on us, when Sleep hath left us; there are many who complain of Watchfulness and that their rest is taken away from them, but how are they then employed when rest has forsaken them! And I speak not so much of times of sickness and bodily Distemper, wherein they are not so free to themselves, but in the best and perfectest Health. Whether can they say or no with this Holy man here before us: That when they are awake they are still with God. That they are still: Yea that they are at all. There are three sorts of Companions, which men are sometimes withal in such cases, and in the mean time none of them with God.

First, With themselves.

Secondly, With the World.

Thirdly, With Satan.

First, With themselves, that is with their own Corrupt Fancies and Imaginations. How long shall thy vain thoughts lodge within thee! Jer. 4.14. Not only pass through thee, but lodge in thee: There are many who are no sooner awake, but they have some sinful project or other in their Heads, which they give themselves to. They sleep not except they do Mischeif, and their sleep is taken away from them, except they cause some to fall. Prov. 4.16. In Psal. 36.4. It is said of a wicked man; That he deviseth misoheif upon his Bed, he setteth himself in a way that is not good, he abhorreth not Evil. And in Mic. 2.1. There is a woe denounced against such persons as these are. Woe unto them that devise Iniquity, and work Evil upon their Beds, when the Morning is light they practice it, because it is in the power of their hands. Thus they entertain themselves with their own sinful Contrivances. And God is not in all their thoughts. Psal. 10.4. There's a great deal of speculative Wickedness, which the world is sometimes guilty, and that in all sorts and kinds of Praevarication, speculative Revenge, and speculative Uncleanness, and speculative Ambition and the like. There is no Sin which is committed in Act, but it is first of all committed in thought, which is a 〈◊〉 and preparatory to it, and thus do men Converse with themselves and their own Lusts.

Secondly, With the World, there are others who do Converse with this, and wake with it, their first and their chiefest thoughts are still in order hereunto, and they take Counsel of themselves to this purpose; we have a famous instance hereof in the Gospel in in Luke 12.16. Of that rich man there, whose Ground brought forth plentifully, and what use did he make of it? It is said he thought within himself saying, what shall I do because I have no Room where to bestow my Fruits? And he said, this will I do: I will pul down my Barns, and build greater, and there will I bestow my Fruits and my Goods. And I will say to my Soul, Soul, thou hast much goods laid up for many years, take thy ease Eat Drink and be Merry. Here's an Emblem of a worldly person, and a discovery of the practice of many others besides in the World, who are no sooner commonly awake, but they have such thoughts and diseases as these rising up in them.

Thirdly, With Satan, that's another Companion which many are still withal when they are awake, they are in Converse and Communion with that impure and unclean Spirit, which is the worst Company and Society that can be: It is a common saying and a true one, Aut Dens, aut Daemon. That every man when he is alone, is either a God to himself or a Devil, that is, either hearkening to the Motions of that Spirit, or likewise listening to the suggestions of Satan, and there are too many who do prefer the latter. The Devil is very busy to apply himself for the most part to men's minds, when they first awake, and they are commonly also at such times too ready to close with his Temptations; and thus they pass from Bodily sleep oftentimes into Spiritual slumber: And so now I have done with the first Notion of this passage here before us. When I awake I am still with thee: As it is an expression of David's Disposition, and Consequently of our Duty, which is to be careful to set in with God in the first dawnings, and beginnings of the Day, when we awake first out of sleep.

The Second is as it is an expression of his Privilege, and Happiness of his Condition; which he rejoiced in, and Gloried in above all things: And thus will we now look upon it, for a Christian to be still with God when he awakes; It is matter of very great Benefit and advantage to him in sundry Particulars.

First, It secures from Dangers, we read sometimes in Scripture of the Terrors of the Night. The Night is a time of Terror, partly in regard of its Darkness, which has naturally some horror in it, and partly in regard of it's Solitariness, which has also some Discouragement with it, to which we may likewise add the various Accidents which are incident unto it. Oh but this wakeing with God, it scatters and disperses them all, it drives away these natural Fears, these Terrors by Night, what need that man to be afraid off, who has God himself present with him, and who is himself still with God. This is that which encouraged David both here and in some other places. As Psal. 27.1. &c. The Lord is my Light and my Salvation, of whom shall I fear? The Lord is the strength of my Life, of whom shall I be afraid? So Psal. 3.5. I laid me down and slept, I awaked, for the Lord sustained me. And again Psal. 4.8. I will both lay me down in Peace and sleep, for thou Lord only makest me to dwell in Safety.

What a Comfortable Consideration is this in the times of Night Distraction? In Tumults, in Out Cries, in Robberies, in Fires and the like; in what ever Calamities we can think off, as tending upon the Night: How Comfortable (I say) is this to a Beleiving Soul in such cases as these are, to be with God still when he awakes! This is the privilege which belongs to such Persons, as we have it further declared unto us in Psal. 91.5. Where speaking to a man that maintains Communion with God, and that dwells in the secret of the most High; he has this Expression about him. Thou shalt not be afraid for the terror by Night, nor for the Arrow that flieth by day. Nor for the Pestilence that walketh in Darkness: Nor for the Destruction that wasteth at noon day. A thousand shall sall at thy side, and ten thousand at thy right hand: But it shall not come nigh thee. Hence he says again of himself. Psal. 23.4. Though I should walk in the Valley of the shadaw of Death I will fear no Evil, for thou art with me: Thy Rod and thy Staff they Comfort me. In the Valley of the shadow of Death, that is, (as we may explain it) in the Night. For as Sleep is the shadow of Death, so is the Night the Valley of that Shadow. When thou liest down thou shalt not be afraid, yea thou shalt lie down, and thy sleep shall be sweet. Be not afraid of sudden fear, neither of the Desolation of the Wicked when it cometh.: For the Lord shall be thy Confidence, and shall keep thy foot from being taken.

Secondly, It quickens to Duty; This waking with God in the Morning it keeps the heart in an holy frame and temper all the day after. It makes us so much the fitter for those holy Exercises, which are to be performed by us. Yea indeed for anything, The Duties of our or ordinary Callings, and Common and Domestic affairs they come off much the roundlier from us, as we make Introductions to them by Communion first with God.

Thirdly, It prevents from sin and Temptation; at the least the prevalencies of it: when a man shall neglect God at any time, in the opening and Begining of the Day, God many gives him over to the Power and malice of Satan, and the Corruption of his own heart in the following part of it. But now when he shall close with him betimes, He will be watchful over him to preserve him. And the Peace of God which passeth understanding, shall keep his heart and mind through Christ Jesus, Phil. 4.7. And thus we see the several Privileges and Benefits that do attend upon this Practice.

The Use of all comes to this, even to excite us, and provoke us and persuade us hereunto all that may be; as that which is not only our Duty but also our Advantage, and confirmed to us by the Practice and Experience of all the Saints, we should be much in this heavenly course of retiring to God upon all occasions; and specially when we first awake to be still with Him, in all the senses which I have now given of it. We should wake ourselves and also wake him, as the Scripture sometimes advises us, and gives us an Example in the Person of the Church. Awake Lord, why sleepest thou? Arise, cast us not off forever, as it is in Psal. 44.23. I have set watchmen upon thy walls O Jerusalem, which shall not hold their peace day nor night; Ye which are the Lord's Remembrancers keep not silence, and give him no rest till he establish, and till He make Jerusalem a praise in the Earth, Isa. 62.6, 7. Whatever we be mindful else of in any of our Addresses to God we should be still mindful of the Good of the Church, and put himself in mind of it, not give sleep to our eyes, nor slumber to our eye-lids, till he have in some sort prevailed with him for it.

There's a special Emphasis in the words, if ye observe them, and take notice of them in that it is said; I am still with thee, which denotes Continuance and Perseverance. It is not enough to have sudden flashes and stirrings of good thoughts in us, when we awake in the Night, or in the Morning, or at any other time of Contemplation. No, but we must abide and fasten upon them: I am still with thee, that is, as the word properly signifies. I am yet with thee, Gno • hi gnimal. Yet, and yet and yet. Like Friends that are like to depart, and leave one another; I am so with thee, as that I know not how to get from thee; we should please and delight ourselves in such a blessed course as this is.

And that I say especially in the Morning and upon our first Awakening, as indeed all the day long we should be still sucking and drawing from Him. In set and limited times of Duty, there may be sometimes, if we look not better to it much of Custom and Formality, and the doing of things as a tush, &c. But the keeping of the heart in a continued frame of Piety, and inclinations towards God is most satisfactory and acceptable, and hath a better Evidence with it. Though the other likewise (in its place) is not to be neglected.

And as on all other days whatsoever, so on the Lord's day more especially, we should be careful to wake with God. Then we should still with him, and with him indeed. As our Blessed Lord himself rose in the Morning of it, whereby he did in some manner sanctify it and set it apart for us, so should we then be careful especially to rise in our thoughts and affections and meditations. As he then awaked from Death, so should we at such times especially awake both from sleep and sin, and be watchful in all the Duties of Religion. Awake my Glory, awake psaltery and harp; I myself will awake right early, Psal. 57.8. Read Psal. 92. to this purpose, which is a Psalm pen'd for this occasion. It is a good thing to give thanks unto the Lord, and to sing praises unto his Name, O most High. To show forth thy loving kindness, in the morning, and thy faithfulness every night. Upon an instrument of ten strings, and upon the psaltery, upon the harp with solemn sound. For thou Lord, hast made me glad, through thy work; I will triumph in the works of thy hands. O Lord, how great are thy works! and thy thoughts are very deep. A brutish man knoweth not, neither doth a fool understand this. &c.

Now, if ye shall ask how we may attain to this blessed Condition whereof we now speak, when we awake to be thus still with God: I answer briefly in the Observation of these following Directions, as pertinent hereunto.

First, Walk with God in the day. The Duties of Religion are linked and chained together, and come off more easily in the Conjunctive performance of each other. Thus Reading and Hearing, and Meditation and Communion of Saints, Conscionably and Religiously performed, do so much the better dispose to more immediate Communion with God; And the Actions of the Day have their Impressions and Reflections upon the Night.

Secondly, Lye down with God in the Evening. That which we think of last we shall be ready to think of first; and as we conclude the foregoing day, so we are likely to begin the following. Therefore it should be our care, as much as may be to have God, and the things of God in our thoughts when we set ourselves to rest.

A Godly soul should fall asleep in God's arms, like a child in the mothers lap; it should be sung and lulled asleep with those songs of the night which I before mentioned to you. And this will make him the sitter for Converse with God the next day after.

When I awake (says David) I am still with thee, that is, as I said, I am yet with thee; Namely Habitually and in preparation of mind, which is mainly here intended. Though sleep does for a while interrupt me, yet it does not altogether indispose me to Communion with thee.

This is the happiness of a Christian that is careful to lie down with God, that he finds his work still as he left it, and is in the same disposition when he rises, as he was at night when he laid to rest. As a man that winds up his watch over night, he finds it going the next morning; so is it also as I may say with a Christian that winds up his heart. This is a good Observation to be remembered, especially in the evening afore the Sabbath.

Thirdly, Observe God in the Morning. A man that would be with God when he wakes must observe how God is with him. We shall find sometimes that God himself doth awaken us, and does desire communion with us, as the Scripture itself doth inform us, Thbs Isa. 50.4. The Lord God hath given me the tongue of the Learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, wakeneth mine ear to hear as the learned. There are certain holy Motions and Excitements of God to the Heart; as a Master that calls up his Scholar to the learning of his Book; Now it concerns us to listen unto them: It is our weakness, when we neglect to do so. That God speaks once, ye twice, but man perceives it not, as Elihu complains in Job in Chap. 33.14, 15. &c. We should hear when God speaks, as old Eli to young Samuel in God's calling of him. And thus we see also how we may attain to this Blessed Condition, which is here commended unto us.

For the pressing, and further enforcing of this point upon us, and a close of it for this time, let us be persuaded and advised to take heed of three things. First, That we think it not Arbitrary. Secondly, That we think it not Impossible. And Thirdly, Not Superfluous.

First, Let us not think it to be Arbitrary, when we press such a performance as this. It is that which many are apt to do, who think it is good Counsel, but that they may follow it, or leave it, as they please, as a matter of Indifferency. No, but ye are not to think so: It is a Duty which God requires of you; It may be you will say, yes of Scholars and Ministers, who are Speculative and Contemplative Persons, but other men have other things to think off, and to busy their thoughts withal: Nay but indefinitely of all Ranks and Conditions of men, those that are not Scholars, yet they are Christians, and must walk accordingly in the ways of Christianity. Everyone a Soul to serve, and a God to, serve, and an Heaven to purchase, and an Hell to shun, and an account to make, and therefore let none exempt themselves from that which is so absolutely required and expected from them.

Secondly, Let us not think it impossible, for that's another obstruction to