One Hundred Select Sermons

SERMON XXVIII.

THE Text is nothing else but a Discovery, and Intimation to us of that special and singular Delight which God takes in his People, which is here considerable of us, two manner of ways.

First, Absolutely and Emphatically, and by way of simple Proposition. He delights in them.

Secondly, Exclusively or Comparitively, and by way of Relative Opposition. He delights in none else, or so much as he does in those, &c. Each of these are here exhibited to us.

We begin with the Former, Namely the Truth, as it is considerable in its simple Proposition, and delivered Emphatically. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. Where those words of them that fear him, are again considerable under a twofold Notion.

First, As a General Description of the Saints and Servants of God, and so they are taken by way of Specification.

Secondly, As a Particular account of God's Delight and taking pleasure in them, and so they are taken by way of Reduplication.

For the first. Take them Specificatively, as they are a General Description of God's people, which they usually are in Scripture; And so the Lord takes pleasure in them. God does very much delight in his People. That's the point which we have now before us. Thus Psal. 149.4. The Lord taketh pleasure in his People, he will beautify the Meek with salvation. The Church is called Hephzibah, which signifies; My delight is in her, Isa. 62.4. And the Prophet there gives the reason of it. Because the Lord delighteth in thee, Prov. 11.20. They that are of a froward heart are an Abomination to the Lord; but such as are upright in the way are his Delight.

For the better opening of this present Point unto us. There are divers things which are here considerable in the People of God, as to which the Lord himself may be said to delight, and take pleasure in them.

First, He takes pleasure in their Persons, and delights in them. That which was said more particularly of Daniel, in Dan. 8.23. that he was Ish chamoudhim. A man of Desires, or as we Translate it, greatly beloved, it may be in a sort applied to all the Saints, and Servants of God, they are Persons in special Favor and Acceptance with God, and He is very much delighted in them.

Thus He is so far forth as they Members of his son Jesus Christ, and by Faith incorporate into Him. Christ he is the First Lovely, The Son of God's Love, His Dear Son, as he is called, Col. 1.13. 〈 in non-Latin alphabet 〉 And all true Believers, they are accepted and beloved in Him. He hath made us accepted in his Beloved, 〈 in non-Latin alphabet 〉 . Eph. 1.6. This is my Beloved son in whom I am well pleased, 〈 in non-Latin alphabet 〉 . Pleased not only with him, but in Him. With Him for himself, and with all his Members in and through Him, and for His sake. Whiles God looks upon a Believer as clothed with the Righteousness of Christ, and made one with him; He cannot but take pleasure in Him, and so he does. Thus Christ expresses it Himself in His Prayer to his Father, Joh. 17.26. I have declared thy Name unto them, and will declare it, that the Love wherewith thou hast Loved me, may be in them, and I in them. The same Love that God bears to Christ Himself, he does proportionally bear also to all those that are Members of Christ.

This is the Difference now betwixt the children of God, and other men. As for the men of the world, and such who are as yet remains in their Natural and Carnal Condition. God hath no delight in them at all, but their very Persons are odious to Him so considered: As they take no pleasure in God, so neither does he in them, Heb. 10.38. They are said to be an Abomination to Him, to be abhor'd of Him, to be such as his soul hates, and such expressions as these; My soul loathed them, and their soul abhorred me, as he says of the evil Shepherds, in Zech. 11.8. This is a sad and miserable Condition, where ever it happens to be so; but now on the other side for those who are his Servants they are very acceptable unto him, and takes a great deal of delight in them: and that (as I said) especially from that Relation which they bear to Christ, who is his first beloved. Behold my servant whom I uphold, Mine Elect in whom my soul delighteth; It is spoken particularly of Christ, Isa. 42.1. And the Comfort and Benefit of it does redound to all Believors by Reflection from him. And that's one Explication of God's taking pleasure or delight in his servants to wit, first of all in their Persons.

Secondly, As He takes pleasure in their Persons, so also He takes pleasure in their Graces, and those Heavenly Qualifications, which are in them. This He does especially, as they are so many Reflexions of himself, and expressions of his own Image in them. The Graces of several Christians, they are the work of the Spirit of God in them, which are therefore so far forth delightful to God Himself, as he is much pleased to observe them in them, upon that consideration.

There are two special Denominations, which the Scripture puts upon Christians, (as we shown before) His Sons, and the work of his hands. And in reference to either of them does God delight in them for their Graces.

First, As they are his children, who are regenerate and born again to himself, and so are as it were the Image of Himself, as the Son is of the Father, Partakers of his Holiness, and partakers of the Divine Nature, as the Scripture expresses both unto us, in Heb. 12.10. and in 2 Pet. 1.4. God delights in them so.

And then Secondly, As they are his workmanship created by Him in Christ Jesus to good works, as the Apostle also expresses it, Eph. 2.10. He delights in them so far forth likewise.

Thirdly, He takes pleasure in their Prayers, and their Applications of themselves unto Him; He takes very great Delight in these also, Job 42.8. My servant Job shall pray for you, for him will I accept. Job had Acceptance with God in Prayer, which his Friends had not. So Cornelius, Act. 10.3. Thy Prayers and thine Alms are come up for a Memorial before God. Prov. 15.8. The Sacrifice of the wicked are an Abomination to Lord, But the Prayer of the upright is his delight. Let me see thy Countenance, let me hear thy voice, for sweet is thy voice, and thy Countenance is comely, says Christ to His Spouse, Cant. 2.14. Thy voice, that is, the voice of thy Prayers. This is as sweet and pleasant Music, which sounds in the ears of God and Christ.

Fourthly and lastly. In the Services of his People, He takes pleasure also in them, He Delights very much to improve them, and to make use of them; And what ever they do for Him, it is pleasing, and acceptable to him.

As for wicked men God loathes all that comes from them, He does not take it kindly at their hands, but rather quarrels and finds fault with it; and excepts against it, as we find often in Scripture. Should I accept this from you, Mal. 1.13. And who hath required this at your hand to tread my courts, Isa. 1.12. He takes no pleasure in fools, as it is Eccles. 5.4. But for His Servants He is pleased to employ them, and He is pleased also with their Employment.

Thus we see how in all these respects and Considerations which we have now mentioned, the Lord takes pleasure in those that are his. In their Persons, and in their Graces, and their Prayers, and all their Services. All which together make it up, that He takes pleasure in them themselves as is here declared.

Now for the amplifying and further illustrating of this present Point before us. This Delight which God takes in his people is considerable in these following Circumstances. 1. As Free. 2. As Lasting. 3. As Operative and Efficacious.

First of all. It is Free and Originated in Himself. The Reason why men do Delight and take pleasure in one another, it is for the most part from some excellency in the Object moving them, and inclining them thereunto, from some suitableness to the Person delighted in, and the Person that does Delight in him. But in God's delighting in His people there's no such matter: It is all here of Free Grace and Favor. His taking Pleasure, it does proceed from his Good-pleasure; And there's no other Account which can be given of it, but His own Will, As Deut. 7.7, 8. The Lord loved you, because He loved you, that is, His love it is best resolved into Himself, as the proper cause and spring of it.

This is a very great Inlargement and Amplification of it unto us: We count it a great piece of Favor, especially in Great Persons to own Worth where they find it; and to Delight in men there where they have somewhat amiable and delightful in them. But to delight in any of their own accord and purely from the Goodness of their own nature, without anything worthy in the Person, this is reckoned a great Favor indeed, why this is the case of God's Delight and pleasure-taking in his servants. It is there where they have nothing to move him, or provoke him to it; at least but what he himself first puts into them, They are Comely with his Comeliness, which he hath put upon them, and from thence amiable to Him.

Secondly, This Complacency and delight which God takes in his people, it is lasting and Continuing. As for the pleasure of men, it is very uncertain and mutable, they may delight in one at one time, and disrelish him again at another, as there are frequent experiences of it: But the delight which God takes in his servants, it is of a fixed and continued Nature, and whom he loves he loves to the end. The gists and calling of God are without Repentance: This proceeds not only from the Unchangeableness which is in Himself, but also from the Consideration of that Person, through whom he is pleased with them, and does accept of them; this (as I shown before) is Jesus Christ the Son of his Love, forasmuch as God's love to Believers, it is laid and founded in Christ; therefore so long as he delights and takes pleasure in Christ, he will do so in them also, and his love can no more fail to them, then to Christ Himself in whom he loves them.

Thirdly, This Delight of God's it is Operative and Efficacious, it is such as makes us to delight in God again, and so it is mutual and Reciprocall. Men they do sometimes delight and take pleasure in such kind of Persons, as do not again delight in them; but with God now it is otherwise, where he is pleased at any time to fasten his Love and Affection upon any person, he does cause him to make answerable returns (in some degree) of love unto him: We love him (says St. John ) because he first loved us, not only as meriting it for us, but as working it in us; and not only as the motive of our Love, but also as the Efficient.

Therefore from hence (by the way) may we make a discovery to ourselves of God's delight in ourselves, namely according to this answerable Effect, which it hath upon our own Hearts: If so be he delights in us, we shall also delight in Him, and we may know the one by the other. Those that shall say unto God depart from us, for we desire not the knowledge of thy ways. Those that care not to approach to God, nor to enjoy any Communion with him, they may from thence very easily conclude that God does not delight in them; forasmuch as this Delight it is operative and Efficacious: And those are the several Amplifications of this Delight, which is here mentioned to us.

Now this point thus illustrated to us, it may be fruitful in sundry Inferences and deductions which may be drawn from it, by way of Improvement and Application.

First, In a way of Comfort and Consolation to the servants of God, here's matter of great Encouragement to them, that God himself does take pleasure in in them; and thus it is so in sundry respects.

First, In point of Honor, it is a great Dignity, and Advancement to them: We know in the affairs of the world that everyone is so far Honorable as he is respected by persons of Honor, those who have men of Quality to own them, and to take delight in them, they have so far forth a great deal of Excellency and Renown put upon them. Now thus it is with all those who are true Believers and members of Christ; they have the great God of Heaven and Earth himself takeing pleasure in them, which is the highest Promotion of them. Since thou wast precious in my sight thou wast Honorable, because I have loved thee, says God to Israel in Isaiah 43.4. And so it hold good of every Christian and Beleiver whatsoever. He is so far forth Honorable, as he is in favor with God Himself, as well-pleased with Him.

Secondly, In point of Safety, it holds good in that respect likewise, because God delights in his servants he will therefore protect them, everyone is Chary of that wherein they take pleasure, for the keeping and preserving of it; and as near as he can will not suffer any Evil to befall it: Why thus now it is with God to his people. He that toucheth them, toucheth the Apple of their Eye, as he has expressed it about them. Zach. 2.8. So Isaiah. 27.3. Speaking of his Vineyard, that is his Church. I the Lord do keep it, I will water it every moment least any hurt it; I will keep it Night and Day. Men care not what becomes of the Wilderness, of dry and barren Ground because they have no pleasure in that, but for their Gardens, and Orchards, and Vineyards wherein they take much delight, these they are careful of the preservation of them upon hat account: And so is the Lord of his Church and People in whom he delights.

Thirdly, In point of Provision, God takes pleasure in them, and therefore he will take care of them, and see that nothing which is fitting for them may be wanting unto them. It is that which may very much strengthen the Faith of God's people in his Providence to consider, that they are such as are in special favor with God. The Lord God is a Son and shield, the Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly; as the Prophet David tells us in Psal. 84.11. There's nothing which they can need or desire but they may be sure to have it conferred and bestowed upon them: What is thy Petition and it shall be given thee, even to the half of my Kingdom; It was the saying of Ahasuerus to Queen Hester in whom he delighted, she could ask nothing but she might have it. It is said in Psal. 35.27. That God takes pleasure in the Prosperity of his Servants. Now how does he come to take pleasure in their Prosperity, but because he first takes pleasure in their Persons; while their Persons are acceptable to Him, their Conditions are accordingly ordered and provided for by Him, and while he takes pleasure in their Prosperity, he cannot endure to behold their Destruction.

This is a very Comfortable Meditation under the greatest fears and perplexities that may be, when the Servants of God do not know what will become of them, as to such and such particulars; yet knowing for the General that they are in favor and acceptance with him, they may from hence conclude and be assured, that therefore nothing shall befall them amiss or therwise then is convenient for them. Thus David Himself reason'd and teaches us to reason likewise. 2 Sam. 15.25.26. If I shall find favor in the Eyes of the Lord, he will then bring me back again and show me his Ark and his Habitation: But if he shall say I have no delight in thu, behold here am I, let him do to me, as seemoth good unto Him. Thus we should learn to resolve, and to determine in such Cases as these are, that so far forth as we are delightful to God, and as he takes any pleasure in us, we cannot Miscarry. The Lord taketh pleasure in his people, and he beautifieth the Meek with Salvation, they are both joined together. Psal. 149.4.

But here it may be seasonably demanded and inquired into by us, how far forth this may be known and discovered to us; that we are such indeed in whom the Lord does take pleasure. I answer briefly thus.

First by his Communion with us; those that delight in any persons they never care to be out of their Company, nor to have them out of their sight, they love to be Continually in presence and society with them: Now according to this Character may we judge of God's delight in ourselves, when as namely, he draws nearer unto us by the Gracious motions and influences of his Spirit: There are sweet and Heavenly intercourses betwixt God and that Soul which he delights in; when men shall pass from day today and have no converse at all with God by his Spirit, but shall carry Himself as a Stranger to them, and be averse from them; it is a sign that he hath no delight in them, but delight it is still followed with Society, and Communion as belonging thereunto.

Secondly, By his Employment of us, those that men take any delight in, they will make use of them upon all occasions, and do take pleasure in setting them on work, but now when God shall lay men aside, as useless and unprofitable persons, they are as so many Vessels wherein is no pleasure, as the Scripture expresses it so far forth as God delights to employ us, so far forth does he delight in us. Hide not thy face far from me, put not away thy Servant in Anger, they both go together. Psal. 27.9.

Thirdly, By his kindness to us, and the things which he does for us; his delight in us is discovered by that; especially according to the Nature and Quality of them: Those that God delights in, he delights to do good to their Souls, and their inward man; to mortify their Lusts, to subdue their Corruptions, to preserve them from Temptations. He that pleaseth God shall not be taken in such snares, whereas others shall be taken in them, and by them: So far as God favors a man, he will keep him from great Miscarriages, and from an allowance and indulgence of Less. And that's the first use of this point in a way of Consolation.

The Second may be in a way of Conviction, to persuade us more and more of this Truth; for although this be so indeed, as has been now shewn and declared unto us, yet it is that which the Servants of God do not always so readily Beleive, and entertain in their minds: There is a base and secret Jealousy, which is apt oftentimes to arise in the people of God, so as to think and suspect as if God took not that pleasure in them, which indeed he does! And therefore there can never be too much said to persuade them of this point now before us.

The Ground of this Suspition in them does for the most part proceed from his outward Carriage and Dispensations to them, they cannot think that God delights in them, so long as he Corrects and Chastises them, but do from hence conclude rather that he hates them. This was the mistake of Gideon. Judge. 6.12.13. When the Angel of the Lord came to him with this salutation, The Lord is with thee, thou mighty man of valor. Then Gideon said unto him. Oh my Lord, If the Lord be with us, why then is all this befallen us. He could not think that God's presence and his Corrections could consist together, when as they were such as were very well Consistant: Because whom he loveth he Chasteneth &c. And so it is also in the Misconceit of Zion. Isaiah. 49.14. When it was said in the verse before, that God had Comforted his people, and would have Mercy upon his Afflicted; but Zion said The Lord hath forsaken me, and my Lord hath forgotten me. This is that which the dearest Servants of God are subject to, and therefore they have need to be well-settled, and confirmed in such Truths as these are; and to consider them, and rule them in their thoughts, which howsoever perhaps at other times they may think they are sufficiently persuaded of, yet in times of trouble, and outward Calamity they are very ready to call into question.

Thirdly, It serves in a way of Exhortation, and Excitement, and that to a double purpose and intent.

First, To teach the servants of God by way of gratitude, and thankful returns to delight in Him.

Secondly, To teach them likewise by way of Conformity and Imitation to take pleasure and to delight in one unother.

First, I say by way of Thankfulness to delight in Him. Delight thyself in the Lord. It is the Counsel which the Scripture gives us, and heres a very good Argument and Reason for it, because he delights in us. We should solace ourselves in God, and take pleasure in Communion with him; this we do when we are careful to observe him, and to yield Obedience to him: When we delight to do his will, and his Law is as it were written in our Hearts, then indeed do we delight in Him; when his Statues are our delight, and his Sabbaths are our delight, and his Ordinances are our delight, then is he our delight Himself; those that truly delights in God, they delight in everything that savors of Him, and that belongs unto Him. When men shall pretend to take pleasure in God, and yet shall think much of doing him service; when they shall snuff with them in Malachi, and cry what a Weariness it is to us &c. When his Commandments shall be grievous to them, and they shall think it to be the greatest Torment to be exercised and employed about them: This shows that they have little true Delight or pleasure in God Himself.

Secondly, This teaches us also to delight in God's people ourselves, in Imitation of Him; shall the Lord take pleasure in his servants, and shall not they take pleasure in one another? How unsuitable, and unagreeable is this, we should learn from this Observation to take special Contentment in those that are dear to God, those that are his Delight, they should be our delight also, and we should make very much of them, this was that which the Prophet David professes concerning Himself. Psal. 16.2.3. O my Soul thou hast said unto the Lord, thou art my Lord, my goodness extendeth not unto thee, but unto the Saints that are on Earth, and unto the Excellent in whom is all my Delight. David 's Delight was in those that were Good, and that excelled in Virtue and Piety; he was a Companion of those that feared God, and he delighted much in the Communion of Saints, because they were such as God delighted in and took pleasure Himself. And so it should be with all of us. What may we think of those that are never worse then in such Company as this, who are Despisers of those that are good, as the Scripture complains, and hates the graciousness of those that fear the Lord; how far are they from being like unto God Himself, who is here said to take pleasure in them: Certainly this is a very ill Note and Character in them; men are much according to their Delight and Rellish whether of Persons or things.

Lastly, Seeing God does take pleasure in his Servants, therefore let us take heed of doing anything which may be hurtful or pernicious to them: It is a dangerous business to wrong the favorite of a Prince, because he is one in whom he delights: And so it is also to wrong the friends of God, and the Favorites of Heaven, it is such as he will not put up where we are any way guilty of it. Love it is a Revengeful Affection upon anything which stands in it's way, and which goes cross unto it; and so it is here with God in this particular, because he takes such special pleasure and delight in his people, therefore will he be avenged on all those that are Adversaries and Enemies against them, and that attempt anything upon them. And so much may be spoken of this Passage, as it may be taken Specificative, as those that fear him, and that hope in his Mercy are general Descriptions of his People, and so his taking pleasure in them, an Expression of his Delight in them at large.

Now further Secondly, They may be taken Reduplicative, as showing upon what account especially God does indeed delight in them; Namely as to the exercise of those two eminent Graces in them which are Fear and Hope: God takes pleasure in all his people, who are commonly expressed and known by those Graces, but he does delight in them more especially according to the exercise of these Graces: Look how far forth any Christians do reverence God and stand in awe of Him, and look how far again any of them do wait and depend upon Him, so far forth does he Himself take pleasure and delight in them: This is that which is here Considerable of us.

For the better handling of them, we'l take them asunder, and look upon them distinctly; And First here, to speak of God's Fear. The Lord takes pleasure in them that fear him, that is, not only which for the General are his Children, (as that is usually a Discription of them in Scripture) but which do express a special awfulness and regard of him, and fearfulness and tenderness of offending him, he delights in those of all others. Thus Isaiah. 66.2. To this man will I look (saith the Lord) even to him that is poor and of a Contrite Spirit, and that trim. bleth at my word. Happy is the man that feareth always, but he that hardeneth his heart shall fall into mischief. Prov. 28.14. Still this fear is commended as very desirable.

The reason of it is this, because it is that which has a very great Influence upon the Life and Conversation, for the regulating and ordering of that, look how far forth any fear God, so far forth will they approve themselves to him, and do those things which are pleasing in his sight. Fear, it is the Awband of the Soul, which restrains it, and keeps it in good order, and preserves it from Miscarriage: And again, it is the Spur of the Soul, which quickens it, and excites it, and provokes it to the doing of Good, so much fear of God, so much Innocency and Uprightness. And this is that which makes God so to love it, and to take pleasure in it, and in those who are the Subjects of it.

Therefore it should teach us especially to nourish and cherish this in our hearts all that may be. We should be in the fear of the Lord all the day long, as Solomon exhorts us. Prov. 23.17. Those that cast of this once, they cast of all kind of Goodness with it, and the true reason why any do so transgress, is from the want and defect of it. Psal. 36.1, 2. The Transgression of the wicked saith within my Heart, that there is no fear of God before his eyes: For he flattereth himself in his own Eyes, until his Iniquities be found to be hateful. Whereas on the other side wheresoever this is, it does still dispose a man to that which is his Duty. Therefore Joseph when he would satisfy his Brethren concerning that wherein they suspected him, as if he intended some mischief unto them, he gives them no other answer then this, I fear God in Gen. 42.18. As who should say whilst he did so, there was no likely hood he should do anything which was unworthy; so long as he feared God, there was no cause why they should fear him, for this fear of God would restrain Him. And that's the first Grace here spoken of them as the Grace of God's Acceptance, the Grace of Fear.

The second is the Grace of Hope, or Faith, of those that hope in his mercy. As the Lord takes pleasure in the former, so in this likewise. He delights in his Servants more especially, as they give greater Testimonies of their Faith and Dependance upon him. The more that any cleave unto Him, the more doth he take care of them, and pleasure in them? Thus Psal. 33.18. Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy; where we have both expressions of the Text join'd together, and both to one and the same purpose, as to God's delight in such persons.

That which we are now speaking to, is the latter of them, That special respect which God bears to such persons as do by Faith cast themselves upon him, and leave themselves to Him. They are such as he is exceedingly pleased withal, and does prize and esteem above any other.

The Reason of it is this, because they are such as do mos advance Him of any besides. Faith it gives glory to God. And therefore will he encourage those who do abound in it, and who are most in the real practice and exercise of it. They are such as honor him in his Truth, in his Power, and in his Mercy, which is the Prime of all. And those that honor Him, He will Honor.

Therefore let this teach us, still to Act it, and to draw it forth, as much as we are able, let us not cast away our Confidence, which hath so great recompense of Reward, as we see that it hath; let us nourish and cherish this Heavenly Hope in us, as much as we can, which will carry us above all dejections and discouragements whatsoever. Let us resolve and cry out with the Psalmist, why art thou cast down oh my soul? and why art thou disquieted within me? Hope thou in God. And so I have done with the Text in the first Acception of it, as it may be taken Absolutely, and Emphatically, and in the simple Proposition, as expressing God's real Delight in such and such Persons.

The second is by taking it Comparatively, and in Opposition to other Persons or Things; And this, as it refers to the verse immediately going before. There we find it expressed thus. He delighteth not in the strength of the horse, He taketh not pleasure in the legs of a man. And then it follows presently in this verse. The Lord taketh pleasure in them that fear him, and that hope in his Mercy. The scope and meaning whereof is this, That God does not so much stand upon or accept of Human, and Natural means, so as to assist, and cooperate with them for his Churches Deliverance; as He does delight rather to assist the Faith and Prayer of his Servants, when they are void of all External Encouragements.

An humble standing in awe of God, and a faithful Dependance upon him, and an Importunate seeking to Him, it is a great deal more effectual to Deliverance, then all earthly or Human Assistance. This is the Drift of this Passage and Expression, which we have here before us; And it is the same with that in the Scripture above mentioned, which comes to one and the same effect, Psal. 33.16, 17, 18. There's no King saved by the Multitude of an host. A mighty man is not delivered by his much strength. An horse is a vain thing for safety •• ither shall he deliver any by his great strength. Behold the eye of the Lord is upon them that fear him, upon them that hope in his Mercy; where the Opposition is still made betwixt carnal means and spiritual, and the latter advanced above the former. Reliance upon God is a great deal surer then reliance upon Men.

It is is usual and frequent with the Scripture to put the greatest Disparagement upon those Creatures, which men are apt themselves most to trust in, and to advance and cry up above all other. And thus it does here in these Texts, which we have now before us. An horse, if it be considered simply in itself, it is a very useful and profitable Creature, and especially in the Battle, which it is in a special manner fitted and prepared for; but yet without God's concurrence with it, and assistance of it, it is of no force or efficacy at all, Prov. 21.31. The horse is prepared against the day of battle, but safety, or victory is of the Lord. And here, He takes no delight in the strength of an horse. In which expression by a Synecdochical speech, is signified the insufficiency of all Human Refuges whatsoever; and the efficacy, and prevailing, and sufficency of Faith itself before them. Wisdom (says the Preacher) it is better then strength, Eccl. 9.16. And again Wisdom it is better then weapons of war, Eccl. 9.18. And in both, he means Spiritual wisdom especially, which is the wisdom that is from above; This is better then all the strength in the world, and is able both to stand out against it, and to prevail over it.

We shall find this to be verified and made good by Divers Instances and Examples in Scripture, where the Saints and Servants of God by the strength and Power of Faith and Prayer, have been able to do more then all their enemies, by all their Carnal and External Advantages whatsoever. Thus it was with the Iraelites, when they were pursued by Pharaoh and the Egyptians. They had a great deal of outward strength and advantage against them, of Horses and Chariots, and the like. But what did these come to in the Conclusion, and in regard of the Event. See in Exod. 15.21. Sing unto the Lord, for he hath triumphed gloriously. The horse and his Rider hath he thrown into the Sea. According to that again in another place, in Isa. 21.3. Now the Egyptians are men and not God, and their Horses flesh and not spirit, when the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they shall all fall together. There's no strength against the strength of Israel.

So we may see it in Jabin and Sisera. Who had Nine hundred Chariots of Iron with which they came against Israel! but the Lord discomfited them, and all their Hoste with the Edge of the Sword before Barak. Judge. 4.15.16. And it is said there was not a man of them left.

So the Horses and Chariots which the King of Syria sent against Elisha. 2 Kings 6.14. We know what they came to in Conclusion, and how little they preailed against Him: The Faith of the Prophet it procured a greater strength then that which was opposite unto Him. The Mountain being full of Horses and Chariots of Fire round about Elisha.

So likewise Hezekiah in the case of Sennacherib's invading Him, he spake Comfortably to his Soldiers about him, saying be strong and Courageous, be not afraid nor dismayed for the King of Assyria, nor for all the Multitude that is with him, for there be more with us then with him: With him is an Arm of Flesh, but with us is the Lord our God, to help us and to fight our Battels. 2 Chro. 32.7. Thus has the Lord still had more delight in those that have feared Him, and that have hoped in his Mercy, then he has had in all Human Helps, and Refuges, and Advantages whatsoever.

And there's a threefold Account which may be given hereof unto us.

First, For the greater Confusion and Astonishment of those who are his Enemies: There's nothing which God does more delight in, then to Crush the pride of man, and to frustrate him of his Carnal Expectations; now because that men do commonly trust and rely upon such things as these. Horses and men and the like: The strength of the one and the legs of the other as it is here expressed, therefore does the Lord so much the rather and of purpose defeat and disappoint them, and in that wherein they deal proudly does choose to be above them. Pride, and Presumption, and self Confidence, and earnal Relyance is a thing so hateful and odious to God, wheresoever he fins it, that he will suffer or endure it. But will choose the weak things of the world to confound the strong. 1 Cor. 1.27. He will make men to renounce all their Confidence in the Arm of flesh, as the Church there seems to do in Hosea 14.3. Ashur shall not save us, we will not ride upon Horses, neither will we say anymore to the work of our hands ye are our God, for in thee, the Fatherless find Mercy.

Secondly, As for the Confusion of his Enemies, so also the Encouragement of his own Servants, that more readily close with him, and with greater cheerfulness commit themselves to Him in the greatest straits and exigencies that may be; that they may have somewhat to bottom upon, even then when all outward helps fail them, and give them the slip; for this reason will God the rather own them in such cases as these are; when they are armed with Faith, and Patience, and Hope, and such Graces as these, the Principle and Spiritual Armor of God, rather then when accommodated with all other means besides.

Thirdly, For the greater Advancement of his own Honor and Gloy; There is nothing which God does more delight in or indeed has cause to delight in, then the magnifying and advancing of Himself, now this he does in nothing more, then in owning of the Necessities of his People who fly unto him by Prayer, and depend upon him by Faith; and that especially when they are shut of all other Helps and means besides: His power is most seen in their weakness, and his strength in their Infirmities, and his Assistance in their want and deprivation of all other Advantages. And therefore because it is so, does he delight to put it forth and evert it; yea and sometimes refuses the Addition of outward Helps unto them, as we see it was with Gideon as to the Midianites: The Lord said unto him, the people that are with thee are too many to give into their hands, least Israel Vaunt themselves against me saying mine own hand hath saved me. Judge. 7. verse. 2.

The Consideration of this Point may be thus far improved.

First, As a word of Direction and Council to the Servants of God, to teach them what Especially to look after, and to fortify in themselves; and that is such Graces as these are, which are here mentioned in the Text. These are the Churches best Weapons and Preparations which she can make to herself, and which will stand here more instead then all others besides, as is here intimated to us: It is not so much how far she is provided in other respects and Considerations, as how far in this. These are of use against Temporal Enemies; and these are of use also against Spiritual, for which reason there is cause that we should get them and take them to ourselves Put on the whole Armor of God, that ye may be able to stand against the Wyles of the Devil, for we wrestle not against Flesh and Blood (only) but against Principalities, against Powers, against the Rulers of the Darkness of this world, against Spiritual Wickedness in high places, in Ephes. 6.10.11. And again in verse. 13. of the same Chap. Take unto you the whole armor of God, that ye may be able to withstand in the Evil day, and having done all to stand. These are arms which are liked and approved of by God himself, who has the approaching and accepting of them, he delights not so much in the others, as is signified in the foregoing Scripture, but these are such wherein he takes pleasure, and in them that wear them.

Secondly, Here's a word of Consolation to the Church in her greatest Distresses, which sometime she may fall into, and under the snares and Insultations of her Enemies, who are apt sometimes to judge of her, according to outward Supplies; and either to esteem of her, or to despise her as she abounds or is defective in these, but let her see here what is her greatest and chiefest security, and that which must be most of use unto her in the Evil Day, where man despises, God has there in greatest regard, and takes chiefest pleasure in her.

Thirdly, (Which is the General Scope and Drift of the whole Psalm, and so of this part of it amongst the rest,) here is that which should enlarge our hearts in Praise and Thanksgiving to God for his Providence and care over his Church, as it is here expressed unto us. Praise ye the Lord, for it is good to sing praises to our God, for it is pleasant and ••• se is comely. As it is so in other regards, so for this also which is here mentioned before us. That takes pleasure in those that fear him, and in those that hope in his Mercy. This is brought in here in the Text, not only as a matter of Information, but likewise of Celebration; not only as that which is to be be known, but also acknowledged.

There are three things here propounded at once which are matter of due acknowledgment to us.

First, That there is Mercy for us.

Secondly, That there is occasion given us of hoping in this Mercy.

And Thirdly, That our hope in it is so pleasing and acceptable to God himself.

First, That there is Mercy for us, and that God is a God of Mercy and Compassion; he is to be praised and acknowledged for this, that God deals not with us in a way of Rigor and strict Justice, but in a way of Mercy and Love: It is matter of just Acknowledgment, the Scripture and the Psalmist especially is full of it's praises of God for them.

Secondly, That there is administered to us occasion of hoping in this Mercy, and that we are enabled so to do, it is that which everyone cannot do, even there where there is Mercy fitted, and prepared and provided for him; go praise God for that.

Thirdly, That God accepts of this Hope from us, and is so well pleased with it in us, we have cause to praise him likewise for this, to say the Lord be magnified as who rejoices in the Prosperity, so takes pleasure in the Graces of his Servants and that even at such times as he neglects the great thins of the World, and in a sort despises them. That the Bones of the mighty are oftentimes broken, while they that stumbled are girt with strength, as Hannah in her Song expresses it. 1 Samuel 2.4.

And so I have done with these words as in their absolute Consideration, so in their Comparative, and so with the whole Text itself. The Lord taketh pleasure in them that fear him, in those that hope in his Mercy.

SERMON XXIX.

IN these words we have described unto us the Excellency of Godliness and Religion in two particulars, which may serve to make up unto us the parts of the Text.

First, From it's Pleasure and delight. Her ways are ways of pleasantness.

Secondly, From it's Tranquility and Quiet. And all her paths are peace.

We begin First of all with the former, to wit the description of Godliness, from the pleasure and delight which is in it. The ways of Godliness and Religion are exceeding pleasing and delightful ways; they carry a great deal of sweetness and Contentment and pleasantness in them: This is the point which is here exhibited unto us, and it d ••• appear out of other places of Scripture likewise, as Psal. 36.8. David speaking of the Church and members of it says. That they shall be abundantly satisfied with the fatness of God's House, and that he would make them to drink of the Rivers of his pleasures. And Psal. 118.15. The voice of joy and Salvaton is said to be in the Tabernacles of the Righteousness. So Psal. 97.11. Light is sown for the Righteous, and Gladness for the Upright in Heart. Isaiah. 51.11. The redeemed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their Head, they shall obtain gladness and joy; and Sorrow and Mourning shall flee away. Isaiah. 64.5. Thou meetest him that rejoiceth and worketh Righteousness, where you see they are both joined together. And Galat. 5.22. The fruit of the Spirit is joy.

Now this Truth it may be further amplified, and made good to us in sundry particulars; which do prove and confirm it unto us. There is a great deal of pleasure in Religion in sundry respects: We'l take them in that order, as they do offer and present themselves to our thoughts.

As First of all, In the work of Grace and Regeneration wrought in the heart: All the several Graces of the Spirit, and the habits of Sanctification which are in us, they do reflect very sweetly upon us, and there is a great deal of delight and Contentment to the Soul, which does see them in itself. Take a man which is full of Lusts and Corruptions, which bear sway in him, and he is a loathsome and abominable Creature sometimes even in his own Apprehensions. A wicked and ungodly man he is in some manner odious to himself, and is overcome (as I may say) now and then even with his own stench; like a man which is in filthy Rags and torn and uncomely Garments, he does not like himself in them: But now on the other side a good Christian which has the Grace of the Spirit of God in him, and the work of the New Creature in his Soul, he is so far forth pleasing to himself. Grace is a very sweet and odoriferous Qualification, as it casts a sweet savor into the Nostrils of all others that stand by it, so especially (as I may say) into the Nostrils of all those that partake of it. That Soul which is endued with it, is like one that has rolled himself in a Bed of Spices, who is all over sweet and delightful: I might set it forth to you in all the resemblances of Comfort and Contentment; look whatever it be, which in the discovery and discerning of it does usually afford delight to ourselves, the same may be applied to the Graces of God's Spirit, and the sanctifying Qualities which are in us; not only as odoures and sweet spices to the smell, it's pleasing to be sensible of them; But likewise further as Treasures of Gold and Silver; there are many which much delight in them. The Rich man when he looks in to his Coffers, how much contentment does he take in them, even there where others deride him and laughed at him. Populus mei sibilat, &c. Yea but now a Godly man recounting the Graces which are in him, has more true comfort and content by far. And that's the First particular, wherein Godliness proves so delightful; In the work of Regeneration and the habits of the Spirit of God in us.

Secondly, As there's a sweetness in reflecting upon Grace in the having of it, so especially in the Exercise of it; Every Grace the more it is improveed carries a delight and pleasurableness in it, in what kind soever. Therefore the Psalmist tells us that in keeping of God's Commandments there is great Reward: Mark, not only for the keeping, but in the keeping, be-shomran, Psal. 19.11. There's Praemium ante Praemium. A reward before the reward, even in the thing itself. Suitable to the nature of the Grace is the Exhibition of the comfort, yea the very Heathen and Moralists themselves, so far forth as they exercised virtue, and practiced that natural goodness, which was in them, they had some kind of comfort and contentment, arising from it to them; much more then is it so to true Christians in the exercise of the Graces of the Spirit. These must have needs a great deal of comfort, and so indeed they have, which makes their lives full of sweetness in the midst of many outward crosses, and difficulties, which they here meet withal.

To instance in some few particulars for the clearing of the Point unto you; In Faith, The Exercise of that Grace; what a great deal of sweetness is there in this? whereby a Christian has somewhat to stay and support, and hold up himself in the greatest discouragements. When all the world is disquieted, and knows not which way to turn itself then does a Believer quiet himself in God, and his interest in Him. He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord; like a man who is on the top of a Rock, that the waves are not able to reach him, even so is it with a Christian, who is led to the Rock that is higher then himself, In the floods of great waters, they shall not come nigh unto him, Psal. 32.6. Yea though he be in the midst of the waters, yet he makes a shift to hold up his head; As we see it was with David himself in that great affliction at Ziklag, 1 Sam. 30.6. He comforted himself in the Lord. He had experience of this himself, and accordingly he commends it to others to delight in that, Psal. 17.4. And so the Prophet Isaiah, shows us a view of comfort from hence in the saddest conditions, Isa. 50.10 Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God. This for the exercise of Faith.

And so again for the Exercise of Patience, which is a principal sprig of faith. How much sweetness is there also in this? An impatient Person is a burden to himself, and the more he struggles with any evil, the more he intangles himself with it, and finds a greater bitterness in it, whereas by a quiet submission to it, and patience under the hand of God, it becomes so much themore easier. Levius sit patientia, quicquid corrigere est nefas.

And so for meekness and love, and peace, how much sweetness in that? A quarrelsome person is a burden as it were to himself, he has no quietness in his own breast, but is like the raging Sea, which casts up mire and dirt, but where there's Love and Unity, and Agreement, there's a sweet calmness, and tranquility of mind.

So for Repentance and Godly sorrow, there is a joy which is mingled with it, and which flows from it. The more we mourn for sin, the more true comfort in our own heart; The jolliness of sinners it has sometimes a bitterness with it, but the quiet of penitent persons is not without some mixture of a great deal of comfort attending upon it.

Last of all, To add no more in this kind; The practice of Mortification in the subduing and restraining of lusts, it has a great deal of delightfulness in it also. The Delight of sin is nothing to the delight of holy restraint when a man has grappled with any strong Temptation, resisted any violent lust, denied himself in a sinful allurement, what a contentment does from hence now come in and flow into the heart which another is unsensible off.

This is the misery of any sin yielded to, or any temptation closed withal, that besides the guilt which it brings upon the conscience, it leaves an unfavoriness upon the spirit, it does not only smart, but foul, which is very displeasing; but now on the other side the resistance of it is not only peaceable, but pleasant. It is a great comfort to him that does it. And that's the second Explication, There's a sweetness in the exercise of Grace in all the several kinds of it.

Thirdly, There's a great pleasingness likewise in all the Duties and Exercises of Religion, whatsoever they be. As for instance.

First, in Prayer, and a daily and continued ejaculation and communion with God in this performance: What a great deal of Solace does a gracious heart find to itself here, when upon all occasions it can unbosom itself to God, and draw near to him for anything which it wants, and stands in needs of, lay open all its complaints, and express its desires, and send up all its groans. It is impossible to express the contentment which the soul finds in such a performance. The crying Abba Father, and the sweet returns of God's Spirit upon the heart back again, how do they ravish it, and lift it up to heaven. We know what is recorded of Hannah, 1 Sam. 1.18. That when she had prayed she was no more sad, but was satisfied and well-contented with her condition. David had great peace and comfort in this performance, when nothing else could quiet him besides. And so Job, My friends (says he) spake freely against me, but my soul poured forth complaints unto God. Prayer is a very comfortable Duty, not only in regard of the effects and consequents, and benefits, which come by it, but also from the very thing itself. Not only in that it is a means to obtain great things from him, but likewise that it is a work wherein we enjoy communion with him, wherein there's intercourse betwixt God and us.

As it is betwixt friend and friend, the very discourse which they have one with another is pleasing and delightful; though the things which they discourse about may be but ordinary affairs. Even so betwixt a Christian and God; Though the things which sometimes he asks at God's hands, be but common matters, as pertaining to the things of this life, yet the fellowship and holy Society which the heart hath with God in the Duty is reward enough to him that is exercised and employed in it. Prayer it is a kind of Ascension of the mind to God, as it uses commonly to be described, and in that regard very delightful. That's the first Duty, the Duty of Prayer.

Secondly, The Reading of the Scriptures; There's a great deal of sweetness likewise in that. David speaking of the word of God says, 'tis to him as his appointed food, that he rejoices in it more, then in great Riches, That God's Testimonies are his delight, and his Counfellors, and that the word of God, is sweeter to him, then the honey, or the honey-comb, and such like expressions as these. We shall read in the Chronicles of the Martyrs what contentment some of them took in Paul's Epistles; and if they could get but a leaf or two of the Bible, they made account of it, as a very great Treasure.

The sweetness of Prayer is, that therein we speak to God; and the sweetness of Reading is that therein, we have God speaking to us: and revealing his mind unto us, we have here a satisfaction of us in a double sense; a comforting of us in Distresses, a companion for us in solitariness and loneliness and what not?

If there be so much contentment in other Authors, how much more is there in the book of God, which is the chief Book of all. It is the want of Experience and Trial of such performanees as these are which makes any to be ignorant of the Delight and sweetness which is in them. Those which have tasted of honey, they know the sweetness of honey; And so those which have tasted of God's word, they know the Excellency, and Comfortableness which is in it, and will desire it again, and again.

Thirdly, The Communion of Saints, how pleasant likewise is this, That holy Conference and Discourse which Christians have one with another, in provoking one another to love and good works, in quickening one another's graces, in Communicating one another's Experiences, in the enlarging of one another's Comforts. As Iron sharpens iron, so does the heart of man here his friend. It is the beginning even of Heaven itself, and a pledge of that perfect contentment which the Saints shall have hereafter in that place, which should stir us up so much the more to the practice of it. We see how it was with the Disciples in the first Plantations of the Christian Church, Acts 2.46. They continued daily with one accord, in Doctrine and Fellowship, and breaking of bread from house in house, and did their meat with gladness and singleness of heart. They did eat their meat with gladness, namely in regard of the delight which they had one with another.

Fourthly. The Communion which Christ and the Saints both take at the Lord's Table. There is a great deal of Contentment here also. How does the soul of a Christian feast itself with these Royal and heavenly Preparations: Here Christ spreads His Table as it were for us, sets before us His Milk and His Wine, and His Honey and His Oil, and all that may be to give us refreshment. A conscientious Christian who uses these things, as he ought, not Formally, not Customarily, but in obedience and dependence upon God, He finds a great deal of Comfort in them, which another does not find: As Jonathan when he had tasted of the honey in 1 Sam. 14.27. It is said his eyes were enlightened by it, and he was cheered, and revived in his spirit, and more strengthened for the pursuit of the Philistines, even so is it with a Godly soul in its partaking of these Comfortable dainties, this spiritual honey and Oil, he becomes more enlighten'd in his judgment, more quickened and enlarged in his Affections, and so much the more fitted to encounter with all his spiritual enemies, whereas those which abstain from that, grow weary and faint, as the people did there in that place, that abstained from the tasting of the honey. There's no Epicure has such pleasure in his Corporal dainties, as a good Christian has in these Spiritual, which he does by faith apply himself to, and in an holy manner partake off.

Lastly, In a word, Take the whole Sabbath together, The sanctifying of the Lord's day, in all the several performances of it, and the mixture of the one with the another, how much sweetness is there in it. The Scripture tells us of some that make the Sabbath a delight, as there are others, which make it a burden, Isa. 58.13, 14. Amos 8.5. This is the different Disposition of Persons in the world, though some snuff at the Ordinances, yet others take Contentment in them.

A Godly man, he rejoices when the Sabbath is come, it is the best day to him in all the week in regard of that satiety of soul, which he meets with in it. He is hereby taken off from the world, and the distracting employments of it. He is set upon thoughts of God, and Heaven, and Salvation, and the life to come; such thoughts, as have some kind of a satisfactoriness, and pleasingness in them. And the very change and intercourse of Duty is not without its delight herein also; sometimes Prayers, and sometimes Hearing, and sometimes Meditating, and sometimes Conferring, and sometimes Reading, and sometimes Singing. How graciously has God provided for our weakness in this particular, while our Natures are so desirous of Varity, that no one duty might be tedious to us; we have many Duties to employ ourselves in, and to exercise ourselves with. And that's a Third Explication of the Pleasantness which is in Godliness viz. from the Duties and Exercises of Religion.

Now the point thus Explain'd unto us may be fruitful in these following Applications.

Namely First, As it serves to confute the fond conceit of men of the World, which they have concerning Godliness, and the ways of Piety: There are many which are of this opinion, that Religion is a Melancholy Condition, that it makes men pensive and sad, and has no pleasure nor delight in it at all; and hence they come to be discouraged from the following and professing of it, and are apt to discourage others likewise from following it to. But this proceeds from a plain mistake and Ignorance, and erroniousness of Judgment in them, for indeed it is quite contrary; as 'tis here expressed to us in this Text. Her ways are ways of Pleasantness: Theres a great deal of sweet delight and refreshment in the ways of Godliness to those which walk in them, and what ever is pleasant in any ways, the same is to be found here in these.

First, Godly Prospects, they are one thing which make a way pleasant green Fields, and flowing Rivers and the like to walk by, such ways as these it carries a great deal of pleasure and delight with it, why thus now does the Spirit of God in Scripture set forth to us the ways of Religion. Psal. 23.2.3. He makes me to lie down in green, Pastures, he leads me besides the still Waters, he restoreth my Soul; he leadeth me in the paths of Righteousness for his name sake. Where the latter is an Explication of the former: The green Pastures, and still Waters are no others then the paths of Righteousness, and the Ordinances which lead thereunto.

Secondly, Another pleasantness of ways consists in their Lightsomeness, to walk in dark ways, in Holes and Woods and the like; it carries no pleasure at all in it. He that walks in Darkness, he knoweth not whether he goeth, (says the Apostle) and from thence can have no pleasure in his walk; such are the ways of Sin and Wickedness, no comfort at all in them. Who leaves the paths of Uprightness, to walk in the ways of Darkness. Pro. 2.13. But the ways of Grace are otherwise. Light is sown for the Righteous, as it is in the place before used; And joy for the Upright in heart.

Thirdly, Another Pleasantness of the way is much taken from the Company. Comes facundus in via per rehiculo est. Why this now is the advantage of Goodness, there's good Company in this way Prov. 2.20. That thou mayest walk in the way of Good men, and keep the paths of the Righteous. Indeed I must further add thus much as concerning the further opening of this point, that when we teach that the ways of Plety are pleasant ways.

First, We do not deny but that Religion causes some kind of Greif and Sorrow which goes along with it; It discovers sad things to the Soul concerning Sin, and Hell, and Damnation, and wrath to come, but then it discovers them so as to free those persons from them, to whom it does discover them. The Sun raises Vapors in the Morning, but then it scatters them, and dispels them by Noon, and so does the Spirit of God with the Soul in this Business, as our Savior told his Disciples. Ye shall indeed mourn, but your sorrow shall be turned, into joy: Blessed are you that weep, for ye shall be Comforted. Godly sorrow it always ends in Heavenly Comfort, and God never sadden any of his Children, but he does it to this end and purpose, that so occasionally from hence he may cause them the more to rejoice, and that their joy may be so much the more firm, and fixed and lasting to them; so that still 'tis a way of pleasantness in regard of the end. The more we sow in Tears, the more we shall reap in joy. That's one Qualification of this point.

Again Secondly, When we say that the ways of Spiritual Wisdom and Grace are ways of pleasantness; we do not mean it of the mad mirth of the world, which consists in nothing but Vanity and Folly, and Luxuriancy of Spirit. No, it is not such a kind of pleasantness which is here intended, but a Sanctified and Spiritual kind of pleasure: A delight in Heavenly, and a delight in Earthly things in an Holy and Heavenly manner: For this we must know likewise, that Godliness does not deny us a free and liberal use of the Creatures, in the due time and measure which does therefore further take off the scandal which from hence is cast upon Religion, as if it did utterly exclude all outward and worldly Joy: In Friends, and in Estates, and in Recreations and such as these. No, It does not so, indeed it moderats and qualifies it, that it exceeds not, and passes not it's Bounds. A man that professes Religion, though he may lawfully use the Creatures, yet he may not be vain in the use of them, and give himself that scope and liberty which others take to themselves in the enjoyment of them: Here there is a restraint upon him, but for the thing itself there's none. Non Isaoc moroeter sed aries, says Bernard sweetly; It is not Isaac must Die, but the Ram. Isaac in the proper notion of the word it signifies Laughter; God will have us to offer it, he will not have us to kill it. Non peribet tibi laetitia sed Contumacia. It is not thy joy itself which God will have slain, but the ramishness and rankness of it, the excrescency and perverseness of it: Take away this and Religion has as much rejoicing as any other Condition allowed unto it.

Again Thirdly, We must take in this likewise, that it pleases God to exercise his Children with Affections here in this world above many others besides, Not only with trouble for Sin, but likewise with trouble from outward Crosses, but still he is doing them good by them, in their inward man, and he follows their outward Crosses with the inward Comforts of his Spirit, which does abundantly make it up. Yea this is one benefit of Godliness (which I named, as an instance to prove the point, in showing wherein it is pleasant) in that it does make even Afflictions themselves to be comfortable in the bearing of them, so that take it which way we will, the ways of Wisdom will be ways of Pleasure; from whence we justly see the madness of those which think otherwise of it. But against this it may be happily objected; If Religion be thus pleasant as we speak off, what may be the reason then that no more look after it then they do, and take no more pleasure in it.

To this I answer First of all, The reason why no more look after these pleasant ways is indeed because they are ignorant, and unacquainted with the Pleasantness of them; we use to say Ignoti nulla cupido, where there is no knowledge or apprehension of any good in anything, there is no desire of it, and so tis for the most part here, men are to seek in the Excellency of these things and therefore neglect them. If thou knewest the gift of God, and who it is that saith unto thee give me to drink, thou wouldst have asked of him, and he would have given thee living water, says our Savior to the woman of Samaria. John 4.10, Even so may we say in this case to Worldly men, if they knew the sweetness which were in Religion, they would not be void of Relgion, but would by all means apply themselves to it: They do not know or believe the Scriptures and the Spirit of God in the Ministry of the word, which gives knowledge and intimation of these things.

Secondly, As this proceeds from Ignorance, so it likewise proceeds from un-activity and want of trial of the sweetness of these ways, Though a man should know, or at least believe that such and such a meat were sweet and pleasant, yet if he did not eat it and take it into his mouth, he would have no actual delight in it. Delight it proceeds from operation; and so here, Those that are not Conversant in Religion, they have no pleasure in Religion. Those that do not walk in these ways, they cannot discern how pleasant they are: And thus 'tis in this present business. Men do not therefore take contentment in Godliness, and the paths of Spiritual Wisdom, because indeed they are unacquainted, and un-accustomed for the most part to them.

Thirdly, it does likewise proceed from the want of a right principle. What's Delight but a Suteableness, and Agreement of the Faculty with the Object. Let the Object be never so pleasant, yet if •• ere be not an Eye to see it, or a taste to relish it, and the like, there can no delight or comfort arise from it. All the sweet-meats in the world are nothing to a Distemper'd Palate.

All the pleasant Meadows that are, they are nothing to a blind eye, and so again 'tis here. Men are therefore not persuaded of the Sweetness and Pleasantness which is in Godliness, because indeed they want such gracious Principles as should make them sensible, and apprehensive of it. This is the work of the Spirit of God, and of him alone, who therefore must be sought unto for it; And this is the true account of men's carriage in this particular, which yet is no disparagement to the thing itself, nor any sufficient warrant for men therefore to think the worse of Religion: And therefore this may be the first Use, Namely, as a word of Conviction and Confutation to all such persons.

Secondly, As a word of Censure and Reproof to Children themselves, who are the children of Wisdom. and that in these particulars.

First, In that they do no more rejoice and delight themselves in these ways, then they do, no more draw out the sweetness and pleasurableness and contentment which is in them, by applying themselves to them.

It is a great disparagement to those which are good, when as having such ways as these to walk in they at any time turn from them, and walk in ways contrary hereunto. Would we not count him a very strange man, who when he might walk in pleasant Orchards, would choose to walk in unsavory places, &c. Why such is the fondness of those which are Godly when they cease to walk in the ways of Righteousness and divert to sin. They are upon the point altogether as vain, Thus did David, and Peter and Solomon, and others of the Saints and servants of God in Scripture.

Again Secondly, God's Children are here to be reproved, as sometimes for walking out of these wyes; so sometimes also for not walking answerable to them, when they cause an ill report upon Religion, through their sadness and pensiveness of Spirit; It is true indeed there are occasions of sadness which do sometimes offer themselves from the world, yea very often too many of God's servants, but they should labor that these things do not urge them, and press them down, but help to Comfort themselves from Religion against all worldly Discontentment that may be.

In the Third and last place here is a word of Trial, to set us a searching how it is with ourselves, seeing it is so indeed that Religion and the way of it is so full of Pleasure, let us then consider with ourselves whether we make it or think it to be so for our own particular; where that we may not deceive ourselves: We must know that there's a divers kind of pleasure, or delight which men may possibly have in Religion, and the exercises of Piety, as viz.

First, A Carnal Delight, when men delight in Religion not simply, but as it brings them in some Benefit and Advantage. Thus those that came to the hearing of Christ in John 6.26. They sought him not for the Miracles, but for the Loaves; These they love not the Lord Jesus but their own Bellies, as it in Rom. 16.18. These they count gain to be Godliness, as it in 1 Tim. 6.5. Thus when people shall love to come to the Ordinances only out of an Affection of the Credit of Godliness, because such do so before them, of whom they would be well esteemed: this is a Corrupt and Carnal Delight, it is to make the ways of Godliness to be subservant to their own Lusts.

Secondly, There is a Natural Delight in the ways of Religion, which is not properly Sinful, but yet it is not sufficient, nor enough for a Christian to have. There is such a Comeliness and Gravity, and Decency, in the Exercise of Piety, as does take with a man's real Principles: And in the Scripture and word of God; there is somewhat which may be pleasing to the fancy of a mear Natural man: There's the Story and there's the Language and there's the Rethorick and such things as these; men may delight in the Duties of Religion as they are a part of good Education, out of Custom and such things as they have been brought up and used unto, now though this (I say) be not a sinful Delight, yet it is not that which we should rest in; we may take pleasure in the Ordinances thus, and yet come short of that delight which should be in us and such as a good Christian does labor to find in himself. Neither of these two delights which I have now named will serve the turn.

Therefore the Third is a Spiritual, which we delight in the ways of Religion, and the exercises and duties of Piety out of a savor and relish of them, and an inward Principle in ourselves carrying us to them: When we close with the word of God in all the branches and parts of it; Exhortation, or Comfort, or Reproof; as being fitted in some sort unto them. This is the true Delight indeed, and such as none can have but those which are truly Religious; and this as great a discovery of our Condition as anything else, whereby we may take account of ourselves. The Children of God the relish and take pleasure in the ways of Goodness, others may stumble upon them sometimes, but then they are out of their Element, they are never well while they are out of them, but the Godly, It is their proper Course and Motion which is most agreeable to them: Let us therefore in this thing examine and search ourselves as concerning our Deight &c. And so much of the First Particular from whence Religion is commended to us, and that is from the pleasure which is in it. Her ways are ways of Pleasantness.

The Second is taken from it's Quietness. And all her paths are peace. There are many a fair and pleasant way in the world, which yet is not without a great deal of hazard and danger to those that walk in it; but this is the excellency of Religion, that it is pleasant and peaceable both. And of this latter are we now here to consider how Religion is a Business of Peace, and does carry peace along with it; This it does in a threefold Explications.

First, With God the peace of Reconciliation.

Secondly, With ourselves the peace of Assurance.

Thirdly, With one another the peace of Communion.

First, With God the peace of Reconciliation, Religion it brings us to this; It is the first and main errand of the Gospel next to Glory to God, that it brings peace on Earth, and good will towards men. And the embracement and Entertainment of the Gospel does make us actually partakers of the peace. Being justified by Faith we have peace with God through our Lord Jesus Christ &c. says the Apostle, Rom. 5.1. Thou wilt keep him in perfect peace, Peace, Peace, whose mind is stayed on thee; because he trusteth in thee, the peace of Reconciliation and the peace of Assurance both, Isaiah. 26.3. This is the misery of all ungodly Persons that there's an Enmity betwixt God and them, and they are hateful one to another; the Lord has a quarrel and Controversy with them, this he has with all men by Nature, but now Religion takes up this quarrel and the paths of Spiritual Wisdom they are the paths of Peace, thus namely in regard of God himself. Let him take hold of my strength, and he shall make peace with me. Isaiah. 27.5. Religion it is the way of peace in regard of God, as namely it teaches us how God and we may become friends, and likewise as walking in those ways, we do more strengthen ourselves in this his Friendship, and confirm his love to us; for the better and holier we are, the more does God delight in us, and express himself graciously to us.

Secondly, The Peace of assurance in regard of ourselves; Religion is the way of peace in this sense also. There is no peace to the wicked saith my God, says the Prophet; that is no peace in his own Heart: This a Godly man has as God is actually in peace with him, so he does evidence this peace unto him: Indeed he does not do it to all, at least in the like degree, but we see where it is to be had, and that is only within the compass of Religion: There's no true peace of Conscience but only in the ways of Goodness: There's a false and counterfeit peace which Hypocrites sometimes have in them like themselves; A peace of Security, and a peace of Presumption, and a peace of Non-attendency, but a peace upon good Ground that they want.

Yea even the servants of God themselves, by how much the less they walk in such ways, so much the less peace they have, though God be a free worker and dispenses his Comforts as he pleases, and not for any deserts of ours, yet we can expect no more Comfort then we are careful to exercise Grace: It is the ways of Goodness which are only the ways of peace; the very Heathens themselves had some peace answerable to the moral virtues which they acted; but Christians have another kind of peace from the exercise of Christian Graces, and bringing forth the fruits of the Spirit, yea they have not only peace, but joy which makes their Condition so much the more comfortable in this regard; they have the first Fruits of the Spirit in the hopes of a better Condition, which they expect in the world to come.

The Third is peace with men, the peace of Communion with all. Prov. 16.7. Where a man's ways please the Lord, he will make his Enemies to be at peace with him.

First, With Good men, the peace of such one with another; the more Godly-men are Godly, the more peaceable: The wisdom from above is pure first, and peaceable afterwards. The cause of so many devisions among Brethren is from want of Godliness Improved.

Secondly, With Evil, so far forth as we are careful to be Godly, we shall be sensible of this also; Indeed in some respects it is quite Contrary, no sooner do men begin to be Religious, but all the world is ready to hate them, and to oppose them for it; but it holds good in these Explications.

First, In that while we are careful to be Godly, we shall have Consciences of Evil men for us: There's many which may be against us in their affections, whose Consciences notwithstanding are for us, as Saul to David. Thou art more Righteous then I.

Secondly, There shall be a restraint of their malice, that it shall not break out against us in that Violence.

Thirdly, Their Fury shall be turned to good unto us. This may therefore teach us how to obtain what we all desire. Pacem te posemus vos, see the happy way to it. Isaiah. 32.

Well to lay both together, the pleasure and peace of Religion, ye see heres an happy mixture. Omne tulit punctum, qui miscent utilis datur. Here they are met both Mercy and Truth, Righteousness and Peace &c. Let this persuade us all to be hence so much the more in love with Religion, and to increase and thrive in it.

First, For those which are strangers here's that which may entice them to it, methinks I hear every such person saying unto me, as Agrippa sometimes to Paul. Almost thou persuadest me to be a Christian. And indeed who would not only be almost but altogether a Christian upon these terms!

Secondly, For those which are at present Religious, here's that which may encourage them in it.

Yea and that in the want of other things, though those were no Heaven to be looked for hereafter, as we know there is, yet the life of a Christian were sweeter then any other besides from the very practice of Godliness itself, and we were not (in this sense) of all men most miserable.

To press this further on, let us Consider that the more Godliness, the more pleasure in Godliness, none have more Comfort in the Condition then those which have most of the Affection: It is Grace itself which makes us happy from Grace.

And so much also of the Second particular whereby Godliness is commended unto us, and so for this whole Text.

SERMON XXX

THe Text itself is nothing else but an Inforcement of Good Counsel upon the Hearts of those whom it is offered, unto, and that from a double Argument. The one taken from the Benefit which does insue upon hearkening to it. The other from the Inconvenience of the neglect. The former in those words, If thou be wise, thou shalt be wise for thyself. The latter in these, But if thou scornest thou alone shalt bear it.

We begin with the first taken from the Benefit of Obedience and hearkening to good Counsel. If thou be wise, thou shalt be wise for thyself. In which Branch of the Text, we have two things further considerable.

First, The Title or Denomination, which is put upon a Tractable Person, such an one as gives ear to good advice, and that is, that he is a wise man.

Secondly, The Profit or advantage which does acrue unto him, from so doing, and that is, that he shall be wise for himself.

First, (I say) here's the Title or Denomination, which is put upon a Tractable Person, such an one as hearkens to good Counsel, whether as given by Preaching of the Word, the Public Ministerial Dispensations, or else set on in a way of Converse and private Christian Admonition; whosoever is reformable by bo • t or eithe • r of these is a wise man.

This we gather from the Coherence of the words, and the Connection of them with that which went before; Solomon in 8, 9. verses of this Chapter had said, Rebuke a wise man and he will love thee. Give instruction to a wise man, and he will be yet wiser; And here now adds: If thou be wise thou shalt be wise for thyself, he does not say, If thou hearnest to reproof and good instruction, though that he means by it. But if thou be wise. Hereby implying, that so to do is a part of very great wisdom, and so it is, He that's a Teachable man is a wise man.

He that has so much understanding in him as to give ear to good Counsel when it is given him, he is a wise man indeed; He is so, and so he is said to be in Scripture, especially in this book of the Proverbs in sundry places of it. I shall not need to instance in them, we do frequently meet with in them almost in every page, tending to this purpose.

Not to stand upon this point which I only take notice of by the by, this will appear to be so in these following respects.

First, It is a part of wisdom for a man to suspect his own wisdom, and to think that it is possible for him to deceive himself. He that trusts in his own heart is a fool, Prov. 28.26. And so he that mistrusts it is a wise man. Now this does such an one as gives attendance to good Advice, he does thereby question and suspect himself, and give more to the judgment of others then he does to his own, which for the most part does carry a note of wisdom with it.

Secondly, It is a part of wisdom to discern between good and evil; to know what is to be left, and what is to be embraced: Now this is in hearkening to good Counsel; there's a distinguishing spirit to put a differnce betwixt good and bad; Bet wixt the motions os Lust and the Suggestions of Piety and Virtue. The ear trieth words, as the mouth tasteth meat, Job 34.3. Now, as a good and well tempered Palate relishes good and wholesome Food, which it is supplied withal, so a Gracious and Savory spirit closes and complyes with good Counsel and Advice, which is administered to it, and there's wisdom in that.

Thirdly, It is a part of wisdom, to know ones best friends, and to give them all encouragement of being further Friendly to us, now thus 'tis with those which do yield to seasonable Admonitions, they do hereby discern their Friends, they consider who wishes them best, and encourage them in so doing; Ointment and perfume rejoice the heart, so doth the sweetness of a man's friend by hearty counsel, Prov. 27.9. Thus in all these considerations is wisdom to hearken to good Counsel, and he is a wise man that does so, even in the Judgment of the Spirit of God, who is wisdom itself.

We see then what to think of all those which are otherwise affected. If it be wisdom to be admonished, it is then folly to reject and refuse admonition; And those that are guilty of doing so, they are in this no better then fools. Indeed they do not always think so, which makes their foolishness to be so much the more. The sluggard's wiser in his own conceit, then seven men that can render a reason, Prov. 26.16. But yet for all that, he is not wise indeed, and good earnest, neither does God Himself so esteem it, who is best able to judge of them; with Him a wise man, and an Obedient are all one. He that hearkens to the voice of wisdom crying to Him, and inviting to herself, as it is here in this Chapter; such as these are wise with Him and none but such. So much for that first particular, to wit, The Title or Denomination put upon a Tractable Person, of one that is wise. If thou be wise, thou shalt be wise for thyself.

The second is the Benefit that acrues to this this wise man, Thou shalt be wise for thyself, which passage again hath a double Emphasis with it, and may be taken two manner of ways. Either first of all simply, in its latitude.

Or secondly, Exclusively with its restriction, simply considered and in the Latitude, so it does denote unto us the great happiness, which does attend upon Godliness. If thou be wise thou shalt be wise for thyself, that is, if thou best good and gracious, and walk'st in the ways of Heavenly wisdom, thou shalt be no looser, but a gainer thereby, exclusively taken, and with restriction; so it doth denote unto us, that whatever benefit does at tend upon Godliness it does belong especially, and chiefly to those persons, who are themselves the Subjects of it, more then to any other besides; If thou be wise, thou shalt be wise for thyself, That is, if thou hearken'st to good Counsel, and walkest in such ways, as are good, thou thyself wilt be the greatest gainer and thriver by so doing, of any other whatsoever.

First, Take it in the Latitude, and simple consideration of the words, If thou be wise thou shalt be wise for thyself, That is, if thou be godly and Religious, and walkest in the ways of Piety and Holiness, thou shalt be no looser, but a Gainer thereby. This wisdom of thine it shall redound to thine own greater Furtherance and Account. Thou shalt be so much the better for it every way, this is one thing which is here implied in these words, and it is suitable to other Scriptures, wherein we have this often expressed as the condition of Godly men, that it shall be well with them, Psal. 128.1, 2. Blessed is everyone that feareth the Lord, Happy shalt thou be, and it shall be well with thee: So Eccles. 8.12. I know that it shall be well with them that fear before Him. Again, Isa. 3.10. Say ye to the Righteous that it shall be well with him, for they shall eat the fruit of their doings; So here now, Thou shalt be wise for thyself, That is thy wisdom and Grace which is in thee, shall be advantageous to thee. Godliness, it is great Gain, as the Apostle Paul expresses it to us, in 1 Tim. 6.6. There's much good which is coming by it.

This is true in the whole Latitude and Extent of it.

First, For thyself, in thy inward man. Thou shalt be wise for thyself in that, and therein especially. This is not the least part of ourselves; yea indeed the chiefest of all. Animus cujusque est Quisque. Every man's mind is himself: Look then, what it is, which does advance, and promote that, by that is a man's self truly bettered, and is not this now by spiritual wisdom? and by this especially? Surely, so it is, There is an accomplishment in human wisdom, which does adorn and beautify the minds of those which have it; but in heavenly wisdom above any other, This makes us wise to salvation, and does raise the soul to a nobler pitch and frame of Spirit then anything else does. If thou be wise, thou shalt be wise for thyself, i. e. thy soul.

Secondly, For thyself, i. e. for thine outward man also, for thy Body and Estate; There's an advantage which comes from Godliness to these, which hath the promise of the Life that now is, as well as of that which is to come, as the Apostle tells, 1 Tim. 4.8. And Deut. 28.2. There's an instance in such blessings as these are.

Thirdly, For thyself, in thy Relations; Those are also ones self Multiplyed, Thou shalt be wise for them. There's no better way of providing for those, which belong unto thee, then by laboring to walk in good ways. In so doing thou prayest up a Blessing for Posterity, and the Generation that succeed thee, which are the better for thee.

This teaches us then thus much, that no man serves God in vain: Wisdom when she invites us to her, it is not to our loss but to our advantage, which should therefore encourage us so much the rather to hearken to her: We see in the world what an argument there is in Self; If ye can prove that a man's self shall be the better by anything which you would advise him to; you shall easily prevail with him in it: why now this is the case here with us as to Godliness, and the ways of Religion, we shall be wise for ourselves, and it will return into our own bosoms; for our encouragement to attend thereupon, ye know how we use to persuade men to Good-husbandry, and industry in the world, by telling them this, it will be your own another day: The same way we likewise say to any, as to endeavor in the ways of Religion, you and ourselves shall therefore be so much the better for it.

I say ye shall be so hereafter, observe that; For this it is here expressed in the future, as that which is to raise our expectation for time to come: The advantage of Godliness it does not always appear at present, no more then the disadvantage of Sin, yea but in time they show themselves both; he that's foolish, that is, scornful and neglectful of good Counsel, he shall in time pay for it, as we shall have occasion to show afterwards. And again, he that's wise and observant, he shall hereafter be so much the better for it. If thou be wise, thou shalt be wise for thyself. Though thou seest not the profit of it as yet, yet within a while thou shalt perceive it, and be fully sensible of it. Surely there is an end, and thine expectation shall not be cut off, as it is. Prov. 23.18. God will be a debtor to no man for any good that at any time he does, but will abundantly recompense it to him sooner or later whosoever he be. What a Gracious God have we, that first is so good as to bestow his Graces upon us, and then so good again as to reward those Graces in us, where he Commands us, he withal enables us, and where he enables us there he requites us, and pays us for doing that which himself enables us to do.

This is that then which may serve to uphold us, and to carry us above all Discouragements, which at any time we may meet with in the world as to matter of Goodness, that when all comes to all yet at last we shall be gainers by it. There's not a good word which any man speaks for God, not a thought which passes through Him, not an Action which comes from Him, which shall be lost or go unrewarded; but shall reflect upon Himself: God has involved our own good in his Glory, so that while we endeavor to promote the one, we advance the other; while we are wise to God, we are so far forth wise to ourselves, and for our own Accommodation.

Yea which is here further Considerable we are so only in such a way as this is; we are no further wise ourselves, then we are wise for our own Souls: Godliness as it is self advancement, so upon the point it is the only self advancement which we are capable of. There's no man which is wise for himself that is not wise thus; Indeed men are ready to think that it is quite otherwise, think they are wise for themselves when they walk in ways contrary to Godliness, or at least when they are only wise for the world and the things of that. Psal. 49.18. Whiles he lived he blessed his Soul, and men will praise thee when thou doest well for thyself. But this is not so in Conclusion, nor will not prove so; when men have done as much as they can to promote themselves in a way of the world, they will at last find there must be somewhat else which must make them truly Happy. All these things here below, they have a vanity and emptiness in them, which come short of absolute Contentment. If thou be wise, thou shalt be wise for thyself by laying the Emphasis there, that is, if thou best Godly and Religious, there's nothing like this, for the Conveyance of Happiness to thee, and Universal welfare. And thus much of the words in their First sense, to wit, in their Latitude and simple Consideration.

But that's not all which is here pointed out to us. There's somewhat more and which indeed (as I conceived) is more chiefly intended, and that is by taking them Exclusively, and by way of Restriction. If thou be wise, be wise for thyself, that is, if thou harkenest to good Counsel, thou thyself wilt be better for it then any one else; and so this word thyself, it is here taken not only Specificative but Emphatical, nor absolute but Comparative. Thou shalt be wise for thyself, that is, thou shalt be wise for thyself principally, as compared with any other besides. This passage here of Wildom, is added for the prevention of an Objection which might be made against her good Counsel, for this is commonly the manner and disposition of those which are well advised, that they are ready to think that those which counsel them and advise them, have some reach of their own in so doing, that they aim at themselves in it, and not at the good of the parties which they give their advice unto. Now for this Solomon tells them thus much that it is here no such matter. If thou be wise, thou shalt be wise for thyself, that is, nobody will get so much by it as thou thyself wilt. As Evil Counsel is worst for him that gives it, so good Counsel is best for him that receives it; who even is a gainer by it, he is a gainer most of all that entertains it. While it is said here for thyself Exclusively, there are these persons excepted by it.

First, God Himself, for thyself and not for him what ever good any man does, he does not pleasure God by doing it, neither is he any way advanced from it: This the Scripture does sufficiently testify in sundry places. As Job 22.2.3. Can a man be profitable to God, as he that is wise may be profitable unto Himself? Is it any pleasure to the Almighty that thou art Righteous? or is it gain to him that thou makest thy ways perfect? No, 'tis none at all, when we have done all we can do we are no more but unprofitable Servants. Luk. 17.10. Unprofitable to whom? why even to our Master Himself, to him that employs us, and sets us on work, he gets no good by us at all. So Job 35.7. If thou best Righteous what givest thou him? or what receiveth he of thine hand &c. And Psal. 16.2. O my Soul thou hast said unto the Lord, thou art my Lord, my Goodness extendeth not unto thee &c. In all which places and the like, we see how that God himself is never the better for any Goodness which is in us.

No more, Secondly, Are men neither; Ministers, and Parents, and Masters, and Christian Friends and the like, such as are faithful Monitors and Reprovers; It is nothing to such as these neither simply considered: If thou beest wise, it is for thyself, and not for them; everyone stands upon his own Bottom, and is saved by his own Faith, and is accountable to his own Master, and what ever good he either does or receives Himself shall be the better for it.

This (for the right apprehending of it) must be understood.

First, Of the sinal betterment of all, which is Heaven and Eternal Salvation. Indeed in some respects, he that is wise, he shall be wise for others, as well as for Himself; Namely, As to matter of Comfort and Encouragement of them. It is a rejoicing to Parents and Friends, and Ministers, when they see those which belong unto them, to walk in ways of Piety and Goodness; to mind their good hereafter, and the Salvation of their Souls forever: The Father of the Righteous shall greatly rejoice, and he that begetteth a wise Child shall have joy of him. Thy Father and thy Mother shall be glad, and she that bare thee shall rejoice says Solomon. Prov. 23.24, 25. Those which are wise, are wise for their Parents, and so likewise are they wise for their Ministers, their Spiritual Parents which begets them to God. Thus Paul to the Thessalonians. Ye are our Glory and Joy. 1 Thes. 2.20. And chap. 2. verse. 9. What thanks can we render to God again for you; for all the joy wherewith we joy for your sakes before our God, so St. John to the Elect Lady. John 2.4. I rejoiced greatly that I found of thy Children walking in Truth. And again to the Beloved Gaius. John 3.4. I have no greater joy then to hear that my Children walk in the Truth. Those which take good ways and Courses, they are (as to matter of joy and Comfort ) profitable to other persons besides themselves. But as to matter of final Salvation, here the benefit is properly their own and they are wise but for themselves.

Secondly, When 'tis said thou shalt be wise for thyself, this is to be understood rather as to matter of Success then endeavor, rather of what men are in the Event, what is their study and Prosecution. This Expression it does not exclude a laboring after the good of others, but rather includes it; when men begins once to be wise for themselves, that is to have Grace wrought in their own Hearts, they are so far forth also wise for others, as to endeavor to make them partakers of the same Grace which they have themselves received: The better that any are themselves, the better will they labor to make others which they have to deal withal as near as they can. Grace it is a flowing principle which is not easily kept and contained within it's own Limits, but does expatiate and extend itself further to the good of many more; therefore thou shalt be wise for thyself: It is not to be taken in a way of Reservation, as it is commonly with your men of the word in the course of their dealings, who look after nobody but themselves and their own particular advantage, if they be rich, they are rich for themselves, and if they be wise, they are wise for themselves, nobody else shall be the better for them one way or other. That's now the meaning of it, neither are we so to understand it, but as to the Event of it in their own Salvation.

Thirdly, If thou be wise, thou shalt be wise to thyself; it holds good also, as to the excluding of Ostentation and vanity of Spirit. There are some that cannot be a little wiser then (as they think) the rest of their neighbors, but all the world shall hear of it presently, in their bragings and boastings of it, and pretences to it. Now here there's a restratnt to this purpose, as carrying Modesty and Humility with it, the best badges of a godly soul. But so much may suffice of the first General part of the Text, which is the Argument taken from the Benefit, If thou be wise, thou shalt be wise to thyself.

The Second is taken from the Contrary inconvenience, But if thou scornest thou alone shalt bear it; Where again there are two things considerable.

First, The Inconvenience simple.

Secondly, The Aggravation of it. The simple inconvenience is, that he that scorns shall bear his scorning, that is, the punishment due unto him. He shall be sure to smart for it. The Aggravation is, that he shall bear it alone and none else for him, or with him.

First, Here's the simply Inconvenience. I • thou scornest, thou shalt be sure to bear it. There's no mercy for such as these. It is worth our observation but to consider how the Holy Ghost here sets it; And that is, as to matter of Scorning. He does not say, if thou be a foolish or a wicked, which had been more opposite to wise, or godly, but if thou scornest, he lays it there: What's the reason of this? namely, as we may conceive thus much; To signify this unto us, that of all other wicked ones besides those, are the highest in wickedness, after good Counsel and Admonition, which has been bestowed upon them. The Scornful sinner is the worst sinner of all; Therefore the Spirit of God in Scripture does so represent it to us, As David Psal. 1.1. when he makes mention there of wicked persons, and rises up by several steps and degrees in the Description of them, he puts those Scorners last, as the worst of all. Blessed is the man that walketh not in the Counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful; where sinners are set higher then ungodly, and Scorners are set higher then sinners, as carrying the greatest height and intention of wickedness with them.

Now Scorners, (that we may inquire a little into them, for the opening of this passage to you) are of several Ranks and Degrees; there are divers kinds and sorts of them, and either of them such as do procure judgment to themselves.

First, They are such as have but low and mean thoughts in themselves of Religion and the ways of Piety, which look upon Godliness, (at least in the power of it) but as a needless and superfluous business, which do in their secret minds contemn all such as are anything eager or zealous for it, such as these there are in the world, who if they see anymore forward then other in doing good, despise them, and think slightly of them, such an one as this was Michal in her carriage to King David, when she saw him in the zeal of his spirit, to dance before the Lord with all his might, it is said, she despised him in her heart, that is, she had undervaluing conceits of him occasionally from from that his carriage.

Secondly, Scorners are such as do not only slight Religion in others, but also decline it in themselves, and oppose themselves to those ways which might tend to the Reformation of them. Those that refuse and reject instruction, and will not be advised to anything which might promote them in a way of Salvation: and this when it is come to the height of it, is joined to with Derision itself. A Scorner ends in a Scoffer, if he be not the more carefully prevented, which is the worst and highest of all, and the very next door to that sin which shall never be pardoned.

Now Thirdly, There is a middle sort (as I may) betwixt either of these, such as have not explicit thoughts in them of the meanness and lowness of Religion, nor do not (it may be) contemn it with any slight reflections upon it; much less which is worse, they do deride it, or scoff at it, but yet as to their practice, do carry themselves very carelessly and indifferently to it; which do not mind nor heed, nor regard their own welfare and happiness, nor the Admonitions, which are Administred unto them, as putting them thereupon. These are the Scorners in a degree likewise, and such are included also here in the Text; not only which do refuse wisdom in her Invitation, but also which neglect her: such as these, they are said to scorn, as well as the other.

Whosoever he be that is not reformed by admonition, that man scorns Admonition in the Practical Notion of it, and as the Holy Ghost himself interprets, whatsoever his particular thoughts and habitual apprehensions may be about it. Thus we see who they are that scorn.

Now answerable to these three sorts and kinds of them, there are three grounds for them also; Scorning it hath a threefold root, from from whence it does arise.

The first is Unbelief and Infidelity; therefore men Scorn Instruction, because they do not believe Judgment and Punishment which is threatened against them, They think there's no such great evil in sin as some make of it; they are secure and self-presumptuous, As that Person there in the Law, Deut. 22.18, 19. That root that bare gall and wormwood, who blesses himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst. The Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke again that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. And the Lord shall sep • rate him unto evil, out of all the Tribes of Israel, according to all the curses of the Covenant, that are written in the Book of the law: Such an one as this is, will Scorn anything that is said unto him, for the reclaiming, and amending of him, and reducing him to that which is good, because he does not believe that there is any such danger indeed in sin, as is pretended to be in it.

Secondly, Pride, and Self-conceitedness, that's another thing breeds scorning; The wicked through the pride of his Countenance, will not seek after God; and as he will not seek after him, so neither will he hearken to any that would draw him to him. Pride and Scorn, they are such as grow up together, and the one is the Foundation of the other.

Those which are swollen and puffit, and lifted up in their own thoughts, they disdain all seasonable Admonitions which are cast upon them. They think themselves too good for the word, and the remembrances of it: And they usually despise those persons, which do tender it unto them, let it be in anything whatsoever which men use to be puffit up withal, whether Birth, or Wit, or Wealth, or what ever it be. Those that pride themselves in any of these things, they do accordingly Scorn all such means as should make them better, and the Dispensers of them. A Scorner heareth not Rebuke, Prov. 13.1. Heareth it not, that is, beareth not patiently and meekly, Is not willing and content to hear it. Nor heareth it not effectually, so as to be amended and bettered by hearing it. Thus he does not hear it; and all because he is a Scorner, one that's high-minded and conceited in Himself.

Thirdly, Thraldom and Addictedness to any particular lust, which men are compassed withal; this makes them to scorn advise. He that's in love with sin, will not love him that rebukes him, and reproves him for his sin; and that because he hinders him and interrupts him in his delightful pursuits.

Those which are in league with any lust, they do not love to be taken off from it; which Admonition it does for them; it will not suffer them to fin so freely and so heartily as otherwise they would do: Every check is a restraint, because it meets with the Conscience of the person upon whom it is fastened, who has somewhat within himself joining with another's Reproof, and taking part with it against himself.

This makes men instead of rising up against their own corruptions, to rise up against those which warn them, and tell them of them. Rebuke a Scorner, and he will hate thee, as it is in the verse before in this Chapter.

Again, He that Reproves a Scorner gets to himself shame; And he that Rebukes a wicked man getteth to himself a blot; Namely, which is fastened upon him by him who is reproved. And this now for the opening unto you what is meant here by Scorning, with the grounds and occasions of it.

Now further for the Punishment, which is here annexed unto it: I say it is first of all considerable in its simple evil and inconvenience. If thou Scornest thou shalt bear it. Scorning is followed with Punishing, as belonging unto it; And there are three things in this passage, which do amplify and illustrate it unto us.

First, The Indesiteness of it.

Secondly, Universality.

Thirdly, The Unavoidableness.

The Indefiniteness of it, that he shall not know what that punishment is.

The Universality, in the Expectation of all punishment.

The Unavoidableness, in that there is no dispensation, but suffer he must.

First, I say, there's the Indefiniteness; Thou shalt bear it? what shall he bear? It is not signified, or expressed unto us. Leaving the scorner here in a doubtfulness, and uncertainty of condition, which is commonly and for the most part accounted to be very sad and grievous. It is some kind of ease and satisfaction, if men must needs undergo punishment, that they may know what it is aforehand, to fit and prepare themselves for it; But this is that which is here denied to a Scornful person, That he shall not know his doom and misery; Let him take what follows upon it at a venture, but what that is, he shall not understand, till he come by experience to feel it, and to be made sensible of it.

This is the misery of Scorners, that they run themselves upon infinite hazards, and do not know where they shall stop; Thou shalt bear it, but what that is, no body knows, neither He himself, nor any one else for him.

Secondly, Heres's the Universality of it; Forasmuch as whiles none is named, all are in a manner implied, and so indeed they are; Here's a blank prepared for the putting in of whatsoever we please, not one excepted.

Judgments are prepared for Scorners, that is, all kind of Judgments whatsoever, one with another, Prov. 19.29. Judgments are prepared for Scorners, and stripes for the back of fools.

Look as Universal good, is attending upon wisdom and Godliness; as we have shown out of the former Branch, Thou shalt be wise for thyself at large, in whatsoever may be convenient for thee: So here also Universal evil is attending upon Scornfulness and folly; Thou shalt bear it, in all evils whatsoever which may befall thee; In Outward man, in Inward man, In thy Body, in thy Estate, in thy Friends, (and which is worst of all) in thy soul. If there be anything worse then other, it thou shalt be sure to bear. Thou shalt bear it.

Thirdly, Here's the Unavoidableness of it; It is not only an indefinite expression, and Universal, but also absolute and peremptory. Thou shalt bear it; it may be not as yet, but in time, and within a while thou shalt suffer for it.

Those that Scorn, they shall suffer punishment and not escape, He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy, Prov. 29. verse. 1.

This, it meets with security and presumption of a Scornful Spirit, which promises itself freedom from punishment, because of present Indulgence; They do not yet find no evil by it, therefore they shall never; well, but they shall at last for all this and that in good earnest.

And there are these Considerations following which lay ground hereunto.

First, Because Scorners they do still persist and go on in Sin, and thereby aggravate it so much the more to themselves. He that refuses to be admonished he perseveres and continues in Sin; now that does always make Sin so much the worse to those which are guilty of it. Repentance that makes some amends where anything hath been done amiss, but proceeding in Sin it is a kind of further justifying of it; this is the case of a Scorner, and so he deserves Punishment even for that.

Secondly, It is an abuse of Love and Friendship, which is expressed in Admonition; there is no truer love or kindness if it be duly thought of then a seasonable and pertinent reproof. Incline not my Heart to any Evil thing, to practice wicked works with men that work Iniquity: And let me not eat of their dainties. Let the Righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent Oil which shall not break my head: for yet my prayer also shall be in their Calamities. When their Judges are overthrown in stony places, they shall hear my words, for they are sweet. Psal. 141.4.5.6. Now a Scorner undervalues this kindness, and mis-interpret's it, looks upon that as a discurtesie, which is the greatest Curtesie of all, and carries himself contrarily to it, which has the greatest sinfulness in it.

Thirdly, Which is worst of all, it is a slighting even of God Himself, and the motions and stirrings of his Spirit; men are ready to think that when they neglect good Counsel which is given them, that they offend none but men who are the conveyers of that good Counsel to them. Well, but there is somewhat more then so in it: This their Contempt it arises a little higher even to the Divine Majesty Himself. He that despiseth, despiseth not man, but God, who hath also given to us his holy Spirit, as the Apostle Paul tells us. But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love one another. 1 Thes. 4.8.9. Therefore is the Lord himself an Avenger of all such, as the same Apostle also has it in that place; while either Ministers or Christian Friends are scorned and despised in their Counsels: God himself is despised in them and will call them to an account for them. Hence it is said also of the Pharisees. But the Pharisees and Lawyers rejected the Connsell of God against themselves, being not Baptized of him. And the Lord said, whereunto then shall I licken the men of this Generation? and to what are they like? They are like unto Children sitting in the Market place, and calling one to another, and saying, we have piped unto you, and ye have not Danced: we have mourned to you, and ye have not wept. Luk. 7.30.31.32. Whereas it is said to be against themselves, (the point which we shall come to anon, thou alone shalt bear it.) So it is said to be the Counsel of God which was rejected by them; Forasmuch as it is God Himself that speaks in such as these. They have not rejected thee, but they have rejected me, says God to Samuel of the Peoples casting him off.

Let this then teach us to beware of such a Sin as this is, what ever we be guilty of besides, let us be sure to take heed of Scorning, which is the aggravation of guilt upon us, and that which adds to the weight of all other Sins besides, and which God does in a more especial manner abhor and set himself against. when men come once to this, they begin to be almost past hope of Recovery, and the influences of God's Grace upon them. Surely he scorneth the Scorner, but he giveth Grace unto the Lowly. The wise shall Inherit Glory, but shame shall be the promotion of Fools. Prov. 3.34.35. There is none that is more scorned by God, then those which are most scorning of Him. Those that Honor me says he, I will Honor, but those that despise me shall be lightly esteemed. 1 Sam. 2.20. There is none which God can worse away withal, then such persons as these are; nor whom he will proceed more in wrath and Judgment against them, and that in what ever Circumstances we may possibly consider them in. Better is a poor and wise Child, then an old and foolish King, that will no more be admonished, says the Prophet. Eccl. 4.12. That is, better is one that is mean and tractable, then one that is great and incorrigible by good and savory Counsel.

This, (to work it more effectually upon us) will be the great perplexity and trouble of Conscience at another day, when men shall come to lie upon their Death-bed, and be ready to go out of the World, when Conscience shall be stirred and awakened, and ready to fly in their faces, they will then not only be tormented with the Considerations of their Sins simply in the single guilt of them, but in the Consideration of this Circumstance with them; that they have sinned notwithstanding all such Courses and ways and means, which have been used for the reclaiming of them: That they have not only been bad, but likewise have had opportunity to have been better, if they had heeded unto it This will be the Hell of Hell: This Scorning. and slighting of good Counsel, and such seasonable Admonition; that God has come and stood at their Doors, and knocked for entrance into them; he has forewarned them, and foretold them of the danger, and yet notwithstanding for all this, they would persist and go on in their evil Courses without any Reclaiming. Thus Prov. 5.11.12.13.14. It was spoken to a wanton person: And thou shalt mourn at the last, when thy flesh and thy Body are consumed. And say, how have I hated Instruction, and my heart despised reproof. And have not obeyed the voice of my Teachers, nor inclined mine ear to them that instructed me. I was almost in all Evil in the midst of the Congregation and assembly. Mark here he does not so much bewail his first and main Sin itself, as this accessory in rejecting Instruction; this throwing away of the Physic it may be more dangerous and prejudicial then the very Disease itself. So much for that, and so I have done with the Punishment in the simple Inconvenience: If thou scornest thou shalt be sure to bear it, that is to smart for it.

The Second is the additional aggravation. Thou alone shalt bear it; nobody shall bear it but thee, each is added by way of suitableness and correspondency to the former part of the verse, Thou shalt be wise for thyself. As Goodness redounds to the main Benefit of him that has it; so Scorning redounds to the main mischief of him that Practises it.

We may observe here, That it is not said, if thou be wicked, thou only shalt bear it, but if thou scornest, that is, refusest good Instruction. A man may be wicked, and have others bear a share in his wickedness, and the punishment of it. Namely such as enticed him and counseled him, and led him into it, or it may be, which did not reprove him, and rebuke him for it; They may bear part of the punishment with him, as being in part guilty of the sin.

But if thou Scornest, That is, art reproved and admonished by others, and disregardest their admonition, then thou alone shalt bear it, as being alone guilty of it. Thus Ezekiel 3.18, 19. When I say unto the wicked, Thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked from his wicked way to save his life; the same wicked man shall die in his iniquity, but his blood will I require at thine hand. But if thou warnest the wicked and heturn not from his wickedness, nor from his wicked way, to save his life, the same wicked man, he shall die in his iniquity, but thou hast delivered thy soul. verse. 20, 21. Again when a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumbling block before him, he shall die: because thou hast not given him warning he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless, if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned: also thou hast delivered thy soul.

The consideration of this point may serve for the Awakening and Astonishing of all such persons as these are, which are the Haters and Scorners of Instruction, that they may learn from hence to look about them, and to beware what happens unto them. Forasmuch as their Judgment is very heavy and unsupportable. Thou alone shalt bear it, and have nobody to ease thee in it. Solomon miseris soceos habuisse doleres. It is some comfort to those which are in misery to have others to bear share with them in it, yea but here now it shall not be so. They shall drink of the wrath of God without mixture even themselves, and none to help them: Look as they it may be some of them, have delighted to take off others cups themselves, and have boasted and gloried in it, that they have donit alone and nobody for them; so they shall be forced to drink of this cup of wrath here alone, and shall suck out the very dregs and bottom, and worst of it; which makes their punishment and condemnation, so much the greater.

And this further shows the madness of these Scorners in two respects, and carriages of them.

First, Of those that are wicked, and will be so, notwithstanding Admonition, and think in so doing to be avenged on those which Admonisht them; which being reproved for anything which is evil, will go on in it so much the rather, thereby to anger those which reprove them, and warn them of it; such graceless wretches as these they are sometimes in the pet, but Alas poor souls, how grossly do they mistake in this business. It is a sorry Revenge for any one to go about to damn his own soul, that he may vex him that rebukes him, and restrains him from sin; who shall loose by that at last? And who shall have the worst of it in the conclusion? Even wisdom herself here tells us. Thou alone shalt bear it. Thou mayest perhaps for a while grieve others, either thy Parents, or Teachers, or Christian Friends, or whosoever they be, (and upon that account also make thy sin so much the greater) but thou wilt damn none but thyself, the Judgment and Condemnation will be thine own, and thine alone at another day which may therefore serve to pierce thee and to raise thee from that security, and stupidity which is in thee in this thy Condition; this we may gather further from that of the Apostle to the Hebrews. Heb. 13.17.18. Obey them that have the rule over you, and submit yourselves, for they watch for your Souls, as they that must give account, that they may do it with joy and not with Grief, for that is unprofitable for you. Pray for us, for we trust we have good Conscience in all things, willing to live honestly. Mark, their Grief it is your disadvantage, it is not so much to them, as it is to you. Ministers, and Spiritual Teachers shall be saved themselves even then when their work is burnit, if they have been careful to do their best in it, we are unto God a sweet Savour of Christ in them that are saved, and in them that perish, says the Apostle. 2 Cor. 2.15. Therefore let none think that by their Disobedience and neglect, and Contempt, they do injure us, so much as they do themselves.

This is useful and may be improved by us in all cases and Expressions of Scorn, as may at any time fall out; ye shall have some kind of people in the World, who if a Minister do not fully humor them, and come up to their fancies and Conceits, or it may be checks and reproves them and meets with some bosom-Lust and Corruption which is reigning in them, they know not how better to revenge themselves with him, then by withdrawing themselves from him, declining his Ministry, refusing to come to hear him. Now I pray in conclusion, who do ye think will be the looser by it? will it be He or they? He that tenders such Instruction to them, or they that refuses it and keeps away from it? Surely the Text here resolves it. If thou scornest, thou alone shalt bear it: Thou withdrawest thyself perhaps from the opportunities of thine own Salvation; from the hearing of such points as might be most pertinent and seasonable for thee, and which (through the Blessing of God) might tend to thine everlasting improvement. Therefore do not deceive thyself with such conceits as these are, what is the Sun the worse when men shut their Windows against it? or what is the Conduit the worse when men refuse to draw water from it? what hurt is it to the Physician when the sick man will not be healed and recovered by him: And so what evil is it in this case to Teachers, when those which should learn from them, will not give ear and hearken unto them, nor be instructed by them: none at all, it returns upon themselves.

Again Secondly, This meets with another Distemper in some kind of persons. Come and tell them of such and such Miscarriages which at any time they are guilty of, and what an answer will they make you for it? Why, myself shall have the worst of it, nobody shall smart for it but myself: I alone shall bear it &c. Is this now a sufficient answer to take of a seasonable reproof and rebuke which is fastened upon them? Ye see here how in the reasoning of the Holy Ghost it is quite contrary; who makes this a principal Argument, why men should give heed to Instruction and admonition of them, because if they neglect to do, they themselves shall have the worst of it, because thou alone shalt bear it; therefore thou hadst need so much the rather to beware of it. And that upon the Consideration of both those Terms together. It is thyself, and thyself alone.

First, Thy self, Thou hast cause to be moved with that which everyone is bound to regard, and especially in that which does most nearly and closely concern him, thyself, that is thy Soul, and thy Salvation, and thy Eternal good; it is not in any ones liberty to mind or slight this as he pleases, no, but he is engaged to attend it, and to have respect unto it. Injuries against a man's self are the greatest Injuries of all, because there is the greatest Ground and argument for the shuning of them. As self-Murder it is the greatest Murder of all, and carries the most haniousness in it of any others; so self-undoing and destroying, and damning is more hanious then of any other whatsoever, which no man may therefore give way to: That which men make as a means to shun and decline reproving by, does set it home more strongly upon them.

Again Secondly, Thou alone shalt bear it. There is somewhat in that also, which does make it so much the worse, for thou that sayest it is so with thee? Art thou indeed able to endure it alone? canst thou grapple with the wrath of God alone? and stand it out at a single Combat? Dost thou know what thou sayest when thou usest such an Expression as this is? Thou alone shalt bear it, is indeed, Thou shalt not be able to bear it; It shall be unsupportable and intolerable for thee.

Besides, That in this sense in which it is used for the most part by Scorners; it does not hold true, for how and to what purpose do they use it? Namely hereby to take men off from the reproving of them. Let us alone in our Sins, for we alone shall bear it. This is not so, I say rightly considered. It is an argument for a Scorner to take heed of Scorning, but it is not an argument for a Teacher to withhold from reproving, for if so he shall bear it too, as well as the offender Himself, as we heard before out of the Prophet Ezekiel.

But to conclude, Thou alone shall bear it. It may be understood as to the Excluding of sympathy and Commiseration; There is many which are alone in suffering if we speak of the Evil itself, none suffers with them in reality, which yet are not alone as to the Affection; many here having Compassion on them • But now this is further the punishment of Scorners, that they shall be denied this piece of ease and Comfort to them, they shall have none in this case to pity or bewail them, or mourn over them, because as they are miserable, so they will be so, and none could restrain them as long as any takes Evil Courses and knows no better; men are apt there to Commiserate the Condition in which they are. Their Bowels yearn towards them, and they pity them, and are sorry for them, but when their Willful, and Refractory, and obstinate, and perverse, and Incorrigible; here they do abate, and qualify, and diminish men's Affections unto them: so that if they will needs perish, perish they may; Their Blood shall be upon their own Heads, though they may mock yet God will not be mocked, nor his servants will not take it well from them. This is the Misery of all scornful persons, which neglect and slight good Counsel and Admonition, (among many other Evils befall them, and it is not the least of them) that they many times set their nearest and dearest friends that are against them, and make them turn into their greatest Enemies. As Affections being disturbed they turn for the most part into the quite opposite and contrary to them: This is the case with such as these, they turn their friend into Enemies, yea their very best friend of all, and make him to have no pity on them neither which is worst of all. It is said of them in the Prophet Isaiah. 63.10. They rebelled and vexed his Holy Spirit, therefore was he turned to be their Enemy, and sought against them. And Prov. 1.25.26. Because ye have set at naught all my Counsel, and would none of my reproof: I will also laugh at your Calamity, and will mock when your fear cometh. See here how he scorneth Scorners, and takes no pity or Compassion at all on those which will not be advised, or admonished by him. So much for that, viz. The Second Branch of the Text, the argument taken from the Evil of neglect. And so of the whole Text. If thou be wise, be wise for thyself.

SERMON XXXI.

IN this present Verse before us we have two General Parts especially considerable of us; a Precept and a Promise, a Counsel and an Argument, to persuade to the Entertainment of it. The Precept or Counsel that we have in these words, Commit thy works unto the Lord: The Promise or Argument to enforce it, that we have in those; And thy thoughts shall be established. We begin in order with the first, viz. the Precept or Counsel, [ Commit thy works unto the Lord: ] Wherein again, for our more distinct handling of them, we may take notice of three Particulars more: First, the Object, Thy works; Secondly, the Act, Commit; Thirdly, the Term of the Action, and that is, The Lord. Or (if ye will, otherwise) thus: First, the Deposition, or thing itself which is committed: Secondly, the Deposition itself, or the Commitment of it: Thirdly, the Person to whom the Deposition is committed.

For the First; The Object or thing itself which is committed; that is here expressed to be our own works, Magnaseka. This is the very Deposition or 〈 in non-Latin alphabet 〉 , when it is said here, Thy works. There are two things which we may conceive to be intended, and to be understood by them. Either first, The works which are done by us: or else, Secondly, The works which are done to us, or done upon us: Thy works; that is, thy Actions, Enterprizes and Employments. Or, Thy works; that is, thine Affairs, and those Businesses, whether of Action or Condition, which do belong to thee.

First, We are to commit our works to God; that is our Actions, and Enterprizes, and Employments: Whatever Action we go about, or enterprize we take in hand, or Employment we set ourselves to, we are in order unto it to commit ourselves to the Lord, and to refer ourselves still to him for the disposing of it. This is one thing which here in these words is commended unto us; and it is that which we have also propounded in some other places of Scripture besides; as Psal. 37.5. Commit thy way unto the Lord; trust also in him, and he shall bring it to pass: And Psal. 55.22. Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved: And again, Prov. 3.5, 6. Trust in the Lord with all thine heart, and lean not to thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. Still the Scripture, upon any occasion of Work which is to be done by us, calls upon us to commit it to God, and to have recourse to Him for the Accomplishment thereof. To speak more explicately in this point, there are three Particulars especially; in reguard whereof we are required to commit our Works to the Lord. First, In regard of the performance of them: Secondly, In regard of the Acceptance of them: Thirdly, In regard of the Success. Look in how many respects we may be conceived to have thoughts about our works, and to be anxious and solicitous about them; in so many respects also proportionably are we to commit ourselves to God in them. And that is in all those particulars which I have now enumerated and reckoned up unto you; Performance, Acceptance, Success.

First, For the Performance of them. Commit our works to God in this; whatever Action it be which we at any time undertake or go about, we must be careful to look up to God for his assistance and enablement in it; and trust him, and rely upon him for it. When we say, we must commit our Works to God for the performance of them; the meaning of it is not this, that we should in a careless or presumptuous manner cast all the business upon him, and do nothing in the mean time ourselves as tending or conducing thereunto. That is not the matter which is intended in this Counsel. No; but that in the use of those means which God does afford unto us, and in the putting forth of that strength which God doth bestow upon us, we should restand depend upon him for the managing and effecting of those businesses which we are interested in. This is the sum and upshot of this Advice which is exhibited unto us. When we can once make this good to ourselves, that the business itself is our work; that is, that it is that which God himself does require of us and call us to, there is no more to be done by us, but to set upon it in the strength of him that sets us on work; and never to trouble ourselves further as concerning the doing of it; whether it is that which we shall be able to effect. This is enough to satisfy us that the work itself is our work; and he that calls us to it, will in some manner help us to perform it.

This is a point of very good use unto us in all the appearances of difficulties which do at any time lie before us; either for the nature of the Works and Employments themselves which we take in hand, or for our own particular infirmities, and inabilities, and indispositions unto them. All these are to be laid aside by us, and swallowed up of us in such a case as this is. This is a certain rule which we may take notice of in daily experience and observance: That when ever God does at any time call a man to the doing of any work, he does either in some manner enable him with strength and courage to discharge it, or else he does in some way of his Providence release him and discharge him of it. Still he does so order the matter, as that we ourselves have no great cause to be troubled or perplexed about it. When ever we prove to be so, it is rather a piece of weakness in us, than anything else. Therefore, in such cases as these are, let us learn not to stand too much upon our own imperfections and inabilities, so as to prevent us or discourage us from those Services which God in his Providence shall call us unto. For as much as this is in a sort distrusting even of God himself, and though it carries with it a show of humility, yet sometimes is a blossom of pride. To be sensible of our weaknesses so as to make us humble, and wary, and dependent in the works which we undertake, that's very good and commendable: but to be sensible of them so as to hinder us or dishearten us in the undertaking of them, that is such as we are able to give no good account or reckoning of. This was that which was the fault of Moses, when God would have sent him on a Message to Pharaoh: How did he excuse the matter? Why, namely, from his own inabilities; Exod. 4.10, 11. O Lord, I am not eloquent, neither heretofore, nor since then hast spaken unto thy Servant: but I am slow of speech, and of a slow tongue. This was now no sufficient put off at such a time as God called him to the work, who was able to conquer and overcome all those difficulties for him; as it follows afterwards in the next Verses; And the Lord said unto him, who hath made Man's Mouth? or who maketh the Dumb, or Deaf, or the Seeing or the Blind? have not I the Lord? Now, therefore, go; and I will be with thy month, and teach thee what thou shalt say. As who should say; As long as it is I that send thee, what shouldst thou stand upon thy want of Eloquence, or thy difficulty of Speech? When we venture upon such works and businesses as do not belong unto us merely of our own heads, and without a Call from God, we may expect there justly to suffer for our own arrogancy and presumption. But on the other side, when we set upon those things which he requires at our hands, we may expect there safely his assistance and enablement of us. And that is the first particular; in regard whereof, &c. viz. The Performance.

The Second is, In regard of Acceptance: That is another thing which belongs to our Works, and which sometimes we are apt to be very careful and solicitous about. How our works and actions may be presented in the minds and apprehensions of other Men: Not only that they may be done well in regard of the things themselves; but likewise, that they may be taken well in regard of the persons which are privy to the doing of them, or concerned and interested in them. This is another Affection in us; and such as, considered simply in itself, and modestly pursued, it may not be amiss neither. But yet, as concerning this, we are to commit our works also to the Lord, and to trust him in this particular for the ordering of it to us: let us do that which becomes us, and which is fitting to be done by us; and he will order Men's hearts towards us, who has their Affections in his own hand, and disposes them as seems good to him; When a man's ways please the Lord, he will make even his very enemies to be at peace with him; as it is in the seventh Verse of this present Chapter. And though we do not find it presently, yet we shall find it in due time; and by leisure it will be made good unto us: As it is said concerning seasonable Reproof, so it holds good concerning any other Action; He that rebukes a man, afterwards shall find more favor than he that flattereth with the tongue; Prov. 28.23. Afterwards he shall find it, though at present he be not sensible of it. Thus also in the place before cited, Psal. 37.5, 6. Commit thy way unto the Lord: trust also in him, and he shall bring it to pass. And he shall bring forth thy righteousness as the light, and thy judgment as the Noon day: That is, he shall clear thee and justify thee in the eyes of all that except against thee, and which are ready to be offended with thee.

Thirdly, We are to commit our Works to God also, in regard of the Success. This is another appurtenance to them likewise, and a matter which does exercise our own thoughts; how far any Enterprize we take in hand be successful and take effect. It was the great care of the Apostle Paul (which is also, for the most part, of everyone else besides) that he might not receive in vain, or labor in vain. Frustrations, and Miscarriages, and Disappointments, are such things as are very irksome and tedious in the thoughts of them. Now, for this also is this Counsel before us very requisite and necessary for us, Commit our works unto the Lord: This is the issue and fruit of our works: Let us do that which concerns us, and leave the efficacy and success to God; which he will be careful to order to us so far forth as may be most requisite and expedient for us. This is that which holds good in anything which we undertake; especially, in reference to others as in point of Government, and Instruction, and Reformation; when we cannot do always that good which perhaps we desire to do; yet, to wait and depend upon God, who is the Beginning and End of our Actions, and who is able to give life, and virtue, and efficacy, and success unto them. And thus much now of the first Explication of our Works; namely, the Works which are done by us.

The Second is, The Works which are done to us: Thy Works; that is, thy Businesses, and Conditions, and Affairs: Those things which do any way concern thee, and which in any special manner thou art interested in, these are also thy works; 〈 in non-Latin alphabet 〉 , as we find it sometimes expressed. This is another parcel of the Object of this present Commitment which is here exhibited to us: Whatever Condition we are in, or whatever Estate happens unto us, we are to commend it and to commit it to the Lord: And especially (which seems principally to be intended) Conditions of distress; when we know not what to do, nor which way to turn ourselves (as sometimes it falls out to be with us) then to betake ourselves to God, and seek for help and direction from him in the case and condition which we are in, and rest and stay ourselves upon him. This was the practice of Jehoshaphat when he was encompassed with the Ammonites, 2 Chron. 20.12. We know not what to do, but our eyes are upon thee. This was the practice of David, when he was invaded by the Amalekites; 1 Sam. 30.6. David encouraged himself in the Lord his God. And this should be our practice also, as we have at any time occasion for it; whether in matters of distress or ambiguity, trust in the Lord. And thus much for the first particular, viz. the Object, Thy works.

The Second is, The Act, which is conversant about this Object; and that is, Committing; Commit thy works unto the Lord. This (for the better opening of it to us) may be laid forth in sundry Particulars whereof it does consist; and we may be conceived and said to do it divers manner of ways. I will briefly mention them unto you.

First of all, In a way of Simple Commendation: We do then commit our works to God, when we do in an holy and humble manner discover them, and make them known unto him; present them, and lay them open before him: This is one way of Commitment. This, it agrees very well with that Translation of the Words, which renders it by Revealing; ar the Septuagint, and some others following them: Revela Domino opera tua. Taking the word in the Hebrew Text to be Gal, from Galah; which signifies Rvelate. This, it hath a good sense in it, and such as is very pertinent to our present purpose in hand; where, when we are bid to commit our works to God, it seems to carry this meaning with it amongst others, besides that we should commend them to him, and acquaint him with them, and (which also belongs hereunto) desire his Counsel, and Direction, and Help, and Assistance of us in them. This is suitable to that of the Apostle, in Philip. 4.6. Be careful for nothing, but in everything by prayer and supplication let your requests be made known unto God. We should still, upon any work to be done by us, or any business of special importance which does belong unto us, have our recourse and addresses to the Lord. As Hezekiah, when he had received a Letter from Sennacherib, wherein he was especially concerned; he went and spread it before the Lord, Isaiah. 37.14. And Hezekiah received the letter from the hand of the messenger, and read it: and Hezekiah went up unta the house of the Lord, and spread it before the Lord. The like should we do also in all the matters which are of moment to us; go and open them, and present them to him.

This is required of us, not so much in reference to God; as if he for his particular stood in need of our information; and to be acquainted with our condition, as at present ignorant of it. No, there is no such matter in it; our Savior himself has put that out of question, in Matth. 6.8. Your Father knoweth what things ye have need of before ye ask him. But when we are bid to reveal our works to him, it is to be supposed, especially upon these two Considerations.

First, For own Accommodation in regard of our necessities: therefore commend our works to him, that so he may direct and assist us in them; who, without his help and counsel, are very likely to err and miscarry, and go by the worst. When we do things of our own head, we do commonly prejudice ourselves in the doing of them. But when we betake ourselves to him for his Advice, we have him near at hand to direct us, and to be assistant unto us. And this readiness of his, it is implied in the very Phrase and Expression itself; Commit thy works unto the Lord, and Make known thy requests unto him. As who should say, there is nothing more upon the point required of us; when we have once presented our Petition, he is presently near unto us to answer it, and to give us the content of it.

Secondly, As this revealing, and laying open, and commending of our Works and Conditions to God is required of us for our own Accommodation, so likewise as a piece of Respect and Observance to God himself, and to maintain our Communion with him. Friends, though they do not always simply stand in need of one another's counsel and help; yet where there is at any time special intimacy betwixt them, they will acquaint one another with their mutual Condition out of respect; and the Laws of Friendship itself, which has freedom and openness in it, and does abhor reservedness of words: even so should it also be betwixt God and us; we should commit and commend our works to him as our Friend and our special Acquaintance. And herein we shall now walk answerably to his Carriage and Dealings towards us. I know Abraham (saith God) and shall I hide from him the thing that I will do. Gen. 18.17. Surely, the Lord will do nothing, but he revealeth his secret unto his servants the prophets, Amos 3.7. The secret of the Lord is with them that fear him, and he will show them his Covenant, Ps. 25.14. God makes known his Works to us, though not in that manner of Revelation as to the Prophets of old, yet by certain hints which he gives us of his Providence many times in the World: And accordingly does it become us likewise to make known our Works to him, that so we may not seem to neglect him, or to be disreguardful of him; but to acknowledge his interest in us, and our observance and dependence upon him, upon all occasions. And so much of the first Particular, wherein this Committing of our Works does consist, and whereby it may be explained; namely, in a way of simple Commendation, and laying open of our Condition to him.

Secondly, We commit our Works to God in a way of Humble Resignation, and casting of our Affairs upon him. And this, it suits very well with another reading of the Hebrew Word in the Text; which gives it by the expression of Gol from Galal, that signifies Convolvere; and so it is as much as Roll or Devolve thy works upon the Lord. And according to this notion of the word, it seems to be a Metaphor taken from such kind of persons, who having some heavy burden upon them, which is too hard for them to bear; do exuriate and ease themselves of it by throwing it upon some Stranger's shoulders. This is that which is here required of us in reference to God; Cast thy burden upon the Lord, Psal. 55.22. In the Latitude of which Phrase and Expression there seems to be included these three following Particulars to be practiced by us.

First, Sensus oneris, vel difficultatis. That we have some sense and apprehension in ourselves of the difficulty and burdensomeness of those Works which are upon us, that we do not make lighter of them than becomes us to do; but understand the weightiness of them. This is implied in this word of Devolving. He that labors to ease his shoulders, he has some sense and feeling of his burden; and so it becomes us to have for our own particular. When God calls us to any special Service, and puts us upon any eminent Employment which he would have us to be exercised in; it is fit we should understand the length and breadth of it, and be sensible of the difficulties which are in it.

And that upon several Considerations, which I will but name unto you. First, That so by this means we may labor the more for Strength and Ability to the discharge of them. He that knows not the weightiness of his Work, will think anything will serve the turn to perform it; and not to be so careful and diligent about it.

Secondly, That we may be the more humbled for our Failings and Neglects in it, as coming short of that exactness and perfection which was required of us. He that feels not the weight of his Work, will not feel the burden of his Sin in the neglect or miscarriage of his Work upon any occasion.

And then Thirdly, In reference also to others; that we may be the better affected towards them in all respects.

First of all, In a way of Compassion; to pity them, and to sympathize with them in the same condition.

Secondly, In a way of Assistance and Concurrance with them by easening and lightning the burden, what we can, unto them.

Thirdly, In a way of Thankfulness and Acceptance, by acknowledging that labor and pains which hath been taken by them.

In all these Considerations is this sense and apprehension of the burden and difficulty of our Works very necessary for us.

This does therefore justly come home to a great many people in the World, who are very far from this present disposition and affection in them. There are divers and sundry persons; who, though they have many times very great and weighty Burthens upon them, yet have no sense nor feeling at all of them; which set very light by them, and are very little affected with them, as if they were the easiest matters in all the World. Take it (but for instance sake) among many others besides, in the Work and Calling of the Ministry: How many are there in the World, even at this present day, that do not feel the burden of this Work? Which think that to be a Preacher and Dispenser of the Mysteries of the Gospel is the easiest Work that can be? Which think that the care of Souls has no care and burthensomeness in it? That which the Apostle himself trembled at; and cried, Who is sufficient for these things? That they may likewise undertake without any fear or awfulness at all. Surely, such a temper as this is far from this Intimation in the Text, which implicitly calls us to the sense of the burdens which are upon us.

Secondly, As here is required of us Sensus oneris, a feeling of this weight; so withal, which we must take in too with it, Susceptio operis, an understanding of the Work. Whilst we are commanded to commit our Works, we are hinted unto not to omit them. There are many which do indeed feel sometimes a weightiness in such and such Employments, but they make but a very ill use and improvement of it; for from hence they take occasion to neglect them or shift them off, and put that from themselves, because this is a hindrance to them, therefore they will not meddle with them, nor stir them with one of their fingers; even there where they are called with them by God himself. This we must take heed of by all means. The difficulty of our Employments ought not to make us to shun them, but rather to labor for strength for the performance of them; and to fly to God for his help, and enablement, and assistance of them in them. Whilst we are bid there to roll upon the Lord, it is not meant to roll them off ourselves, but ourselves to submit unto them.

Thirdly, In this Expression of Rolling and Devolving, or (as it is in our Books) Committing. We have this insinuated to us as our duty; namely, A fiducial Relyance upon God, and the referring of our Works to Him for the prospering and succeeding of them. This is that which serves properly and particularly to be the very scope and drift of this Text; wherein Solomon does require this of us, that we should satisfy and ease our minds in all the difficulties and perplexities which are upon us by casting our care upon the Lord, and submitting of ourselves to his Providence and Disposal of us. This is very hard for us to do (especially in times of Temptation and present Exigence) but yet it is that which in a special manner does belong unto us, and which is expected from us; to discharge ourselves of all sollicitudes and anxiety of minds: Thus Psal. 10.14. The Poor committeth himself unto thee: Thou art the helper of the Fatherless. He commits himself to thee: The word in the Hebrew Text is Jagnazov; that is, he leaves himself with thee, lays himself down at thy Feet, and lets his Cause rest in thine Hand. This is the Committing here spoken of; and it is put in the Future Tense, rather than in the Present; not as a matter of Uncertainty and Procrastination, but rather as a matter of Constancy, and as a continued Act in him. It is that which he does now, and which he is ready still to do upon All Occasions. And so David himself, 2 Sam. 15.26. Loe here I am, let him do unto me as seems good in his eyes. And so much also of the Second Sense, wherein we are bid to commit our Works to God. Namely, In a way of Humble Resignation.

The Third is in a way of Faithful Improvement, Commit thy works unto the Lord; that is, order, and dispose, and direct all thine Actions unto him. Roll our Works to him as we would roll a Bowl to the Mark: Make him the Scope, and Aim, and End of all our Endeavors. This is another thing which is required of us; whatever we do, we should do it to the Glory of God; that God in all things may be glorified through Jesus Christ as the Apostle speaks. It is not enough for us to do that which is materially good, but we must do it for a good end; which can be no better than the pleasing of God. Take heed of making ourselves the Centre of our own Works in anything we undertake: ye know how the Lord, by his Prophet, took up the people for their fasting, in Zach. 7.5. Did ye at all fast unto me? even unto me? This is that which God looked for at their hands; and because they failed in it, therefore he taxes them, and rebukes them for it. The same may be applied to any other action or work of ours besides; whether in our General Calling or in our Particular. How do we aim at God in them, and make Him the Scope and End of them? which is a turning and rolling of them to him.

Fourthly, In a way of Thankful Acknowledgment, Commit and roll our Works to God thus, in a gracious and ingenious Reflection upon him again: As those that play at Tennis, which strike the Ball one to another; as Chrysostom sometimes makes the Comparison: As we receive anything from Him, so to give Him the Glory of it, both in the use of it, and also the praise. This we have again in David himself; 1 Chron. 29.14. In the Offerings which he and his people there made in the Temple: What am I? (says he) and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. In which present Passage before us we have each of these two last Particulars which are here mentioned unto us; namely, both a faithful Improvement, and likewise a thankful Acknowledgment.

First, Here is a faithful improvement of that Store which God had given him, to the building of the House of God. He offered willingly thereunto.

And Secondly, Here was a thankful Acknowledgment and Return of what he had received at God's hands. And of thine own have we given thee: of thine own, whether we take it for the matter of the Gift, the Store and Treasure itself; or Thine own, as taking it for the Fountain of the Gift, the Affection and Heart from whence it came. Both the Gold and the Grace too they were both of them from God. And accordingly does David here ingenuously return them again upon him, and (as I may say) roll them to him. This is that which we now are to do for our particular; look what Talents we have received, look what Gifts we are entrusted with, look what Actions we have at any time performed; not to sacrifice to our own Nets, or burn Incense to our own Drag, as the Scripture speaks; but give the glory of all to the Lord, to whom of right it does belong; and say with the Prophet David again in Psal. 15.1. Not unto us, O Lord, not unto us; but unto thy Name we give thee praise. And this is another rolling or committing of our Works here intended. And so much, likewise, for the second Particular here considerable by us; namely, the Act conversant about the Object, to wit, Committing.

The Third and last is, the Terminus Actionis, as the point which it is directed unto; and that is here expressed to be the Lord [ El Jehovah. ] This we have handled implicitly already in the former Points, but now we shall speak more explicately of it: Where we may take notice, especially upon what grounds, and in what respect he is thus comsant mended unto us.

First, From his Wisdom and Knowledge; To the Lord, as a wise God, who is the Directer and Counselor of his people. Men delight, in the trusting of their businesses, to commit them to persons of skill and understanding. Why, now, such a kind of Person is the Lord, as he professes there of himself, Prov. 8.14. Counsel and sound wisdom is mine: He does so far share in it, as that it does properly belong to him, and to him alone. So 1 Sam. 2.3. The Lord is a God of knowledge, and by him actions are weighed. Those which have no knowledge or skill in them, to commit Actions to them, is to put them upon Miscarriage itself. But when they are committed to the All-wise God, we have security from the Consideration of his Wisdom. He can foresee all the events, and look into all the turnings of a business; and accordingly, is able to counsel and advise us in it.

Secondly, As from the Wisdom and Knowledge of God, so also from the Strength and Power of God. This is another thing considerable in him, engaging us to this duty of committing our Works unto him: With Him is wisdom and strength, Job. 12.13. And again, Prov. 8.14. I have understanding, I have strength. Wise men, if they be but weak, our Purposes, and Businesses, and Works may fail in their hands for all that. But Strength joined with Wisdom is a further Assurance and Corroboration of us: And this is in the Lord our God. There is no business which we can commit unto him, but he is able strongly to effect it, and dispatch it, and go through it for us. Therefore it is said, that the Strength of Israel will not fail. And we are bid to take hold of his Strength in regard of the fullness and eminency of it.

Thirdly, His Faithfulness and Truth: That is another thing which calls for this also. Though men be skillful, and likewise able, have opportunities added to their wisdom; yet in the mean time, if they be false and unfaithful, there is no trusting them or committing anything to them. But now therefore, for our encouragement in this business, we have to deal with a faithful God: He is faithful that promised: And it is the Name whereby he will be known: The Faithful, &c. It was that whereby the Apostle Paul encouraged himself to this Duty which we have now in hand. The Considerations of these two last Particulars both together. God's Faithfulness, with his Power; 2 Tim. 1.12. I know whom I have trusted; and I am persuaded that he is able to keep that which I have committed unto him against that day. I know whom I have trusted; that is, I know him to be a faithful person, and one that will not fail me; that must be the resolution of it. Among men it is not always so; they many times trust they know not whom, and they fail in the fastening of it: They were confounded because they hoped, Job. 6.20. But now, with God it is far otherwise. This is the advantage of trusting in the Lord; that he that does it, he shall never be confounded. And this Hope, it is such as makes not ashamed, as the Apostle speaks. Makes not ashamed; that is, it is not frustrated to him who is the Subject of it, as that which might prove a ground and occasion of Shame unto him, as other Hope does.

Fourthly and Lastly, Add to all this his willingness and readiness to undertake it. Everyone who is fit to be a Trustee in regard of the fore-named Quallifications; yet is not always content to be so, and to take it upon him: Because there may prove to be a great deal of trouble and difficulty in it; yea, but now the Lord, he accepts of the Trust, to put it out of question; nay, he does not only accept, but invite it; as we may see here in this present place. It is that which he calls for at our hands, and begs and requires of us by his Spirit in the peace of his Servant; Commit thy ways unto the Lord. And he does still ask it upon all turns; The spirit helps our infirmities, Rom. 8.26. as the Greek word taken from Burthens, the present Metaphor in the Text. Now whilst the Lord is so willing to take it upon him, how ready should we be therefore to give it him. Considering this, that he likes it so much the better in us, and will take it so much the better at our hands when we put him hereto. This is the Argument of the Apostle Peter, which he uses to this purpose; 1 Pet. 5.7. Casting all your care upon him, for he careth for you: For he careth for you: Why therefore, we would think we might spare ourselves a labor, seeing he cares for us of his own accord; what need we care any further to cast it upon him? Leave him to his own good nature, and it will be done whether we think of it or no. Nay, but therefore, says the Apostle, Let us cast it upon him: Because he is so ready to undertake it, let not us be wanting of ourselves for the putting of him to it. Thus we see how the Argument holds also from God's Readiness and Will; he is content to take it upon him: and so commit we them to him. It is an excellent Speech of Tertullian 's which he has to this purpose, for the fitness of this Person to commend our Works and Affairs unto, in his Book De Patientia: Satis idoneus patientiae sequester est Deus: si injuriam deposueris penes eum, ultor est; si damnum, reslitutor est; si dolorem medicus est. God is a sufficient Depositary of patience to thee: If thou committest thy Wrongs to him, he is an Avenger; if thy Losses to him, he is a Repairer; if thy Diseases to him, he is a Recoverer; and so forth. In all conditions, and upon all occasions, he is ready to hear thy complaints, and to take thy supplications. This shows what good cause we have to commit our Works unto him. I might take occasion hence also to amplify it from all his Relations wherein he stands with us. And thus we see what good ground there is here for this Exprecton and Motion in the Text, to Commit our Works to the Lord, as the Term and Point this Action which it is directed unto; and the Person which this Commitment and Deposition is charged withal.

Now further, To open this still unto us; we are not to take this only Specificative, but also Exclusive: whereby it is said here, Commit thy works to the Lord. It seems to carry this sense with it; that we do so commit them to him, as upon the point to none else besides. So that moreover there are these intimations included in it and with it.

First, To the Lord, and not to thine own self. Whilst we are bid to commit our Works unto God, we are thereby implicitly forbidden Self-confidence and Presumption in anything which belongs unto us. As for instance our own Wit, and Counsel, and Understanding: Thus Prov. 3.5. Trust in the Lord with all thy heart, and lean not to thine own understanding. It is a dangerous thing for us to lean to our own Understanding; which is apt many times to fail us and give us the slip. Carnal Policy and the Wisdom of the World; such things as these they do many times prove but broken Reeds. And so, as for Wit; so Wealth, and Strength, and Power; such things as these, it is but ill trusting and confideing in them.

Secondly, To the Lord, and not to other men: There is ill committing of our Works to such also. The Scripture has shown us how ill it is for us so to do, by setting a Character upon them; Psal. 62.9. Surely men of low degree are vanity, and men of sigh degree are a lie: being laid in the balance, they are altogether lighter than vanity.

Thirdly, To the Lord, and not to Fortune and Chance. There are many which do blindly commit their Works and their Ways unto this, which is as good as nothing at all. Now, it becomes not Christians so to do; we should rest and rely upon God, and commend ourselves to His Gracious Providence; which is the surest Shelter and Refuge for us that may be. And thus we have seen this Point opened and enlarged in all its several Particulars.

Now, what remains to ourselves for the Use and Application of it, but to perform it and to put it into practice: Seeing the Spirit of God thus enforces it upon us, let not us be wanting to it, or negligent in it; let us not deprive ourselves of so much comfort and quietness as may accrue to us hereby, as we shall hear afterwards; only, that we may do it the more effectually, let us consider what Qualifications do belong to the right doing of it.

This Committing then, which is here spoken of; First, It is an Act if Interest, and of Persons in Covenant with God. Those which are Enemies or Strangers to God, they cannot commit their Affairs unto him, for as much as this is an Action of special Intimacy and Acquaintance: Will men trust their Jewels and Treasure, or their Secrets and private Counsels, with men whom they never saw before in all their lives? No, they will not do it: nor if they should, they would not do it with prudence and discretion, because it were possible for them to be frustrated and disappointed. And so is it here in our Addresses to God: Ceatainly we can trust nothing with him except we are first acquainted with him ourselves, No man can commit his Works to God, who has not first committed his Soul to God, and given up his Person to his owning. None can commit his Works in a way of Dependence, who has not committed his heart and soul to God in a way of Obedience, who has not resigned and given up himself to God as wholly his. Therefore let us be sure to look to this as very pertinent hereunto. And know, for this purpose, where this is done, the other will follow, and may very well do so; because that God himself in such cases does take special care of us, when we once enter into Covenant with God; and because it is the blessed and happy privilege which comes to us by being God's Children. He is not only the God of our Persons, but he is also the God of our Performances, and of our Conditions, and all that comes from us. He undertakes to work all our Works in us and for us; not only those Works which do immediately refer to our Salvation, but also, even those Works which are of common and ordinary Concernment: And though he may sometimes be helpful to others in them also, yet they cannot so well trust him for them. Persons which are out of Covenant, they cannot commit their Works to the Lord; which is first of all an Act of Interest.

Secondly, As it is an Act of interest, so it is also an Act of favor; I mean, of favor in a passive sense. A man may be in Covenant with God for the General Acceptation of his Person and Justification in the sight of God; and yet lie in terms of particuar distaste and displeasure from him. Now, this is a great Obstruction of this committing of our Works unto him. That Man which has done anything whereby he has taken off God's Countenance from him, and caused him to look angerly upon him; he is much hindered, and has hindered himself from the kindly performance of this duty; which does not only imply Interest and Acquaintance, but likewise Friendship and Good Will betwixt God and the Soul of a Christian. We may see it in the Example, even of the Holy Man David himself; who, having offended God by his sins, had not that freedom of access unto him, nor delight in him, as sometimes he had had; Eccles. 7.26. He that pleaseth God, shall not be taken by her. Oh, we should by all means be careful to keep in good terms with God, and to have all things right betwixt him and us; not only from the sweetness which is contained in the state and condition itself, but also for the blessed effects and consequents which do issue from it: And especially, this amongst the rest, of liberty and opportunity for committing and commending of our Works and Affairs unto him.

Thirdly, This business in hand, it is an Act likewise of Confidence and special Assurance. The former Qualifications mentioned are requisite as a good Ground and Foundation for the committing our Works to him: This Present for a Performance of it. Though a Man should be in Covenant with God, and also in his favor; yet if he doubted of it, and called it into question, he could not so readily commend his business to him: therefore this must be added to the other, that we may perform this so much the more fully. That we make our Calling and Election sure, and keep the Evidence of God's Love and Fame clear and undefaced to ourselves; which will otherwise much obstruct us and hinder us in this present business. It is one thing desparately to cast away our Works, and another thing graciously to commit them.

Lastly, It does imply Innocency and Unblameableness, especially for the Works themselves, which we offer to commit unto him. We must commit our Works to God upon those terms as we must commit our Souls. And that is as the Apostle Peter has expressed it in Well-doing, 〈 in non-Latin alphabet 〉 , 1 Pet. 4.19. He that presumes at any time to commit an evil work to God, he does but implicitly put God in mind to punish him, and to be avenged upon him for it; which will make but a very sad Reckoning and Account in the conclusion of it: Besides; that it is a making of God himself, the holy God, to be a Co-partner with him in his sin; which is a most fearful and horrid Abomination. Therefore, when it is said here, Commit thy Works to the Lord; this is that which is to be taken for granted, that the Works themselves be just and unblameable. And so this Commitment here spoken of, it is to the rest, An Act of Innocency. And thus we see also the several Qualifications which are required of us in the performance of this Duty.

The sum of all is still no more but this, even to put us upon it. There are two things which are here to be looked after by us.

First, That we be, above all things, careful to be in such a condition and frame of Spirit, and so well employed, as from whence we may comfortably and to good purpose commit our works unto the Lord; and then absolutely, and directly, and positively, and in good earnest to do the thing itself. Then we shall come home to the Counsel and Advice which is here given us in my Text.

This, as we may safely do in all things else, so more especially in such kind of Works as wherein God himself chiefly and immediately is to be concerned. Those Works wherein we are serviceable to him in a more peculiar manner, and in which his own Honor and Glory is interested. These are such as we may with greater confidence commit to his care: As ye know it is amongst men. Those which are partners together in their Trade, they do trust one another with the work, because their mutual gain is concerned in it: Even so here betwixt God and us. As in the Ministry and such Services as these. The same which is our Work, it proves to be his Work also besides: Therefore we may well Commend it to him, and ourselves in it, Malachi. 3.17. As a man spareth his Son that serveth him. A Father will take care of his Son because of his Relation, but then his Son that serves him over and above, because of his Work. Those Works whereby God and his Church are anything advanced, they may be safely committed to him.

And that still we may do this so much the better, let us more and more inure ourselves to it; for the more we do it, the more we may do it: When we are wont to Commit ourselves to God in smaller matters, we shall be the better able to do it in greater; when daily and constantly and continually in our own Particulars, be so much the better upon occasion in the affairs of the Church. This is very Comfortable, and this is that which we should bring ourselves to. And now I have done with the First General Part in the Text, viz. The Precept or Counsel, Commit thy Work unto the Lord.

The Second now follows, And that is the Promise or Argument to enforce it, And thy Thoughts shall be Establisht. Where First here is somewhat which is Imply'd, and Secondly here is somewhat which is Exprest, and each of them Considerable of us.

First, Here are some things as Implyed from the Phrase and Manner of Expression; for observe how the Holy Ghost here sets it, Commit thy Works, and thy Thoughts shall be Established. In the Sutableness and Correspondency of Expression, one would have thought it should have been rather said, Thy Works, which is likewise here to be understood, as we shall see afterwards: But the Spirit of God rather gives it by the Thoughts, whereby there are sundry Intimations exhibited unto us, I can but name them.

First, We see here thus much, That where there are Works there will be Thoughts: Yea, and that likewise sometimes Thoughts of Trouble and Perplexity and Distraction, such as have need to be Established. This is clear from the Coherence and Connection of these two both together in the Text, Thy Works and thy Thoughts.

This has a double ground for it, First, The nature of the things themselves; which are such as do properly and immediately produce the one of them the other. Thoughts they do breed in Works, as Worms do breed in Wood; especially such as the Works may be for the Condition of them: If they be great Works, Works of deeper importance than other, they will draw along Thoughts with them, thats a business out of all question. And it is very fitting they should do so likewise if we consider rightly of it. It is very fitting and requisite that men should there exercise their Thoughts, and intend their Minds where their business is more than ordinary.

Secondly, There is also a ground for it in the nature of the Mind. It is a piece of weakness and infirmity in some Dispositions to be thus affected and disposed in themselves; That never so little Work or Business it does presently disquiet their Thoughts and set their Minds and Spirit upon the racks, that they have no settlement in them; Works and Thoughts do here easily meet.

This teaches us not to wonder at it, but accordingly to prepare for it, and to make account that so it will be. And therefore so to dispose ourselves as those which expect it: And especially by putting in practice the present Duty of the Text mentioned before: but so much for that.

Secondly, Observe here from hence also this, That our chiefest business lies in our Minds to compose and settle them. Therefore Solomon instances in these, Thy Thoughts shall be Established: As who should say, When that were once done, all besides were done to our hand. And so in a manner it is, Stablish but once a man's Thoughts, and then ye have done enough indeed for him. These are they which make us the greatest work, and cause the greatest disturbance to us: As we may see upon divers occasions, in Pride, in Revenge, in Impatience, in Discontent, in Inconstancy: If a man's Thoughts were but here brought in frame, all that remains would be easily brought to pass.

Thirdly, Here is Imply'd further this, That settlement and Quietness and Tranquillity and Establishment of Thoughts, it is a very great Happiness and Mercy. This I say is here Imply'd, because it is here brought in in the Text in a way of Promise and especial Encouragement. Solomon makes account that he has said somewhat which may very well please and satisfy us, when he says, Our Thoughts shall be Establisht, and so he has. It is a great Mercy for a man to have quiet and composed Thoughts. The Happiness of Thoughts Establisht, it is an Happiness simply in itself, as man's Mind is the chiefest Principle in him, which being well or ill makes the man accordingly so to be, as in the Point before. And it is an happiness also in the consequents, as it is that which has an influence upon every other particular in him: It is that which sweetens Business, and Estates, and Friends, and all other Comforts besides which we enjoy with it, which made David so earnestly to beg it, Psal. 51.10, 11. when he prayed for a Right, and Constant, and Stable Spirit.

This teaches us accordingly to prize it, and where we enjoy it to be thankful for it, and to Bless God for the enjoyment of it; especially there where it proceeds and is set upon right Grounds. Indeed in some Cases, and for some Persons, it were a great deal better for them in some sense to have their minds troubled, that so they might at last have them settled in a more sure way: But in the sense we now speak of, an Establisht and Quiet Mind is a Mercy, and so to be accounted: In the want of many other Comforts and Accommodations besides, it is that which is All in All. And so much may suffice briefly to have spoken of the Points which are here implied from the Phrase and manner of Expression which is used in this place.

We come now a little closer to the Text, Thy Thoughts shall be Establisht, This is the Promise which is made, and this is the Blessing which does belong to the Committing of our Works to the Lord, that it shall have this falling upon it. This word Thoughts Makshevoth, it may carry a double meaning and Interpretation with it: Either first of all as understanding thereby the Workings and Agitations of the Mind itself. Thy Thoughts, that is thy Imagination; by taking it Formalites & Subjective: or else Secondly, As understanding thereby the result and effect of such Workings. Thy Thoughts, that is thy Purposes and Devices and Contrivances, and Works themselves. The things which thy Thoughts and Mind are Imployed about, by taking it matcrialiter & objective: Either of these may be here understood as belonging to this establishment of Thoughts, and as annexed to this business of Committing our Works to the Lord: It infers either of them.

First, To take it of the Mind itself, Thy Thoughts shall be Establisht, that is, thou shalt have a Mind free from any other trouble and distraction, when thou hast practiced this Counselin the Text.

And here again we may look upon it and consider it in a twofold notion more: Either First of all as matter of Duty, or Secondly, as matter of Privilege. As matter of Duty, so it Shows us that which ought to be. As matter of Privilege, so it shows that which will be. Each of these (as I conceive) are here pertinently considerable.

First of all, I say we may here look upon it as matter of Duty, and as showing us what ought to be: By taking futurum pro Imperatum, which with the Hebrews we know is very ordinary: Thy Thoughts shall be Established, That is, Let thy Thoughts be Established. And thus now it carrys a very good Connection and Conjunction with the words before, and infers one Duty upon another, and carries this Truth and Intimation with it: That when we have once in an Holy and Humble manner committed our Works to the Lord, we ought now no farther to trouble or to disquiet our Minds about them; but so far forth as our Thoughts are anything in our own Power, and our minds are at our own Commands (as in some respects they are) so far forth it becomes us, and it is our Duty to establish and quiet our minds, and to set our hearts at rest, or thoughts in ourselves. This is as they are intended, thus we use to express it: Thus we have it in the Exhortation of the Apostle, Phil. 4.6. Be careful for nothing, but in everything by Prayer and Supplication let your requests be made known unto God; As who should say, when we have done this, there were no more required of us. When we have committed our works to the Lord, this is all that we are now to trouble and take up our thoughts withal; I mean in regard of our Distraction and Disquiet of Spirit: This does not exclude the use of Means and the closing with those Opportunities and Advantages which God does afford unto us: But it excludes only Anxiety and Sollicitude and Perplexity of mind. It is a great piece of weakness in us, when we have Commended our Conditions to God, to be still as full of Distraction in ourselves, as if there had not been done any such thing by us. And to speak distinctly of it, it has these Particulars in it:

First, It is an Implicit distrusting of God Himself, as if he were not able or not willing to order our business for us, and to succeed those Works to us which we had committed unto him, which is no other than an high Indignity offered to his Majesty.

Secondly, It is a frustrating of God's Ordinance, and making a mere Shaddow and Cipher of Prayer itself, as if it had no Fruit or Efficacy with it at all, but only might be used for Fashion and Formalities sake, and there were an end.

Thirdly, It is an imposing of so much needless trouble upon ourselves, and disquieting our own minds more than we have cause at present to do; Forasmuch as the Ground of Disquiet ceasing, the Disquiet itself should cease also to us.

Let this therefore make us to take heed of being guilty in this Particular; when we have once Committed our Works to the Lord, let our thoughts from henceforth be Established and Settled and Quieted in ourselves. Let him alone with our Estate and Condition, he will be sure to Order and Dispose of it well unto us, Why art thou cast down O my Soul, &c. Psal. 11.1. Nay though we should perchance mistake for the thing itself, &c. Yea but perhaps (some may Object) it may be I have not done it as I should do, I have not Committed my Works to him in that manner as I ought to have done: And therefore I may have my Thoughts troubled and disquieted in myself.

For Answer hereunto thus much, If it be such a Failing in us as is voluntary, and Observed and Discerned in us, then we ought not to question God's Providence, but rather be humbled in ourselves for it, and making up the breach betwixt God and ourselves in that particular, apply ourselves to him with so much the more eagerness and intention. If it be such as is secret and not discerned, only feared and suspected in ourselves; God is not a Captious Master, one that makes advantage of everything against us, but accepts of our Desires and Endeavors to do that which is pleasing in his sight.

Therefore let not this Discourage us so as to promote Distraction in us, but let our Thoughts still be Establisht, and remember still to have them Establisht upon this Ground, to wit, The Committing of our Works to the Lord. We must put these two Clauses in their Connection: There are many their minds are quiet oftentimes, and free from any great trouble which is the Ground and Foundation of it: Security may attend any Presumption and Apprehension of Danger, and it may be the present enjoyment of some outward help. This is that which supports them, but ours should be a dependence upon God. And this for the matter of Duty.

The Second is the Matter of Privilege, And thy Thoughts shall be Established. Thus is that, we think when anything troubles our Thoughts, to work it out by our Thoughts themselves: But alas that is no way which is consequent and following hereupon. That man which in a Right manner does commit his works to the Lord, he has from hence a blessed quietness and security of mind happens unto him. When we follow God with Faith, He follows us with Comfort, and abundantly recompensesour Trust and Relyance upon him into our own Bosoms. Being Justified by Faith we have Peace with God, &c. Rom. 5.1. Faith is a satisfying Grace, and it has this Issue and Effect with it as proper and peculiar to it, that quiets and settles the heart of that person who is the Subject of it. Hannah when she had prayed to the Lord, it is said, Her Countenance thereupon was no more Sad, 1 Sam. 1.18. so abundantly was she satisfied in herself upon that Performance: And so shall we likewise be in the practice of it. It will comfort us and quiet us and satisfy us upon all occasions whatsoever: See what the Prophet David observes to this purpose concerning a Good and Godly man, Psal. 112.7, 8. He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord. His heart is Established, he shall not be afraid until he see his desire upon his Enemies. It is doubled again and again for the certainty and confirmation of it, to put it out of doubt. And thus much of the first Explication, Thy Thoughts, that is the Workings and Agitations of the Mind itself.

The Second is the Result of these workings of the Mind in the things themselves, Thy Thoughts shall be Establisht: That is indeed thy purposes, and Contrivances and Works themselves wherewithal thy Thoughts are employed, They shall be Establisht, that is Prospered unto thee. And so we shall have the Sence clear and plain, Commit thy Works unto the Lord, and those Works shall be Establisht. The Prospering and Establishing of a man's Works, it has always been counted a great advantage, it is that which the Prophet David Prays for in the behalf of the Church, Psal. 90.17. Let the Beauty of the Lord our God be upon us; and Establish thou the work of our hands upon us, yea the work of our hands Establish thou it. This is that now which is promised to trusting and relying upon God, and this Committing of our Works unto him: thy Thoughts, i.e. thy Works, &c.

Let us learn then here the way which leads and directs us hereunto. As we all desire to have Establisht Thoughts and Establisht Works (as all men naturally do) so let us take that course which does properly lead unto it. Let us commit ourselves, and our Works, and our ways, and all that belongs unto us, to the Gracious Providence of God, that so we may have a Blessed Sabbath and Tranquillity in our minds, and have all our affairs succeed unto us.

And especially let us be careful to do it, whose Thoughts and Works meet together in a more special and peculiar manner: That is, whose Works lie in our Thoughts, it concerns us to do it more than ordinary, and above any other else besides. As we ever desire to have our studies blest, and to have any good and Fruit to come of them, so let us be especially careful to commit them still to the Lord. Commit them to him as the End of them, and the Scope which they are directed unto: When we make ourselves the End of them, we cannot expect so to prosper in them. But when we make him the aim of all, he will return it graciously upon us. And commit them to him as the Helper of them, and as he that must give them Life, to them without whose assistance all is in vain. The Preparations of the heart are of man, but the answer of the tongue is from the Lord, Prov. 16.1. And commit them to him, as the Blesser of them, and as he that must give success unto them, without which they come to naught. Whats the reason that many Scholars, they take a great deal of pains in their Studies, and many has no good comes of it. All their learning is lost unto them, in regard of any good they do with it, or Comfort which they can take in it; it is because they are neglectful and failing in this present performance of Committing their Works to the Lord.

To Conclude, Let us by the way take notice of the great Happiness and Felicity of a Christian in all his ways. He is secure and safe, having Committed himself to God, and so need not to fear anything, Quam securus dormit sues Chrysologus, qui Deum meruit habere custodem! quam nescit curas! quam depacit auxores! Oh how securely does that man sleep who has got the Lord to be his keeper! How void of cares! How free from troubles! &c. Let it make us in love with Religion, and Christianity, and the exercise of Godliness, which does contain so much excellency and advantage within the bowels of it. Let us not lay our happiness and contentment in the world, and the comforts thereof, nor our confidence in any outward subsistence, but rather in such things as these, which have a bottom and foundation in them, even the Attributes and Perfections and Promises of God Himself.

But so much also for that, namely, The Second General Part of the Text, in the enforcement of the Duty required. And so likewise (as briefly as could be) of the whole Verse itself, Commit, &c.

SERMON XXXII.

THe Text is a Parabolical Description of God's Almighty Power and Wisdom, for the discovery and Reformation of the closest, and subtilest, and perfectest thing in the World; which is the Heart of Man, set forth by a Similitude taken from things of ordinary use amongst us; The refining of Silver, and the purging and purifying of Gold. The words, they do at the first hearing carry in them the form of an Opposition, but they have indeed the force of a Comparison; wherein the Lord's dealing with the hearts and spirits of men, as to the trial of them, is resembled and illustrated by the Gold-Smith's dealing with his Silver and Gold. And we may in the (for Order's sake) take notice of these two general Parts, the Proposition & the Reddition; The Proposition in the first part; The fining pot is for silver, and the furnace for gold: