Sermons on Psalm 119

SERMON LXIX.

IN the words observe

• 1. David 's Trial.
• 2. His Constancy under that Trial.

1. His Trial is set forth by two things.

• 1. The Persons from whom it came, The bands of the wicked.
• 2. The Evil done him, have robbed me.

1. The Persons, The bands of the wicked 〈 in non-Latin alphabet 〉 Heb. 〈 in non-Latin alphabet 〉 signifieth a Cord, and also a Troop or Company not of Soldiers only, but others, 1 Sam. 10. 5. Thou shalt meet a Company or Troop of Prophets, it is the same word. Those that interpret it Cords or Ropes, understand it someone way, some another. Ibn Ezra, the griefs and sorrows prepared for the wicked have taken hold of me, and parallel it with Psalm 116. 3. The sorrows of death compassed me, the pains of Hell gat hold of me. Others understand it of the Snares the wicked laid for him. But the word is better translated by the Chaldee Paraphrase, Catervae the Bands; in our old Translation, the Congregations of the wicked; he meaneth the multitude of his Enemies leaguing together against him.

2. The Evil done him, they have robbed me. A Man may suffer in his Name by Slander, in his Dwelling by his Exile, in his Liberty by Imprisonment, in Limbs or Life by Torture▪ and Execution, in his Estate by Fine and Confiscation. Many are the troubles of the Righteous, this last is here intended. There are the Depredations of Thieves and Robbers, but they do not spoil for Religions sake, but the supply of their Lusts: the plunderings of Soldiers by the license of War, when Laws cease, so men are robbed or have their Goods taken from them by violence: or else it may be by pretence of Law, by Fine and Confiscation, as it is said, Acts 8. 3. Saul made havoc of the Churches, and entering into every house, haling men, committed them to prison. Acts 9. 1. Saul breathing out threatenings and slaughter against the Disciples, desires letters of the High Priest, that if he found any of this way, whether men or women, he might bring them bound to Jerusalem. At that time the favorers of the Gospel suffered much rapine and spoil of Goods. Applying it to David 's case, some think it fulfilled when the Amalekites spoiled Ziklag, 1 Sam. 30. and took the Women captives, and the spoil of the City. Some understand it of the time when Absalom and his Party rifled his House, and defiled his Concubines, 2 Sam. 15.

2. His Constancy. No Calamity had wrought upon him so far as to forsake God's Truth, or go against his Conscience in anything.

SERMON LXX.

IN these words observe three things,

• 1. David 's holy Employment, or the Duty promised, giving thanks to God.
• 2. His Earnestness and Fervency implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest, than God should want his praise.
• 3. The Cause or Matter of his Thanksgiving, because of thy righteous Iudgments: Whereby he meaneth the Dispensations of his Providence in delivering the Godly, and punishing the Wicked according to his Word. Where observe
  • 1. The Term by which these Dispensations are expressed, Iudgments.
  • 2. The Adjunct, righteous Iudgments.

1. For the Term, Iudgments; they are so called partly because they are God's judicial acts belonging to his Government of the World; partly because they are dispensed according to his Word, the sentences of which are also called Judgments. There are the Judgments of his Mouth, and of his Hand, Psalm 119. 13. With my lips have I declared all the Iudgments of thy mouth.

2. The Adjunct, righteous, or the Judgments of thy Righteousness; so called because they are all holy, just, and full of equity.

• 1 Doct. One special duty wherein the people of God should be much exercised is Thanks giving.
• 2 Doct. That God's Providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain.
• 3 Doct. That an heart deeply affected with God's Providence will take all occasions to praise God, and give thanks to his name both in season and out of season.

1 Doct. One special duty wherein the people of God should be much exercised, is Thanksgiving. This Duty is often pressed upon us, Heb. 13. 15. Let us offer the sacrifice of praise continually, which is the fruit of our lips; giving thanks unto his Name. There are two words there used, Praise and Thanksgiving, generally taken they are the same, strictly taken Thanksgiving differeth from Praise. They agree that we use our voice in Thanksgiving as we do also in Praise, for they are both said to be the fruit of our lips; what is in the Prophet Hosea chap. 14. 2. calves of our lips, is in the Septuagint the fruit of our lips: and they both agree that they are a sacrifice offered to our supreme Benefactour, or that they belong to the Thanks-offerings of the Gospel: but they differ, that Thanksgiving belongeth to Benefits bestowed on ourselves, or others, but in relation to us, Praise to any Excellency whatsoever; Thanksgiving may be in Word or Deed; Praise in Words only. Well then, Thanksgiving is a sensible acknowledgment of Favors received, or an expression of our sense of them by Word and Work to the praise of the bestower. The Object of it is the Works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public Persons, as Magistrates, 1 Tim. 2. 1, 2. I exhort therefore that first of all, supplication, prayers, intercessions, and giving of thanks be made for all men: for Kings, and for all that are in authority. Pastors of the Church, 2 Cor. 1. 11. You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf. Or our Kindred according to the flesh, or some bond of Christian duty, Rom. 12. 15. Rejoice with them that do rejoice. Another place where this Duty is enforced is Eph. 5. 20. where we are bidden to give thanks always for all things unto God, and the Father in the name of our Lord Jesus Christ. Where you see it is a duty of an universal and perpetual use, and wherein the honor of God and Christ is much concerned. A third place is 1 Thess. 5. 18. In everything give thanks, for this is the will of God in Christ Jesus concerning you. See what Reason, he urgeth the express will of God requiring this worship at our hands. We are to obey intuitu voluntatis, God's Will is the fundamental Reason of our Obedience in every Commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ.

I shall prove to you that this is a necessary Duty, a profitable Duty, a pleasant and delightful Duty.

1. The necessity of being much and often in Thanksgiving will appear by these two Considerations.

1. Because God is continually beneficial to us, blessing and delivering his People every day, and by new Mercies giveth us new matter of Praise and Thanksgiving; Psalm 68. 19. Blessed be the God of our Salvation, who loadeth us daily with his benefits, Selah. He hath continually favored us, and preserved us, and poured his Benefits upon us. The Mercies of every day make way for Songs which may sweeten our Rest in the night, and his giving us Rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us Songs in the morning. And all the day long we find new matter of Praise; our whole work is divided between receiving and acknowledging.

2. Some Mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as Redemption by Christ, Psalm 111. 4. He hath made his wonderful works to be remembered. We must daily be blessing God for Jesus Christ, 2 Cor. 9. 15. Thanks be unto God for his unspeakable gift. I understand it of his Grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great Works in memory is the foundation of all Love and Service to God.

2. It is a profitable Duty. The usefulness of Thanksgiving appeareth with respect to Faith, Love, and Obedience.

1. With respect to Faith. Faith and Praise live and die together; if there be Faith, there will be Praise; and if there be Praise, there will be Faith. I •… Faith there will be Praise, for Faith is a Bird that can sing in Winter, Psalm 56. 4. In God will I praise his word, in God have I put my trust, I will not fear what flesh can do unto me. And verse 10. In God I will praise his word, in the Lord I will praise his word. His Word is satisfaction enough to a gracious Heart, if they have his Word they can praise him before hand, for the grounds of Hope before they have enjoyment. As Abraham when he had not a foot in the Land of Canaan, yet built an Altar, and offered Sacrifices of Thanksgiving, because of God's grant and the future possession in his Posterity, Gen. 13. 18. Then whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the Promise before Performance cometh, not only with confidence, but with delight and praise. The other part is, if Praise there will be Faith, that is, supposing the Praise real, for it raiseth our Faith to expect the like again, having received so much grace already. All God's Praises are the Believers Advantage, the Mercy is many times given as a pledge of more Mercy. In many cases Deus donando debet, if life, he will give food and bodily raiment: it holdeth good in Spiritual things; if Christ, other things with Christ. One Concession draweth another, if he spares me, he will feed me, clothe me. The Attributes from whence the Mercy cometh is the Pillar of the Believers confidence and hope: if such a good, then a fit Object of trust. If I have found him a God hearing Prayer, I will call upon him as long as I live, Psalm 116. 2. Praise doth but provide matter of Trust, and represent God to us as a Storehouse of all good things, and a sure foundation for dependence.

2. The great respect it hath to Love. Praise and Thanksgiving is an act of Love, and then it cherisheth and feedeth Love: It is an act of Love to God, for if we love God, we will praise him. Prayer is a work of necessity, but Praise a mere work of duty and respect to God. We would exalt him more in our own hearts, and in the hearts of others; Psalm 71. 14. I will hope continually, and will yet praise thee more and more: We pray because we need God, and we praise him because we love him. Self-love will put us upon Prayer, but the Love of God upon Praise and Thanksgiving; then we return to give him the Glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honor. In Heaven when other Graces and Duties cease which belong to this imperfect State, as Faith, and Repentance cease, yet Love remaineth; and because Love remaineth, Praise remaineth, which is our great employment in the other World. So it feedeth and cherisheth Love, for every benefit acknowledged, is a new fuel to keep in the fire, Psalm 18. 1. I will love thee, O Lord my strength. Psalm 116. 1. I will love the Lord who hath heard the voice of my Supplications. Deut. 30. 20. That thou mayst love the Lord, who is thy life, and the length of thy days. The Soul by Praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us.

3. With respect to Submission and Obedience to his Laws and Providence.

1. His Laws. The greatest bond of Duty upon the fallen Creature is Gratitude: now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God. Rom. 12. 1. I beseech you therefore Brethren by the mercies of G •… d, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service. To live to him, 2 Cor. 5. 14, 15. For the love of Christ constraineth us, because we thus judge that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. And therefore Praise and Thanksgiving is a greater help to the Spiritual Life than we are usually aware of. For working in us a sense of God's love, and an actual remembrance of his benefits, (as it will do if rightly performed) it doth make us shy of sin, more careful and solicitous to do his will; for shall we offend so good a God? God's love to us is a love of Bounty, our love to God is a love of Duty, when we grudge not to live in subjection to him. 1 John. 5. 3. His Commandments are not grievous.

2. Submission to his Providence. There is a querulous and sour Spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now this fretting, quarrelling, impatient humor which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings. Job 1. 21. The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord. It is an act of Holy Prudence in the Saints when they are under any trouble, to strain themselves to the quite contrary Duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the Duty. So Job 2. 10. Shall we receive good at the hand of God, and shall we not receive evil? Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his Providence, when he bringeth on some needful trouble for our trial and exercise? And having tasted so much of his •… ounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand; as we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently.

3. It is a most delightful Work to remember the many thousand mercies God hath bestowed on the Church, our Selves and Friends. To remember his gracious Word, and all the passages of his Providence; is this burdensome to us? Psal. 147. 1. Praise ye the Lord, for it is pleasant. And Psal. 135. 3. Sing Praises unto his Name for it is pleasant. Next to necessity profit, next to profit pleasure. No necessity so great as spiritual necessity, because our Eternal well being or ill being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual, that is not to be measured by the good things of this World, or a little Pelfe, or the great Mammon which so many worship, but some Spiritual and Divine benefit which tendeth to make us spiritually better, more like God, more capable of Communion with him: that is true profit, it is an increase of Faith, Love and Obedience. So for pleasure and delight, that which truly exhilarateth the Soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the Flesh, warreth against the Soul: but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellencies and benefits, is safe and healthful, and doth cheer us but not hurt us.

Use. Oh then let us be oftener in praising and giving thanks to God. Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your Souls? Either you must deny his being, and then you are Atheists, or you must deny his Providence, and then you are Epicureans, next door to Atheism; or you must deny such a Duty as Praise and Thanksgiving, and then you are Antiscripturists; for the Scripture everywhere calleth for it at our hands: or else if you neglect this Duty you live in flat contradiction to what you profess to believe, and then you are practical Atheists, and practical Epicureans, and practical Antiscripturists, and so your condemnation will be the greater, because you own the Truth but deny the Practice. I beseech you therefore to be often alone with God, and that in a way of Thanksgiving, to increase your Love, Faith and Obedience, and delight in God. Shall I use Arguments to you.

1. Have you received nothing from God? I put this Question to you, because great is our unthankfulness; not only for common benefits, but also for special deliverances: the one are not noted and observed, the other not improved. Humble persons will find matter of Praise in very common benefits, but we forget even signal mercies. Therefore I say have you received nothing? Now consider, is there no return due? You know the story, Luke 17. 15, 16, 17, 18, 19. Christ healed ten Lepers, and but one of them returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan, And Jesus answering said, were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this Stranger, and he said unto him Arise go thy way, thy Faith hath made thee whole. All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous Providence, he was made whole by a more gracious dispensation; thy Faith hath made thee whole, he was dismissed with a special Blessing. God scattereth his benefits upon all mankind, but how few own the supreme Benefactor? Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for Life and Peace, and Safety, and daily Provision: and always for Christ, and the hopes of Eternal Life. Surely if we have the comfort, God should have the Glory. Psal. 96. 8. Give unto the Lord the Glory due unto his Name, bring an offering, and come into his Courts. He that hath scattered his Seed expecteth a crop from you.

2. How disingenuous is it to be always craving and never giving thanks? It is contrary to his directions in the word; for he showeth us there that all our Prayers should be mingled with a thankful sense and acknowledgment of his mercies. Psal. 4. 6. In everything let your requests and supplications be made known with thanksgiving. Do not come only in a complaining way. Col. 4. 2. Continue in Prayer, and watch in the same with Thanksgiving. They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help, but we do not return when we have received help and relief to give thanks. When our turn is served, we neglect God. Wants urge us more than Blessings, our Interest swayeth us more than Duty. As a dog swalloweth every bit that is cast to him, and still looketh for more. We swallow whatever the bounty of God casteth out to us without thanks, and when we need again we would have more, and though warm in Petitions, yet cold, rare, unfrequent in gratulations. It is not only against Scripture but against Nature. Ethnics abhor the ungrateful that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God, than if we had it from ourselves. It is against Truth, we make many promises in our affliction, but forget all when well at ease.

3. God either takes away, or blasts the Mercies which we are not thankful for. Sometimes he taketh them from us. Hos. 2. 8, 9. I will take away my Corn in the time thereof, and my Wine in the season thereof, and I will recover my Wool and Flax, why? She doth not know that I gave her Corn, and Wine, and Oil, and gave her Silver and Gold. Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of Mercies so much by their worth as by their want, 〈 in non-Latin alphabet 〉 , A thing too near the eye cannot be seen, God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use, Mal. 2. 2. And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of H •… sts, I will even send a curse upon you, and I will curse your blessings, yea I have cursed them already, because you do not lay it to heart. The Creature is a deaf-nut, when we come to crack it we have not the natural blessing as to health, strength and cheerfulness, Acts 14. 17. or if Food, yet not gladness of heart with it. Or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified when it is à bono in bonum, if it cometh from God, and leadeth us to God. 1 Cor. 3. 22, 23. All things are yours, whether Paul, or Apollo, or Cephas, or the World, or Life or Death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's. You have a covenant right, an holy use.

4. Bless him for favors received, and you shall have more. Thanksgiving is the kindly way of Petitioning, and the more thankful for Mercies, the more they are increased upon us. Vapours drawn up from the Earth return in showers to the Earth again. The Sea poureth out its fullness into the Rivers, and all Rivers return into the Sea from whence they came, Psal. 67. 5, 6. Let the People praise thee O God, yea let all the People praise thee. Then shall the Earth yield her increase, and God even our own God shall bless us. When Springs lie low, we pour a little water into the Pump, not to enrich the Fountain, but to bring up more for ourselves. It is not only true of outward increase but of Spiritual also, Col. 2. 7. Be ye rooted in the Faith, and abound therein with thanksgiving. If we give thanks for so much Grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks.

5. When God's common Mercies are well observed, or well improved, it fits us for acts of more special kindness. In the story of the Lepers, Luke 17. 19. thy Faith hath made thee whole, he met not only with a bodily cure but a Soul cure. Luke 16. 11. If therefore ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches? When we suspect a vessel leaketh we try it with Water before we fill it with Wine. You are upon your trial, be thankful for less, God will give you more.

Means or Directions.

1. Heighten all the Mercies you have by all the circumstances necessary to be considered: by the nature and kind of them, spiritual Eternal Blessings first, the greatest Mercies deserve greatest acknowledgment, Eph. 1. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ: Christ's Spirit, Pardon of sins, Heaven, the way of Salvation known, accepted, and the things of the World, as subordinate helps. Luke 10. 20. Notwithstanding in this rejoice not that the Spirits are subject to you, but rather rejoice because your names are written in Heaven. Then consider your sense in the want of Mercies; what high thoughts had you then of them? The Mercies are the same when you have them and when you want them, only your apprehensions are greater: if affectionately beg'd they must be affectionately acknowledged, else you are a Hypocrite either in the supplication or gratulation. Consider the Person giving, God, so high and glorious. A small remembrance from a great Prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him, and observe him? There is less reason why God should abase himself to look upon us, or concern himself in us, Psal. 113. 6. He humbleth himself to behold the things that are in Heaven and in the Earth. We have all things from him. Consider the Person receiving so unworthy, Gen. 32. 10. I am not worthy of the least of all the mercies, and of all the truth which thou hast shown unto thy servant. 2 Sam. 7. 19. Who am I O Lord God, and what is my house that thou hast brought me hitherto? Consider the season, in our greatest extremity is God's opportunity, Gen. 22. 14. In the mount of the Lord it shall be seen, when the knife was at the throat of his Son. 2 Cor. 1. 9, 10. We had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raised the dead, who delivered us from so great a death, and doth deliver, in whom we trust, that he will yet deliver us. Consider the end and fruit of his mercy, it is to manifest his special love to us, and engage our hearts to himself. Isa. 38. 17. Thou hast in love to my soul delivered it from the pit of corruption, or thou hast loved me from the grave, otherwise God may give things in anger. Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of Providence hang many times upon small wires, a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's Family fed. Consider the number of his mercies. Psal. 139. 17. How precious also are thy thoughts unto me O God, how great is the sum of them! The many failings pardoned, comforts received, dangers prevented, deliverances vouchsafed. How he began with us before all time, conducted us in time, and hath been preparing for us an happiness which we shall enjoy when time shall be no more.

2. Satisfie yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the Soul. For God is not slattered with empty praises, and a little verbal commendation. There is a twofold praising of God, by expressive declaration, or by objective impression; now neither expression nor impression must be excluded. Some Platonical Divines explode and scoff at the verbal praise more than becometh their Reverence to the word of God. Psal. 50. 23. He that offereth praise glorifieth me. But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully.

2 Doct. That God's Providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under Affliction; he had in the former Verse complained that the bands of the wicked had robbed him, yet even then would he give thanks to God.

1. Observe here the matter of his Thanksgiving was God's Providence according to his Word, seen in executing Threatenings on the Wicked, and performing his Promises to the Godly. God's Word is one of the chiefest Benefits bestowed on Man, and therefore should be a subject of our Praises. Now when this is verified in his Providence, and we see a faithful performance of those things in Mercy to his Servants, and in Justice to his Enemies, and the benefits and advantages of his Law to them that are obedient, and the just Punishment of the disobedient, and can discern not only a vein of Righteousness but of Truth in all God's dealings, this is a double benefit which must be taken notice of, and acknowledged to God's praise. Oh Christians, how sweet is it to read his Works by the light of the Sanctuary, and to learn the Interpretation of his Providence from his Spirit by his Word; Psalm 73. 17. I went into the Sanctuary of God, then understood I their end: by consulting the Scriptures, he saw the end and close of them that walk not according to God's Direction: his Word and Works do mutually explain one another. The Sanctuary is the place where God's People meet, where his Word is taught, where we may have satisfaction concerning all his dealings.

2. That when any divine Dispensation goeth cross to our Affections, yea our Prayers and Expectations, yet even then can Faith bring meat out of the eater, and find many occasions of Praise and Thanksgiving to God: for nothing falleth out so cross, but we may see the hand of God in it working for good.

1. Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath shown himself a God hearing Prayer, and is only delaying now until a more fit time wherein he may give us that which is sought; Psalm 43. 5. Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God that hath been gracious will be gracious again. He is our gracious Father when we are under his sharpest Corrections, a Father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his Name.

2. We bless God for continuing so long the Mercies which he hath taken from us. Former experiences must not be forgotten. Eben-ezer, Hitherto the Lord hath helped us; if he shall afflict us afterward, yet hitherto he hath helped us, 1 Sam. 7. 12. If he take away Life, it is a mercy that he spared it so long for his own service and glory: if Liberty, that we had such a time of rest and intermission.

3. God is yet worthy of Praise and Thanksgiving for choicer Mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our Trials, and enabling us to bear them; 1 Pet. 4. 13, 14. Rejoice in as much as ye are partakers of Christ's Sufferings; that when his glory shall be revealed ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the Spirit of Glory and of God resteth on you. And that we have any Peace of Conscience, Rom. 5. 1. Therefore being justified by Faith we have peace with God, through our Lord Jesus Christ. That the hope of eternal Life is not diminished but increased by our Afflictions; Rom. 5. 4, 5. We glory in Tribulation, knowing that Tribulation worketh Patience, and Patience Experience, and Experience Hope, and Hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. That many of our natural Comforts are yet left, and God will supply us by ways best known to himself.

4. That Evils and Afflictions which light upon us for the Gospels sake, or Righteousness sake, and Christ 's Name sake are to be reckoned among our Privileges, and deserve Praise rather then Complaint; Phil. 1. 29. To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake: if it be a gift, it is matter of Praise.

5. Take these Evils in the worst notion, they are less then we have deserved; Ezra 9. 13. And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less then our Inquities deserve. Babylon is not Hell, and still that should be acknowledged.

6. That no Evil hath befallen us, but such as God can bring good out of them; Rom. 8. 28. All things shall work together for good to them that love God. All things that befall a Christian are either good, or shall turn to good; either to good natural, Gen. 50. 20. Ye thought evil, but God meant it for good: or good spiritual, Psal. 119. 75. I know, O Lord, that thy Iudgments are right, and that thou in faithfulness hast afflicted me: or good eternal, 2 Cor. 4. 17. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.

Use 1. For Information, That God's Righteous Judgments are matter of Praise and Thanksgiving; an Angel is brought in speaking, Revel. 16. 5. Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. Indeed the formal object of Thanksgiving and Praise is some benefit, Psalm 135. 3. Praise the Lord, for the Lord is good. We praise God for his Judgments because they are just and right, we praise God for his Mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of Thanksgiving.

Use 2. For Reproof, That we make more noise of a little trouble than we do of a thousand Benefits that remain with us. We fret and complain and manifest the impatiency of the Flesh, like a great Machine or Carriage, if one Pin be out of order all stoppeth, or one Member hurt though all the rest of the Body be sound, or as Haman, the favors of a great King, pleasures of a luxurious Court, all this availeth him nothing, as long as Mordecai was in the gate, Esther 5. 13. notwithstanding his Riches, Honors, multitude of Children, great Offices, this damped all his joy; Mal. 1. 2. I have loved you, saith the Lord, yet ye say wherein hast thou loved us? non quod habet numerat, &c. Oh let us check this complaining Spirit, let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his People, though we see little or nothing in the Creature.

SERMON LXXI.

IN this Verse two things are observable,

• 1. A description of the people of God, they are described by their Principle, and by the course of their lives and actions, fear and obedience.
• 2. David's respect to them, I am a Companion of all them.

More particularly,

1. In the Person speaking the disparity of the Persons is to be observed. David who was a great Prophet, yea a King, yet saith, I am a Companion of them that fear thee. Christ 〈◊〉 ▪ called them his fell ws, Psal. 45. 7. Thy God hath anointed thee with the oil of gladness above thy fellows, and therefore David might well say, I am a Companion.

2. David saith of all them: the universal Particle is to be observed, not only some but all: when any lighted upon him or he upon any of them, they were welcome to him. How well would it be for the World if the great Potentates of the Earth would thus think, speak and do, I am a Companion of all them that fear thee? Self-love reigneth in most men, we love the Rich, and despise the Poor, and so have the faith of our Lord Jesus Christ in respect of persons, James 2. 1. therefore this universality is to be regarded. Hearing of your Faith and Love to all the Saints, Eph. 1. 25. to the mean, as well as the greatest. Meanness doth not take away Church Relations, 1 Cor. 11. 20. There are many differences in worldly respects between one child of God and another, yea in spiritual gifts, some weaker, some stronger, but we must love all: for all are children of one Father, all owned by Christ, he is not ashamed to call them Brethren, Heb. 2. 11. This I say is observable, the disparity of the persons, on the one side David, on the other all the people of God.

1. Let us take notice of the Description of the people of God, they are such as fear him, and keep his precepts, that is, obey him conscientiously, out of a reverence to his Majesty and Goodness, and due regard to his will delivered in his word. The same description is used Acts 10. 35. In every Nation he that feareth God, and worketh Righteousness is accepted with him. Note hence,

1. Doct. The fear of God is the grand principle of Obedience, Deuter. 5. 29. Oh that there were such an heart within them, that they would fear me, and keep my Commandments always. Here consider,

• 1. What is the fear of God.
• 2. What influence it hath upon Obedience.

1. What is the fear of God? There is a twofold fear of God, servile and filial.

1. Servile, By which a man seareth God and hateth him, as a slave feareth his cruel Master, whom he could wish dead, and himself rid of his Service, and obeyeth by mere compulsion and constraint. Thus the wicked fear God because they have drawn an ill picture of him in their minds. Matth. 25. 24, 25. I knew thou wast an hard man, and I was afraid. They perform only a little unwilling and unpleasing service, and as little as they can, because of their ill conceit of God. So Adam feared God after his sin when he ran away from him, Gen. 3. 10. Yea so the Devils sear God, and rebel against him. James 2. 19. The Devils also believe and tremble. This fear hath torment in it to the Creature, and hatred of God: because by the fear of his Curse and the flames of Hell he seeketh to drive them from sin.

2. Filial fear, as Children fear to offend their dear Parents; and thus the godly do so fear God, that they do also love him, and obey him, and cleave to him, and this preserveth us in our duty, Ier. 32. 40. I will put my fear in their hearts, and they shall not depart from me. This is a necessary frame of heart for all those that would observe and obey God. This Fear is twofold.

• 1. The Fear of Reverence.
• 2. The Fear of Caution.

1. The Fear of Reverence when the Soul is deeply possessed with a sense of God's Majesty and Goodness, that it dareth not offend him: his Greatness and Majesty hath an influence upon this Fear. Fear ye not me, saith the Lord, will ye not tremble at my presence, who have placed the sand for the bound of the Sea by a perpetual decree, that it cannot pass it? Jer. 5. 22. his Goodness and Mercy, Hos. 3. 5. They shall fear the Lord, and his Goodness. Jer. 10. 6, 7. There is none like unto thee, O Lord, thou art great, and thy Name is great in might. Who would not fear thee, O King of Nations? both together engage us to live always as in his eye and presence, and in the obedience of his holy Will, studying to please him in all things.

2. The Fear of Caution is also called the Fear of God, when we carry on the business of Salvation with all possible solicitude and care. For it is no easy thing to please God and save our Souls, Phil. 2. 12. Work out your Salvation with fear and trembling. In the time of our sojourning here we meet with many Temptations; Baits without are many, and the Flesh within us is importunate to be pleased, and our account at the end of the Journey is very exact; 1 Pet. 1. 17. And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear. A false Heart is apt to betray us, and the entertainments of sense to entice and corrupt us, and we are assaulted on every side, and Salvation and eternal Happiness is the thing in chase and pursuit, if we come short of it we are undone forever; Heb. 4. 1. Having a promise of rest left with us, let us fear lest we come short of it. There is no mending Errors in the other World; there we shall be convinced of our mistakes to our Confusion, but not to our Conversion and Salvation.

II. The influence it hath upon keeping God's Precepts.

1. In general, this is one demonstration of it, that the most eminent Servants of God have been commended for their Fear of God; Job cap. 1. 1. is said to be a man perfect and upright, one that feared God, and eschewed evil. He had a true Godliness, or a filial awe of God which kept him from Sin, and the Temptations whereby it might insinuate itself into his Soul. So Obadia, Ahab's Steward, is described to be a man that feared God greatly, 1 Kings 18. 3. and of one Hananiah it is said, Nehem. 7. 2. that he feared God greatly above many others. Men are more holy as the Fear of God doth more prevail in their hearts, their tenderness both in avoiding and repenting of Sin increaseth according as they entertain the awe and fear of God in their hearts, and here is the rise and fountain of all circumspect Walking. As the Stream is dried up that wanteth a Fountain, so Godliness ceaseth as the Fear of God abateth.

2. More particularly.

1. It is the great pull-back, and constant preservative of the Soul against Sin. As the Beasts are contained in their subjection and obedience to Man by the fear that is upon them, Gen. 7. 2. The dread of you shall be upon every Beast of the earth, that they shall not hurt you; So the Fear of God is upon us, Exod. 20. 20. God is come to prove you, that his fear may be before your faces, that ye sin not. Joseph is an instance, Gen. 39. 9. How can I do this great wickedness, and sin against God? Abraham could promise himself little security in a place where no Fear of God was, Gen. 20. 11. I thought surely the fear of God is not in this place, and they will slay me for my Wifes sake. Therefore Prov. 23. 17. be thou in the fear of the Lord all the day long.

2. It is the great excitement to Obedience.

1. Duties of Religion will not reverently and seriously be performed unless there be a deep awe of God upon our Souls. God will be sanctified in all that draw nigh unto him, Lev. 10. 3. Now what is it to sanctify God in our hearts, but to fear his Majesty, and Greatness, and Goodness; Isa. 8. 13. Sanctify the Lord God of Hosts in your hearts, and make him your Fear. Therefore David desireth God to call in his straggling Thoughts, and scattered Affections; Psal. 86. 11. Unite my heart to the fear of thy Name: so the serious Worshippers are described to be those that desire to fear his Name, Nehem. 1. 11.

2. Duties towards Men will not be regarded in all times and places, unless the Fear of God bear rule in our hearts. As Servants, when their Masters are absent neglect their work; Col. 3. 22. Servants, obey in all things your Masters according to the flesh; not with eye service, as men pleasers, but in singleness of heart, fearing God. A Christian is alike everywhere, because God is alike everywhere. He that feareth God, needeth no other Theatre than his own Conscience; nor other Spectatours than God and his holy Angels. So to hinder us from contriving mischief in secret, when others are not aware of it, Levite. 19. 14. Thou shalt not curse the deaf man, nor lay a stumbling block before the blind, but shalt fear the Lord thy God. The deaf hear not, the blind seeth not, but God seeth and heareth, and that is enough to a gracious heart to bridle us, when it is in our power to hurt others. As Joseph assureth his Brethren, he would be just to them, for I fear God, Gen. 42. 18. Nehemiah did not convert the public Treasures to his private use, Nehem. 5. 15. so did not I, for I fear God. This grace, when it is hazardous to be faithful to men, makes us to slight the danger, Exod. 1. 17. The Midwives feared God, and did not as the King of Egypt commanded them, that kept them from obeying that cruel edict to their own hazard. Neither hope of gain, nor fear of loss can prevail where men fear God.

3. It breedeth Zeal and Diligence in the great and general business of our Salvation, and maketh us more careful to approve ourselves unto God in our whole course, that we may be accepted of him; 2 Cor. 7. 1. perfecting holiness in the fear of God. God is a great God, and will not be put off with anything, or served with a little Religiousness by the by, but with more than ordinary Care, and Zeal, and Diligence. Now what inclineth us to this but the Fear of God, or a Reverence of his Majesty and Goodness? So Phil. 2. 12. Let us work out our Salvation with fear and trembling. Salvation is not to be looked after between sleeping and waking; no, it requireth our greatest Attention, as having a sense of the weightiness of the work upon our hearts.

The Use is to press to two things.

• 1. To fear God.
• 2. To keep his Precepts, if we would come under the character of his People.

1. To fear God. Be not prejudiced against this Grace, it is generally looked upon as a left-handed Grace.

1. It is not contrary to our Blessedness: Prov. 28. 14. Blessed is he that feareth always. It doth not infringe the happiness of our Lives to be always in God's company, mindful of our Duty to him. The Angels in Heaven always behold the Face of our Heavenly Father, and in that Vision their supreme Happiness consists. There is a Fear of Angels, and a Fear of Devils. The Angels ever fear and reverence God, the Devils believe and tremble: the Angel's Fear is Reverence, the Devil's Fear is Torment. God doth not require that we should always perplex ourselves with Terrors and Scruples, that were a Torture, not a Blessedness; but God hath required that we should always have a deep sense of his Majesty and Goodness impressed upon our hearts. In Heaven this Fear will not cease; it is an essential respect due from the Creature to the Creator: and as we shall love him, so fear him always: and if a godly man were put to his choice, he would not be without this Fear of God. To live always in an admiration of his excellent Majesty, a thankful sense of his Goodness, and a regard to his Eye and Presence, this is our Happiness.

2. It is not contrary to our Comfort and Joy in the Lord. Fear to offend God, and Joy in his Favor may well stand together; Psalm 2. 10. Serve the Lord with fear, and rejoice with trembling. There is a sweet mixture in a gracious Heart of an holy Awe and Seriousness, with a delightful sense of God's Goodness: these Graces may easily be combined and brought to kiss one another; Psalm 112. 1. Blessed is the man that feareth the Lord, and delighteth greatly in his Commandments. When we do most carefully abstain from what displeaseth him, we have most sense of his Love, and do most cheerfully practice what he requireth of us. All other Pleasures and Delights are but Maygames and Toys to that of a strict Obedience, which giveth the Soul a continual Feast; Acts 9. 31. They walked in the fear of the Lord, and in the comforts of the Holy Ghost. None have such a comfortable Life as they who are most careful to avoid Sin. We need this mixture, we should grow slight and secure without Fear, and slavish without Comfort. There must be Fear to weaken the security of the Flesh, and Joy of Faith to revive the Soul.

3. It is not contrary to Courage and holy Boldness, by which we should bear up under Troubles and Dangers. There is a spirit of fear opposite to a sound mind, 2 Tim. 1. 7. when men are ashamed of the Gospel, or afraid of the Persecutions which accompany it: 〈 in non-Latin alphabet 〉 , a cowardly spirit, a worldly fear of Adversities, and Dangers, Losses, Reproaches; so we are commanded, Fear not their fear, but sanctify the Lord God of Hosts in your hearts, and let him be your fear, and let him be your dread, Isa. 8. 12, 13. no, this is the Fear of the World; but I press to the Fear of the Lord, Luke 12. 4, 5. Be not afraid of them that kill the Body, and after that have no more that they can do; But I will forewarn you whom you shall fear: Fear him, which after he hath killed, hath power to cast into Hell; yea I say unto you, fear him. This is the best cure of the Fear of the World, as one nail driveth out another. The Fear to offend God inflameth our Courage, and doth not abate it.

4. It is not contrary to the Grace of the Gospel. No, it is the Fruit of it; Psalm 130. 4. There is forgiveness with thee, that thou mayst be feared. The Heart is shy of a condemning God, but closeth with and adhereth to a pardoning God: and nothing breedeth this fear to offend, so much as a tender sense of the Lord's Goodness in Christ.

2. It presseth us to keep his Precepts; that is the only evidence that the Fear of God is rooted in our hearts. The Heart must be prepared to keep all; they are all equally good, and they are all equally necessary, not one of them is in vain; and they are all joined together, like Rings in a Chain, and we are not sincere till we regard all; Psalm 119. 6. Then shall I not be ashamed, when I have respect unto all thy Commandments. The Judgment must approve all, Psalm 119. 128. Therefore I esteem all thy Precepts concerning all things to be right, and I hate every false way: the Will must be set and fixed in a serious purpose to keep all, making conscience of the least as well as the greatest, the difficult as well as the easy; Heb. 13. 18. I trust we have a good Conscience in all things, willing to live honestly. Earnest Endeavors must be used to grow up to a more exact Conformity to all; Phil. 3. 14. I press toward the mark for the prize of the high calling of God in Christ Jesus. Some Corruption may remain after all our endeavors, but none must be reserved or cherished in the heart; Psalm 66. 18. If I regard iniquity in my heart: there will be a secret love to some Sins more than others, but it must not be indulged, but checked and striven against, and prayed against; Psalm 119. 133. Let not any iniquity have dominion over me: and this praying and striving must produce some effect, that in some measure it may be said of us what was said of Zechariah and Elizabeth, Luke 1. 6. They were both righteous before God, walking in all the Commandments and Ordinances of the Lord blameless: and we must increase and grow in this more and more, Col. 1. 11. Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness: and 1 Thess. 4. 1. As ye have received of us how to walk, and to please, so do you abound more and more. The entertaining of some bosom Sin which we are loath to part withal, darkeneth our whole Comfort.

2. David 's professed respect to these sort of men, I am a Companion of them that fear thee, of them, and of all them.

SERMON LXXII.

IN this Verse I observe

• 1. David 's Petition, Teach me thy Statutes.
• 2. The Argument or Consideration which encourageth him to ask it of God, The Earth, O Lord, is full of thy Mercy. The sum and substance of this Verse will be comprised in these five Propositions.
  • I. That saving Knowledge is a Benefit that must be asked of God.
  • II. That this Benefit cannot be too often or sufficiently enough asked. It is his continual request.
  • III. In asking we are encouraged by the Bounty or Mercy of God.
  • IV. That God is merciful, all his Creatures declare.
  • V. That his Goodness to all Creatures should confirm us in hoping for saving Grace or spiritual good things.

I Prop. That saving Knowledge is a Benefit that must be asked of God, for three Reasons.

• 1. God is the proper Author of it.
• 2. It is a singular Favor where he bestoweth it.
• 3. Prayer is the appointed means to obtain it.

1. God is the proper Author of it. The Fountain of Wisdom is not in Man himself, but God giveth it to whom he pleaseth. We were at first endowed by him with a reasonable Soul, and Faculty of Understanding; John 1. 4. In him was life, and this life was the light of man. All Life is of God, especially that Life which is Light. The Reasonable Soul and the natural Faculty of Understanding cometh from him, and if it be disordered as it is by Sin, it must be by him restored and rectified, it is all God's gift. Now Man is fallen from that Light of Life wherein he was created, his Maker must be his Mender, he must go to the Father of Lights to have his Light cleared, James 1. 17. and his Understanding freed from those mistakes and errors wherewith it was obscured. All Knowledge is from God, much more saving Grace or a sound Knowledge of the Mysteries of the Gospel. Many Scriptures speak to this, Job 32. 8. There is a Spirit in man, and the Inspiration of the Almighty giveth understanding. Though the Dial be right set, yet it showeth not the time of the day except the Sun shineth; so the Spirit of man will grope and fumble in the clearest Cases without a divine Irradiation. God enlighteneth the Mind, directeth the Judgment, giveth Understanding what to do or say. So he challengeth it as his Prerogative, Job 38. 26. Who hath put wisdom into the inward parts, or given understanding unto the heart? The exercise of the outward Senses is from God, who gives the seeing Eye, the hearing Ear, much more the right exercise of the internal Faculties; an understanding Heart is much more from the Lord: Prov. 2. 6. The Lord giveth wisdom, out of his mouth cometh knowledge and understanding. Dan. 2. 21. He giveth wisdom to the wise, and knowledge to them that know understanding. Certainly all true Wisdom is from above, James 3. 17. The wisdom that is from above is first pure, &c. he distinguisheth there between the Wisdom that is not from above, and that which is from above. Man hath so much Wisdom yet left as to cater for the Body, and the concernments of the bodily Life, (called thine own wisdom, Prov. 23. 4.) therefore he saith verse 15. This Wisdom descendeth not from above, but is earthly, sensual, devilish: but for Wisdom that concerneth the other World, and our everlasting concernments, that is of God, that's from above. The Wisdom that is exercised in pure, peaceable, fruitful, self-denying Obedience; all that have any of this Wisdom should acknowledge God, and all that would have it should depend upon him, and run to the Fountain where enough is to be had. Man's Wit is but borrowed, and he holdeth it of God. Vitia etiam sine magistro discuntur, he needeth no Teacher in what is evil and carnal, but in what is holy and spiritual he needeth it.

2. It is a singular favor to them on whom God bestoweth this heavenly wisdom, and so puts a difference between them and others. It is a greater sign of friendship and respect to them, than if God had given them all the world, Mark 13. 11. To you it is given to know the mysteries of the Kingdom of God, but to others it is not given. This is no common benefit, but a favor which God reserveth for his peculiar people, so John 15. 15. I have called you friends, for all things which I have heard of my Father, I have made known to you, That is the highest argument of friendship, not to give you wealth, and honor, and greatness, but to give you an enlightened mind, and a renewed heart. God may give honor, and greatness, and a worldly estate in judgment, as Beasts fatted for destruction, may be put into large pastures: but he doth not teach his Statutes in Judgment, it is a favor though he useth a sharper discipline in teaching, Psalm 44. 12. Blessed is the man whom thou chastenest, and teachest him out of thy Law. If God will teach his Child not only by the Word, but by the Rod, and useth a sharp discipline to instruct in the lesson of Christianity, it is a greater favor than if God did let him alone, and suffer him to perish with the wicked in his wrath. The prosperity of wicked men is so far from being a felicity to them, that it is rather the greatest Judgment; and to be punished and rebuked by God for all that we do amiss, and thereby to be reduced to the se •… se and practice of our Duty, is indeed the greatest favor and mercy of God, and so the most valuable felicity, and evidence of God's tender care over us, so Prov. 3. 31, 32. Envy not the oppressor, and choose none of his ways, for the froward is an abomination to the Lord, and his secret is with the righteous. You are depressed and kept bare and low, but your adversaries flourish and grow insolent, you cannot therefore say, God hateth you, or God loveth them; if the Lord hath given you the saving knowledge of himself, and his Christ, and only given them worldly happiness; it is a great token of his love to you, and hatred to them, that you need not envy them, for you are dignifyed with the higher privilege.

3. Prayer is the appointed means to obtain it. There are other means by which God conveyeth this heavenly wisdom, as by study and search: dig for wisdom as for silver, and for understanding as hid treasures, Prov. 2. 4. Dig in the mines of Knowledge: Attend upon the word which is able to make us wise unto Salvation. Mark 4. 24. Take heed what or how ye hear, with what measure ye mete it shall be measured to you, and unto you that hear shall more be given. But all are sanctified by Prayer, Prov. 2. 3. Cry for knowledge, and lift up thy voice for understanding. Bene orasse est been studuisse, saith Luther, so to pray well is to hear aright. God giveth understanding by the ministry of the Word, but he will be sought unto, and acknowledged in the gift, otherwise we make an Idol of our own understanding, Prov. 3. 5. Trust in the Lord with all thine heart, and lean not upon thine own understanding, in all thy ways acknowledge him and he shall direct thy paths. Let us not make a God of our own wisdom, do not seek it in the means without Prayer to the Lord, let not us study without Prayer, nor you hear without Prayer, nor go about any business in your general and particular callings without Prayer.

II. Prop. This benefit cannot be too often, nor too sufficiently asked of God.

1. Because of our want, we never know so much, but we may know more of God's mind, and know it better, and to better purpose. To know things as we ought to know them is the great gift, 1 Cor. 8. 2. If any man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know: that we may be more sanctified, more prudent, and orderly in governing our hearts and lives, that we may know things seasonably when they concern us in any special business and temptation, Prov. 28. 26. He that trusteth in his own heart is a fool, but he that walketh wisely, shall be delivered: that is, he that followeth his own conceit soon falleth into a snare, he that maketh his Bosom his Oracle, and his own Wit his Counsel, thinks himself wise enough without daily seeking to God to order his own business, never succeedeth well, but plungeth himself into manifold inconveniencies.

2. From God's manner of giving, he is not weary and tired with constant supplicants, James 1. 5. If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him. The Throne of Grace lieth always open, the oftener we frequent it, the more welcome: we frown upon one that often troubleth us with his suits, but it is not so with God, we may beg and beg again.

3. The value of the benefit itself. Saving knowledge, or the light of the spirit keepeth alive the work of grace in our hearts. Habitual graces will soon wither and decay without a continual influence, the increase of sanctification cometh into the Soul by the increase of saving knowledge, 2 Pet. 1. 2. Grace be multiplied unto you through the knowledge of God, and of Jesus Christ our Lord. The more we grow thriving in knowledge, the more we grow in grace, and the heart and life is more engaged. As we learn somewhat more of God in Christ, our awe and love to him is increased. Eph. 4. 20, 21. Ye have not so learned Christ▪ if so be that you have heard him, and been taught of him as the truth is in Jesus; that is, if ye are taught and instructed by Christ himself in the Truth. It is not every sort of hearing Christ or knowledge which will do us good. Many learn him, and know him, who abuse that knowledge which they have of him: but if he effectually teach us by his spirit, then our knowledge is practical and operative, we will practice what we know, be careful to please God in all things.

4. From the temper of a gracious heart: a taste of this knowledge will make us desire a further supply, that we may be taught more, and the Soul may be more sanctified: therefore doth David deal, with God for the increase of saving knowledge. We are contented with a little taste of heavenly Doctrine, but holy men are not so: show me thy mind, let me see thy Glory, Hos. 6. 3. then shall we know, if we follow on to know the Lord. They are for growth as well as truth, they experimentally know how good God is, and the more they know him, the more they see their Ignorance, and that there is more behind to be known of him. Before they had but a flying report of him, now they are acquainted with him, and have a nearer inspection into his ways, and this is but little in comparison of what they desire. We are bidden, 2 Pet. 3. 18. T •… grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. Present measures do not satisfy them, they must grow in knowledge, as grow in grace, more love to Christ, more delight in his ways.

III. Prop. In asking any spiritual gift we are encouraged by the bounty and mercy of God. David signifieth both.

1. His bounty or benignity, or that free inclination which is in God to do good to his Creatures.

2. His mercy respects the Creature as affected with any misery. Mercy properly is a proneness to succor and relieve a man in misery notwithstanding sin. Now the larger thoughts of mercy, the more hope, partly because we have no plea of merit, and therefore mercy is the Fountain of all the good which cometh to us from God. We cannot come to him as a Debtor, and therefore we must come to him as a free Benefactor. Wherewith can we oblige God? We have nothing to give to him, but what is his own already, and was first received from him, all things come of thee, and of thine own have we given thee, 1 Chron. 29. 14. We pay the great Governor of the World out of his own Exchequer. The Apostle maketh the challenge, Rom. 11. 35. Who hath given him first, and it shall be recompensed to him? The Sun oweth nothing to the Beam, but the Beam all to the Sun; the Fountain oweth nothing to the Stream, but the Stream hath all from the Fountain: so we have all from God, can bring nothing to him which was not his before, and came from him. Partly because there is a contrary Merit, an ill-deserving upon us, for which he might deny us any farther Mercies; Psalm 25. 8. Good and upright is the Lord: and therefore he will teach sinners in the way. If the Sinner be weary of his wandering, and would be directed of the Lord for the time to come, God is upright, he will not mislead us; and he is good, will readily lead us in a right Path. Sin shall not obstruct our Mercies, and therefore must not keep the penitent supplicant back from confidence to be heard in his Prayer, when he would be directed in the ready way to Happiness. You would fain be reduced to a good Life after all your straying, humbly lay yourselves at God's feet; 1 Kings 20. 31. We have heard that the Kings of the house of Israel are merciful Kings: let us, I pray thee, put sackcloth on our Loins, and ropes upon our Heads, and go out to the King of Israel; peradventure he will save thy life. If God were most tenacious, we have cause to beat his Ears continually with our Suits and Supplications, such is our want: but he is good, and ready to guide poor Creatures; nay, he is merciful: and former Sins shall be no obstruction to us, if at length we are willing to return to our Duty.

IV. Prop. The universal Experience of the World possesseth all men's minds with this apprehension, that God is a merciful God. The Earth, O Lord, is full of thy Mercy: the World and everything therein sets forth his Goodness to us. The same is said in other places, Psalm 33. 5. The Earth is full of the goodness of the Lord. If Earth, what is Heaven? Psalm 145. 9. His tender Mercy is over all his works.

1. Let us see that every Creature is a Monument and Witness of God's Mercy and Goodness, things animate, and inanimate; the Heavens and Earth, and all things contained therein declare that there is a powerful, wise, and good God. There is no part of the World that we can set our Eyes upon, but it speaketh Praise to God, and the thoughts of his Bounty to the Creatures, especially to Man: for all things were either subjected to Man's dominion, or created for his use and benefit. If we look to the Heavens, all serveth for the use and benefit of Mankind; Psalm 8. 3, 4. When I consider thy Heavens, the work of thy fingers, the Moon and the Stars which thou hast ordained; What is man that thou art mindful of him? and the son of man, that thou visitest him? The lowest Heaven affordeth us Breath, Winds, Rain; the middle, or second Heaven affordeth us Heat, Light, Influence; and the third Heaven an eternal Habitation if we serve God. In Earth all the things daily in our view speak to God's praise, if we had the leisure to hear them: these Creatures and Works of his that are daily in our view represent him as a merciful God. This is the Lesson which is most legible in them, whether we sit at home in our Houses, or go abroad, and consider Land or Water. Go to the animate Creatures, the Beasts of the Field, Psalm 36. 6. Thou preservest Man and Beast. Job. 12. 7, 8. But ask now the Beasts, and they shall teach thee; and the Fowls of the Air shall declare unto thee: Or speak to the Earth, and it shall teach thee; and the Fishes of the Sea shall declare unto thee. Who knoweth not in all these, that the hand of the Lord hath wrought this? His Providence reacheth to an innumerable multitude of Creatures, giving them Life and Motion, and sustaining them, and relieving their Necessities, and doth largely bestow his Blessing upon them according to their Nature and Condition. And this Goodness of God shineth forth in all his Creatures; not only what he doth to them themselves, but in what he doth about them for Man's sake: they were defiled with Man's Sin, and therefore he might in justice have abolished them, or made them useless to Man, or Instruments of his Grief; but they are continued for our Comfort that we might live in a well-furnished World. Now come to Man himself, good, bad, wicked, godly: His Sun shineth, his Rain falleth on the evil and good, just and unjust, Matth. 5. 44. great Mercy is still continued to the fallen Creature, even to the impenitent; Acts 14. 17. Nevertheless he left not himself without witness, in that be did good, and gave us rain from Heaven, and fruitful seasons, filling our hearts with food and gladness. What was God's Witness, 〈 in non-Latin alphabet 〉 , he doth good, much patience is used, men's Lives continued while they sin, and means vouchsafed for their reclaiming. Food, Raiment, Friends, Habitations, Health, Ease, Liberty afforded to them, and all to show that we have to do with a most mercisull God, who is willing to be reconciled to the sinning Creature. Go to the godly, and what is all their Experience but a constant course of Mercy? David 's admiration declares it, Psalm 139. 17. How precious are thy thoughts to me, O Lord? how great is the sum of them? if I should count them, they are more in number than the sand: He was in a maze when he thought of the various dispensations of God's Providence, there was no getting out. The Lord filleth up his Servants lives with great and various Mercies even in their Warfare and Pilgrimage here in this World; abundance of invaluable Mercies, that if we do but consider what we do receive, we must needs be confirmed in this Truth by our own Senses. Every thing is a mercy to a Vessel of Mercy.

2. Wherein God expresseth his Mercy to them in Creation and Providence.

1. In creating them: it was great Mercy, that being infinitely perfect in himself from all Eternity, and so not needing anything, he took the Creatures out of nothing, which therefore could merit nothing, and communicated his Goodness to them; for thy pleasure they are, and were created, Revel. 4. 11.

2. In preserving and continuing them so long as he seeth good: the Heavens continue according to his Ordinance, the Beasts, and Fowls, and Fishes continue according to his pleasure: all the living Creatures need many things for their daily sustentation which their Creator abundantly supplieth to them, and therefore the whole Earth is full of his Mercy. One Creature the Scripture taketh notice of, Luke 12. 24. Consider the Ravens, for God feedeth them. And Again, Job 37. 41. He feedeth the young Ravens when they cry and wander for lack of meat. And Psalm 147. 9. He giveth to the Beast his food, and to the young Ravens which cry. Why is the Raven made such an instance of Providence above other Fowls, or other living Creatures, some say it is Animal sibi rapacissimum, others other things, 〈 in non-Latin alphabet 〉 , casts its young out of the Nest as soon as they are able to fly, and put to hard shifts for themselves; all this showeth his Mercy, how ready he is to supply the miserable.

V. Prop. His Goodness to all the Creatures should confirm his People in hoping for saving Grace, or spiritual good things. Why, all the business will be to show you the force of this Argument, and that it is a prop to Faith.

1. We may reason from the less to the greater, our Lord hath taught us so for food and clothing; Matth. 6. 28, 29, 30. And why take ye thought for raiment? Consider the Lilies of the field how they grow; they toile not, neither do they spin: And yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven; shall he not much more clothe you, O ye of little faith? From Fowls and Lilies, they have no arts of tilling, spinning, are not of such account with God as Mankind, as his People. So for Protection, Matth. 10. 29, 30, 31. Are not two Sparrows sold for a farthing? and one of them shall not fall to the ground without your Father: But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many Sparrows. The Reasoning is good, if he hath Mercy for Kites, he hath also for Children; who are not only in a higher rank of Creatures, but in a renewed Estate, and reconciled to him by Christ become his Friends and Children, whom he tendereth as the apple of his Eye, much more when they come for spiritual Benefits pleasing to the Lord; 1 Kings 3. 9, 10. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? And the speech pleased the Lord, that Solomon had asked this thing. Now all these amount to a strong probability, if not a certainty. It is a mistake to think that Faith only goeth upon Certainties; no, sometimes it is mightily encouraged by Probabilities. These must not be left out; for if I want any spiritual Blessing is it not a great encouragement to remember God's merciful Nature shining forth in all his Works? if kind to his Creatures, will he not be kind to me? if he causeth his Sun to shine upon the Wicked, will he not lift up the light of his Countenance upon my Soul? if his Rain fall upon their Fields, will he not let the Dew of his Grace fall upon my barren Heart? Though the Argument be not absolutely and infallibly conclusive, yet here is such a concurrence of Probabilities that we should go and try what he will do for our Souls.

2. They in their rank have their supplies, and we in our rank have our supplies; therefore his kindness to all Creatures should encourage new Creatures to expect their help from him: for God doth good to all his Creatures according to their necessity and capacity; his giving them supplies convenient for them, is a pawn of God's pleasure to bestow upon his Servants greater gifts than these. All things that look to God have necessaries provided for them according to the condition of their Nature; and therefore if you have another Nature, and besides the good things of this Life do need the good things which belong to the Life to come, he will give us gifts and graces as he giveth them their food: for these are as necessary for this kind of life as food for that. As they in their rank find Mercy, so we in ours; his general Goodness confirmeth us in expecting these more special Favors. For as there is a general Benignity to all Creatures, so there is a special to his Children; Psam 36. 6, 7. Thou preservest Man and Beast. How excellent is thy loving kindness, O Lord! therefore the Children of men put their trust under the shadow of thy wings. His common kindness and his special love are often compared together; they agree in this that both come from a good God. Therefore the Argument holdeth strong, if good to all Creatures, then good to new Creatures. Why should we think that he would not show his Goodness to us also? Again, they agree in this, that in doing good God doth not consider the worthiness of the Creature, but his own Goodness and Self-inclination to preserve what he hath made; as he did not disdain to give Life to the meanest Creatures, so he doth not disdain to preserve them; as they had their Life from him at first, so they have their Life still in him, the poorest Worm not excepted. Not a Worm, not a Gnat, not a Fly but tastes of God's Bounty. God disdaineth not to look after the most abject things. So the plea of unworthiness lieth not in bar against the new Creature, for necessary supplies God giveth out of his own goodness. Now they differ in the kinds of the Mercy, one common, the other saving; and the special subjects of them, one is to all Creatures, the other is to God's peculiar People; and in the manner of conveyance, the one floweth in the Channel of common Providence, the other is conveyed to us by the golden Pipe of the Mediator. Well then, the Creatures have their Mercies, and Wicked men their Mercies, have that they prize and value; and the People of God have also what they prize and esteem.

3. God doth good to everyone according to their necessity and capacity: He doth not give meat to the Trees, nor stones to the Beasts, but provideth food and nourishment convenient for them: so to his People according to their condition of Nature, and special capacity. The general capacity is the condition of their Natures, the special capacity is want or earnest desire: if we extremely need or earnestly desire these Blessings, then we may reason from God's general Goodness to all the Creatures, to that special act of Goodness which we expect from him. Pray mark how God's general Goodness is expressed, Psalm 145. 15, 16. The eyes of all things wait upon thee, and thou givest them their meat in due season: Thou openest thy hand, and satisfiest the desire of every living thing. He keepeth a constant eye of Providence, and if the desire be great, he doth not frustrate the natural expectation of hungry Creatures, but giveth them that sort of Food which is fit for them. Now God expecteth the same from New Creatures, if necessity and vehement desire meet; he promises supply, open thy mouth wide, and I will fill it, Psalm 81. 10. and Psalm 145. 19. The Lord will fulfil the desire of them that fear him, he also will hear their cry, and will save them. The Beasts mourn and cry in their kind, we pray and cry in our kind. Needy desires will be heard; he is in a capacity to receive spiritual Blessings who is sensible of their Necessity, for the Happiness of his immortal Soul; and doth prize and value them, and earnestly desire them. The Man of God was under a Necessity, for he apprehended himself miserable, and at a loss without it; for he desired no other Mercy. A gracious Heart cannot be satisfied with low things; be thus affected, and then this Argument will be of use to you.

Use 1. Is for Reproof: Since God is so merciful, how much are they to blame,

1. Who render themselves uncapable of the benefit of Mercy by Impenitence persisted in against the means of Grace? They slight his common Mercy, and cut off themselves from his saving Mercy. Abused Goodness will be destructive; Rom. 2. 4, 5. Or despisest thou the riches of his goodness, and forbearance, and longsuffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous Judgment of God.

2. The Stupid and Senseless which do not take notice o •… the Mercy of God which shineth forth in all the Creatures. A Man can turn his Eye nowhere, but in every place and quarter of the World he shall see plain Testimonies of God's Mercy: but alas, how much of this is lost and past over for want of observation! Isa. 1. 3. The Ox knoweth his Owner, and the Ass his Masters Crib; but Israel doth not know, my People doth not consider. All this Goodness was left in the Earth to invite our minds and hearts to God; therefore as the Be sucketh honey out of every Flower, so should we still dwell on the thoughts of God's goodness represented to us in everything we see and feel.

3. Those that think of God's Mercy with extenuating and diminishing thoughts, do not raise their Hopes and Confidence by a serious reflection upon that ample discovery which he hath made of it in all his Works: if God be good to all his Creatures, why should we be left out of the number? surely God will not be backward to those that earnestly desire his Grace; therefore those that deject themselves, that say, God will not hear me or regard my Prayers, are to be condemned.

Use 2. Information, the lively light of the Spirit is a special Mercy. Our Misery lieth in the ignorance of God, and the transgression of his Law; our Happiness in being enlightened and sanctified by the spirit of Wisdom and understanding. It is God's great gift, Ier. 24. 7. I will give them an heart to know me, that I am the Lord, and they shall be my People, and I will be their God: for they shall return unto me with all their heart.

Use 3. To exhort you to cherish in your Souls good thoughts of God, and the fullness and largeness of his Bounty and Mercy. The Devil seeketh to weaken our Opinion of God's goodness; he thought to possess our first Parents with this conceit that God was envious, so to draw them away from God. It will be of use to you,

1. In all afflictive Providences. Those who are poor and destitute, or in prison and banishment, or bereft of Children, or oppressed with guilty fears, or assaulted with any other Calamity; Job 13. 15. Though he slay me, yet I will trust in him; still he is a good God. Here is the glory of Faith, To believe him as a gracious Father, when we feel him as an Enemy. Satan will be sure to put in upon these occasions, To tell you that God is an Enemy, harsh, severe, implacable in his dealings, one that regardeth you not in your misery, that giveth you no rest nor respite in your Troubles. If he did not hate you, how could he deal thus with you? And so striketh a Terror into the minds of men, that they are afraid of nothing so much as of God, and of coming to him by Christ. No, God is Love. A Father when he frowneth, as well as when he smileth, Heb. 12. 10. He verily chastiseth us for our profit. And we are chastened of the Lord, that we may not be condemned with the World. And in reason should it not be so? did your Parents hate you because they were careful of your breeding, and sometimes corrected you for your faults? There is more of Compassion than Passion in his severest strokes. He hath the Bowels of a Mother, but yet the Wisdom of a Father. His Love must not be exercised to the prejudice of his other Attributes. He that pulleth you out of a deep gulf, though he breaketh your Arm in pulling you out, doth not he love you? God is Love, and the giver of all good things.

2. It is a great motive to Repentance. As the Prodigal thought of his Father, so should we return; Ier. 3. 12. Go, and proclaim these words toward the North, and say, Return thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you: for I am merciful, saith the Lord, and I will not keep anger forever. Come, lie at his Feet, see what infinite Love will do for you; 1 Kings 20. 31. We have heard that the Kings of the House of Israel are merciful Kings. When you first begin with God, this is an argument and ground of Comfort, much more when you renew your Repentance. Hard thoughts of God keep us off from him, but his loving and merciful Nature inviteth us to him.

3. It sweetens the Duties of Holiness; 1 John 5. 3. This is the love of God, that we keep his Commandments: and his Commandments are not grievous. This makes our resistance of Sin more serious, Ezra 9. 13. Seeing thou our God hast punished us less than our Iniquities deserved, should we again break thy Commandments?

4. To quicken and enliven your Prayers for Grace: you have to do with a merciful God, Psalm 145. 19. He will fulfil the desires of them that fear him: he also will hear their cry, and will save them.

SERMON LXXIII.

THE Addresses that are made to God in this Psalm are mostly Prayers. While we are in the World we are compassed about with divers necessities and wants, but yet there is an intermixture of Thanksgivings. We must not always be complaining, but sometimes giving of thanks. David was often exercised with various Calamities, but as soon as he got rid of any danger, or obtained any deliverance, he is ready with his Thanks and Praises. Blessed will that time be when our Mournings are altogether turned into Triumphs, and our Complaints into Thanksgivings: but now here in the World Gratulation should not wholly be shut out, but find a room in our Addresses to God, as well as acknowledgments of Sin, and supplications for Grace. None have to do with God but they find him bountiful, and there is no reason but present Mercies should be acknowledged. In this Verse you have the working of a thankful Soul, sensible of the Benefits already obtained in Prayer, and making hearty acknowledgment of them to God. Thou hast dealt well with thy Servant, O Lord, according to thy Word. Observe

• 1. An acknowledgment of some Benefit bestowed. Thou hast dealt well with thy Servant.
• 2. The way in which it was bestowed, according to thy Word.

1. An acknowledgment of some Benefit bestowed. In it observe

• 1. The Party giving, Thou, O Lord.
• 2. The Act of Bounty generally expressed, Thou hast dealt well.
• 3. The Party receiving, with thy Servant.

The Fountain of all that we have is the Goodness and Fidelity of God, the Promise is the Channel and Pipe by which it is conveyed to us, and the Object is God's Servant. When all these concur, how sweet is it! A good God is ready to show us Mercy, and this Mercy assured to us by Promise, and God's Servants capacitated to receive Mercy. There is an excellent Cause, which is the Benignity of God; a sure Conveyance, which is the Promise of God; and a prepared Object, who are the Servants of God.

1. The Party giving is God himself; all good is to be referred to God as the Author of it.

2. The Benefit received is generally expressed, Thou hast dealt well; some Translations out of the Hebrew, bonum fecisti, thou hast done good with thy Servant; the Septuagint, 〈 in non-Latin alphabet 〉 , thou hast made goodness to or with thy Servant: out of them the Vulgar bonitatem fecisti. Some take this clause generally, whatever thou dost for thy Servants is good; they count it so, though it be never so contrary to the interest of the Flesh: Sickness is good, loss of Friends is good, and so is Poverty and loss of Goods to an humble and thankful Mind. But surely David speaketh here of some supply and deliverance wherein God had made good some Promise to him. The Jewish Rabbies understand it of his return to the Kingdom, but most Christian Writers understand it of some spiritual Benefit, that good which God had done to him: if anything may be collected from the subsequent Verses it was certainly some spiritual Good. The Septuagint repeat 〈 in non-Latin alphabet 〉 twice in this and the following Verse, as if he acknowledged. the benefit of that good Judgment and Knowledge of which there he beggeth an increase. It was in part given him already, and that learned by Afflictions in the third Verse of this Portion. Before I was afflicted I went astray, but now I have learnt thy Word. Now there go on to increase this Work, this Goodness which thou hast shown to thy Servant.

3. The Object, to thy Servant: it is an honorable comfortable Style, David delighteth in it. God is a bountiful and a gracious Master, ready to do good to his Servants, rewarding them with Grace here, and crowning that Grace with Glory hereafter. Heb. 11. 6. He that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him.

2. The manner how this is assured and brought about, according to thy Word: that Word which is the encouragement of our Prayer, is the Rule of God's Proceedings: Some things are given by a common Providence, other things are given us as Servants of God, or according to the Promises that are made us in the Word.

• 1. Doctr. That God doth good to his Servants.
• 2. Doctr. That the good which God hath done for us should be thankfully acknowledged.
• 3. That in our thankful Acknowledgments we should take notice of God's Truth, as well as his Benignity and Goodness.

1. Doctr. That God doth good to his Servants, David giveth us here his own Experience, and everyone that is a Faithful Servant of God may come in with the like acknowledgements; for what proof God giveth of his Goodness to any one of his Servants, it is a Pledge of that Love, Respect, and Care that he beareth towards all the rest. Jacob acknowledgeth the same, Gen. 33. 11. The Lord hath dealt graciously with me: That was his account of Providence.

1. From the inclination of his own nature, Psalm 119. 68. Thou art good, and thou dost good. The Psalmist concludeth this Act from his nature. The Sun doth not more naturally shine, nor fire more naturally burn, nor water more naturally flow, than acts of Grace and Goodness do naturally flow from God. If there be anything besides Benefits in the world, the fault is not in God, but in us, who by sin provoke him to do otherwise.

2. The obligation of his Promise, so this Good cometh in as a Reward, according to the law of his Grace, he hath engaged himself by his Promise to give us all good things. Psal. 84. 11. The Lord God is a sun and a shield, the Lord will give grace and glory, no good thing will he with-hold from them that walk uprightly. Psalm 34. 9, 10. Oh fear the Lord ye his Saints, for there is no want to them that fear him. The young lions do lack, and suffer hunger, but they that seek the Lord shall not want any good thing. Therefore it is said, Micah 2. 7. Do not my words do good to him that walketh uprightly? The words saying good is a doing good, when it is said it may be accounted done, because of the certain performance of what is said.

3. The preparation of his People, his Servants are capable: God is good, and doth good, modo non ponatur obex, except we tie his hands, and hinder our own mercies. There are certain laws of commerce between God and his Creatures; so between God and Man, he meeteth us with his Blessings in the way of our Duty. Amos 6. 12. Shall horses run upon the rock, will one plough there with oxen? Some ground is uncapable of being ploughed, some are morally uncapable of having good done to or for them: but when the Creature is in a capacity, God communicateth his goodness to them, dealeth with men as they deal with him. Psalm 18. 25, 26. With the merciful thou wilt show thyself merciful, with an upright man thou wilt show thyself upright, with the pure thou wilt show thyself pure, with the froward thou wilt show thyself froward: so Psalm 125. 4. Do good to those that be good, and to them that are upright in their hearts. God is and will be gracious and bountiful to all those that continue faithful to him, and will never leave any degree of goodness unrewarded, the covenant shall not fail on his part.

Use 1. Let us be persuaded of this Truth, it is one of the first things in Religion. Heb. 11. 6. He that cometh to God, must believe that he is, and that he is a Rewarder of them that diligently seek him. Next unto his Being his Bounty, or else our Religion will be cold, or none at all. Many conceive amiss of God, and draw an ill picture of him in their minds, as if he were hard to be pleased, always frowning: did we look upon him as one that is Good, and willing to do good, we would have less backwardness to Duty, and weariness in his Service. Satan drew off the hearts of our first parents from God by vain surmises, as if he were severe and envious. Gen. 3. 5. God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God's knowing good and evil. This first battery was against the persuasion of God's goodness and kindness to Man, which he endeavoreth to discredit; yea, God's People may have the sense of his Goodness strangely weakened. David is fain with violence to hold the conclusion which Satan would fain wrest out of his hands. Psalm 73. 1. Truly God is good to Israel, even to such as are of a pure heart: therefore we had need to fortify our hearts, and forearm ourselves with strong consolations and arguments.

1. He doth good to his enemies, and therefore certainly he will much more to his Servants; He is good to all, Psal. 145. 9. The Lord is good to all, and his tender mercies are over all his works. The Heathens had experience of it. Acts 14. 17. Nevertheless he left not himself without witness in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. And will he be unkind to his Servants, to whom he is engaged by Promise? it cannot be.

2. Consider Christ's Reasoning. Mat. 7. 11. If ye then being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? God will not deal worse with his Children than Men do with theirs; we are natural and sinful Parents, if we have any Faith, or Reason, or Sense, we cannot gainsay this Conclusion; a Father will not be unnatural to his child, the most godless men will love their children, and seek their welfare, and do good unto them; surely our Heavenly Father will supply all our necessities, satisfy all our desires, He is more fatherly than all the fathers in the world can be, all the Goodness in men is but as a drop to the Ocean.

3. Consider, he never giveth his People any discouragement or just cause to complain of him. Micah 6. 3. Oh my People what have I done unto thee, or wherein have I wearied thee, testify against me. Jer. 2. 5. Thus saith the Lord, what iniquity have your Fathers found in me, that they are gone far from me, and have walked after vanities and become vain? Why,

1. His Commands are not grievous, Mat. 11. 30. My yoke is easy and my burden is light; 1 John 5. 3. His Commandments are not grievous; he prescribeth and commandeth nothing but for our good. Deut 6. 24. And the Lord commandeth us to do all the Statutes, to fear the Lord our God for our good always, that he might preserve us alive as it is at this day. That he may with honor perform and make good all that he hath promised. Gen. 18. 19. For I know him that he will command his Children and his Household after him, and they shall keep the way of the Lord to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him. The Obstructions removed and Grace flows out freely.

2. Trials sent by him are not above measure. 1 Cor 10. 13. There hath no temptation taken you, but such as is common to men, but God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it. Isa. 27. 8. In measure when it shooteth forth wilt thou debate with it, he stayeth his rough wind in the day of the East-wind. He dealeth with much discretion and moderation, not according to the greatness of his Power, or the heinousness of their sin, but observeth our strength what we are able to bear.

3. His Punishments are not above Deservings. Ezra 9. 13. Seeing that thou our God hast punished us less than our iniquities deserve. Job 11. 6. Know therefore that God exacteth of thee less than thine iniquity deserveth.

4. He is not hard to be pleased, nor inexorable upon every failing. Mal. 3. 17. And they shall be mine saith the Lord of Hosts in that day when I make up my Jewels, and I will spare them as a man spareth his own son that serveth him. Many think God watcheth occasions to destroy them, or at least to molest and trouble them; no, he passeth by many weaknesses, or else what would become of the best of his Children, pardoneth many sins, where the heart is sincere. 2 Chron. 30. 18, 19. The good Lord pardon everyone that prepareth his heart to seek God, the Lord God of his Fathers, though he be not cleansed according to the preparation of the Sanctuary.

4. If he doth not give them the good things of this world, he giveth them better in lieu of them. While they are here in this world they have those things not only that are good, but make them good, which cannot be said of all the things of this world; they may easily make us worse, but they cannot make us better: He giveth them such things as tend to the enjoyment of the chiefest Good which is Himself. As he is a good God, he pardoneth their sins. Psal. 25. 7. Remember not the sins of my youth for thy goodness sake O Lord. That is one of the effects of his Goodness to them: He directs them in the way of Life, Psal. 25. 8. Good and upright is the Lord, therefore will he teach sinners in the way: He beginneth, carrieth on, and compleateth their Salvation. 2. Thess. 1. 11. Wherefore also we pray always for you, that our God would count you worthy of his calling, and fulfill all the good pleasure of his Goodness, and the work of Faith with power. Thus he giveth the best things, though he deny some common things, which are no arguments of his special Favor; and it is dangerous to have our eyes fastened upon other wants when we have these things, and to repine against God, who hath dealt graciously with us in the higher expressions of his Love.

5. The evil things of this World which are not good in themselves he turneth to good. Rom. 8. 28. All things shall work together for good to them that love God. He is able to bring Light out of Darkness, or give Light in Darkness, or turn darkness into light; to give inward joy and comfort under all calamities, to support and sustain under all heavy pressures, and to deliver out of all distresses.

6. He doth give them so much of the good things of the World as is convenient for them. Psalm 34. 9. Oh fear the Lord ye his Saints, for there is no want to them that fear him. Psal. 84. 11. The Lord God is a Sun and a Shield, the Lord will give Grace and Glory, and no good thing will he with-hold from them that walk uprightly. He giveth Protection when it is necessary. Nahum 1. 7. The Lord is good, a strong hold in the day of trouble, and he knoweth those that trust in him. Ezra 6. 22. The Hand of our God is upon all them for good that seek him. He hath a great inclination to diffuse his Benefits.

7. His doing good is chiefly in the World to come. John 12. 26. If any man serve me, let him follow me, and where I am, there shall also my servant be: if any man serve me, him will my Father honor. Here he is with them in Troubles, there they shall be with him in Glory; here he can put marks of Favor upon them, and distinguish between those that serve him, and those that serve him not, Mal. 3. 17. They shall be mine, saith the Lord, in that day when I make up my Jewels, and I will spare them as a man spareth his own Son that serveth him; there he will manifest his Favor in the face of all the world.

Use 2. To persuade you to become the Servants of God, you will have a good Master if you be what you profess to be. Every Christian should say as Paul did, Acts 27. 23. The God whose I am, and whom I serve. He is God's, and serveth God. 1. He is God's by Creation, for he made him out of nothing. Psal. 109. 3. Know ye that the Lord he is God, it is he that hath made us, and not we ourselves, we are his People and the Sheep of his pasture. Col. 1. 16. All things were created by him, and for him by Redemption. 1 Cor. 6. 20. Ye are bought with a price, therefore glorify God in your Body, and your Spirit, which is God's by Covenant. Isa. 44. 5. One shall say I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. Ezek. 16. 8. I sware unto thee, and entered into covenant with thee saith the Lord, and thou becamest mine. And so voluntarily he is God's; wicked men are God's in right, but against their wills, the Godly are willingly God's. A man will never be hearty in his obedience and subjection, till he look upon himself as God's. See an instance in the Wicked, whose ungodliness and rebellion against God cometh from looking upon themselves as the •… own. Psal. 12. 21. Who have said with our tongues will we prevail, our lips are our own, who is Lord over us. Their time their own, wealth their own, interest their own, Bodies their own, Souls their own, and therefore think they may employ all these things as they please, On the other side, Take an instance of Self-denial, why so careful to serve and glorify God, Rom. 14. 8. For whether we live, we live unto the Lord, and whether we die, we die unto the Lord, whether we live therefore or die we are the Lord's: they have given up themselves to be employed at his Command. 2. Him they serve, How do they serve him? 1. They must serve God with the Spirit as well as the Body. Rom. 1. 9. God is my Witness, whom I serve with my Spirit in the Gospel of his Son. So Phil 3. 3. We are the Circumcision which worship God in the Spirit. Rom. 12. 11. Fervent in Spirit, serving the Lord. Rom. 7. 6. That we should serve in newness of Spirit. When the heart is •… enewed, disposed, and fitted for his fear and service, there is an honest purpose and endeavor to serve him. 2. You must serve him faithfully, devoting yourselves to do his Will, and to seek his Glory: Your intention, trade, and study must be to honor God, and please him, that if it be asked for whom are you at work, for whom speaking or spending your time, whose Business are you doing, you may answer all is for God. If the pleasing o •… the Flesh be their work or scope, they are said to serve their own Bellies. Rom. 16. 18. They that are such, serve not the Lord Jesus but their own Belly. 3. Chearfully, having so good a Master, let us take pleasure in our Work, here is all good; Good Master, good Work, good Wages, certainly the more Good any man findeth God to be, and the more good he himself hath received, the more good he ought to be, the Goodness of God should melt us and awe us. There are two Questions everyone of you should put to yourselves, What hath God done for you? and what have you done for God? When you thus serve God, you may plead it to God, as David, Psal. 116. 16. O Lord, truly I am thy Servant, I am thy Servant. You may expect relief, and protection, and maintenance: Servants have their dole and portion from their Masters hands. Psal. 123. 2. As the eyes of Servants look unto the hand of their Masters, and as the eyes of a Maiden unto the hand of her Mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us. He that doth God's Will shall have his Protection and Blessing; you have a sanctified Interest in all that falleth to your share. 1 Cor. 3. 22, 23. Whether Paul, or Apollo, or Cephas, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is God's. Lastly, God will now and then visibly put some marks of distinction on them. Mal. 3. 18. Then shall ye return, and discern between the Righteous and the Wicked, between him that serveth God, and him that serveth him not. For a while their Glory may be clouded, they may be hardly dealt with in the world, but God hath his times of presenting all things in their own colors; but the chief time of manifestation is hereafter; when the Servants of Christ come to receive their full Reward, then they find him to be a good Master indeed. John 12. 26. If any man serve me, him will my Father honor.

2. Doctr. That the good which God hath done for us should be thankfully acknowledged. We should not be always craving, always complaining, there should be a mixture of thanksgiving. Col. 4. 6. Continue in Prayer, and watch in the same with Thanksgiving; together with the expression of our wants and desires, there must be Thanksgiving for Favors already received.

1. There is a time for all things, for confessing Sin, for begging Mercy, for thankful Acknowledgments; though in every Address to God there should be somewhat of all these, yet at certain seasons one is predominant. In a time when God is offended, Confession of sin, in a time of great wants and straits, Prayer, in a time of great receivings, Thanks. The times that pass over us bring upon us many changes, every change of dispensation must be sanctified by a suitable Duty. As no condition is so bad but a good man can find an occasion of praising God, and trusting in Him; so no Condition so good, but matter of Humbling and Self abasing will arise; yet there are special Occasions that require the one or the other. Opus diei in die suo. James 5. 13. Is any among you afflicted let him pray, is any merry let him sing Psalms. Psal. 50. 15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me.

2. It is a disingenuous spirit to ask Mercy for supplying our Wants, or delivering us from troubles, and not acknowledge Mercy when that supply or deliverance is received. Prayer is a work of necessity, but Praise of mere Duty. Self-love will put us upon Prayer, but the Love of God upon Praise and Thanksgiving; we pray because we need God, we praise because we love God, and have a sense of his Goodness to us. Luke 17. 15. One of them when he saw that he was healed, with a loud voice turned back and glorified God. Most turn back upon the Mercy-Seat, do not give Glory to God when their turn is served.

3. It is for the glory and honor of God that his Servants should speak good of his Name. When they are always complaining, they bring an ill report upon the Ways of God, like the Spies that went to view the Promised Land: But it is a great invitation to others, when we can tell them how good God hath been to us. Psal. 34. 8. Oh taste and see that the Lord is good; blessed is the man that trusteth in him. This doth draw in others to come and take share with us.

4. It is for our profit, the more thankful for Mercies, the more they are increased upon us. As vapors return in showers. The sea putteth out of her fullness into the rivers, and they again refund into the Sea the water received thence. Psal. 67. 5, 6. Let the People praise thee O Lord. Then shall the Earth bring forth her increase. When the Springs are low, we pour in a little water into the Pump, not to enrich the Fountain, but to bring up more for ourselves. It is not only true of outward Increase, but spiritual also. Col. 2. 7. Be ye rooted in the Faith, and abound therein with Thanksgiving. If we give thanks for so much Grace as we have already received, it is the way to increase our store; we do no more thrive in Victory over Corruption, or the increase of divers Graces, because we do no more give Thanks.

5. It prevents many sins, I shall name two.

1. Hardness of Heart. When we are not thankful for Blessings, they prove an occasion to the Flesh, and so our Table is made a snare, Psal. 69. 22. and our welfare a Trap. Men go on stupidly receiving Blessings, but do not acknowledge the Donor; but when we own God upon all occasions, the Creature is sanctified, and the heart kept humble. 1 Tim. 4. 4, 5. Every creature of God is good, and nothing to be refused if it be received with Thanksgiving, for it is sanctified by the word of God and Prayer; an Acknowledgment from whom it cometh.

2. It suppresseth murmuring, and that fretting, quarrelling, impatient and distrustful humor which often showeth itself against God, even sometimes in our Prayers and Supplications. Nothing conduceth more to quiet our Hearts in a Dependance upon God for the future, and to allay our distrusts, discontents, and unquiet thoughts, than a holy Exercise of Thanksgiving. Phil. 4. 6. Be careful for nothing, but in everything by Prayer and Supplication with Thanksgiving let your requests be made known to God. Bless him for favors already received, and you will leave the burden of your Care upon him for the future. God is where he was at first, and what he hath done he can do still.

The Use is, To press us to the serious and frequent discharge of this Duty; it is a Duty very necessary, very profitable, and very delightful; but usually we are backward, are not as careful to render thanks for the enjoyment of Blessings, as we are earnest and importunate in the want of them. It cometh to pass partly by the greediness of our Desires, as a Dog that swalloweth up every bit that is cast to him, and still looketh for more. Vidisti aliquando canem, (saith Seneca) missa à Domino frusta panis aut carnis aperto ore captantem, & quicquid excipit protinus integrum devorat, & semper ad spem futuri hiat. This is an Emblem of us; we swallow whatever the bounty of God throws forth without thanks, and still we look for more, as if all the former Mercies were nothing; therefore are warm in Petitions, but cold, raw, and unfrequent in Gratulations. Partly when we have Mercies, we know not their value by the enjoyment, as much as by the want. 〈 in non-Latin alphabet 〉 , saith Basil. A thing too near the Eye cannot be seen, it darkeneth us with its splendor. God must set things at a distance to make us value them. Therefore we are more prone to complain, than to give thanks. Partly from Selflove, when our turn is served, we neglect God: as the Raven returned to Noah no more, when there was floating Carrion for it to feed upon, Gen. 8. 7. Wants try us more than Blessings, Hos. 5. ult. In their Affliction they will seek me early. Our Interest swayeth us more than our Duty. Partly from a dark legal Spirit which will not own Grace when it is near us; when Christians look altogether in the glass of the Law, to exclude the comfort of the Gospel, and to keep themselves under the rack of perplexing Fears.

To remedy this,

1. Let us acknowledge God in all that we do enjoy: Hos. 2. 8. She did not consider that I gave her Corn, and Oil, and Flax. We are unthankful to God and Man, but more to God. Comforts that come from an invisible hand, we look upon them as things that fall out of course, and so do not praise the giver: therefore let us awaken our hearts to the remembrance of God. Whosoever be the next hand, it is by his Providence; and there is reason he should be praised and owned. It is not he that brings the Present, but he that sendeth it that deserveth our thanks. Beasts will own their Benefactour, Isa. 1. 3. The Ox knoweth his Owner, and the Ass his Masters Crib. And if God be our Benefactour he must be owned and loved. If a Man give us but a small Sum, or a parcel of Land, how do we court him, or observe him! less reason why God should look upon us who is so high. A small Remembrance from a great Prince, no way obliged, no way needeth me, to whom I can be no way profitable, is much valued: and will I not acknowledge God in his gifts? When you were in distress you acknowledged he alone could send you help, and had high thoughts of the Mercy, then what promises did you make? The Mercy is the same now that it was then, therefore you should have the same apprehensions of it.

2. Let us not give thanks by the heap, but distinctly; acknowledge God's Mercies in all cases. Particulars are most affective: let us come to an account for God, and recollect the passages of our Lives, what he hath done for Body and Soul; Psalm 139. 17. How precious also are thy thoughts unto me, O God? how great is the sum of them? What he hath done for us before time, in time, and provided for us when time shall be no more. The beginning of his treaty with us, the progress of his Work, the many failings we were guilty of, his Patience in bearing with us, his Goodness in hearing of us, his giving, forgiving, keeping us from dangers, in dangers, and deliverances out of dangers. What supplies and supports we have had, what visits of love, warnings, awakenings of heart.

3. Let us trace the Benefits we enjoy to the Fountain of them, the Love of God; then we will say, Psalm 138. 2. I will praise thy Name for thy loving kindness and truth. This is not only to drink of the Stream, but of the Fountain; there the Water is sweetest. When we see all this coming from the special Love of God to our Souls. Otherwise God may give in Anger, Hos. 13. 11. I gave them a King in mine anger: as he gave the Israelites meat for their lusts. Isa. 38. 17. Thou hast loved me from the grave; this commendeth all Experiences; maketh us love God again.

4. Compare yourselves with others your betters, who would be glad of your leavings, their Nature, Disposition, Endowments better than yours, yet receive less from God. He hath not dealt so with any Nation. Whence is all this to me? John 14. 22. Lord, how is it that thou wilt manifest thyself to us, and not unto the world? Many would be glad of our Relics.

5. Consider your Unworthiness, Gen. 32. 10. I am not worthy of the least of all the mercies, and of all the truth which thou hast shown unto thy servant. 2 Sam. 7. 18. Who am I, O Lord? and what is my house, that thou hast brought me hitherto? Pride is the cause of discontent. Where all is received freely, there is no cause of discontent, much of giving thanks if we have anything. When we look to desert, we may wonder more at what we have, than what we want. If afflicted, destitute, kept low and bare, it is a wonder we are not in Hell. All this is spoken because men are not thankful. We are eager till we have Blessings, but when we have them, then barren in Praises, unfruitful in Obedience: like little Children, forward to beg Favors, but careless to acknowledge what they have received.

3. Doct. That in our thankful acknowledgments we should take notice of God's Truth, as well as his Benignity and Goodness. David owned the kindness as coming according to his Word. So do the Servants of God observe his accomplishing Promises, Joshua 23. 14. And behold, this day I am going the way of all the Earth, and ye know in all your hearts, and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you, all hath come to pass unto you, not one thing hath failed thereof. So Solomon, 1 Kings 8. 56. Blessed be God that giveth rest to his people Israel according to all that he promised; there hath not failed one word of all his good promise, which he promised by the hand of Moses his Servant. Thus Joshua and Solomon observe how his Word was made good to a tittle; and in the rigor of the letter, he hath not left undone anything, but accomplished all to the full. A great deal of benefit will come by it.

1. For yourselves.

1. Your own Faith will be confirmed by it, when you see that God is as good as his Word, and bestoweth upon us the utmost that any Promise of his giveth us to hope for: it is dictum factum with God, he is no more liberal in Word than in Deed. Look as it confirmeth our Faith in the truth of the Threatenings, when we are punished as our Congregation hath heard, Hosea 7. 12. they that would not believe their danger, are made to feel it: So our Faith in the Promise. God showeth what he will be to his Servants, and after a little waiting they find it to be so. Wait but a little while, and you shall find the effect of the Promises, Psalm 56. 8. In God I will praise his word, in the Lord I will praise his word. That is, I have great cause to take notice of the promise; to a Believer it is as good as Performance. So Psalm 19. 9. The Iudgments of the Lord are true, and righteous altogether. Former experience begets confidence for the time to come. The Lord doth not deceive us with vain Words, there is an effect in them, I shall find it; what God saith, he doth.

2. Your Comfort is increased: receiving things in a way of Promise sweeteneth a Blessing. It is good to see whence things come to us, from the Bounty of common Providence, or from the Promises of the Covenant. There is a Providential right, and a Covenant right. Devils hold their Beings by a Providential right, but the Saints their Blessings by Covenant. The Promise is made to God's Servants, and the Mercy conveyed by the Promise is sanctified: 1 Cor. 3. 23. All are yours, and ye are Christ's, and Christ is God's. 1 Tim. 4. 3. They are to be received with thanksgiving of them that believe, and know the truth. Believers are called Heirs of Promise: Some Blessings the very Nature of them showeth whence they come; but in others as the deliverances and comforts of this Life, the Tenour of them is more comfortable than the Mercies themselves: to have them not only from God's Hand, but Heart. Wicked men have them as their Portion, you as Helps to your better Portion: Heirs of Promise is an honorable Title and Relation. Such Blessings are from Love, and for our good.

2. As to others; you will invite, encourage, and strengthen them in believing. You are Witnesses of his Fidelity; Psalm 18. 30. As for God his way is perfect, the word of the Lord is tried. I can assure you I have found more than Letters and Syllables in a Promise, it is a tried Word; I can tell you what God hath done for my Soul.

Use. Let us look to the accomplishment of these Promises, and trust God the more for the future. Make much of Promises, Heb. 11. 13. These all died in Faith, not having received the Promises; but having seen them afar off, and were persuaded of them, and embraced them. They are sure Declarations of the purposes of God. God's Purposes are immutable, but Promises declared lay an obligation upon him to keep them. Rejoice in them till performance cometh. Take heed of setting Sense against them; Rom. 4. 18, 19, 20, 21. Who against Hope, believed in Hope, that he might become the Father of many; according to that which was spoken, So shall thy seed be: And being not weak in Faith; he considered not his own Body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: He staggered not at the Promise through unbelief; but was strong in Faith, giving glory to God: And being fully persuaded, that what he had promised, he was able also to perform. Naturally Men are all for having before them; take heed of hast, Psalm 116. 11. I said in my hast all men are liars. Psalm 31. 22. I said in my hast I am cut off from before thine eyes.

SERMON LXXIV.

THE Man of God had acknowledged that God had done good for him, now he beggeth the continuance of his Goodness. God that hath shown mercy, will show mercy; his Treasure is not spent by giving, nor hath he the less for communicating to the Creature. Man will say, I have given you already, why do you trouble me anymore? but God upbraideth no man: the more frequent our Suites are for Grace, the more welcome we are. Thou hast done good for thy Servant; and now again, Teach me good Judgment, and Knowledge: for I have believed thy Commandments.

In the words observe

• 1. The Blessing asked, Teach me good Judgment, and Knowledge.
• 2. The Reason urged, for I have believed thy Commandments.

I begin with the Prayer or Blessing asked, Teach me good Judgment, and Knowledge. Let us consider a little the different Translation of this Clause: the Septuagint hath three words 〈 in non-Latin alphabet 〉 , Goodness, Discipline, and Knowledge: others Bonitatem gustus & scientioe doce me, teach me Goodness of Taste, and Knowledge: Vatablus bonitatem sensus, Ainsworth learn me Goodness of Reason, and Knowledge. In the Original Hebrew 〈 in non-Latin alphabet 〉 the Hebrew word signifieth Taste or Savour, so it is translated Psalm 34. 8. Oh taste and see that the Lord is good. The word also signifieth Behaviour, as Psalm 34. Title; A Psalm of David when he changed his Behaviour before Abimelech. For a man is tasted by his carriage, and some think it may mean goodness of inclination or manners. I think we fitly translate it Judgment, it being coupled with a word that signifieth Knowledge. Taste by a Metaphor from the bodily sense being applied to the Mind, as Meats are discerned by the Taste, so things by the Judgment; and so that which David beggeth here is a good or exact Judgment, or the faculty of judging well.

SERMON LXXV.

THIS latter Clause may be considered absolutely, or relatively; in itself, or as it containeth a Reason of the foregoing Petition.

First, Absolutely, These words deserve a little consideration, because Believing is here suited with an unusual Object: had it been, for I have believed thy Promises, or, obeyed thy Commandments, the sense of the Clause had been more obvious to every vulgar Apprehension; to believe Commandments, sounds as harsh to a common Ear, as to see with the Ear, and hear with the Eye. But for all this, the Commandments are the Object; and of them he saith not I have obeyed, but I have believed. To take off the seeming asperity of the Phrase, some Interpreters conceive that Commandments is put for the Word in general; and so Promises are included, yea, they think principally intended, those Promises which encouraged him to hope for God's help in all necessary things; such as good Judgment and Knowledge are: But this Interpretation would divert us from the weight and force of these significant words. Therefore,

1. Certainly there is a Faith in the Commandments, as well as in the Promises, as I shall fully prove by and by.

2. The one is as necessary as the other; for as the Promises are not esteemed, embraced, and improved unless they are believed to be of God, so neither are the Precepts; they do not sway the Conscience as the other do, nor incline the Affections, but as they are believed to be Divine.

3. The Faith of the one must be as lively as the other; as the Promises are not believed with a lively Faith, unless they draw off the heart from Carnal vanities to seek that Happiness which they offer to us; so the Precepts are not believed rightly, unless we be fully resolved to acquiesce in them as the only Rule to guide us in the obtaining that Happiness; and to adhere to them and obey them. As the Kings Laws are not kept as soon as they are believed to be the Kings Laws, unless also upon the consideration of his Authority and Power we subject ourselves to them: So this believing noteth a ready alacrity to hear God's Voice, and obey it; and to govern our Hearts and Actions according to his Counsel and Direction in the Word.