Sermons on Psalm 119

Doctr. That the end of God's afflicting, is to reduce his afflicted and straying▪ People into the right way.

I shall explain the Point by these Considerations.

1. That Man is of a straying nature, apt to turn out of the way that leadeth to God, and to true Happiness. We are all so by nature; Isa. 53. 6. All we like sheep have gone astray. Sheep of all Creatures are exceeding subject to stray, if not tended and kept in the better; unable to keep out of error, and having erred, unable to return. This is the Emblem by which the Holy Ghost would set forth the nature of Mankind. But is it better with us after Grace received? no, we are in part so still. The best of us, if left to ourselves, how soon are we out of the right way? into what sad errors do we run ourselves? Psalm 19. 12. Who can understand his errors? cleanse thou me from secret sins. Since Grace we all have our deviations; though our hearts be set to walk with God for the main, yet ever and anon we are swerving from our Rule, transgressing our Bounds, and neglecting our Duty. Good David had cause to say, Psalm 119. 176. I have gone astray like a lost sheep: Oh, seek thy Servant. We go astray, not only out of Ignorance, but out of perverseness of Inclination: Ier. 14. 10. Thus have they loved to wander, they have not restrained their feet. We have hearts that love to wander; we love shift and change, though it be for the worse; and so will be making excursions into the ways of Sin.

2. This straying humor is much increased and encouraged by Prosperity, which though it be good in its self, yet so perverse are we by nature, that we are the worse for it. That the wicked are the worse for it is clear, Isa. 26. 10. Let favor be shown to the wicked, yet will they not learn righteousness. The Sun-shine upon the dunghill will produce nothing but stinks, and the salt Sea will turn all that falleth into it into salt water; the sweet dews of Heaven, and the tribute of the rivers all becometh salt when it falleth into the Sea. So wicked men convert all into their humor. Neither God's Mercies nor Judgments will have any gracious and kindly work upon them. But if it be well with them, they take the more liberty to live loosely and profanely; the Fear of God which is the great hold-back from all wickedness is lessened, and quite lost in them when they see no change, Psalm 55. 19. Because they have no changes, therefore they fear not God. That little slavish fear which they have, which should keep them back from wandering, is then lost, and the more gently God dealeth with them, the more Godless and secure they are. When they go on prosperously and undisturbedly, the more obdurate ever. But is it not so with the People of God also? Yes verily, David whose heart smote him when he cut off the lap of Saul's garment, when he was wandering in the wilderness, could plott the death of Uriah his faithful servant when he was at ease in his Palace. We lose much tenderness of Conscience, watchfulness against sin, much of that lively diligence that we should otherwise show forth in carrying on the spiritual life, when we are at ease, and all things go well with us. We are apt to indulge the Flesh when we have so many baits to feed it, and to learn how to abound is a harder lesson of the two than to learn how to be abased, Phil. 4. 12. And therefore did not God correct us, we should grow careless and negligent. The beginning of all obedience is the mortification of the flesh, which naturally we cannot endure. After we have submitted and subjected ourselves to God, the Flesh will be seeking its prey, and be rebelling and waxing wanton against the Spirit, till God snatch its allurements from us: Therefore the Lord by divers afflictions is fain to break us, and bring us into order: We force him to humble us by Poverty, or Disgrace, or Diseases, or by domestical crosses, or some incoveniency of the natural and animal life, which we value too much. Besides, our affections to heavenly things languish when all things succeed with us in this world according to hearts desire; and this coldness and remissness is not easily shaken off. Many are like the children of Reuben and Gad, Numb. 32. who when they found convenient pastures on this side Jordan, were content with it for their portion, without seeking ought in the land of Promise. So their desires insensibly settle here, and have less respect to the good of the world to come.

3. When it is thus with us, God seeth fit to send Afflictions. Much of the wisdom of God's Providence is to be observed, Partly in the season of Affliction, in what state and posture of Soul it surpriseth us, when we are wandering, when we most need it, when our abuse of Prosperity calleth aloud for it; when the sheep wander the Dog is let loose to fetch them in again. God suiteth his Providence to our necessities, 1 Pet. 1. 6. For a Season ye are in heaviness if need be. Alas we often see that afflictions are highly necessary and seasonable, either to prevent a distemper that is growing upon us, or to reclaim us from some evil course in which we have wandered from God. Paul was in danger to be lifted up, and then God sendeth a thorn in the flesh: This discipline is very proper and necessary before the disease run on too far. Partly in the kind of Affliction, all Physic doth not work upon the same humor, divers lusts must have divers remedies. Pride, Envy, Covetousness, Wantonness, Emulation have all their proper cures. All sins are referred to three impure Fountains, 1 John 2. 16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the Pride of life is not of the Father, but is of the world. From the lusts of the flesh do arise not only the gross acts of Wantonness, Fornication, Adultery, Gluttony, Drunkenness, which the more brutish and base part of mankind are taken with; but an inordinate love of pleasures, vain company, and vain delights, carnal complacency, or flesh pleasing, wherewith the refined part of the world are too often captivated and bewitched. The lust of the Eyes, Covetousness, and worldly mindedness, produce wretchedness, Rapines, Contentions, Strife, or that immoderate desire of having or joining house to house, field to field, and building up ourselves one story higher in the world: from Pride of life cometh Ambition, lofty conceit of ourselves, scorn and contempt of others, affectation of credit and repute in the world, pomp of having multitude of Servants, or greatness of train, fineness of apparel, and innumerable vanities. Now God that he may meet with his servants when they are tripping in any kind, he sendeth our Afflictions as his faithful messengers to stop them in their Careere, that the flesh may not sail and carry it away with a full and clear gale. Against the lusts of the flesh, he sendeth sicknesses and diseases; against the lusts of the Eyes Poverty, and disappointments in our Relations; against Pride, Disgraces and shame: and sometimes he varyeth the dispensation, for his Providence doth not keep one tenor, and every cure will not fit every humor. All will not work alike upon all, he sendeth that Affliction which is sure to work, he knoweth how to strike in the right vein; thus he cureth Paul 's pride by a troublesome disease. None that study Providence but may observe the wisdom of God in the kind of Affliction, and how suitable it is to the work it is to do; for God doth all things in Number, Weight, and Measure. Partly by the manner how it cometh upon us, by what Instruments, and in what sort: how many make themselves miserable by an imagined cross, and so when all things without are well, their own humors and passions make them a burden to themselves, and when they are not wounded in point of Honor, nor lessened and cut short in Estate, nor assaulted in their Health, nor their Relations diminished and cut off, but are hedged round about with all temporal happiness, there seemeth to be no room or place for any affliction or trouble in their bosoms; yet in the fullness of their sufficiency God maketh them a terror and burden to themselves; either by their own fears, or misconceit, or the false Imagination of some loss or disgrace, God maketh them uncomfortable and full of disquiet; and though they want nothing, yet they are not at ease, yea more troubled than those that are called out to conflict with real, yea the greatest evils. Haman is an instance; he was one of the Princes of the Kingdom of Persia, flowing in wealth and all manner of delights, in degree of Dignity and Honor next the King himself, and flourishing in the hope of a numerous and fair Issue; yet because Mordecai a poor Jew did not do him expected Reverence, all this availeth me nothing, Esth. 5. 19. So soon can God send a worm into the fairest Gourd, and a dissatisfaction into the most flourishing Estate in the world, that men shall have no rest night and day, especially if a spark of his wrath light into the Conscience, Psalm 39. 11. When thou with rebukes dost correct man for his iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah. There is a secret moth that eateth up all their Contentment, they are under terror, discouragement, and want of peace: God teacheth them that nothing can be satisfactorily enjoyed apart from his blessed self. A fire not blown shall consume them, Job 20. 26. partly in the Continuance of Afflictions: God ordereth, taketh off, and layeth on Afflictions at his own pleasure, and as he seeth it conducible to our Profit. Variety of Afflictions may meet together on the best and dearest of God's Children, there being in the best many corruptions both to be discovered, and subdued, and many Graces to be tried. 1 Pet. 1. 6. Wherein ye greatly rejoice, though now for a season if need be, ye are in heaviness through manifold Temptations. And James 1. 2. My brethren count it all joy when ye fall into divers Temptations. One trouble worketh into the hands of another, and the succession of them is as necessary as the first stroke. We often force God to renew his Corrections, ab assuetis nulla fit passio, things to which we are accustomed do not affect us; therefore under a general Affliction there come in many special ones to rub up our sense, and make it work the better. Under public calamities we have a private one, and they come one in the neck of another like waves. When God hath begun he will make an end, and bring his discipline to some more comfortable and perfect issue. In all these things the wisdom of God is to be observed.

4. The Affliction so sent hath a notable use to reduce us to a sense and care of our duty, This is often pressed in the scripture, the fruit of all shall be to take away their sin. Afflictions are compared in Scripture to Fire that purgeth away our dross, 1 Pet. 1. 7. Now for a season if need be, ye are in manifold Temptations, that the Trial of your faith being much more precious than of Gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory at the appearing of Jesus Christ. To the fan that driveth away the chass, Mar. 3. 12. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, but he will burn up the chaff with unquenchable fire. To a pruning hook, that cutteth off the luxuriant branches, and maketh the other that remain the more fruitful, John 15. 2. Every branch in me that beareth not fruit, he taketh away, and every branch that beareth fruit, he purgeth it that it may bring forth more fruit. To Physic that purgeth away the sick matter, Isa. 27. 9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin. To plowing and harrowing of the ground, that destroyeth the ill weeds, and fitteth it to receive the good seed, Ier. 4. 3. Break up your fallow-ground, and sow not among thorns. To the file that worketh off our rust, and the flail that maketh our husk fly off. So Heb. 12. 11. No affliction for the present seemeth joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness to them that are exercised therewith. The Affliction hath a necessary tendency to so comfortable an effect. But because Generals do but beat the air, and do not so well fit themselves in the mind, I shall show you it is either the means of our first conversion, or subservient to the Reformation of those that are converted.

1. It is a means of our first Conversion. How many begin with God upon the occasion of Afflictions? The time of sorrows is a time of loves. The hot furnace is Christ 's workhouse where he formeth the most excellent vessels of Honor and Praise for his own use. Manasseh, Paul, and the Jailor in the Acts, were all chose in the fire, as the Lord saith, Isa. 48. 10. I have chosen thee in the furnace of Affliction, where God began to discover his choice by his working on their Affections. All men are vessels capable of any form, therefore God puts them into the furnace. Most of us are taken in our month, as the Ram that Abraham offered was caught in the thickets. When stout and stubborn sinners are broken with want and distress, then they come to themselves, and think of returning to their Father, Luke 15. 17, 18. And when he came to himself, he said, how many hired servants of my Fathers have bread enough and to spare? and I perish with hunger. I will arise, and go to my Father, &c. Afflictions make us more serious, conscience is then apt to work. Before, we were guided by the wisdom of the flesh, and governed by our carnal Appetite, never minded heavenly things, till God get us under, and then we bethink ourselves. Have you never known any instance in this kind? that whilst they were young, rich, strong, noble, all their humor was for vain pleasure, today hunting, tomorrow hawking, another day feasting, and then brawling, fighting, drinking, carowsing, dancing; all the warnings of Parents, the good counsel of Tutors and Governors, the grave exhortations of Ministers and Preachers will do no good upon them, they are always wandering up and down from God and from themselves, cannot endure a thought of God, of Death, of Heaven, of Hell, of Judgment to come; but when God casts them once into some grievous disease, or some great trouble, they begin to come to themselves, and then they that would hear nothing, understand nothing, despised all grave and gracious counsel given, as if it did not belong to them, scoffed at admonitions, thought the day lost in which they had not acted some sin or other, when the Cross preacheth, and some grievous calamity is upon them, then Conscience beginneth to work, and this bringeth to remembrance all that they have heard before, then they come to themselves, and would fain if they could come to Christ. Sharp Affliction is a sound powerful rousing teacher, Job 36. 8, 9. And if they be bound in fetters, and be holden in cords of affliction, then he showeth them their work, and their transgressions, that they have exceeded. Grace worketh in a powerful, but yet in a moral way, congruously but forcibly, and by a fit accommodation of Circumstances. One place more, Ier. 31. 18. Truly I have heard Ephraim bemoaning himself thus, thou hast chastised me and I was chastised, as a bullock unaccustomed to the Yoke; turn thou me, and I shall be turned, for thou art the Lord my God. Affliction awakeneth serious Reflections upon our ways, therefore take heed what ye do with the Convictions that arise upon Afflictions, to slight them is dangerous. Nothing breedeth hardness of heart so much as the smothering of convictions. Iron often heated grows the harder. On the other side, see they do not degenerate into despair, either the raging despair which terrifieth, or the sottish despair which stupifieth, Ier. 18. 12. They said there is no hope, but we will walk after our own devices, and we will everyone do the Imagination of his evil heart. The middle between both is an holy sensibleness of our condition, which is a good preparation for the great duties of the Gospel. The work of Conversion is at first difficult and troublesome, but pass over this brunt, and all things will be sweet and easy: the bullock at first yoaking is most unruly, and fire at the first kindling casts forth most smoke, so when sin is revived it brings forth death, Rom. 7. 9. For I was alive without the Law once, but when the Commandment came, Sin revived and I died. But yet cherish the work, till God speak peace upon sound terms.

2. It is a great help to those that are converted already. How many are reduced to a more serious lively practice of Godliness by their troubles! We are rash, inconsiderate, unattentive to our duty, but the rod maketh us cautious and diligent. We follow the world not the word of God, the vanities thereof take us off from minding the Promises or Precepts of the word, till the affliction cometh. In short, there is none of us so tamed and subdued to God, but that we need to be tamed more. We are all for carnal liberty, there is a wantonness in us. We are high minded, earthly minded, till God come with his scourge to reclaim us; he chasteneth us for our profit, that we may be partakers of his holiness, Heb. 12. 10. Some lust still needeth mortifying, or some Grace needeth exercising. Our Pride needs to be mortified, or our affections to be weaned from the world. The Almond Tree is made more fruitful by driving nails into it, because that letteth out a noxious gumm that hindereth its fruitfulness. So when God would have you thrive more, he makes you feel the sharpness of affliction. You have heard Plutarch 's story of Jason of Choerea, that had his Imposthume let out by a casual wound. There is some corruption God would let out. We are apt to set up our rest here, and therefore we need to be disturbed, to have the world crucified to us, Gal. 6. 14. that the cumber of the world may drive us to seek for rest, where it is only to be found, and to humble us by outward defects, that we may look after inward abundance, that by being poor in this world, we may be rich in Faith, James 2. 5. and having nothing in the Creature, we may possess all things in God, 2 Cor. 6. 10. and be enlarged inwardly, as we are straitened outwardly. In short, that we may be oftener with God. God sent a tempest after Jonah. Absalom set Joab 's barley-field on fire, and then he came to him, 2 Sam. 14. 30. Isa. 26. 16. Lord in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. Hosea 5. 15. In their affliction they will seek me early. It were endless to run out in discourses of this nature.

5. The Affliction of its self doth not work thus, but as sanctified and accompanied with the Spirit of God. If the Affliction of its self and by its self would do it, it would do so always, but that we see by experience it doth not in its self. It is an evil and a pain that is the consequent and the fruit of Sin, and so breedeth Impatience, Despair, Murmuring, and Blasphemy against God: as it is a legal curse, other fruit cannot be expected of it but reviving terrors of heart, and repinings against the Sovereignty of God. We see often the same Affliction that maketh one humble, maketh another raging; the same Poverty that maketh one full of dependence upon God, maketh another full of shifts and evil Courses whereby to supply his want. No, it is understood of sanctified Crosses when Grace goeth along with them to bless them to us; Ier. 31. 19. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth: After God had wrought a gracious change in him by his afflicting hand, and Spirit working together. So Psalm 94. 12. Blessed is he whom thou chastenest, and instructest out of thy Law: The Rod must be expounded by the Word, and both must be effectually applied by the Spirit. Grace is God's immediate Creature and Production; he useth subservient means and helps, sometimes the Word, sometimes the Rod, sometimes both; but neither doth anything without his Spirit.

6. This Benefit though gotten by sharp Afflictions, should be owned, and thankfully acknowledged as a great testimony and expression of God's Love to us. So doth David to the praise of God. It is a branch that belongeth to the Thanksgiving mentioned v. 65. Thou hast done well with thy Servant, according to thy Word. The first of this octonary. We are prejudiced against the Cross out of a Self-love, a mistaken Self-love; we love ourselves more than we love God, and the ease of the Body more than the welfare of the Soul; and the World more than Heaven; and our temporal Pleasure and Contentment more than our spiritual and eternal Benefit; and therefore we cannot endure to hear of the Cross, much more to bear it. Oh this doth not become men, surely it doth not become Christians! Would you have your Consolation here? Luke 6. your Portion here? Psalm 7. Would you value yourselves by the flourishing of the outward man, or the renewing of the inward man? 2 Cor. 4. 16. Should we be so impatient of the Cross? Afflictions are bitter to present Sense, but yet they are healthful to the Soul: they are not so bitter in present feeling, as they will be sweet in the after-fruits. Now we are greatly unthankful to God, if the bitterness be not lessened and tempered by this fruit and profit. Consider, when are we most miserable? when we go astray, or when we are reduced into the right way? when we are engaged in a Rebellion against God, or when brought into a sense of our Duty? Hosea 4. 17. Ephraim is joined to Idols: let him alone. Let him alone, is the heaviest Judgment that can be laid upon a poor Creature. Providence, Conscience, Ministry let him alone; the case is desperate, and we are incorrigible, when we are left to our own ways. There needeth no more to make our case miserable and sad than to be suffered to go on in Sin without lett and restraint; there is no hope of such: God seemeth to cast them off, and to desert and leave them to their own Lusts. It is evident he mindeth not their Salvation, but leaveth them to the World, to be condemned with the World. Well then, doth God do the Elect any harm when he casts them into great troubles? If we use violence to a man that is ready to be drowned, and in pulling him out of the Waters should break an Arm or a Leg, would he not be thankful? yes saith he, I can dispense with that, for you have saved my Life: So may God's Children bless his Name. Oh blessed Providence! I had been a witless Fool, and gone on in a course of Sin if God had not awakened me. A Philosopher could say, that he never made better Voyage than when he suffered Shipwrack; because then he began to apply himself to the study of Wisdom: surely a Christian should say, Blessed be God that he laid his Chastenings upon me, and brought me to a serious heavenly mind. I should otherwise have been a carnal Fool as others are. Wicked men are left to their own swing. When the case of the Sick is desperate, Physicians let them alone, give them leave to take anything they have a mind unto. The Apostle speaketh much to this purpose, Heb. 12. 6. Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Sharp Afflictions, which in their visible appearance seem tokens of God's Hatred, are rather tokens of his Love. There is a twofold Love of God, Amor benevolentioe & complacentioe, the Love of Good-will, whereby the Lord out of the purposes of his own free Grace doth regenerate us, and adopt us into his Family; and having loved us, and made us amiable, he doth then delight in us. The Text alleged may be expounded of either. Oh then, why do not we more own God in our Afflictions? if he use us a little hardly, it is not an argument of his Hatred, but his Love. Thou darest not pray, Lord let me have my worldly Comforts, though they damn me; let me not be afflicted, though it will do me good; and if thou darest not pray so, will you repine when God seeth this course necessary for us, and taketh away the fuel of our Lusts? Is it not a good Exchange to part with outward Comforts, for inward Holiness? If he take away our quiet, and give us peace of Conscience; our worldly Goods, and give us true Riches; have we cause to complain? If outward Wants be recompensed with an abundance of inward Grace, if we have less of the World, that we may have more of God, an healthy Soul in a sickly Body, it is just matter of Thanksgiving; 3 Ep. John v. 2. I wish above all things, that thou mayst prosper and be in health, even as thy Soul prospereth. We can subscribe to this in the general; all will affirm that Afflictions are profitable, and that it is a good thing to be patient and submissive under them; but when any Cross cometh to knock at our door, we are loath to give it entrance; and if it thrust in upon us, we fret and fume, and our Souls sit uneasy, and all because we are addicted so unreasonably to the ease of the Flesh, the quiet, happiness and welfare of the carnal Life, and have so little regard to Life spiritual.

7. At the first coming of the Affliction we do not see this Benefit so well as in the review of the whole Dispensation. Before I was afflicted, I went astray; but now I have kept thy Word. So Heb. 12. 11. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness, to them which are exercised thereby. There is a perfect opposition, the Root and the Fruit are opposed. Affliction, and the Fruit of Righteousness; the quality of the Root, and the quality of the Fruit: 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the Appearance and the Reality, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 then the Season, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . God's Physic must have time to work; at first it may not be so, or at least not appear; for things are before they appear, or can be observed for the present. We must tarry God's leisure, and be content with his blows, till we feel the benefit of them: it is first matter of Faith, and then of Feeling; though we do not presently understand why everything is done, we must wait. The hand in the Dial doth not seem to stir, yet it keeps its course; while it is passing we see it not, but that it hath passed from one hour to another is evident. So is God's work with the Soul; and spiritual Renovation and increase is not so sensible at the first though it be carried on 〈 in non-Latin alphabet 〉 , day by day, 2 Cor. 4. 16. but in the view of the whole it will appear. What are we the better? doth Sin decay, and what Sin? do we find it otherwise with us than it was before?

8. This Profit is not only when the Affliction is upon us, but after it is over the Fruit of it must remain. Their qualms and pangs most have, Psalm 78. 34 to 37. When he slew them, then they sought him; and returned and inquired early after God: And they remembered that God was their Rock, and the high God their Redeemer. Nevertheless, they did flatter him with their Mouth, and they lied unto him with their Tongues: For their heart was not right with him, neither were they steadfast in his Covenant. Many have a little forced Religion in their Extremities, but it weareth off with their Trouble. Sin is but suspended for a while, and the Devil chained up: they are very good under the Rod, they are frighted to it; but after the Deliverance cometh, the more profane. It is true, many may begin with God in their Troubles; and their Necessities drive them to the Throne of Grace; and Christ had never heard of many, if Feavours, and Palsies, and Possessions, and Blindness, Deafness and Dumbness, had not brought them unto him; thanks to the Disease: but if a course of Godliness begin upon these occasions, and continue afterwards, God will accept it. He is willing to receive us upon any terms. Men will say, you come to me in your Extremity; but he doth not upbraid us, provided we will come so as to abide with him, and will not turn the back upon him when our turn is served: if you do so, take heed, God hath other Judgments to reach you; as John said, Matth. 3. 11, 12. He that cometh after me, is mightier than I, whose shoos I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. So, that which cometh after, is mightier than that which went before; the last Judgment is the heaviest: The Ax is laid to the root of the Tree; therefore every Tree that bringeth not forth good fruit, is hewn down, and cast into the fire, Matth. 3. 10. He will not only lop off the Branches, but strike at the Root; as the Sodomites that escaped the Sword of Chedorlaomer, perished by Fire from Heaven. The Israelites that were not drowned in the Red Sea, were stung to death by Fiery Serpents. As if a man did flee from a Lyon, and a Bear met him; or went into the house and leaned his hand on the wall, and a Serpent bit him, Amos 5. 19. When you avoid one Judgment, you may meet another; and find a stroke where you think yourselves most secure.

Use 1. Let us consider these things, that we may profit by all the Chastenings of the Lord. It is now a time of Affliction, both as to public Judgments, and as to the private Condition of many of the People of God: we have been long straying from God, from our Duty, from one another; it was high time for the Lord to take his Rod in his hand, and to scourge us home again. Upon these Three Nations there is somewhat of God's Three great Judgments, War, Pestilence, and Famine; they are all dreadful. The Pestilence is such a Judgment as turneth Populous Cities into Desers and Solitudes in a short time; then one cannot help another. Riches and Honor profit nothing then, and Friends and Kinsfolks stand afar off. Many die without any spiritual Helps. In War, what Destructions and Slaughters, expense of Blood and Treasure! In Famine you feel yourselves to die without a Disease, know not where to have fuel to allay, and feed the fire which Nature hath kindled in your Bodies. But blessed be God all these are in moderation. Pestilence doth not ragingly spread, the War is at a distance, the Famine only a scarcity. Before God stirreth up all his Wrath, he observeth what we do with these beginnings. Besides, the People of God are involved in an heap of Miseries on all hands; the oppressed dejected Party burdened with jealousies, and ready to be hailed to Prison, and put under restraint. Holy men sometimes have personal Afflictions added to the public Calamities. Jeremiah was cast into the Dungeon when the City was besieged. The Chaff and Grain both are threshed together; but the Grain is besides ground in the Mill, and baked in the Oven. Besides, who thinks of his strayings, and returning with a more severe Resolution to his Duty? If we would profit by Afflictions we must avoid both the faulty extremes; Heb. 12. 5. My Son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. Slighting and Fainting must be avoided.

1. Let us not slight them. When we bear them with a stupid senseless mind, surely that hindereth all Profit. None can endure to have their Anger despised no more than their Love: a Father is displeased when his Child slights his Correction. That we may not slight it, let us consider,

1. Their Author God. We think them fortuitous, from chance, but they do not rise out of the dust, Job 5. 6. Whoever be the Instruments, or whatever be the means, the Wise God hath the whole ordering of it. He is the first Cause, He is to be sought to, He is to be appeased, if we would stop Evil at the Fountain head: for all Creatures willingly or unwillingly obey him, and are subject to his Empire and Government; Amos 3. 6. Is there any evil in the City, and I have not done it, saith the Lord? Isa. 45. 7. I form the Light, and create Darkness; I make Peace, and create Evil: I the Lord do all these things. Job 1. 21. The Lord giveth, and the Lord taketh away.

2. The meritorious Cause is Sin: Lamentat. 3. 39. Wherefore doth a living man complain, a man for the punishment of his Sin? that first brought Mischief into the World, and still continueth it. God never afflicts without a cause; either we need it, or we deserve it; Micah 7. 9. I will bear the indignation of the Lord, because I have sinned against him; until he plead my cause, and execute Judgment for me: he will bring me forth to the light, and I shall behold his Righteousness. We should search for the particular Sins that provoke God to afflict us: for while we only speak of Sin in general, we do but inveigh against a Notion, and personate a Mourning; but those we can charge upon ourselves, are most proper and powerful to break the heart.

3. The end is our Repentance and Amendment, to correct Sin past, or prevent Sin to come.

1. For Correction to make us more penitent for Sin past. We being in a lower sphere of understanding, know things better by their Effects than their Nature; Ier. 2. 19. Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore, and see that it is an evil and bitter thing, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord of Hosts. Moral Evil is represented to us by natural Evil, Pain showeth what Sin is.

2. For prevention of Sin for time to come. The Smart should make us cautious and watchful against Sin; Joshua 22. 17, 18. Is the iniquity of Peor too little for us, from which we are not cleansed to this day, although there was a Plague in the Congregation of the Lord, but that ye must turn away this day from following the Lord? And it will be, seeing ye rebel today against the Lord, that tomorrow he will be wroth with the whole Congregation of Israel. Afflictions also should stir up in us heavenly Thoughts, heavenly Desires, and more lively diligence in the exercise of those Graces which before lay dormant in us, through our neglect. Only I must tell you, that sometimes the Affliction may be merely for prevention, and may go before Sin. God hath always a Cause, but he doth not always suppose a fault in act, but sometimes in possibility; looking into thy Actions or thy Temper, what thou hast done, or wouldst do, to cure or prevent a distemper in thy Spirit, as well as a disorder in thy Conversation.

2. Let us not faint. When the Afflictions sit close and near, then we are apt to fall into the other extreme, to be dejected out of measure. An over-sense worketh on our Anger, and then it is Fretting; or on our Sorrow, and then it is Fainting. The former is the worse of the two, for that is to set up an Anti-Providence; or a being displeased with God's Government, a practical disowning of his Greatness and Justice: all men will acknowledge God is great, yet what Worm is there will submit to him any further than themselves please? We say we deserve nothing but evil from his hands, but yet are madded like wild Bulls in a Net, when the Goad is in our Sides. We say, any other Cross but this. We do not dislike Trial, but this Trial that is upon us. God thought this fittest for us; our murmuring will not ease our trouble, but increase and continue it. Certainly without submission, Troubles will do us no good. Patience worketh Experience, Rom. 5. 4. Fainting, properly so taken, is when we look upon God's Work through a false Glass, and misexpound his Dispensation. God puts forth his hand, not to thrust us off, but pull us to himself; Hosea 5. 15. I will go and return to my place, till they acknowledge their offense, and seek my face: in their Affliction they will seek me early. The very Affliction giveth us hope that he will not let us go on securely in our Sins. It is not our being afflicted and made miserable by trouble which God aimeth at, Lament. 3. 33. He doth not afflict willingly, nor grieve the Children of Men. Nor is it that which we should chiefly be affected with under Afflictions. We should mind another Lesson taught by it, which if we neglect, our sense of Trouble will be but perplexing. It is to subdue Sin, to make us more mindful of heavenly Things, to have our hearts humbled. No Affliction should be counted intolerable which helpeth to purge our Sin. We evidence our love to Sin, if we are overmuch troubled at it, or peevishly quarrel with God. Fainting showeth our weakness, Prov. 24. 10. If thou faint in the day of adversity, thy strength is small.

Use 2. Something concerning the Profit of it: value it, observe it.

1. Value it. What do you count a Profit or Benefit, to slow in Wealth, or excel in Grace? to live in Ease, or to be kept in a holy, heavenly, and humble Frame? Heb. 12. 10. For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Not that we might have the Pelf of this World, but that we might be partakers of his Holiness: it is better to have Holiness, than to have Health, Wealth, and Honor; the sanctification of an Affliction is better than to have deliverance out of it. Deliverance taketh away malum natural, some penal Evil which God bringeth upon us; Sanctification malum morale, the greatest Evil, which is Sin. I am sure this is that which we should look after; Deliverance is God's Work, the Improvement of the Trouble is our Duty: do you mind your Work, and God will not be wanting to do his Part.

2. Observe it, and see how the Rod worketh, what Thoughts it begets in you, what Resolutions it stirreth up, what Solaces you run to, and seek after to this end.

1. In what temper and frame of heart you were when the Affliction surprised you? Usually Affliction treadeth upon the heels of some Sin; if it be open, and in our practice, it discovereth itself; if secret, and in the frame of our hearts, it must be searched after. Usually it is some slightness and carelessness of spiritual and heavenly Things; your hearts were grown in love with the World, you began to neglect your Souls, grew more cold in the Love of God, more formal in Prayer, and indifferent as to your spiritual Estate; you did not watch over your hearts; therefore the holy and jealous God cometh and awakeneth you by his smarting Scourge: the foregoing Distemper observed, will help you to state your Profit.

2. How that is cured by God's Discipline, or what benefit you have gotten by it? You are more diligent in your Duty, careful in your Preparations for a better State. A Christian should be able to give an account of the Methods by which God bringeth him to Heaven. David could give an account, as here, Before I was afflicted, I went astray: but now have I kept thy Word: and verse 71. It is good for me that I have been afflicted, that I might learn thy Statutes: not good that I should be, as accepting the Punishment; but that I have been, as owning the Profit.

Doctr. It becometh all those that have to do with God, to have a deep sense of his Goodness.

• 1. What is God's Goodness.
• 2. How it is manifested to us.
• 3. Why those that come to God should have a deep sense of it.

1. What is God's Goodness. There is a threefold Goodness ascribed by Divines to God.

• 1. His Natural Goodness, which is the natural Perfection of his Being.
• 2. His Moral Goodness, which is the moral Perfection of his Being.
• 3. His Beneficial communicative Goodness, called otherwise his Benignity, which is of chief regard in this place: besides the Perfection and Excellency of his Nature, there is his Will and Self-propension to diffuse his Benefits; the Perfection of his Nature is his natural and moral Goodness, the other his Bounty. All must be spoken to distinctly.

1. God is naturally good. There is such an absolute Perfection in his Nature and Being, that nothing is wanting to it, or defective in it; and nothing can be added to it to make it better. As Philo saith, 〈 in non-Latin alphabet 〉 , the first Being must needs be the first Good; as soon as we conceive there is a God, we presently conceive that he is good; in this Sense it is said, Mark 10. 18. Why callest thou me good? there is none good but one, and that is God. He is good of himself, good in himself, yea, Good itself. There is none good above him, or besides him, or beyond him; it is all from him, and in him, if it be good. He is primitively and originally good, 〈 in non-Latin alphabet 〉 , good of himself, which nothing else is: for all Creatures are good only by participation and communication from God. He is essentially good, not only good, but Goodness itself: the Creatures good is a superadded quality, in him it is his Essence. He is infinitely Good, the Creatures Goodness is but a Drop, but in God there is an infinite Ocean and Sea, or gathering together of Goodness. He cannot be better, he is Summum Bonum, The chiefest Good; other things are good in Subordination to him, and according to that use and proportion they bear to him. He is not good as the Means, but as the End: things good as the Means are only good in order, proportion, measure and respect; but God is absolutely good, beyond God there is nothing to be sought or aimed at, if we enjoy him we enjoy all good to make us completely happy, he is Eternally and Immutably good, for he cannot be less good than he is; as there can be no Addition made to him, so no Substraction, or ought taken from him.

2. God is morally good, that is, the Fountain and Pattern of all that virtuous goodness which is in the Creatures. So Psalm 25. 8. Good and upright is the Lord. And Exod. 33. 19. He said, I will make all my Goodness go before thee, and proclaim my Name. As the Creature hath a natural Goodness of Beauty, Power, Dominion, Wisdom; So it hath a moral Goodness of Purity and Holiness. Accordingly we must conceive in God his Holiness, Purity, Veracity, Justice, as his Moral perfection and Goodness, as his Will is the supreme Pattern and Fountain of all these things in the Creature.

3. God is communicatively and beneficially Good. That implieth his Bounty and Beneficence, or his will and Self-Propension to diffuse his Benefits. It may be explained by these Considerations.

1. That God hath in him whatsoever is useful and comfortable to us. That is one notion we apprehend him by, That he is God All Sufficient, Gen. 17. 1. or that he hath all things at command, to do for us as our necessities shall require, Psalm 84. 11. For the Lord God is a Sun and a Shield, the Lord will give grace and glory, no good thing will he withhold from them that walk uprightly. Gen. 15. 1. Fear not, Abraham, I am thy shield and thy exceeding great reward. The privative and positive part is expressed in both these places, whether we need life or comfort, or would be protected from all dangers bodily or spiritual, why should we seek good out of God? Riches, Pleasures, Honors, they might more happily be had if we could possess all things in God, Ier. 2. 13. My people have committed two great evils, they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. God is the Fountain of all those things which are necessary to give us all good, and defend us from all evil. Possidet possidentem omnia, 2 Cor. 6. 10. As having nothing, and yet possessing all things.

2. That he hath a strong inclination to let out his fullness, and is ready to do good upon all occasions. Thou art good and dost good. Bonum est primum, & potissimum nomen Dei, saith Damascene: The chiefest Name by which we conceive of God is his Goodness. By that we know him, for that we love him, and make our addresses to him: we admire him for his other Titles and Attributes, but this doth first insinuate with us, and invite our respects to him. The first means by which the Devil sought to loosen man from God, was by weakening the conceit of his Goodness, and the great ground of all our commerce with him is that God is a good God, Psalm 100. 4, 5. Enter ye into his courts with praise, be thankful unto him, and bless his name, for the Lord is good, his mercy is everlasting. He presently inviteth the world to come to him, because he is good. As God is All Sufficient in himself, so he is communicative of his riches unto his Creatures, and most of all to his own people: goodness is communicative, it diffuseth itself, as the Sun doth Light, or as the fountain poureth out waters.

3. He is the Fountain of all that good we have or are. We have nothing but what we have from God, James 1. 17. Every good gift, and every perfect gift is from above, and cometh down from the Father of Lights. And Ier. 2. 13. He is called the Fountain of Living waters. As Rivers are supplied by the Sea, so the gathering together of all Goodness is in God. All Candles are lighted at his Torch, there is nothing in the Creature but what is derived from him, Who hath given to him first, and it shall be recompensed to him again? Rom. 11. 35. As the Sun oweth nothing to the Beam, but the Beam oweth all to the Sun, and the Sea oweth nothing to the River, but the River oweth all to the Sea.

4. There will a time come when he will be all in all, 1 Cor. 15. 28. When God will immediately and in a fuller latitude communicate himself to his Creatures, and there will need nothing besides himself to make us happy. Here we enjoy God, but not fully, nor immediately. We enjoy him in his creatures, but it is at the second or third hand, the Creature interposeth between him and us, Hosea 2. 21, 22. And it shall come to pass in that day, I will hear saith the Lord, I will hear the Heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel. In Ordinances it is but a little strength and comfort that we get, such as is consistent with pain and sorrow, it is not full because it is not immediate. A Pipe cannot convey the whole Fountain, nor the Ordinances the Full of God in Christ, only a little supply either as we need, or are able to receive: but then God will be all in all, he will do his work by himself. The narrowness of the means shall not straiten him, nor the weakness of the vessel hinder him to express the full of his Goodness in full perfection.

II. How is his Goodness manifested to us?

1. In our Creation, in that he did raise us up out of nothing to be what we are, and form us after his own Image. God made us not that he might be happy, but liberal, that there might be creatures to whom to communicate himself: our Beings and Faculties and Powers were the fruits of his mere goodness. When God made the world, then was it verified, He is good, and doth good: Gen. 1. For as the goodness of his nature inclined him to make it, so his work was good: after every days work there cometh in his approbation, behold it was good: and when he had made Man, and set him in a well furnished world, and compared all his works together, then they were very good, v. 31. That he still fashioneth us in the womb, and raiseth us into that comely shape in which we afterwards appear, it is all the effect of his Goodness.

2. In our Redemption, therein he commendeth his Love and goodness in providing such a Remedy for lost sinners. There is 〈 in non-Latin alphabet 〉 , Tit. 3. 4. But after that the Kindness and Love of God our Savior towards man appeared. In creation he shown himself 〈 in non-Latin alphabet 〉 , in Redemption 〈 in non-Latin alphabet 〉 . God is brought nearer to us as subsisting in our Nature, 1 Tim. 3. 16. Great is the mystery of Godliness, God manifested in the flesh. And so God had greater advantages to communicate himself to us in a more glorious way by the Redeemer, that we might forever live in the admiration of his Love.

3. In daily Providence, so the goodness of God is twofold.

1. Common and general to all Creatures, especially to Mankind. Psalm 145. 9. The Lord is good to all, his tender Mercy is over all his works. Upon all things and all persons he bestoweth many common blessings, as natural Life, Being, Health, Wealth, Beauty, Strength, and supplies necessary for them. There is none of God's Creatures but taste of his bounty, and have sufficient proof that a good God made them, and preserveth them: the young Ravens, Psalm 147. 9. He giveth to the beast his food, and to the young Ravens which cry. 〈 in non-Latin alphabet 〉 . so the wicked, Mat. 5. 45. He maketh his Sun to shine on the evil, and on the good, and sendeth rain on the just and on the unjust. Acts 14. 17. Nevertheless he left not himself without witness, 〈 in non-Latin alphabet 〉 in that he did good, and gave us rain from Heaven, and fruitful Seasons, filling our hearts with food and gladness. These common Mercies argue a good God that giveth them, though not always a good People that receiveth them. This Goodness of God showeth itself daily and bountifully.

2. Special: God is good to all, but not to all alike. So he is good to his People, whom he blesseth with spiritual and saving Benefits. So Lam. 3. 25. The Lord is good unto them that wait for him, to the Soul that seeketh him. So Psalm 86. 5. For thou, O Lord, art Good, and ready to forgive, and plenteous in Mercy unto all them that call upon thee: For this kind of Goodness, a qualification is necessary in the receiver. Satan will tell you God is a good God, but he leaveth out this, to those that Love and Fear him, and wait upon him. This peculiar Goodness yieldeth spiritual and saving Blessings, such as pardoning of Sins, Isa. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Instruction in the ways of God in the Text, thou art good, and dost good; teach me thy statutes. And in short, all the means and helps that are necessary unto everlasting Glory, 2 Thess. 1. 11. Wherefore also we pray always for you that God would count you worthy of this calling, and fulfil all the good pleasure of his Goodness and the work of Faith with power. Once more, to the objects of his peculiar Love common Blessings are given in Love, and with an aim at our good, Psalm 84. 11. No good thing will he withhold from them that walk uprightly: So that the ordinary favors which others enjoy, they are sanctified to them. They are from Love, and in bonum, for Good. God is ready to help them onwards to their everlasting hopes, and that estate which they expect in the world to come, where in the Arms of God they shall be blessed for evermore.

III. Why ought those that come to God to have a deep sense of this?

First, What is this deep Sense?

1. It must be the fruit of Faith, believing God's Being and Bounty, or else it will have no force and authority upon us; 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. If we have but cold Notions, or dead Opinions of the Goodness of God, they will have little power on us. It is Faith sets all things a-work; there must be a sound belief of these things, if we would practically improve them.

2. It must be the fruit of constant Observation of the effects of his Goodness vouchsafed to us, so that we may give our Thanks and Praise for all that good we do enjoy. Careless Spirits are not sensible of the hand of Providence, never take notice of good or evil; therefore the Psalmist saith, Psalm 107. 8. Oh that men would praise the Lord for his goodness, and for his wonderful works to the Children of Men! He repeateth the same, verse 15. and verses 21, 31. and concludeth all verse 41. Whoso is wise, and will observe those things, even they shall understand the loving kindness of the Lord. We are more backward to the observation of the Goodness of God, than we are to any Duty; therefore doth the Psalmist stir up all sorts of Persons to note the invisible hand of Providence that reacheth out Supplies to them: whether they have business by Sea, or by Land; whether in Sickness, or in Health; in all the varieties of the present Life, he is still stirring them up to mind their Mercies; and inviteth them by God's late Favors to the Praise and Acknowledgment of his Goodness; his communicating his Goodness so freely to undeserving and ill-deserving Persons, and following them with more and more Mercies. There is none of us but have Reasons enough, and Obligations enough lying upon us to make Observations in this kind; every Experience and new Proof should put us upon this Acknowledgment. Certainly they are the wisest sort of Men who do observe God's Providence.

3. It is the fruit of deep and ponderous Meditation. Glances never warm the Heart, it is our serious and deliberate Thoughts which affect us; therefore the Children of God should be thinking of his Goodness displayed in all his Works, especially in Redemption by Christ; Eph. 3. 18, 19. To comprehend with all Saints what is the breadth, and length, and depth, and height: And to know the love of God which passeth knowledge, that ye may be filled with all the fullness of God. To be ravished with Love, affected with Love, always thinking of Love, speaking of love, expressing their sense of Love, that is a work behoving Saints. We should often meditate upon, and set our minds awork upon this Goodness by frequent and serious thoughts of it, for the strengthening of our Faith, and quickening of our Love to God.

4. It is the fruit of inward and spiritual Taste, 1 Pet. 2. 3. If so be, that ye have tasted that the Lord is gracious. So Psalm 34. 8. O taste and see that the Lord is good. Do not be content with hear-say, but get a Taste, that is, an inward and experimental Knowledge of the Goodness of God in Christ; that we may know it, not only by guess and imagination, but by Sense and Feeling; the one half of it cannot be told you. Optima demonstratio est à sensibus.

Secondly, Why we need to labor so much after a deep Sense of this.

1. To check our natural Legalism, and the dark and distrustful Prejudices of our own Hearts: there is a secret guiltiness in us that breedeth misgiving Thoughts of God. We have many suspicious Thoughts of him, being guilty Creatures, because we only represent him to ourselves as a consuming Fire, or as clothed with Justice and Vengeance, watching an opportunity of doing us harm, and shut out all thoughts of Goodness and Mercy; yet when he proclaimeth his Name, he telleth Moses he would make his Goodness pass before him. God is wonderfully good in his Nature, and he delighteth in the communications of his Goodness; nothing pleaseth him better than his Word, the business of it is to represent him good. Mercy pleaseth him: Micah 7. 18. Who is a God like unto Thee, that pardoneth Iniquity, and passeth by the Transgression of the remnant of his Heritage? He retaineth not his Anger forever, because he delighteth in Mercy. Mercy rejoiceth over Judgment: Psalm 118. 1. O give thanks unto the Lord, for he is good: because his Mercy endureth forever. His Works speak him good; there is no part of the World that we can set our Eyes upon, but it offereth matter of Praise to God for his Bounty to his Creatures, especially to Man; Psalm 33. 5. The Earth is full of the Goodness of the Lord; the whole Earth is full of his Goodness, and will you draw an ill Picture of him in your Minds, as if he were harsh and severe, and his Service were intolerable? No, The Lord is good, and doth good.

2. That we may justify God against the Prejudices of the unbelieving World, and invite them from our own Experience to make trial of God. So Psalm 34. 8. O taste and see that the Lord is good: blessed is the man that trusteth in him. A Report of a Report signifieth little; what we have found ourselves, we can confidently recommend to others. When we have felt his dealing with ourselves, we can entreat them to see what waiting upon God will come to; let any man make the Experiment, keep close to God in Obedience and Reliance, and he shall find him to be a gracious Master; others that have dark thoughts of God, like the Spies, they bring an ill report upon his Ways.

3. To humble the Creature: we have not a right sight of God, unless all created Perfections vanish before him. The Creatures are but some Shadows, Pictures, Resemblances, or equivocal Shapes of God. Whatever Name they have of Good, Wise, Strong, Beautiful, True, or such like, it is but a borrowed Speech from God, whose image they have: and if the Creature usurpeth its Being as originally belonging to themselves, it is as if the Picture should call itself a true and living Man. I am, and there is none beside me, holdeth true of God's Being, and all his Perfections Natural or Moral. The Creatures may be good, or better, or best, compared among themselves; but we are frail and nothing if compared with God. There is none good but one, and that is God. That Goodness which we have in participation from him, will appear no Goodness in comparison of him; The Heavens themselves are not clean in his sight, Job 25. 5, 6. Behold even to the Moon, and it shineth not; yea the Stars are not pure in his sight: How much less Man that is a worm: and the Son of Man which is a worm? And elsewhere, Job 4. 18. Behold, he putteth no trust in his Servants, and his Angels he chargeth with Folly; Mutability in the Angelical Nature. When Isaiah had seen God, and heard the Angels cry out, Holy, Holy, Holy, Lord God of Hosts, Isa. 6. 5. Then said I, woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; and mine eyes have seen the King, the Lord of Hosts. The consideration of his Goodness obscureth all the glory and praise of the Creature; as when the Sun is up, the luster of the Stars is no more seen. When we compare ourselves with one another, one may be called bad, another good; but with God no man is good. He is Good, but we are Evil; he is Heaven, but we are Hell; he is all Perfection, we are all Weakness. In respect of his Goodness, nothing in us deserveth that Name; as lesser light in the view of a greater is a darkness. When Job had seen God, he could not look upon himself with any patience; Job 42. 5, 6. I have heard of thee by the hearing of the ear; but now mine eye seeth thee: Wherefore I abhor myself, and repent in dust and ashes. That is a true sight of God, that abaseth and lesseneth all things besides God; not only in Opinion, but in Affection and Estimation. Alas the best of us are scarce dark shadows of his Goodness.

4. God's Goodness is the Life of our Faith and Trust; so long as the Goodness of God endureth forever, we have no cause to be discouraged. If we want Direction, in the Text 'tis said, Thou art good, and dost good; teach me thy Statutes. If we want Support and Deliverance, Nahum 1. 7. The Lord is good, a strong hold in the day of trouble, and he knoweth them that trust in him. In every straight the People of God find him to be a good God. When we feel the burden of Sin, and fear God's Wrath, Psalm 86. 5. The Lord is good, and ready to forgive; and plenteous in Mercy to all them that call upon him. David when his old Sins troubled him, the Sins of his Youth, Psalm 25. 7. Remember not the Sins of my youth, nor my Transgressions: according to thy Mercy remember thou me, for thy goodness sake, O Lord. When his Enemies consulted his Ruin, Psalm 52. 1. Why boastest thou thyself in mischief, O mighty Man? the goodness of God endureth continually. They cannot take away the Goodness of God from you, whatever they plot or purpose against you. Thus may Faith triumph in all Distresses upon the sense of the Goodness of God. In the Agonies of Death, the Goodness of God will be your Support. Non sic vixi ut pudeat me inter vos vivere, nec mori timeo, quia bonum habeo Dominum. We have a good Master, who will not see his Servants unrewarded; the Goodness of God, and his readiness to be gracious to everyone that cometh to him, is the Fountain of the Saints Hope, Strength, and Consolation.

5. The Goodness of God is the great Motive and Invitation to Repentance; Rom. 2. 4. Despisest thou the riches of his goodness, and forbearance, and longsuffering, not knowing that the goodness of God leadeth thee to Repentance? How so? God is good, but not to those that continue in their Sins. Psalm 68. 19, 20, 21. Blessed be the Lord, who daily loadeth us with Benefits, even the God of our Salvation: Selah. He that is our God, is the God of Salvation, and unto God the Lord belong the issues from death: But God shall wound the head of his Enemies; and the hairy scalp of such an one as goeth on still in his Trespasses. If Goodness be despised, it will be turned into Fury. How great soever the Riches of the Lord's Bounty and Grace offered in Christ are, yet an impenitent Sinner will not escape unpunished. God is good, oh come, try, and see how good he will be to you, if you will turn and submit to him. There is Hope offered, and Goodness hath waited to save you; so that now you may seek his Favor with hope to speed. While he sits upon the Throne of Grace, and alloweth the Plea of the New Covenant, do not stand off against Mercies. God hath laid out the Riches of his gracious Goodness upon a design to save lost sinners; and will you turn back upon him, and despise all his Goodness provided for you in Christ? In point of gratitude, the least kindness done men melteth them as coals of fire. The Borrower is servant to the Lender. God hath not only lent us, but given us all that we have; therefore it should break our Hearts with sorrow and remorse, that we should offend a God so Good, so Bountiful, so Merciful. The odiousness of sin doth most appear in the unkindness of it; that infinite Goodness hath been abused, and infinite Goodness despised, and that you are willing to lose your part in infinite Goodness, rather than not satisfy some base lust, or look after some trifling vanity. Saul wept at the thoughts of David 's kindness, 1 Sam. 24. 16. Every man will condemn the wrongs done to one that hath done us no evil but much Good; and will you sin against God, who is so Good in himself, so Good to all his Creatures, and so Good to you, and waiteth to be better and more gracious; and return evil for all his good, and requite his Love with nothing but unkindness and Provocation? Oh be ashamed of all these things! What heart is that, that can offend, and so willingly offend so good a God? Rom. 12. 1. I beseech you by the Mercies of God, (there is Argument and Endearment enough in that) that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service, that ye consecrate, dedicate yourselves to his glory address yourselves cheerfully to his Service. Let the Soul be warmed into an earnest resolution to please him for the future, lest you make Goodness your Enemy, and Justice take up the quarrel of abused Grace.

6. The Goodness of God is the great Argument to move us to Love God. If he be Good he is worthy to be Loved, and that with a superlative Love: for God is both the Object and the Measure of Love; a less Good should be loved less, and a greater Good more. All that is not God is but a finite and limited Good, and must be loved accordingly. God only is Infinite and Eternal, and therefore he is to be loved of all and above all with our chiefest and most worthy Love, by preferring his Glory above all things that are dear to us, and being content for his sake to part with all that we have in the world. But if any lower thing prevail with us, we prefer it before God, and so contemn his Goodness in comparison of it. If the object of Love be Good, none so properly deserveth our Love as God. For, 1. He is Originally Good, the Fountain of all Good, therefore if we leave God for the deceitful vanities of this present life, we leave The Fountain of Living waters, for a broken Cistern, Jer. 2. 13. The Creatures are but dry pits and broken Cisterns. 2. He is Summum Bonum, the Chiefest Good. Other things, what good they have, they have it from him; therefore it is infinitely better and greater in him than in them, all the Good that is in the Creature is but a Spark of what is in God. If we find any good there, it is not to detain our Affections, but to lead us to the greater Good, not to hold us from him but to lead us to him: as the Streams lead to the Fountain, and the steps of a Ladder are not to stand still upon, but that we may ascend higher. There is Goodness in the creature, but mixed with Imperfection; the Good is to draw to him, the Imperfection to drive us off from the Creature. 3. He is Infinitely Good. Other things may busy us, and vex us, but they cannot satisfy us, this alone sufficeth for health, wealth, peace, protection, grace, glory. Necessities that are not satisfied in God, are but Fancies, and the desires that are hurried out after them apart from God, are not to be satisfied, but mortified. If we have not enough in God, it is not the default of our portion, but the distemper of our hearts. In choosing God for our portion, one hath not the less because another enjoyeth it with him: here is a sharing without Division, and a partaking without the prejudice of Copartners. We straiten others in worldly things so much as we are enlarged ourselves; finite things cannot be divided, but they must be lessened; they are not large enough to be parted: but everyone possesseth all that is good in God, who hath God for his portion. As the same Speech may be heard of all, and yet no man heareth the less because others hear it with him; or as no man hath the less light because the Sun shineth on more than himself: the Lord is all in all; the more we possess him, the better. As in a Choir of Voices, everyone is not only solaced with his own voice, but with the Harmony of those that sing in consort with him. Many a fair stream is drawn dry by being dispersed into several channels; but that which is infinite will suffice all. 4. He is Eternally Good; Psalm 73. 26. God is the strength of my Heart, and my Portion forever. The Good things of this life are perishing, and of a short continuance, we leave other Good things when we come to take full possession of God. At death wicked men perceive their error, when the Good they have chosen cometh to be taken from them; but a man that hath chosen God, then entereth into the full possession of him: That which others shun, he longeth for, waiting for that time when the Creature shall cease, and God shall be all in all. O let all these things persuade us to love God, and so to love him that our hearts may be drawn off from other things. Let us love him because of the goodness and amiableness of his Nature, because of his bounty in our Creation, Redemption, and daily Providence, and because he will be our God forever.

7. God's Goodness is our Consolation and Support in all Afflictions. God is a gracious Father, and all that he doth is Acts of Grace and Goodness; even the sharpest of his Administrations are absolutely the best for us: Psalm 73. 1. Truly God is good to Israel; all his Work is good; as in the six days, so in constant Providence it is either good, or it will turn to good; Rom. 8. 28. All things shall work together for good to them that love God. God may change our Condition, yet he doth not change his Affection to us; he is all good, and doth that which we shall find good at length.

8. It is the ground of Prayer; if we lack any good thing, he hath it; and is ready to communicate it. The Goodness of God, as it doth stir up Desire in us, so Hope: as it stirreth a Desire to communicate of his Fulness, so a Hope that surely the good God will hear us. He is not sparing of what he can do for us; James 1. 5. If any of you lack Wisdom, let him ask it of God, who giveth to all men liberally, and upbraideth not; and it shall be given him. Our Wants send us to the Promises, and the Promises to God.

Use 1. Is to press us to imitate our Heavenly Father; you should be good, and do good, as he is good, and doth good; for every Disposition in God should leave an answerable Character and Impression upon their Souls that profess themselves to be made Partakers of a Divine Nature; therefore it should be our great care and study to be as good, and do as much good as possibly we can. He is one like God, that is good, and doth good; therefore still be doing good to all, especially to the household of Faith. Gal. 6. 10. As we have therefore opportunity, let us do good to all men, especially unto them who are of the household of Faith. With Matth. 5. 44, 45. Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; That ye may be the Children of your Father which is in Heaven, for he maketh his Sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust. Luke 6. 35. But love ye your Enemies, and do good, and lend, hoping for nothing again; and your Reward shall be great, and ye shall be the Children of the Highest; for he is kind unto the unthankful, and to the evil. 2 Pet. 1. 7. Add to Godliness, Brotherly Kindness; and to Brotherly kindness, Charity. Not doing good to our own Party, or those of our Friendship, but to all. So generally all good is to be done, as well as that of Bounty and Beneficence. Luke 6. 45. A good man out of the good treasure of his heart, bringeth forth good things; and it is said of Barnabas, Acts 11. 24. He was a good man; and full of the Holy Ghost, and of Faith. A good Man is always seeking to make others good, as Fire turneth all thing about it into Fire. The Title signifies one not only of a mild Disposition, but of an holy, heavenly Heart, that maketh it his business to honor God. So Joseph of Arimathea is said to be a good man, and a just; this is to be like God.

Use 2. Is Direction to you in the business of the Lord's Supper; God is good, and doth good.

1. Here you come to remember his Goodness to you in Christ. Now the Goodness of God should never be thought on, or commemorated, but your Hearts should be raised in the wonder and admiration of it: Psalm 31. 19. O how great is thy Goodness, which thou hast laid up for them that fear thee: which thou hast wrought for them that trust in thee? And Psalm 36. 7. How excellent is thy loving kindness, O God! therefore the Children of men put their trust under the shadow of thy wings. This should be delightful work to you, and not gone about with dead and careless hearts. We cannot express ourselves many times, strong Passions do not easily get a vent; little things may be greatened by us, but great things indeed strike us dumb; however, our Hearts should be deeply affected and possessed with this; we should be full of such admiring Thoughts.

2. We come for a more intimate and renewed Taste. By Taste I mean spiritual Sense, to have the love of God shed abroad in our hearts by the Holy Ghost given to us, Rom. 5. 5. We come to the Feast of the Soul, that our hungry Consciences may taste of the Fatness of God's House; Psalm 65. 4. That our thirsty Souls may drink of the Rivers of his Pleasure, Psalm 16. 11. To have some pledge of the Joys of Heaven, if not to ravishment and sensible reviving, yet such as may put us out of relish with carnal Vanities; some gracious experiences that may make us long for more, and go away lauding God.

3. To stir up our Love to God, as the most lovely and suitable Object to our Souls; in him is nothing but good. God is Goodness itself: he is one that has deserved your Love, and will satisfy and reward your Love. All the good we have in an Ordinance, it is from him, and to lead up our Souls to him. Our business now is to love God, who loved us first, 1 John 4. 19. to love him, by devoting ourselves to him; and to consecrate our all to his Service.

4. To desire more communion with him, and to long after the blessed Fruition of him, when God shall be all in all, not only be chief, but all. When we shall perfectly enjoy the Infinite God, when the Chiefest Good will give us the greatest Blessings, and an Infinite Eternal God will give us a far more exceeding and eternal weight of Glory; the Word, Sacraments, and Prayer convey but little to you in comparison of that, when God is Object and Means, and all things. The Soul is then all for Christ, and Christ all for the Soul. Your whole employment is to love him, live upon him. Here we give away some of our Love, some of our Thoughts and Affections on other things, Christ is crowded, hath not room to lay forth the glory of his Grace, but there is full scope to do it.

Doctr. One chief thing which they that believe, and have a sufficient apprehension of God's Goodness, should seek of him in this world is, Understanding, and keeping the way of Salvation.

This Request is enforced out of the former Title, and Compellation.

1. Because the saving Knowledge of his Will is one principal effect of his Bounty and Beneficence. As he showeth love to Man above other Creatures, in that he gave him such a Life as was Light, John 1. 4. that is, had Reason and Understanding joined with it; so to his People above other men, that he hath given them a saving Knowledge of the way of Salvation since Sin; Psalm 25. 8. Good and upright is the Lord, he will teach Sinners the way. 'It is a great discovery of God's Goodness that he will teach Sinners, a Favor not vouchsafed to the fallen Angels, 'tis more than if he gave us the Wealth of the whole World; that will not conduce to such an high use and purpose as this. More of his good-will and special Love is seen in this, to teach us the way how to enjoy him. Eternal Life is begun by this saving Knowledge, John 17. 3. And this is Life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.

2. This is one principal way whereby we show our sense of God's Goodness. That's a true apprehension of God's Goodness which giveth us Confidence and Hope of the saving Fruits of it. When the oftener we think of it, the more of Sanctification we seek to draw from this Fountain of Goodness. That is an idle Speculation that doth not beget Trust: an empty Praise, a mere Compliment that doth not produce a real Confidence in God, that he will give us spiritual Blessings when we heartily desire them. True Knowledge of God's Name breedeth Trust; Psal. 9. 10. They that know thy Name will put their trust in thee; and more particularly for this kind of Benefit: 'It is a general encouragement, Matth. 7. 11. If ye then being evil, know how to give good gifts to your Children: how much more shall your Father which is in Heaven give good things to them that ask him? but 'tis limited to the Spirit, Luke 11. 13. If ye being evil, know how to give good gifts to your Children; how much more shall your heavenly Father give the Spirit to them that ask it? Without this Faith, there is no Commerce with God.

3. 'It is an Argument of the good temper of our Souls, not to serve our carnal turns, but promote the welfare of our Souls, when we would enjoy and improve the Goodness of God to get this Benefit.

1. They are affected according to the value of the thing. Of all the Fruits of God's Goodness which an holy Man would crave for himself, and challenge for his Portion, this he thinketh fittest to be sought, sanctifying Grace to understand and keep the Law. If this be not the only, yet 'tis the chiefest Benefit which they desire in the World. For other things, let God deal with them as he will; but they value this among the greatest things which God bestoweth on Mankind. Observe here how much the Spirit of God's Children differeth from the Spirit of the World; they account God hath dealt well with them when he bestoweth upon them Wealth and Honor, Psalm 4. 6. Who will show us any good? but the other desire Grace to know God's Will, and to serve and please him; there is the thing they desire and seek after, as suiting their temper and constitution of Soul. A Man is known by his desires, as the temper of his Body by his Pulse.

2. They would not willingly sin against God, either out of ignorance, or perverse affections; therefore if God will direct them and assist them in the work of Obedience, their great care and trouble is over. 'It is a good sign that a man hath a simple honest Spirit, when there is rooted in his heart a fear to offend God, and a care to please him. He may err in many things, but God accepts him as long as seeking Knowledge in order to Obedience; Eph. 5. 15, 16, 17. All that God requireth both for matter and manner is, that we would not comply with Sin; seeing the time is evil, and full of Snares, we should not be unwise in point of Duty.

3. They have an holy Jealousy of themselves. David desired to use every Condition well, whether he were in Prosperity or Trouble. The Context speaketh of Afflictions that were sanctified; but a new Condition might bring on a new Alteration in the Soul. Prosperity would make him forget God, and Trouble overwhelm him if God did not teach him. In what state soever we be, we must desire to be taught of God, otherwise we shall fail; Phil. 4. 11, 12. For I have learned in whatsoever state I am, therewith to be content. I know how to be abased, and how to abound: every-where, and in all things I am instructed. Unless the Lord guide us, we shall be as Ephraim was, a Cake not turned, Hos. 7. 8. baked but on one side, quite dough and raw on the other side; fail in the next Condition, though passed over one well.

4. A Sense of the Creatures Mutability. Comparing it with the former Verse, I observe, that though he kept God's Commandments, yet he craveth farther Grace, and desireth that he may be still taught, because he knew not all that he might know, and was ready to err both in Practice and Judgment: and this must teach us to desire God's guidance and direction, not only when we have erred, but when we do well. Many when they have smarted for their Errors, will desire God to teach them; but David kept this continual dependence upon God for daily Grace, both for turning away of evil, and also for doing good; Prov. 3. 5, 6. 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: which we are to follow in our Places and Callings. We are apt to ascribe too much to our present Frame and Resolutions; God must still be called to for his Counsel and Blessing in every Business.

5. An Evangelical Frame. He pleadeth not Merit, appealeth not to Justice, but to God's Grace and Goodness. This should be the special ground-work of our Prayers, The Lord doth all to the praise of his glorious Grace, Eph. 1. 7. and he will not have that Glory infringed, either in part, or in whole. The Spirit of God is very tender of it in Scripture, and we should be very tender of it in our Addresses to God, that all Conceits of our own worth be laid aside, and that we wholly fly to God's Goodness and Mercy. The whole work of Sanctification from its first step to its last period, is all of Grace, all must be ascribed to God's free Goodness.

6. The Will of God revealed in Scripture is a Subject that is never perfectly known. While we are in the way to Glory there is always some new thing to be learned of it, and from it, even by those that are the greatest Proficients in the knowledge of it; and therefore we must be still Scholars in this School, and when we have learned never so much we must still be learning more. This is continued lasting work, for David is ever and anon at his old request, Lord, teach me thy Statutes; and not without reason, since 't •… s not sufficient to know God's Will in some few great and weighty Actions of our liv •… , but in all, whether of greater or lesser Concernments. And when we know Generals, yet we are so apt to err in particular Cases, and since the Commandment of God is •… o exceeding broad, Psal. 119. 96. Every day we may see more into it, and may be more fully informed of the mind of God. We every day see more in a Promise than we did before, in a Precept than we did before; therefore the Apostle saith, 1 Cor. 8. 2. And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know.

Use. Here is a Pattern and President for us, especially now we have engaged our Souls to God, let us seek this directive Grace. It implieth Pardon, and that maketh way for Joy and Comfort; for God teacheth pardoned Sinners. A sure Light and Direction prevents many troubles of Spirit, and anxious doubts; 'tis a pledge and assurance of our getting home to God; those whom God guideth are sure to be safe in the issue.

First, It showeth what should be the matter of our Prayers; David beggeth not to increase him in Riches and Honors, nor to flow in temporal Delights, no, if God would show himself a good God to him, he desireth it may be in giving him the spirit of Understanding, and some increase of Holiness; this he would take as the principal sign of God's Favor and Grace to him. The World generally imploreth God's Goodness to another end, they think they are dealt liberally with, when every man hath his Lust satisfied; they pray from the intemperateness of the Flesh: but David professeth it was enough to him, if he might find God answering him in that one thing which most others neglect and pass by in their Prayers, or if they mention it, 'tis for fashion sake, and to comport with the usual way of praying. But because there is great deceit, and we often pray for what we have no mind to have granted; let us see if this be our temper.

1. We must discover it in our Thanksgiving and blessing God for this Gift, though he denieth us other which make a fair show in the World; Matth. 11. 25, 26, 27. At that time Jesus answered and said, I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them to Babes: Even so Father, for so it seemed good in thy sight. All things are delivered to me of my Father; and no man knoweth the Son but the Father: neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Christ showeth that the Mystery of Grace is at God's disposing, who manifests it as he seeth good; that if he hath cut us short in other things, and been liberal to us in this, we should not only be contented, but highly thankful; and how contemptible soever we be in the World, yet 'tis matter of Praise and Thanksgiving, in that God hath bestowed his Grace and Love to us according to his Will and Pleasure.

2. By our Patience and Contentedness in the want and loss of other things for this things sake; want, if God's Providence be so, loss, if occasioned by our adherence to Truth; want, we have no reason to envy carnal Men, Psalm 17. 14, 15. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of Children, and leave the rest of their substance to their Babes. But as for me, I will behold thy face in Righteousness: I shall be satisfied when I awake with thy likeness. We have no reason to repine, our present Condition of entertaining Communion with God in a practice of Holiness countervaileth all their Happiness; especially our future Hopes, to increase in Knowledge, and abound in the work of the Lord: and to own and stand up for an hated and despised Truth, will bring more Comfort to our Souls, than all the Pleasure the Wicked have in their sensual Delights. Are they the happy Men that go on in opposition against the ways of God? Prov. 3. 31, 32, 33. Envy thou not the Oppressor, and choose none of his ways: For the froward is an abomination to the Lord; but his secret is with the Righteous. The curse of the Lord is in the House of the Wicked; but he blesseth the Habitation of the Just. They are not happier than the Godly; 'tis a greater Happiness to know more of God's Mind, than anything they enjoy; John 15. 15. Henceforth I call you not Servants, for the Servant knoweth not what his Lord doth: but I call you Friends; for all things that I have heard of my Father, I have made known unto you.

3. By our constancy in Prayer, and earnest Supplication to know more of the Mind of God. They will not be put off with other things; God gave the Spirit to the rest of the Apostles, but he gave the Purse to the Son of Perdition. Men may have a fit of Devotion in their Prayers, but their general Course is not answerable; Matth. 6. 33. First seek the Kingdom of God: if we seek it in good earnest, we shall show it in our Conversations and Demeanours; Prov. 4. 7. Wisdom is the principal thing, therefore get Wisdom; and with all thy getting get Understanding. This must be the chiefest thing that beareth sway in our Endeavors, that we may know more of God's Mind in following our Suits incessantly, we must not be put off; though God giveth other things, you must not cease your Importunity.

Lord, I expect something else from thy Goodness; see Psalm 119. 132, 133. Look upon me, and be merciful unto me, as thou usest to do to them that fear thy Name. Order my steps in thy Word, and let no Iniquity have dominion over me. And Psalm 27. 7. Hear me, O God, when I cry with my voice, have mercy upon me, and answer me. If we do not suffer this Desire to languish and die, but still it be recommended to God daily; my business is rightly to understand and perfectly to do thy Will; this is my one and great Request which I will ever and ever urge; I cannot give over this Prayer till thou beest all in all, and showest me the utmost of thy Bounty. We desire many things, but we are soon put out of the humor; as Children that seem passionately and pettishly to desire a thing, but by presenting other things to them, they are diverted and stilled; but 'tis not so with God's People. As Naomi said of Boaz, Ruth 3. 18. For the man will not be in rest, until he have finished the thing this day: So a Child of God will not be satisfied, till his Desire be in some measure accomplished.

Secondly, In what manner we should pray.

1. With Earnestness: slight Prayers bespeak their own denial; Prov. 2. 1, 2, 3, 4, 5. My Son, if thou wilt receive my Words, and hide my Commandments with thee; So that thou incline thine ear to Wisdom, and apply thine heart to Understanding: yea, if thou criest after Knowledge, and liftest up thy voice for Understanding: If thou seekest her as Silver, and searchest for her as for hid Treasures: Then shalt thou understand the Fear of the Lord, and find the Knowledge of God.

2. With Confidence; he is wont to do it for you. Ask nothing contrary to his Nature; we should come with a confidence of speeding; there is in him a propensity and inclination to help us. What would ye do to an hunger-bitten Child if he cometh to you for a Knife or an Apple? you would deny him them, but not Meat to satisfy his hunger. If for Bread to play with, or Meat when he hath enough, you would deny him, not gratify his Fancy; if he come to be taught his Book, you would readily hear him. So when we come not for temporal Things, but spiritual Comforts, when spiritual Comforts are not asked out of course, and for forms sake, yea, not only for Comforts, but necessary Grace to do his Will; surely it cannot be that he should cast off them that love him, and would fain be conformed to his Will; that come humbly, and long, and pray, and seek for his Grace.

3. That this Confidence must be Evangelical; he sets before his Eyes God's Goodness or Readiness to be gracious to all that call upon him; so that all the hope we have to prevail should not be taken from anything in us, but something in God himself. We must expect and ask Blessings from God, for God, and because of God's sake; it is not for any good we deserve, or have done, or can do, that God taketh care of his weak foolish Children, but for the glory of his Name, his Grace and constant Goodness. God is our Fountain, our Reasons are his Goodness, our End his Glory. This is the true way of addressing ourselves to God, deprecating Sins for which he may harden us, and remembering his Mercies on which we ground our Hope. So doth David, Psalm 25. 5, 6. Lead me in thy Truth, teach me; for thou art the God of my Salvation, on thee do I wait all the day. Remember, O Lord, thy loving kindnesses, and thy Mercies; for they have been ever of old. His eternal Love is assigned as the cause of all. Psalm 23. 3. He leadeth us in paths of Righteousness for his Names sake.

Thirdly, What should be the Grounds and impelling Principle of Prayer.

1. A strong bent to please God; and that all your Affections and Actions may be ordered so as to be acceptable in his sight. Those that stand in awe of God, are loath to offend him, they may expect Direction and Light in all difficult Cases; Psalm 25. 12. What man is he that feareth the Lord? him shall he teach in the way that he shall choose. Vers. 14. The secret of the Lord is with them that fear him; and he will show them his Covenant.

2. A desire to enjoy him, for these things are valuable as they lead us to God. Our solid Joy lieth not in outward things, but in our Communion with God; Psalm 139. 24. Lead me in the way everlasting. And Psalm 73. 24. Thou shalt guide me by thy Counsel, and afterward receive me to thy Glory. Their Business is to be happy hereafter; and well guided here, that they may attain that Happiness. Now there is an inseparable Connection between our walking in the time of this Life, and receiving into Heaven after this Life; and he that is resolved to walk by the Rule of God's Direction, may promise himself to be received into Glory after his Journey is ended. So Psalm 43. 3. Send out thy Light and thy Truth; to lead me to thy holy Hill. They would fain take the nearest way to Heaven, and follow God's Counsel in all things. We have his Word continually to guide us in this way, but we need also the assistance of his Spirit. The promised Rest is much in their Eye, and doth mightily prevail with them; they would have God to be their Guide here, that he may be their Rest hereafter.

Doctr. That affliction, all things considered, is rather good than evil.

The Assertion is a Paradox to vulgar Sense, and the Ears of the common sort of Men. How few are there in the World that will grant that it is good to be afflicted? Yea, the Children of God can scarcely subscribe to the truth of it, till the Affliction be over. While they are under it, they feel the Smart, but do not presently discern the Benefit; but in the review they find God hath ordered it with much Wisdom and Faithfulness: and in the issue they say as David doth, It is good for me that I have been afflicted. Carnal Sense is not easily persuaded, but the New Nature prevaileth at length, and then they readily subscribe to the truth of it.

The word is clear in this Point, Job 5. 17. Behold, happy is the man whom the Lord correcteth. The first word [Behold] summoneth our Attention and Observation. What's the matter? As those that ran before Joseph cried Abeck, bow the Knee, Gen. 41. 43. to show some eminent person was at hand; so this [Behold] calleth for Reverence and Admiration; there is some strange Truth to ensue and follow. Happiness in the lowest Notion, it includeth a freedom from Misery, and yet the Scripture pronounces the man happy whom the Lord correcteth. There have been among the Heathens many Opinions about Happiness; 288 Austin reckoneth up, but none ever placed it in Correction, in Sickness, Disgrace, Exile, Captivity, loss of Friends, much less in God's Correction, who is our supreme Judge, to whom we ultimately appeal when others wrong us. And yet the corrected man, and the man corrected by the Lord, is happy, though not with a consummate Happiness; he hath not the Happiness of his Country, but he hath the Happiness of the Way. The man is kept by the Way, that he may come to his Country. His Afflictions take nothing from him but his Sin. Therefore his solid Happiness remaineth not infringed, rather the more secured. So Psalm 49. 12. Blessed is the man whom thou chastenest, O Lord, and teachest out of thy Law. To be chastened of God for what we have done amiss, and by that means to be reduced to the sense and practice of our Duty, is one of the greatest Blessings on this side Heaven that can light upon us. 'It is an evidence of God's tender care over us, and that he will not lose us, and suffer us to perish with the unbelieving and sinful World.

The Truth lieth clearly in the Scripture; but to reconcile it with our prejudices,

• 1. I shall show by what measure we are to determine Good and Evil.
• 2. Prove that Affliction is good.

First, For the Measure.

1. This Good is not to be determined by our Fancies and Conceits, but by the Wisdom of God: For God knoweth better what is good for us than we do for ourselves, and foreseeth all things by one infinite act of Understanding; but we judge according to present appearance; therefore all is to be left to God's disposal, and his divine Choices are to be preferred before our foolish Fancies; and what he sendeth and permitteth to fall out is fitter for us than anything else. Could we once assuredly be persuaded of this; a Christian would be completely fortified and fitted not only for a patient but a cheerful entertainment of all that is or shall come upon him. Besides, he is a God of Bowels, and loveth us dearly, better than we do ourselves, and therefore we should be satisfied with his dispensations whatever they are, whether according to, or against our will. The Shepherd must choose the pastures for the Sheep, whether lean or fat, bare or full grown; the Child is not to be governed by his own Fancy, but the Fathers Discretion; nor the sick man by his own appetite, but the Physicians skill. 'It is expedient sometimes that God should make his People sad and displease them for their advantage, John 16. 6, 7. Because I have said these things unto you, sorrow hath filled your heart: nevertheless I tell you the Truth, it is expedient for you that I go away. We are too much addicted to our own conceits: Christ 's dealing is expedient and useful when yet 'tis very unsatisfactory to us: he is to be Judge of what is good for us, his going or tarrying, not we ourselves, who are short sighted, and distempered with passions, whose requests many times are but Ravings, and ask of God we know not what, as the two Brethren, Matth. 20. 22. and seek our bane as a blessing, as children would play with a knife that would cut and wound them, pray ourselves into a mischief and a snare. It were the greatest misery if God should carve out our condition according to our own fancy and desires. Peter said, Matth. 17. 4. Master it is good for us to be here; He was well pleased to be upon Mount Tabor, but little thought what service God had to do for him elsewhere, how much poor Souls needed him and the other Apostles help. We would always be in the Mount with God, enjoy our comforts to the full, even to surfeit, but God knows that is not good for us. His pleasure should satisfy us though we do not see the reason of it. So Ier. 24. 5. God speaketh of the basket of good Figs, (whereby were represented the best of the People) whom I have sent into the land of the Chaldeans for their good. What can there be seemingly more contrary to their good, than an hard and an afflicted lot out of their own Country? yet God that foresaw all things, knew 'twas for their Good, worse evils would befall the place where they had been. So to be kept under, to have no service for the present, no hopes to rise again for the future, and to be loaden with all manner of prejudices and reproaches, this is for Good. We think not so, but God knoweth it is so, most for his Glory and our Benefit. So the selling of Joseph into Egypt, Gen. 50. 20. God meant it to Good: alas what Good to have the poor Young man sold as a Slave, to be cast into Prison for his Chastity and Continency, and exposed to all manner of difficulties! but alas many had perished if he had not been sent thither. So God taketh away many beloved Comforts from us, he meaneth it for Good. We think 'tis all against us, no, 'tis for us. So Psalm 34. 10. They that seek the Lord shall not want any Good thing. Many times they want food and raiment, want liberty at least in some degree; they may want many things that are comfortable; though they have things sparingly, though they have of the meanest, yet they have that which is good for them. So Psalm 84. 11. No good thing will he withhold. He may keep us low and bare, feed us Cibo extemporali as Lactantius, but that is good for us. If it were good for us to have larger revenues and incomes, we should not want them. The true and absolute ground of all submission is to think that which God sendeth is good, be it prosperity or adversity, the having or wanting Children, or other comforts.

2. The next measure is this, that Good is to be determined by its respect to the chief Good, or true Happiness. Now what is our chief Happiness but the Enjoyment of God? Our Happiness doth not consist in outward comforts, Riches, Health, Honor, civil Liberty, or comfortable Relations, as Husband, Wife, Children, but in our Relation to, and Acceptance with God: other things are but additional Appendages to our Happiness, Matth. 6. 33. Affliction taketh nothing from our Essential solid Happiness, rather helpeth us in the Enjoyment of it, as it increaseth Grace and Holiness, and so we enjoy God more surely. That is Good that sets us nearer to God, and that is Evil which separateth us from him; therefore Sin is Evil, because it maketh an estrangement between us and God, Isa. 59. 2. But Affliction is good, because many times it maketh us the more earnestly to seek after him, Hosea 5. 16. In their Afflictions they will seek me right early. Therefore every Condition is Good or Evil as it sets farther off, or draweth us nearer to God: that is Good that tendeth to make us better, more like unto God, capable of Communion with him, conduceth to our everlasting Happiness. So It is good that a man •… ear the Yoke from his Touth, Lam. 3. 27. that he be trained up under the Cross, in a constant obedience to God, and subjection to him, and so be fitted to entertain Communion with him. In Afflictions conduce to this end, they are good, for then they help us to •… joy the chief Good.

3. That Good is not always the Good of the flesh, or the Good o •… outward prosperity; and therefore the Good of our condition is not to be determine •… by the interest or the Flesh, but the welfare of our Souls: If God should bestow upon us so much of the Good of the outward and animal life as we desire, we could not be said to be in 〈◊◊〉 •… tion if he should deny us Good Spiritual. We should lose one half of the 〈◊〉 of the Co •… nt by doting upon, and falling in love with the rest: the flesh is import •… to be p •… sed, but God will not serve our carnal turns. We are more concerned as a Soul 〈◊〉 a Body, Heb. 12. 10. He verily for our profit, that we may be partakers of his holiness. Certain it is God will chasten us for our Profit. What do we call Profit, the good things of this world, the great Mammon which so many worship? if we call it so, God will not, he meaneth to impart to us Spiritual and Divine Benefit which is a participation of his own Holiness. And truly the People of God if they be in their right temper, value themselves not by their outward Injoyments, but their inward, by their improvement of Grace, not the enjoyment of worldly Comforts, 2 Cor. 4. 16. For this cause we faint not, but though our outward m •… n perish, our inward man is renewed day by day. A discerning Christian puts more value upon Holiness wrought by Affliction, than upon all his Comforts. So that though Affliction be Evil in itself, 'tis good as sanctified.

4. A particular Good must give way to a general Good, and our personal benefit, to the advancement of Christ 's Kingdom. The good of the Church must be preferred before our personal contentment. Paul could want the Glory of Heaven for a while, if his continuance in the Flesh were needful for the Saints, Phil. 7. 24. To abide in the Flesh is more needful for you. We must not so desire Good to ourselves, as to hinder the Good of others. All Elements will act contrary to their particular, for the conservation of the Universe. That may be Good for the Glory of God which is not Good for our personal contentment and ease: Now the Glory of God is our greatest Interest; if it be for the Glory of God that I should be in pain, bereft of my comforts, my sanctified subjection to the will of God must say 'tis Good. John 12. 27, 28. there you have expressed the innocent inclination of Christ 's human Nature, Father save me from this hour; and the overrulling sense of his duty, or the obligation of his office, but for this cause came I to this hour. We are often tossed and tumbled between inclination of Nature and conscience of Duty; but in a gracious Heart, the sense of our duty, and the desire of glorifying God, should prevail above the desire of our own Comfort, Ease and Safety, and Welfare. Nature would be rid of trouble, but grace submits all our interests to God's honor, which should be dearer to us than anything else.

5. This Good is not to be determined by present feeling, but by the Judgment of Faith. Affliction for the present is not pleasant to natural sense, nor for the present is the fruit evident to spiritual sense, but 'tis good because in the issue it turneth to good, Rom. 8. 28. All things work together for good. While God is striking we feel the grief, and the Cross is tedious, but when we see the end, we acknowledge 'tis good to be afflicted, Heb. 12. 11. No affliction for the present seemeth joyous but grievous, but afterwards it yieldeth the peaceable fruits of righteousness. A good present is the cause of joy, and an evil present is the cause of sorrow, but there are two terms of abatement: the sorrow is from the present sense, and the conceit of the sufferer. When we are but newly under the Affliction, we feel the smart, but do not presently find the benefit; but within a while, especially in the review, 'tis Good for me; 'tis matter of Faith under the Affliction, 'tis matter of sense after it. Good Physic must have time to work: that which is not good may be good; though it be not good in its nature, 'tis good in its seasonable use, and though for the present we see it not, we shall see it. Therefore Good is not to be determined by seeling, but by Faith. The Rod is a sore thing for the present, but the bitter root will yield sweet fruit. If we come to a person under the Cross, and ask him, what is it good to feel the lashes of God's correcting Hand, to be kept poor and sickly, exercised with Losses and Reproaches, to part with Friends and Relations, to lose a beloved Child? sense will complain. But this poor Creature after he hath been Exercised and Mortified, and gotten some renewed evidences of God's favor; ask him then, is it good to be afflicted? Oh yes! I had else been vain, neglectful of God, wanted such an experience of the Lord's Grace: Faith should determine the case when we feel it not.

Secondly, That according to these Measures, you will find it Good to be Afflicted.

1. 'It is Good as 'tis Minus Malum, it keepeth us from greater evils. Afflictions to the Righteous are either cures of, or preservatives from spiritual Evils, which would occasion greater Troubles and Crosses. They prevent sin, 2 Cor. 12. 7. And lest I should be exalted above measure through the abundance of Revelation, there was given me a Thorn in the Flesh, the Messenger of Satan to buffet me, lest I should be exalted above measure. They purge out Sin, Isa. 27. 9. By this shall the Iniquity of Jacob be purged out. We are apt to abuse prosperity to Self-confidence, Psalm 30. 6, 7. In my prosperity I said, I shall never be moved. Lord by thy Favor thou hast made my Mountain to stand strong. And Luxury, Deut. 32. 15. But Iesurun waxed fat and kicked; thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God that made him, and lightly esteemed the rock of his Salvation. The Godly have evil Natures as well as others, which cannot be beaten down, but by Afflictions. We are froward in our Relations; Hagar was proud in Abraham 's house, Gen. 16. 4. her Mistress was despised in her Eyes; but very humble in the Desert, Gen. 21. 16. David 's heart was tender and smote him when he cut off the lap of Saul 's garment, 1 Sam. 24. 5. but how stupid and senseless was he when he lived at ease in Jerusalem, 2 Sam. 12. His Conscience was benumbed till Nathan roused him. Before we are chastened we are Rebellious, Frail, Fickle, Mutable, apt to degenerate without this continual discipline: we are very negligent and drowsy till the Rod awakeneth us. God's Children have strange failings and negligences; and sometimes are guilty of more heinous sins. 'It is a great Curse for a man to be left to his own ways, Hos. 4. 17. Let him alone. So Psalm 81. 12. I gave them up to their own hearts Lust: Men must needs perish when left to their selves, without this wholesome, profitable discipline of the Cross.

2. 'It is Good, because the Evil in it is counterpoised by a more abundant Good: 'tis Evil as it doth deprive us of our natural comforts, Pleasure, Gain, Honor; but 'tis Good as these may be recompensed with better Pleasures, richer Gain, and greater Honor. There is more Pleasure in Holiness than there can be Pain and Trouble in Affliction, Heb. 12. 11. No Affliction for the present seemeth Ioyous, but Grievous, but afterward it yieldeth the peaceable fruit of Righteousness: more gain than Affliction can bring loss, Heb. 12 10. But he for our profit, that we might be partakers of his Holiness: more honor than Affliction can bring shame, surely then 'tis good. There is a threefold Profit we get by Affliction.

1. The time of Affliction is a serious thinking time; Eccles. 7. 14. In the day of Adversity consider. 1 Kings 8. 47. Yet if they bethink themselves in the Land whither they are carried Captive. We have more liberty to retire into ourselves, being freed from the attractive allurements of Worldly vanities, and the delights of the Flesh. Adversity maketh men serious; the Prodigal came to himself when he began to be in want, Luke 15. 17. Sad objects make a deep impression upon our Souls; they help us to consider our own ways, and God's righteous dealings, that we may behave ourselves wisely and suitably to the dispensation, Micah 6. 9. The man of wisdom will hear the Rod.

2. 'It is a special hearing time; in the Text, That I might learn thy statutes; and 'tis said of Christ, Heb. 5. 8. that He learned obedience from the things that he suffered: he did experimentally understand what obedience was in hard and difficult cases, and so could the better pity poor Sinners in Affliction: we have an experimental knowledge of that of which we had but a notional knowledge before. We come by experience to see how false and changeable the World is, how comfortable an interest in God is, what a burden Sin is, what sweetness there is in the Promises, what a reality in the Word. Luther said, qui tribulantur, &c. The Afflicted see more in the Scripture than others do; the secure and fortunate read them as they do Ovid 's Verses. Certainly when the Soul is humble, and when we are refined and raised above the degrees of Sense, we are more tractable and teachable, our understandings are clearer, our Affections more melting: our spiritual learning is a blessing that cannot be valued, if God write his law upon our Hearts, by his stripes on our backs, so light a trouble should not be grudged at.

3. 'It is an awakening quickening time.

1. Some are awakened out of the sleep of Death, and are first wrought upon by Afflictions; this is one powerful means to bring in Souls to God, and to open their Ears to Discipline. God began with them in their Afflictions, and the time of their Sorrows was the time of Loves. The hot Furnace is Christ 's Workhouse, the most excellent Vessels of honor and praise have been formed there; Isa. 48. 10. I have chosen thee in the Furnace of Affliction. Manasseh, Paul, the Jailor, were all chosen in the Fire; God puts them into the furnace, and chooseth them there, melts them, and stamps them with the Image of Christ. The Hogs Trough was a good School to the Prodigal. Well then, doth God do you any harm by Affliction, when he saves you by it? If we use violence to a man that is ready to be drowned, and in pulling him out of the waters should break an Arm or a Leg, would he not be thankful? it you have broken my Arm, you have saved my life So God's Children, 'tis good that I had such an Affliction, felt the sharpness of such a Cross. Oh Blessed Providence! I had been a witless Fool, and gone on still in a course of Sin and Vanity, if God had not awakened me.

2. It quickeneth others to be more careful of their Duty, more watchful against Sin, and doth exercise and improve us in heavenly Virtues and Graces of the Spirit which lay dormant in us through neglect, since pleasing Objects which deaden the Heart are removed. Even God's best Children, when they have gotten a carnal Pillow under their Heads, are apt to sleep, their Prayers are dead, Thoughts of Heaven cold, or none; little Zeal for God, or delight in him: Isa. 26. 16. Lord, in trouble they have visited thee; they pour out a Prayer when thy Chastening is upon them. Hosea 5. 15. In their Afflictions they will seek me early. Because they do not stir up themselves, God stirreth them up by a smart Rod. The Husbandman pruneth the Vine, left it run out into leaves; the baits of the Flesh must be taken from us, that our gust and relish of heavenly Things may be recovered.

The Use is, to caution us against our Murmurings, and taxing of God's Providence. How few are there that give him thanks for his seasonable Discipline, and observe God's Faithfulness and the Benefit they have by Afflictions, but rather murmur, repine and fret through Impatience? If it be good to be afflicted, let us accept of it, for Good is matter of choice; Levite. 26. 41. If their uncircumcised hearts be humbled, and they then accept of the punishment of their Iniquity. Now all Affliction on this side Hell is good; as 'tis a lesser evil, hic ure, hic seca, if God will cut here, burn here, lance here, as a Surgeon, that we may not be destroyed forever; corrected, that we may not be condemned; 1 Cor. 11. 32. 'It is good, as it is a means to Good; for the end putteth a loveliness also upon the means, though things in themselves be harsh and sour. We must not consider what things are in themselves, but what they are in their reduction, tendency and final use; so all things are yours, Crosses, Deaths, 1 Cor. 3. 18. all their Crosses; yea, sometimes their Sins and Snares by God's overruling. We lose the benefit of our Affliction by our Murmurings, Repinings, Faintings, carnal Sorrows and Fears; an impatient distrustful Mind spoileth the working of God. Tribulation worketh Patience, and Patience Experience: 'It is not the bare Affliction worketh, but the Affliction meekly born. Let us not misconstrue God's present way of dealing with us; there may be a seeming harshness in some of his dealings, but yet all things considered, you will find them full of Mercy and Truth. Murmuring is a disorder in the Affections, misinterpreting in the Understanding, to prevent it.

1. Consider you must not interpret the Covenant by God's Providence, but God's Providence by his Covenant. Certain it is that all New Covenant-dispensations be Mercy and Truth, Psalm 25. 10. our Crosses not excepted: by them God is pursuing his Covenant and eternal Purpose concerning our Salvation. There is sometimes a seeming Contradiction between his Promises and his Providences, Word and Works; his Voice is sweet like Jacob 's but his Hands rough like Esau 's. Go into the Sanctuary, and God will help you to reconcile things, Psalm 73. 16, 17. otherwise the difficulty will be too hard for you. The Children of God that have suspected, or displeased him, have always found themselves in an Error; Isa. 49. 14, 15. His Promise is the light side, his Providence is the dark side of the Cloud; Psalm 77. 19. Thy way is in the Sea, and thy path in the deep waters, and thy footsteps are not known. We cannot trace him, nor find out the reason of everything which God doth; only in the general, That he doth all things well, Mark 7. 37. nay, what is best.

2. We must distinguish between a part of God's Work, and the end of it. We cannot understand God's Providence till he hath done his Work; he is an impatient Spectatour that cannot tarry till the last Act, wherein all Errors are reconciled; John 13. 7. What I do thou knowest not now; but hereafter thou shalt know. No wonder if we are much in the dark, if we look only to present sense, and present appearance; then his Purposes are hidden from us, he bringeth one contrary out of another, Light out of Darkness, Meat out of the Eater. God knoweth what he is a doing with you, when you know not; Ier. 29. 11. I know my thoughts, to give you an expected end. When we view Providences by pieces, we know not God's mind; for the present we see him (it may be) rending and tearing all things; therefore let us not judge of God's Work by the beginnings, till all work together. Our present State may be very sad and uncomfortable, and yet God is designing the choicest Mercies to us; Psalm 31. 22. I said in my hast, I am cut off from before thine eyes; nevertheless thou heardest the voice of my Supplications, when I cried unto thee. Psalm 116. 11. I said in my hast all men are liars. Hast never speaketh well of God, nor his Promises, nor maketh any good Comment upon his Dealings.

3. We must distinguish between that which is really best for us, and what we judge best for us; Deuter. 8. 15, 16. Who led thee through that great and terrible Wilderness, wherein were fiery Serpents, and Scorpions and Drought, where there was no water; who brought thee out water out of the Rock of Flint; Who fed thee in the Wilderness with Manna, which thy Fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at the latter end. Other Diet is more wholesome for our Souls, than that which our sick Appetite craveth. 'It is best with us many times when we are weakest, 2 Cor. 12. 10. When I am weak, then am I strong. Worst when strongest; 2 Cor. 26. 16. When he was strong, his heart was lifted up to his own destruction. Lot chose Sodom, a fair and pleasant Situation, but you know what inconveniencies he met with there. Many times the Buffettings of Satan are better for us, than a Condition free from Temptations; so is Poverty, Emptiness, better than Fulness; loss of Friends, than the enjoyment of them.

Use 2. Is of Information.

1. By what note we may know, whether God chastens us in anger, yea or no; whether our Crosses be Curses. The Cross that maketh thee better cometh with a Blessing; 'tis not the sharpness of the Affliction we should look to, but the improvement of it; the bitter Waters may be made sweet by experiences of Grace; if we are made more godly, wise, religious, 'tis a good Cross; but if it leave us as careless and stupid, or no better than we were before, that Cross is but a preparation to another; if it hath only stirred up our Impatience, done us no good, God will follow his stroke, and heat his Furnace hotter.

2. It informeth us, that 'tis our Duty not only to be good in Afflictions, but we must be good after Afflictions. David when escaped, saith, 'It is good for me that I have been afflicted. Wicked men are somewhat good in Afflictions, but as soon as they are delivered, they return to their old Sins. As Mettals are melted while they are in the Furnace, but when they are taken out, they return to their natural hardness; but the godly are better afterwards.

3. That every Condition is as the Heart is. Afflictions are good, if we have the grace to make a good use of them. Look, as the good Blessings of God by our Corruption are abused to wantonness, and so made hurtful to us; so Crosses that are evil in themselves, when sanctified are good. All things are sanctified to us, when we are sanctified to God. Other things that would be Snares, prove Helps and Encouragements; are great Furtherances: the Creature is another thing to the Saints; if they are advanced, their Hearts are enlarged to God; if afflicted, they grow more humble, watchful, serious: all things work together for the worst to the Wicked: if God make Saul a King, Judas an Apostle, Balaam a Prophet, their Preferment shall be their Ruin. Human 's Honor, Achitophel 's Wit, and Herod 's Applause turned to their hurt. If in Prosperity they contemn God, if in Adversity they deny and blaspheme him; Prov. 1. 32. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. As the salt Sea turneth all into salt water, so a man is in the Constitution of his Soul; all things are converted to that use.

Use 3. Is to persuade us to make this acknowledgment, that Affliction is good. There needs many Graces before we can thus determine.

1. Faith; 'tis not present, but it must be believed, hoped and waited for. 'It is not fit all should be done in a day, and as early as we would, in the Lord's time the Fruit will appear. The Word doth not work by and by, so not the Rod. Faith can see good in that in which Sense only can find smart; Phil. 1. 19. I know this shall turn to my Salvation through your prayer, and the supply of the Spirit of Jesus Christ. And we know that all things shall work together for good, Rom. 8. 28. Though it doth not appear, yet we know.

2. Love: The Children of God out of their Love to God, and present submission to God, do count whatsoever he doth to be good; Psalm 73. 1. Tet God is good to Israel; though he seemeth to deal with his People hardly, yet Love pronounceth the Dispensation to be good; it can see a great deal of love in pain and smart and chastenings. I have read once and again of such a Rabbin, that when told of an Affliction would say, this is good, because it cometh from God.

3. Spiritual Wisdom and Choice to esteem things according to their intrinsic worth; an high value of Holiness, profiting in Sanctification, is more than enough to recompense all the trouble we are put to in learning it. This will make us yield to be lessened in our worldly Comforts, for the increase of spiritual Grace; as Paul would cheerfully part with his Health, that he might have more Experience of Christ; 2 Cor. 12. 10. I will take pleasure in infirmities, necessities and distresses for Christ's sake. Surely the loss of outward things should trouble us the less, and we should be the sooner satisfied in God's Dispensation, if he will take away our earthly Comforts, and make us more mindful of that which is heavenly; if by an aking Head God will give you a better Heart, by the death of Friends promote the life of Grace.

4. Diligence and Heedfulness,

1. To observe what falleth out, from what hand it cometh, to what issue it tendeth; otherwise, if we observe it not, how can we acknowledge it, give God the glory of his Wisdom and Goodness? In Heaven, when we shall know as we are known, 'twill be a great part of our lauding of God, to look back on his Providence conducting us through troubles, as 'tis pleasant for Travelers in their Inn to discourse of the deepness and danger of the Ways: and now when we rather are known, than know, Gal. 4. 9. 'tis useful and comfortable to take notice of God's dealing with us. Oh what a deal of Wisdom, Faithfulness and Truth may we see in the Conduct of his Providence! Gen. 32. 10. I am not worthy of the least of all thy mercies, and of all the truth which thou hast shown unto thy Servant; for with my staff I passed over this Jordan, and now I am become two bands. Psal. 119. 75. I know, O Lord, that thy Iudgments are right, and that in faithfulness thou hast afflicted me. What necessity of his Chastisement to prevent our Pride, Security, Negligence? with what Wisdom was our Cross chosen? how did God strike in the right Vein? you were running on apace in some neglect of God, till he awakened you; this observation will help us to love God who is vigilant, and careful of our welfare; it will allay all the hard thoughts that we have of the seeming severity of his Dispensations.

2. Diligence to improve it for the bringing about of this good. We must not be idle Spectatours, but active under God: we must more stir up ourselves, and exercise ourselves to Godliness. The Affliction of itself is a dead thing, there must be help; Phil. 1. 19. For I know this shall turn to my Salvation, through your prayer, and the supply of the Spirit of Jesus Christ: 2 Cor. 1. 11. Ye also helping together by prayer for us. 'It is not the nature of the Cross, nor the power of inherent Grace, without the actual influence of the Spirit, that makes Troubles profitable. We must excite ourselves also, for the Saints are not only passive Objects, but active Instruments of Providence. We are not merely to be passive, Heb. 12. 11. It yieldeth the pleasant fruit of Righteousness to them that are exercised thereby. God exerciseth us with the Rod, and we must exercise ourselves under the Rod. We are engaged to use all holy Means to this end, searching, praying, rousing up ourselves, learning our proper Lessons, then we will come and make our acknowledgment, It is good for me that I have been afflicted.

Doctr. The Word of God is dearer to a gracious heart than all the Riches in the World.

Let me bring Proofs, Psalm 19. 10. More to be desired are they than gold, yea than much fine gold. So speaking of spiritual Wisdom which is only to be had by the Word of God, he saith, Prov. 3. 14. That the Merchandise thereof is better than the Merchandise of silver, and the gain thereof than fine gold. So Prov. 8. 11. For Wisdom is better than Rubies; and all the things which are to be desired, are not to be compared with it. These Expressions are frequently used because the greatest part of Mankind is miserably bewitched with the desire of Riches, but God's Children are otherwise affected; they have a better Treasure.

Let me prove two things.

1. That the Word of God, and the benefit that we get by it, is better than thousands of Gold and Silver.

2. That the Children of God do so esteem it. Both must be proved; the one to show the worth and excellency of the Word, the other to show the gracious Disposition of the hearts of God's Children. There is no question but that if these things were well weighed, the Law of God's Mouth, and thousands of Gold and Silver, we should find there is a great inequality between them: but all men have not a judgment to choose that which is most worthy. Many take glass Beads for Jewels, and prefer Toyes and Trifles before a solid Good. Gold and Silver draw the Hearts of all men to them, and their Affections blind their Judgment; and then, though the Weights be equal, if the Ballances be not, equal wrong will be done. We do not weigh things with an equal Ballance, but consider them with a prejudiced Mind, and an Heart biassed and prepossessed with worldly Inclinations.

I. First then for the things themselves; surely Gold and Silver which is digged out of the bowels of the Earth is not worthy to be compared with the Law that cometh out of the Mouth of God; if you compare the Nature, Use, and Duration of these Benefits that you have by the one and the other, you will see a vast difference.

1. The Nature; the Notion of Riches is abundance of valuable things. Now there are true Riches, and counterfeit Riches which have but the resemblance and show. The true Riches is spoken of Luke 16. 11. and is opposed to that Mammon and Pelf which the World doateth upon. Grace giveth us the true Riches and Wealth. 'It is good to state what are the true Riches and the false. The more abundance of truly valuable Things a man hath, the more he hath of true Riches: a Child counteth himself rich, when he hath a great many Pins, and Points, and Cherry-stones; for those suit his childish Age and Fancy. A worldly Man counteth himself rich, when he hath Gold and Silver in great store by him, or Lands and Heritages, or Bills and Bonds; but a Child of God counteth himself rich, when he hath God for his Portion, Christ to his Redeemer, and the Spirit for his Guide, Sanctifier, and Comforter; which is as much above a carnal Man's Estate in the World, as a carnal Man's Estate is above a Child's Toyes and Trifles, yea infinitely more. Well then, surely the Word of God will make us rich, because it revealeth God to be our God, according to our Necessity and Capacity; Psalm 16. 5, 6. The Lord is my Portion—I have a goodly Heritage: and it revealeth unsearchable Riches of Grace in Christ, Eph. 2. 7. Eph. 3. 8. pardon of Sins, and Life eternal. They that have Christ want nothing, but are completely happy. So for the Spirit, what are all the Riches of the World to those Treasures of Knowledge, Comfort, and Holiness which we have by the Spirit? What is in one Evangelist, He will give his holy Spirit to them that ask him, Luke 11. 13. is in another, Matth. 7. 11. He will give good things to them that ask him. The Spirit is instead of all good things, so that the Word is able to enrich a man more than all the Wealth of the World can. It giveth us abundance, and abundance of better things, so that a man is not absolutely poor that wants Gold and Silver, but he that wants the Benefits which the Word of God offereth and conveyeth to us. Gold and Silver are but one sort of Riches, and but the lowest and meanest sort. You do not count a man poor if he have Lands, though he hath not ready Money; much less is a man poor if he hath Gold, though he hath not Silver: so a Christian is not poor if he hath God, and Christ, and the Spirit, though he say with the Apostle Peter, Silver and gold have I none, Acts 3. 16. Angels are not poor though they have not Flocks and Herds, and yearly Revenews, they have an excellency suitable to their Natures. So a Christian is not poor while he possesseth him who possesseth all things. But that I may not seem only to say that the Treasures of Grace are the true Riches, I shall prove it by two Arguments.

1. That's the true Riches which can buy and purchase all other things, but all other things cannot buy and purchase it: now all the Riches in the World cannot buy and purchase those Benefits which the Word offereth to us. They cannot purchase the Favor of God; For what hope hath the Hypocrite, if he hath gained, when God comes to take away his Soul? Job 27. 8. Many a carnal Wretch doth not make a saving Bargain of it; but be it so, he looketh for Worldly gain and hath it; what will this stead him when God puts the Bond of the Old Covenant in suit, and demandeth his Soul from him: he is loath to resign it, but God will have it. What can he give in exchange for his Soul? Money cannot purchase the Grace of the Redeemer; 1 Pet. 1. 18. Ye are not redeemed with Corruptible things; and Psalm 44. 6, 7, 8. The Redemption of the Soul is precious. Men would if they could, give a thousand Worlds for the pardon of their Sin, when they come to receive the fruit of it, but all will not do: the Wrath of God must be appeased, and the Justice of God satisfied by another kind of Ransom. They cannot purchase the Grace of the Spirit. Simon Magus would give money for the Gifts of the Holy Ghost, but Peter said to him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money, Acts 8. 20. His Request was base and carnal: yet thus far it yieldeth a testimony to the truth in hand, that he thought the Gift of the Holy Ghost better than Money, or else he would not have offered his Money for it; yea the lowest and far less necessary Gift than his sanctifying, guiding, and comforting Work: well then, all other things cannot purchase these Benefits. But on the other side, these Benefits procure all other things. Grace giveth us an advantage in worldly things above others, for certainly man doth not live by bread only, Matth. 4. and his Life doth not lie in worldly abundance: the natural, much more the sanctified and comfortable use of the Creatures dependeth on the Favor of God, and his Fatherly Care and Providence which is assured to the Heirs of Promise: Matth. 6. 33. First seek the Kingdom of God, and his Righteousness, and these things shall be added. 1 Tim. 4. 8. Godliness hath the promise of this life, and that which is to come. Prov. 3. 15, 16. Wealth is not to be compared with Wisdom: Because in her right hand is length of days, and in her left hand riches and honor. A Child of God that is obedient to the Word, hath more advantage for the World, than a wicked Man hath: he hath a Promise which the other hath not, a warrant to cast his Care upon God: he gets more by the want of worldly Things, than a wicked Man by the possession of them, for his want is sanctified, and worketh for good.

2. The World cannot recompense and supply the want of that Grace we get by the Word, but this can easily supply the want of the World. The Worth and Value of things is known by this, what we can least want. Now there is no earthly Thing but may be so supplied, as that its want should be better to us than its enjoyment. Sickness may be better to us than Health, because of experiences of Grace, 2 Cor. 12. 10. Poverty may be better than Wealth, because we may be rich in Grace; James 19. so James 2. 5. so 1 Tim. 6. 6. Godliness with Contentment is great gain. Slender Provisions with a contented Heart is much better than a great deal more Wealth. Godliness can supply the room of Wealth, but Wealth cannot supply the room of Godliness. If the want of Wealth helps us to an increase of Grace and Communion with God, it helpeth us to that which is of higher and greater value than the enjoyment of Wealth could afford. But now on the other side, the World will not give us a recompense for the want of Godliness; Matth. 16. 26. What is a man profited if he shall gain the World and lose his Soul? What shall be given to the Party for that loss? his Soul is lost not in a natural Sense, but in a legal Sense, forfeited to God's Justice. We may please ourselves in our carnal Choice for a while, but Death bloweth away all our vain Conceits; Ier. 17. 11. At his latter end he shall be a Fool. He was a Fool before all his life time, but now in the Judgment and Conviction of his own Conscience. His Conscience shall rave at him, Oh Fool, Madman, to hazard the Love of Christ for worldly Things. These things cannot be recompensed by any other. What poor Rewards can the World yield you for the loss of Christ and Heaven? Alas, then you lose your Treasure, and have nothing to comfort you but Rattles and Bables, which will no more comfort us, than fine Flowers will a man going to Execution; thus in the Nature of Riches.

2. Let us come to the Use and End of these things, the Use of the Law of God's Mouth, and the Use of Wealth; the Use of Wealth is to support and maintain the present Life, and the bodily State during our Pilgrimage and passage through the World; but the Use of the Word is to guide and direct us in the way to the Blessedness of the World to come. The World supplieth our bodily Necessities, But the Law of God is perfect, converting the Soul, Psalm 19. 7. It discovereth a man's Soul-misery, and remedy, as it directeth to Christ, and enforceth our obedience to God, and prescribeth an universal adherence to him, and dependence on him. Our Souls are fallen off from God by Sin into a most doleful state, and have no other way of recovery than is prescribed in this blessed Word of God. There are three Uses of the Word of God, and they do all commend and endear it to our respects.

1. 'It is the great means to sanctify and convey a divine Principle and Nature in us: 'tis not only the Rule, but the seed of the New Life; 1 Pet. 1. 23. He hath begotten us, not by corruptible, but incorruptible Seed, &c. James 1. 18. He hath begotten us by the word of Truth. 2 Pet. 1. 4. To us are given great and precious Promises, that we might be made partakers of the divine Nature. John 17. 17. Sanctify them through thy Truth, thy Word is Truth. All this is said of the Word, 'tis the means to sanctify us, the immortal Seed, the beginning of the New life, the divine Nature to make us live after a God-like manner, therefore 'tis better than thousands of gold and silver. A Child of God findeth a greater Treasure in one Chapter of the Bible, than worldly Men in all their Lands and Honors, and large Revenues. A poor Christian meeteth with more true Gain in a Sermon, than others can in their Trades while they live. God begetteth him at first by the Word of Truth, and giveth him there the supply of the Spirit; therefore be swift to hear, much in reading, and meditation day and night; Oh there is the true Treasure, the Pearl of price, there their Souls become acquainted with God.

2. It directeth us and keepeth us from being carried away with every deceit of Sin; Psalm 119. 105. Thy word is a light unto my path, and a lamp unto my feet. Here are Directions for all Cases; here is a general Direction, 'tis a light to our path, and showeth us what to do in particular Actions, 'tis a lamp to our feet. So 133 verse, Order my steps in thy word, and let no iniquity have dominion over me. 'It is the Word prevents the reign of any one Sin. To have a sure Rule to walk by in the midst of so many Snares and Temptations, is a greater favor, than to enjoy the greatest affluence of worldly Felicity.

3. It supporteth us in all our Afflictions and Extremities. All the Wealth in the World composed and put together, cannot yield us that true Contentment and Satisfaction which the Word of God doth to the obedient Soul. Wealth cannot allay a grieved Mind, nor appease a wounded Conscience. The Word directeth us where we may find rest for our Souls, Ier. 6. 16 Go ask for the good old way, and you shall find rest for your Souls. We lose ourselves in a maze of Uncertainties till we come to the Word of God; Mat. 11. 28. Come unto me all you that are weary, and heavy laden, and you shall find rest for your Souls: here is ease for the great wound and maim of Nature. The great maim of Nature is Sin, now where shall we have a Plaister for this Sore, but only in the Word of God. So for particular Afflictions, Rom. 15. 4. That ye through the patience and comfort of the Scriptures might have hope. Comfort is the strengthening of the Mind, or the fortifying the Mind when 'tis vexed, and weakened with doubts, fears, and sorrows. I had fainted in my Affliction, unless thy word had quickened me, Psalm 119. 50. The Comforts of the World appear and vanish in a moment, cannot firmly stay and revive the Heart, every blast of Temptation scattereth them. Philosophy and natural Reason cannot give us true ground of Comfort, that was it they aimed at, how to fortify the Soul, and keep it quiet notwithstanding Troubles in the Flesh; but as they never understood the true ground of Misery, which is Sin; so neither the true ground of Comfort, which is Christ. That which Man offereth, cannot come with such power and authority upon the Conscience, as that which God offereth: and bare Reason cannot have such an efficacy as divine Testimony, and the Law of God's Mouth. This Moonlight rotteth before it ripeneth Fruits; but the Word acquainteth us with Christ, who is the Foundation of Comfort; with the Spirit, who is the efficient cause of Comfort; with the promise of Heaven, which is the true matter of Comfort; with Faith, the great Instrument to receive it.

3. Let us look to the Duration; there is a vanity and uncertainty in all these outward things, they soon take the wing, and leave us in sorrow. If they continue with us till death, then they have done all their work. Wealth may bring you to the Grave, but it can stead you no farther; then Wealth is gone, but Horrour doth continue; Luke 16. 24. Son in thy life time thou enjoyedst thy good things: these good things are only commensurate with Life. Sometimes they do not last so long; but when we must leave the World, and launch out to those unknown Regions, Job 27. 8. how miserable shall we be? Worldly Comforts will fail us when we have most need of them, as Jonah 's Gourd when the Sun scorched him. So in the hour of Death, what will Bags of Gold do then? but now on the other side, Wisdom is better than Gold and Silver; because with her are durable Riches and Righteousness, Prov. 8. 18, 19. therefore my fruit is better than gold, yea than fine gold; and my revenue than choice silver. If a man would labor for anything, labor for that which is Eternal; John 6. 27. No Treasure can be compared to eternal Life, and this the Word assureth us of.

II. Let us now come to examine why the Children of God value it so?

1. Because they are enlightened by the Spirit, when others have their Eyes dazzled with an external splendor, and their Judgment is corrupted by their Senses. 'It is not Ignorance undoes the World so much as want of spiritual Prudence: spiritual and heavenly Things can only be seen in the light of the Spirit, without which we can neither discern the truth or worth of them in order to choice; 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit; and therefore till we have this illuminating and sanctifying Light of the Spirit, we shall not make a good Choise for ourselves. Eph. 1. 17, 18. The Apostle prayeth, That the Lord would give you the spirit of Wisdom and Revelation: The eyes of your Understanding being enlightened, that ye may know what is the hope of his Calling, and the riches of the glory of his Inheritance in the Saints. That saving Knowledge of divine Mysteries, which causeth us to prefer and choose them above other things, comes from the spirit of Wisdom and Revelation: otherwise in seeing we see not. There is a perfect contradiction many times between speculative and practical Knowledge; the common Wisdom and Knowledge of divine Mysteries is a Gift that cometh from the Spirit, much more this spiritual discerning.

2. They are affected with their true Necessities. Our real Necessities are the Necessities of the Soul; bodily wants are more urging and pressing upon us, but these are more dangerous; therefore Gold and Silver which supplieth our bodily Necessities, is not so welcome to them as the Law of God's Mouth which provideth a remedy for their Soul defects. How to be justified, how sanctified, is more than what shall we eat and drink, and wherewith shall we be clothed? usually Soul-necessities are overlooked. We regard them not, or conceit we are well already; Rev. 3. 17. Thou thoughtest thou wast rich, and increased with goods, and hadst need of nothing; and then we have no relish for the offered Remedy. The Word of God is the offered Remedy to repair our collapsed State. The Gospel is not only true, but worthy to be imbrac'd, 1 Tim. 1. 15. but who will embrace it but the sensible Sinner? for 'tis offered as a Remedy to the Sick, and Deliverance to the Captive: 'tis not enough to see the Excellency of things, but we must see our Necessity of them. There are two hindrances that prejudice our Salvation: Either the Necessity and Excellency of the Gospel is not considered, or the Truth and Reality of it is not believed.

3. They measure all things with respect not to this World, but the World to come. 'It is an high point of Religion, to do all things, and regard all things for eternal Ends; 2 Cor. 4. 18. Looking not to things seen, that are temporal; but to the things which are not seen, which are eternal. Making this our scope, and doing all to this end. Gold and Silver are the most valuable things in the World: what cannot Gold and Silver buy in this World? but there is another World, and Believers look to things unseen. Within a while, it will not be a pin to choose whether we have enjoyed much or little of this World's good things; but much will lie upon this, whether we have obeyed God, and glorified God, and accepted of Christ. The use of Gold and Silver ceaseth in the World to come: these things are not currant in Canaan, nor accounted of in our heavenly Country; therefore Money should be a vile thing instead of Grace: we can carry away none of these things with us when we die, Eccles. 5. 15. And surely that which hath no power to free us from Death, to comfort us in Death, or go with us into another World after Death, is no Happiness or solid Tranquillity.

4. They have had trial and experience of the Word, what a Comfort and Support it hath been to them; 1 Pet. 2. 2, 3. As new-born babes desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious. There is an Appetite followeth the New nature, and makes us desire spiritual Food; Phil. 1. 9, 10. And this I pray, that ye may abound in all knowledge, and in all Judgment; That we may approve the things that are excellent. When the Spirit giveth us a taste of the goodness of those things offered in the Word of God, a taste of divine Truth in our Souls, when we find these Comforts verified in us, then we come to approve the things that are Excellent above all other things: Psalm 119. 11. Thy word have I hid in my heart, that I might not sin against thee. We never know the worth of the Word, till we come to make trial of it by Practice and Experience. The pleasure of the Word we find in practice, and the comfort and support of it in deep Afflictions: 'tis not so with the World, try it, and loath it; 'tis more in fancy than fruition, because the Imperfections which formerly lay hid, are discovered: but the more intimately acquainted with the Word of God, the more we prize it; we see there is more to be gained there, than in all the World besides.

Use 1. Is to reprove and disprove those that prefer Gold and Silver before the Word of God; this is done by four sorts.

1. This is grossly done by those that revolt from the profession of the Truth for the World's sake; 2 Tim. 4. 10. Demas hath forsaken us, and embraced the present world; that betray the cause of Religion, as Judas sold his Master for thirty pieces of Silver: or by those who will transgress for a small hire, the Devil needeth not offer great things to them, when they will accept of less with thanks; for two pence or three pence gain, will profane the Sabbath, or wrong their Neighbor. Is the Law of God's Mouth dearer to them than Gold and Silver? surely no, they may flatter themselves with love to the Word, but when they can violate it for a Trifle, for a pair of Shoos, 'tis a sign that a little gain gotten by iniquity of Traffick is sweeter to them than all the Comforts of the Promise.

2. 'It is done by them that will not forsake anything for the Word's sake, but when they are put upon an apparent Trial, here is Gold and Silver, and there the Law of God's Mouth, what will you do, obey God, or comply with your Interests? you show your Love by leaving the one rather than the other: as Moses counted the reproach of Christ better treasure than the riches of Egypt, Heb. 11. 26. Christ 's worst is better than the World's best. The Thessalonians shown their Love when they received the Word in much Affliction; but when you decline Duty, and are loath to hazard your Interests, 'tis evident what you prefer. To some this may be a daily Temptation, If I should be conscionable in my Calling, I should be poor; keep touch and honesty in all things, it would turn to my loss. How many are discouraged from the Ways of God, and discharging a good Conscience by Inconveniency?

3. This is also in part done by them who turn back upon the Word and Ordinances of God for gains sake, and fix their residence there, where they can neither enjoy God nor his People, nor the Comfort of his Ordinances: as Merchants, who remove for Traffick, and settle their abode there where the true Religion is not professed, it may be suppressed with extremity of rigor: especially when they send Youth thither, and Novices, and Persons not grounded in the Faith. This is like turning a Child loose among a company of contagious Persons, or setting an empty Pitcher to crack before the fire. Commerce and Traffick with Infidels, or Persons of a false Religion is lawful, but to make our constant Residence where there is no Liberty for reading and hearing the Word of God, no Liberty of Worship and Ordinances, cannot be excused from Sin. You make Religion to stoop to Gain. I will not urge so high and heroical an Instance as Moses, Heb. 11. 25. Choosing rather to suffer afflictions with the people of God, than enjoy the pleasures of sin for a season; but of a Jew since the time of their Degeneration. I have once and again read of one Rabbi Joseph, who being allured with the hope and call to a place of great gain, to teach Hebrew where there was no Synagogue, is said to have brought forth this Scripture for his Answer, and Excuse, The Law of thy Mouth is better to me than thousands of gold and silver; let us Christians remember it, and consider the pertinency of it.

4. 'It is more refinedly done by them who by earthly things are drawn off from the pursuit of heavenly, and are night and day cumbered with much serving, and never take time to refresh their Souls with the pleasure of the Word: like Martha, cumbered about many things, while Mary sat at Jesus 's Feet, and heard his Word, Luke 10. Felix domus (saith Bernard) ubi Martha queritur de Maria, 'It is a happy House where Martha complaineth of Mary; but alas, in most places 'tis otherwise, Religion is encroached upon, all remembrance of God and meditation of his Word is justled out of doors by the Cares of the World.

Use 2. Is to press us to make this Profession seriously, heartily.

1. When we have Wealth, this Profession should be made to draw off the Heart from it to better things. When our Store is increased, our Hearts are apt to be enchanted with the love of these things; Psalm 62. 10. If riches increase, set not your hearts upon them. Our Hearts are very apt to be set upon the World, but we must remember this is not the true Treasure; there are other manner of Riches that we should look after, to be rich towards God, lest I be a carnal Fool; Luke 12. 21. Complacency in a worldly Portion is a sure sign of a worldly Heart, more than greedy Desire.

2. When we want Wealth we should make this Profession to induce us to Contentment. The good Disciples had the Spirit, to Judas as the bad one he gave the Purse: if you have spiritual Wisdom and Knowledge, you have that which is most excellent; James 2. 5. God hath chosen the poor of the world to be rich in Faith.

3. When we lose Wealth for Righteousness sake, we have that which is better. The Knowledge of a hated Truth is better than to shine with the Oppressor; Prov. 3. 31, 32. Exvy not the Oppressor, nor choose any of his ways: For the Froward is an abomination to the Lord; but his secret is with the Righteous. You have your Losses exchanged for a greater Good.

Use 3. Is of Trial. Let us examine ourselves, and see what esteem and account we have of the Word of God. If any say that we are all ready to profess that we esteem the Word of God more than all Riches, Then let us bring it off from Words to Deeds; Do you prefer Obedience before Gain? do you seek after spiritual Wisdom more than Gain? Prov. 4. 7. Wisdom is the principal thing, therefore get Wisdom: and with all thy getting get Understanding. Is this your main business, to be wise to Salvation? How many afflict and torment themselves to get Silver and God, but how few to understand and embrace God's Law? how little doth this esteem of the Word control contrary Desires and Affections?

Doctr. That as we are Creatures, we are some way encouraged to ask of God the Grace of the New Creature.

I shall draw forth the sense of the Text and the Doctrine in these Propositions.

1. That Man was made by God, or is God's immediate Workmanship; we have the first notice of it, Gen. 1. 26. Let us make man after our own image and likeness. God put more respect upon him than upon the rest of the work of his hands; his Creation is expressed in other terms than were used before: He said, Let there be light, and it was light; let there be dry land, &c. but here God speaketh, as if he had called a Consultation about it, Let us make man; not as if there were more difficulty, or as if creating Power were at a nonplus, but to show what special notice he taketh of us, and to point out the Excellency which he did stamp upon Man in his Creation beyond the rest of the Creatures. There was no Creature but had some Impress of God upon it, for everything which hath passed his hand, carrieth God's Signature and Mark. It showeth that it came from a Being of Infinite power, and Wisdom, and Goodness: but Man hath his Image and Likeness stamped upon him: there you may discern God's tract and footprint, but here his very Face. In his first moulding of him he would plainly and visibly discover himself. So again, when this making of Man is explained, Gen. 2. 7. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Before we read that Man was created, here we see in what sort: his Body was framed with great Art though of base Materials, a handful of dust did God enliven and formed into a beautiful Frame. But for the Frame within he had a more excellent and perfect Soul than God gave to any other Creature; by the union of both these man became a living Soul. Heaven and Earth were married in his Person, the dust of the Earth, and an immortal Spirit, which is called the breath of God, were sweetly linked and joined together, with a disposition and inclination to one another, the Soul to the Body, and the Body to the Soul. When he had raised the Walls of the Flesh, and built the House of the Body with all its Rooms, then he puts in a noble and divine Guest to dwell in it, and both make up one Man.

2. The making of Man now is the work of God as well as the making of the first Man was. God's hands did not only make and fashion Adam, but David; he saith, Thy hands have made me and fashioned me. The Body of Man is of God's framing, Psal. 139. 15, 16. My substance was not hid from thee, when I was made in secret; and curiously wrought in the lowest parts of the Earth: Thine eyes did see my substance yet being imperfect, and in thy book all my Members were written, which in continuance were fashioned when as yet there was none of them. Our Bodies you see there, though the Matter were propagated by our Parents, yet his hands made them, and fashioned them. God is more our Father than our natural Parents are: our Parents know not whether the Child will be male or female, beautiful or deformed; cannot tell the number of the Bones, Muscles, Veins, Arteries, this God appointeth and frameth with curious Artifice; so that of all visible Creatures, there is none in any sort equalleth Man in the curious Composition of his Body, whether we look upon the beauty and majesty of his Person, or take notice of the variety, nature, and use of his several Parts, with their Composition and framing them together; with a wonderful order and correspondence one to another, as if they had been described by a Model and Platform set down in a Book. So secretly and curiously was the Matter framed in passing through all the changes in the Womb till it came to a perfect formation. Then for the Soul, God infuseth that; Eccles. 12. 7. Then shall our dust return to the Earth as it was, and the Spirit to God that gave it. God gave the Body too, but especially the Spirit, because there he worketh singly and immediately, therefore he is called the Father of Spirits; they do not run in the Channel of carnal generation or fleshly descent, Heb. 12. 9. So Zedekiah swore by the God that made his Soul. So Zech. 12. He formed the spirit of man within him. The Parent doth instrumentally produce Man in respect of his Body, yet the Soul is from God, and immediately created and infused into the Body by him; and being put into that dead lump of Clay, doth animate and quicken it for the most excellent Employment.

3. Man that was created by God, was created to serve him. He formed us from the Womb to be his Servants, as well as the first Man, Isa. 49. 5. Adam indeed was appointed for this use; all other Creatures were made to serve God, but Man especially by the design of his Creation: other things ultimately and terminatively, but Man immediately and nextly. God made all things for himself, Prov. 16. 4. and Rom. 11. 36. For of him, and through him, are all things; to whom be glory forever. Amen. Man is the Mouth of the Creation, surely 'tis but reason that God should have the use of all that he gave us; that the Author of Life and Being should have some glory by them; that he should dwell in the House he hath set up; he that made it hath most right to use it; that we should glorify him with our Bodies and Souls which are his; 1 Cor. 6. 20. Man is designed, engaged by greater Mercies, furnished with great Abilities, as at first endowed with God's Image; he hath Faculties and Capacities to know and glorify his Creator. There are natural Instincts given to other things, or Inclinations to those things which are convenient to their own Nature; but none of them are in a capacity to know what they are, and have, and where they are: they cannot frame a Notion of him who gave them a Being. Man is the Mouth of the Creation to speak for them, Psalm 145. 10. All thy works praise thee, O Lord, and thy Saints bless thee. He was made to love, and serve, and glorify God. The divine Image inclined him to Obedience at first.

4. We are not now what God made us at first, but are strangely disabled to serve him, and please him; Eccles. 7. 29. God made man upright, but they have sought out many inventions: There is man's original, and his degeneration; what he was once made, and how far now unmade and departed from his primitive Estate; his perfection by Creation, and defection by Sin: first made in a state of Righteousness without Sin, and now in a state of Sin and Misery without Grace; was created with an holy Disposition to enable and incline him to love, please and obey God, but now hath found out many Inventions, put to his shifts. Man was not contented to be at God's finding, but would take his own course, and hath miserably shifted ever since to patch up a sorry Happiness. So Rom. 3. 23. All have sinned, and are come short of the glory of God: by glory of God is not meant his glorious Reward, but his glorious Image. Image is called glory, 1 Cor. 11. 7. 'It is said of the Man, That he is the image and glory of God, as the Woman is the glory of the Man. So compare 2 Cor. 3. 18. We beholding the glory of the Lord in a glass, &c. so here, We are come short of the glory of God, that is, his glorious Image. Hence it is that all our Faculties are perverted, the Mind is become blind and vain, the Will stubborn and perverse, Conscience stupid, the Affections preoccupied and entangled, and we find a manifest disproportion in all our Faculties to things carnal and spiritual, sinful and holy. In the Understanding there is a sharpness of apprehension in carnal Things, but dull, slow, and blind in spiritual and heavenly Things: Thoughts are spent freely and unweariedly about the one, but there is a tediousness and barrenness about the other: a Will backward to what is good, but a strange bent and urging to what is evil: in that which is good we need a Spur, in evil a Bridle; these things persevere with us, but how fickle and changable in any holy Resolution! the Memory slippery in what is good, but firm and strong in what is evil: the Affections quick, easily stirred, like Tinder catch fire at every spark, but as to that which is good, they are like fire in green Wood, hardly kept in with much blowing. Again, our delight is soon moved by things pleasing to Sense, a carnal gust and savor is very natural to us, and rise with us, Rom. 8. 5. but averse from the chiefest good, and everything that leadeth to it. Surely then we have need to go to God, and complain of Corruption, sometimes under the notion of a blind and dark Mind, begging the illumination of the Spirit; sometimes under the notion of a dead hard Heart, or an unpersuadable Will, begging his inclining as well as enlightening Grace. Surely they are strangely hardened that do not see a need of a spiritual Understanding. Nay God's Children after Grace received, though sanctified betimes, yet halt of the old Maim, dull in Spirituals, alive and active in carnal Matters. Carnal and worldly Men act more uniformly and suitably to their Principles than the Children of God to theirs; Luke 16. 8. The Children of this world are wiser in their generation than the Children of light, that is, more dexterous in the course of their Affairs. Grace for the present worketh but a partial Cure: we have the advantage in matter of Motive, we have better and higher things to mind; but they have the advantage in matter of Principle; their Principles are unbroken, but the Principles of the best are mixed; we cannot do what we would in heavenly things; there is the back-bias of Corruption that turns us away, and therefore they need to be instant with God to heal their Souls; sometimes a blind Mind, and sometimes a distempered Heart.

5. We must be new made and born again, before we can be apt or able to know or do the Will of God: as Christ inferreth the necessity of Regeneration from the corruption of Nature, he had been discoursing with Nicodemus, You cannot enter into the Kingdom of God; For that which is born of the flesh is flesh, John 3. 5, 6. Our Souls naturally accommodate themselves to the Flesh, and seek the good of the Flesh, and all our Thoughts and Care, and Life, and Love runs that way; now what was lost in Adam can only be recovered in Christ; 'tis not enough that God's hands have once made us and fashioned us, but there is a necessity of being made and fashioned anew, of becoming his workmanship in Christ Jesus, Eph. 2. 10. and so the words of the Text may be interpreted in this sense, Thou hast made me once, Lord new make me; thy hands made me, O Lord, give me a new Heart that I may obey thee. In the first Birth God gave us a natural Understanding, in the second a spiritual Understanding that we may learn his Commandments. First that we may be good, and then do good. The first Birth gave us the natural Faculty, the second the Grace, or those divine Qualities which were lost by Adam 's Sin: better never been born, unless born again; better be a Beast than a Man, if the Lord give us not the knowledge of himself in Christ. The Beasts when they die, their Misery and Happiness dieth with them, Death puts an end to their Pain and Pleasure; but we that have Reason and Conscience to foresee the end, and know the way, enter into perfect Happiness or Misery at death; unless the Lord sanctify this Reason, and give us an heart to know him in Christ, and choose that which is good, Man is but a higher kind of Beast, a wiser sort of Beast, Psalm 49. 12. for his Soul is only employed to cater for the Body, and his Reason is prostituted to Sense; the Beast rides the Man. We are not distinguished from the Bruits by our Senses, but our Understanding, and our Reason: but in a carnal Man the Soul is a kind of Sense, 'tis wholly employed about the animal Life. There is not a more brutish Creature in the World than a worldly wicked Man. Well then, David had need to pray, Lord thou hast given me Reason, give me the knowledge of thyself, and thy blessed Will.

6. When we seek this Grace or any degree of it, 'tis a proper Argument to urge that we are God's Creatures; so doth David here. I am now come to my very Business, and therefore I shall a little show how far Creation is pleadable, and may any way encourage us to ask spiritual Understanding, and renewing Grace.

1. In the general I shall lay down this: 'It is a good way of reasoning with God, to ask another Gift because we have received one already. 'It is not a good way of reasoning with Man, because he wastes by giving; but a good way with God, and that upon a double account; Partly because in some cases, Deus donando debet, God by giving doth in effect bind himself to give more, as by giving Life, to give Food; by giving a Body, to give Rayment; Matth. 6. 25. God by sending such a Creature into the World, chargeth his Providence to maintain him, as long as he will use him for his glory. God loveth to crown his own Gifts; Zech. 3. 2. Is not this a brand plucked out of the burnings? The thing pleaded there is, was not this a Brand plucked out of the fire? one Mercy is pleaded to obtain another Mercy. So God bindeth himself to give perseverance, 2 Cor. 1. 10. but this is not the case here: for by giving common Benefits he doth not bind himself to give saving Graces. And partly too, because he doth not waste by giving, his mercy endureth forever. The same reason is given for all those Mercies, Psalm 136. Why the Lord chose a Church, maintaineth his Church, giveth daily bread, his mercy endureth forever. God is where he was at first, he giveth liberally, and upbraideth not, James 1. 5. he doth not say, I have given already. Now a former common Mercy showeth God's readiness and freeness to give; the Inclination to do good still abideth with him, he is as ready and as free to give still daily Bread, his mercy endureth forever; spiritual Wisdom, his mercy endureth forever: indeed the giving of daily Bread doth not necessarily bind God to give spiritual Wisdom, but that which is not a sure ground to expect, may be a probable encouragement to ask: and learn this, that though nothing can satisfy Unbelief, yet Faith can pick Arguments out of anything, and make use of the most common Benefits of Creation to strengthen itself.

2. God beareth much affection to Man as he is his Creature, and the work of his Hands, and the Saints plead it when they would be spared, and when they would be saved. As Job 10. 3. Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands? So verse the 8th of that Chapter, Thy hands have made me and fashioned me, and yet thou dost destroy me. The sum and effect of these Pleas is, 'It is strange that God should despise his own Workmanship, especially a piece of such Excellency as Man is. Surely God is the readier to do good to Man because he is the work of his Hands. We see Artificers when they have made an excellent Work, they are very chary and tender of it, and will not destroy it, and break it in pieces. An instinct of Nature teacheth us to love that which is our own by natural Production, so 'tis an Argument moving the Lord to much Compassion to tell him that we are his Workmanship; Isa. 64. 8, 9. But now, O Lord, thou art our Father; we are the Clay, thou art our Potter, we are all the work of thine hands: Be not wroth with us very sore, O Lord; this raiseth in us some hope of speeding and prevailing with God. The words of the Text are emphatical [made and fashioned] God hath bestowed much care upon us to make and fashion us, and therefore he will pity us and spare us; Job 14. 15. Thou shalt call, and I will answer thee; thou wilt have a desire to the work of thine hands: All these places show there is an Argument in it that may raise our Faith when other Arguments fail.

3. Creation implieth some hope, because God forsaketh none but those who forsake him first. He might destroy us for our original Sin, as we destroy Serpents of a venomous nature before they have actually done any harm: though Man hath lost his Goodness, God hath not. Everyone of us in person doth actually break with God before he breaketh with us; 2 Chron. 15. 2. If ye forsake him, he will forsake you. 1 Chron. 28. 9. David telleth Solomon, If thou forsake him, he will cast thee off forever; he will not acknowledge thee. Take this rightly, That God giveth Grace to any is his Goodness, that to one more than another is his distinguishing and elective Love; that he denieth Grace to any is long of themselves, chargeable upon the Creature, who abuse that common Grace, which if improved, might have made them better; yea, though all deserve to be denied the Grace of the Redeemer, yet 'tis not denied till after many willful Refusals, and by gross Impenitency we turn the back upon God, when we will not implore our Creatours Bounty, but obstinately refuse it.

4. Seeing God is our Creator, and the end of our Creation is to serve God, we may the more confidently ask the Grace which is necessary to enable us to serve him, that the same creating Mercy which layeth on the Obligation, may help to discharge the Debt. God is no Pharaoh to require Brick, and give no Straw; to appoint Work, and not to provide Grace: though he hath not absolutely promised to every individual Person converting Grace, yet he hath appointed certain Means for the Ungodly which they are bound to use in order to Conversion; and if we consider the goodness of God, and the nature of those Means, 'tis a great encouragement. Surely the assistances of Grace are always ready, Matt. 22. 5. Come to the feast, all things are ready: None can tax him of backwardness. So our Savior taxes the Jews, Matth. 23. 37. I would have gathered thee as a Hen gathereth her Chickens under her wing, but you would not. When did God ever fail the waiting Soul, or put away the Creature that sought after Grace to serve him? He is often beforehand with us, never behindhand; and we grossly and heinously forfeit all our Means and Helps before we lose them.

5. There is encouragement to Faith à pari, from the resemblance and likeness that is between his making us at first, and his new-making of us in Jesus Christ. 'It is called a Creation, Eph. 2. 10. Eph. 4. 24. The new man which after God is created, &c. 2 Cor. 4. 6. God who commanded the light to shine out of darkness, hath shined into our hearts. The Author is the same God, to whom it belongeth to create. We have the human Nature from him, and can have it from no other, much less can we have the divine Nature from any other but him, Psalm 51. 5. or else we shall not have it at all. 'It is not implanted in our Nature, or attainable by any industry of ours; 'It is not of him that willeth, or of him that runneth, Rom. 9. 16. but the immediate work of God: 'tis the work of his Omnipotency. So dead and indisposed are we by nature to Holiness and Grace, that no less than creating Power is required to work it in us. Besides, we were created freely without any merit of ours, so we expect from the same Goodness such saving Knowledge as may change our Hearts: there is this double encouragement, there is God's Omnipotent Power, and his free giving us his Image at first, Rom. 4. 17.

6. If we consider the manner of pleading, and the good frame of heart implied in the Pleader, we may better understand the cogency of the Argument; and though the Argument its self doth not necessarily infer the help of Grace, yet the manner of pleading showeth some preparative work of Grace, and such meet the Lord in the stated order of Commerce between him and his Creatures, and shall receive his Blessing. And then the Argument will be strong in this Petition, give understanding that I may learn thy Commandments; here are many things implied, such as are wrought by God in those to whom God will vouchsafe the Grace.

1. An acknowledgment of the Debt, that Man being God's Creature is obliged to serve him; as he was not made by himself, so not for himself; and should no more cease from intending God as an End, than he can cease from depending on God as a Principle. Now 'tis long ere we are brought to this: you know how the Rebels are described and set out, Psalm 12. 4. Our Tongues are our own, who is Lord over us? Now God hath gained one great end with us, when we are sensible of our obligation to him, and are brought to acknowledge the Debt, and that Love, Duty, and Service we owe to him. Wherefore doth God press Duty upon carnal Men, who are no way competent or able to perform it? Divines tell us, to demand his right as a Creditor doth of a prodigal Debtor, and to make us sensible that we stand bound to God in the debt of Obedience.

2. Here is a Will to pay, or an Heart set upon Service and Obedience, for this is a Speech becoming one heartily devoted to God, thy hands have made me, &c. he would willingly return to his Creatours Service, and glorify him with what was made by him; I acknowledge that I am obliged, as I am the work of thine hands, to live in a faithful obedience to thee, Lord I give up myself to this work. Mark, this is a good Spirit; he doth not beg his own Comfort, but ability for Service, that he might so know his Masters Will as to do it. Now this is Repentance towards God, when we are heartily willing to return to our Duty more than to our Comfort; Acts 2. 21. there is more hope of that Soul that rather seeketh Obedience than Comfort; and where there is a resolved Will and Purpose to devote ourselves to the Lord, to please him, and serve him. This was God's end in his New Covenant Grace, and Christ 's end in Redemption to restore us to obedience as well as to favor, and put us into a capacity of service again; Heb. 9. 14. Purge our Consciences from dead works to serve the living God. 1 Pet. 2. 24. Who his own self bare our sins in his body on the tree, that we being dead to sin, might live unto righteousness. He died to weaken the love of Sin in our Hearts, and to advance the life and power of Grace and Righteousness.

3. There is implied in it a confession of Impotency, that God cannot be glorified and served by him unless he be renewed and strengthened by Grace: not by him as a Creature till he be made a new Creature, or have renewed influences of Grace from him. God permitted the lapse and fall of Mankind that they may come to him as needy Creatures, and take all out of his hands. Man's great error which occasioned his fall was, that he would live alone apart from God, be sufficient to his own Happiness. We greedily catched at that word, Ye shall be as God's, Gen. 3. 5. the meaning was not in a blessed Conformity, but a cursed Self-sufficiency. Man would be his own God, desired to have his Stock in his own hands, and would be no more at God's finding; Gen. 3. 22. The man is become as one of us, to live as an Independent being. Well then to cure this, God would reduce him to an utter necessity, that he might bring him to an entire dependence, and might come as a beggarly indigent Creature, expecting all from God, putting no confidence in his own Righteousness for his Justification, nor natural power and strength for Sanctification; Gal. 2. 19. I through the Law am dead to the Law, that I might live unto God: The rigorous Exaction of perfect Obedience under the hazard of the Curse of the Law, maketh them dead to the Law; the Curse of the Law puts them so hard to it, that they are forced to fly to Christ to be freed from Condemnation; and the spiritual Nature of the Law, as 'tis a Rule of Obedidence, driveth them to see there is nothing in themselves tending to Righteousness, and Holiness, to the glory of God, without the power of his Spirit, They that serve in the newness of the Spirit, Rom. 7. 6. God bringeth us at last to this, Matth. 19. 26. With men 'tis impossible, but with God all things are possible. Well then, when we are brought to see our Impotency, we are at a good pass, and lie obvious to his Grace.

4. It implies an earnest desire after Grace; and that is a good frame of heart when not satisfied with common Benefits. David was not satisfied with his natural Being, but seeketh after a spiritual Being. What's that he prayeth so earnestly for, but an enlightened Mind, and a renewed Heart, and all that he might be obedient to God. Thus we are more fitted to receive Grace. A Conscience of our Duty is a great matter in fallen Man, who is turned Rebel against God, and a Traytour to his Maker, who is impatient and self-willed, and all for casting off the Yoke, Psal. 2. 3. Well, to have an Heart set upon Duty, and Obedience, that's the next step; the third was a sense of Impotency, now this fourth a desire of Grace: such the Lord hath promised to satisfy, Matth. 5. 6. these open unto God, and are ready to take in his Grace. Come as Creatures earnestly desiring to do your Creatours Will, and in the best manner, and will God refuse you? Because I am thy Creature, teach me to serve thee who art my Creator.

5. There is one thing more in this Plea, a persuasion of God's Goodness to his Creatures. This is the very ground and reason why this Plea is used, Psal. 145. 9. The Lord is good to all, and his tender mercies are over all his works. There is a great deal of fatherly care and mercy to his Creatures, till by their impenitency persisted in against the means of Grace they render themselves uncapable of it. The first battery which Satan laid to Man's Heart tended to undermine the sense of God's Goodness to the Creature, as if God were envious, Gen. 3. 5. Doth not God know that in the day ye eat thereof, as if God envied their Happiness; this the Devil would instill. To have good thoughts of God is a great means to reduce us and bring us back again to him. We frighten ourselves away from him by entertaining needless Jealousies of him as if he sought our Destruction, or delighted in it. Surely he will not destroy a poor Soul that lieth submissively at his Feet, and is grieved he can no better please him, and serve him: the man that had hard thoughts of God neglected his Duty, Matth. 25. 24, 25. I know thou wast an austere Master, therefore I hid my Talent in a Napkin; that is the legalism and carnal Bondage that is in us which makes us full of Jealousies of God, and doth mightily hinder and obstruct our Duty.

The Use is to press you to come to God as Creatures, to beg relief and help for your Souls; this will be of use to us in many Cases.

1. To the Scrupulous who are upon regenerating, that are not sure that the work of Grace is wrought in them, you cannot call God Father by the Spirit of Adoption, yet own him as a Creator, come to him as one that formed you: your desire is to return to him.

2. 'It is of use to Believers when under desertions; and God appeareth against them in a way of Wrath, and all God's Dispensations seem to speak nothing but Wrath, yet come to him as the Creator. Lord, we are the work of thy hands; if you cannot plead the Covenant of Abraham which was made with Believers, plead the Covenant of Noah which was made with Man and all Creatures; Isa. 54. 9. For this is as the waters of Noah unto me; for as I have sworn that the waters of Noah should no more go over the Earth, so have I sworn that I would not be wroth with thee, nor rebuke thee: there may be a great Storm but no Deluge. When all is Wrath to a poor Soul, let it come to him in the Covenant of Noah.

3. It will be of use in pleading for Grace for your Children, who are as yet it may be graceless and disobedient; Thy hands have made and fashioned them: desire him to renew his Image upon them by the Spirit of Grace.