Sermons on Psalm 119

Doct. That it would much quiet the minds of the people of God about all the sad dispensations of his Providence, if they would seriously consider the justice and faithfulness of them.

So did David silence all his murmurings when the hand of God was sore upon him; so should we silence all our murmuring, all our suspicions of God's dealing, when we are under the Cross. I know the Lord doth nothing unjust, but is faithful; he will not retract his Covenant-Love, and I know his Covenant-Love binds him to lay on us seasonable Affliction and Correction. I shall do two things,

First, Illustrate the Point by some Considerations.

Secondly, Shew that there is much of justice and faithfulness in all the Troubles and Afflictions of God's People.

Consider. 1. We are not only to grant in the general that God's Judgments are right, but that he hath in faithfulness afflicted us. So doth David when the stroke of God was heavy upon himself. Many will assert the Righteousness of God when they speak to others in their Afflictions, but do not indeed justify him in the Afflictions that come upon themselves. We are hasty to censure, but backward to humble our own Souls before God: they will give him the praise of his Justice when he chasteneth others, but think God dealeth harshly and rigorously with them, when his Scourge is upon their own backs. Such a difference is there between Knowledge speculative and experimental; between that Conscience which we have in others Concernments, and that Knowledge which self-love giveth us in our own. David here doth not only own the general Truth, but sees God's faithfulness when the stroke lighted upon himself. So Job 4. 3, 4, 5. you shall see this was objected to Job, that he could comfort others; but now the hand of God was upon him, his Soul fainted. They that stand upon the shore may easily say to those that are in the midst of the Waves and conflicting for life or death, Sail thus. When we are well, we give Counsel to the sick; but if we were so, how would we take it ourselves? So can we say patiently all is just, and keep silence to God?

Consider. 2. We must not only grant this truth that God is faithful, when at ease, but when under the sharpest and smartest Discipline. We use to praise God in prosperity, but we should bless him also when he seemeth to deal hardly with us; speak good of God when under the Rod. When we view a Cross at a distance, or in the doctrinal contemplation of this Truth, we say that God may exercise us with the greatest evil, and that we need these methods to bring us to Heaven: but when Afflictions come thick, and near, and close, and we are deprived of our nearest and dearest Comforts, Credit, Liberty, Health, Life, Children, then we have other thoughts. 'It is more easy to speak of Trouble than to bear it. We read of Jesus Christ that he learned by experience, Heb. 5. 8. He had an actual experience by the things he suffered: and he saith, now is my soul troubled, John 12. 27. There is a vast difference between the most exact apprehension in the Judgment, and the experimental feeling of it in the Senses: the one may be without so much vexation as the other will produce. Though Christ understood perfectly what his Sufferings should be, and had resolved upon them, yet when he came to feel it, his very righteous Soul was under perplexity, as a glass of pure Water may be tossed and shaken. Affliction is another thing to present sense and feeling, than it is to guess and imagination. Much more doth it hold good in us, for we have not such a perfect foresight of Sufferings as Christ had. We suppose they may be avoided, or shifted off one way or other. I speak this that we may not depend upon our present Resolutions when out of trouble, but labor to be more prepared than usually we are, that when trouble cometh upon us, we may glorify God.

Consider. 3. This acknowledgment must be the real language of our Hearts, and not by word of mouth only: thus we must give unto God the praise of his Truth and Righteousness. We tip our Tongues with good words, and learn such modesty in our language, as to say God is just, and do not rave against his Providence in wild and bold Speeches, but justice and faithfulness must be acknowledged not with the Tongue so much as with the Heart. 'It is the language of the Heart which God looketh after. When the Soul keepeth silence to God, and a due and suitable impression is left upon it, of his Justice by a meek and humble submission, Mica. 7. 9. I will bear the indignation of the Lord, for I have sinned against him. When God is angry, and chastiseth for sin, we must stoop humbly under his afflicting Hand, bear it patiently and submissively, for the Rod is dipped in our own guilt, that stoppeth our Mouths and checketh repinings; so seeing his faithfulness; it maketh us accept the punishment of our iniquities, Levite. 26. 41. that is, yield to it, as a man would to a bitter Potion, or a medicinal preparative for his Health; so to afflict, is as a means to get rid of Sin, which would be the bane of the Soul.

Consider. 4. 'It is not enough to acknowledge justice, but we must also acknowledge faithfulness; not only his just severity in the punishments of the Wicked, but his fidelity and love in the correction of his Children: 'tis not enough that we justify God, and forbear to murmur against his afflicting us, but we must see his love and faithfulness in it, and that he performeth his Covenant-love. His Wisdom and Justice that suppresseth Murmurings; his Love and Faithfulness that giveth Hope, and Comfort, and Courage: the one concerneth the Honor of God, he righteth himself by his just Judgments; the other concerneth our benefit and eternal Welfare. Faithfulness is to us, and for our good. Pharaoh could own Justice, Exod. 9. 27. The Lord is righteous, but I and my people are wicked. But 'tis an higher thing to own Faithfulness; that supposeth Faith, as the other doth Conviction. Guilt will sooner fly in our faces, and extort from us an acknowledgement of God's Justice, than we can own the grace of the New Covenant; especially when carnal sense and smart seemeth to speak the contrary. The sight of his Justice checketh murmurings, the sight of his Faithfulness fainting and discouragement. God's Dispensations are just with respect to the Sentence of the Law, faithful with respect to the Promises of the Gospel. in short, the cause of all Affliction is Sin, therefore Justice must be acknowledged; their end is Repentance, and therefore Faithfulness: the end is not destruction and ruin, so they might be acts of Justice as upon the Wicked; but that we may be fit to receive the Promises, such to whom God will perform the promise of eternal Life, and so acts of Faithfulness.

Consider. 5. Faith must fix this as a ground, not once to be questioned, much less to be doubted of or denied, that God is just, upright and faithful in all his dealings, though weak Man be not able to conceive the reasons of them. His Justice may be dark, as when he permitteth us to the will of wicked men, who afflict us without a cause, and lay on without any mercy and pity, and God seemeth to befriend their Cause, at least doth not restrain them, nor give check to their fury: we are apt to be tempted to thoughts of rigor and injustice in God's Dispensations, but we must consider not men's dealing, but God's; 'tis unjust as to men, but we have no cause to be angry with God, and complain of God, as if he did not do right. No, though we do not see the reason of it, yet 'tis just. God's Iudgments are a great deep, we should believe the Righteousness and Goodness of God in the general, Psal. 36. 7. before we can find it out. The People of God have maintained their Principle, when they have been puzzled and imbrangled in interpreting God's Providence; Ier. 12. 1. Righteous art thou, O Lord, when I plead with thee; and Psal. 73. 1. Yet God is good to Israel. In all such cases 'tis best to acknowledge our own ignorance, and rather accuse ourselves of blindness, than God of injustice. This is a fixed truth, that God is righteous, though we cannot so clearly make it out. And sometimes we are tempted to doubt of his Fidelity and Truth, when we feel nothing but the smart of the Rod: the benefit is future, not an object of Sense, but Faith; and it must be evident to Faith, before 'tis evident to Feeling; Heb. 12. 11. No affliction for the present seemeth joyous, but grievous; but afterwards it bringeth the quiet fruit of righteousness. When all is sharp and hard to Sense, Faith can see all is for our profit, for our good. Here is nothing repugnant to God's Truth, nothing but what is necessary to make good his Truth. Faith must determine it to be, when Sense will not find it so. God's Works are misexpounded when we go altogether by present Sense, whether internal or external: many times we know not what God is about to do, as Christ told Peter, John 13. 7. What I do thou knowest not now, but thou shalt know hereafter. That which the Lord is doing tendeth not to ruin and wrath, though through our ignorance and mistake we so interpret it. Alas, no wonder we are in the dark, when we so judge of his Work, who is wonderful in counsel, and excellent in working; who will not always satisfy our sense and curiosity, but chooseth such a way as will most suit his intent. But ever in all such cases Faith must determine that God is just and faithful, and will cast all things for the best, though we see it not; we must assent by Faith, when we cannot find it by Sense internal or external; I know in faithfulness thou hast afflicted me.

Secondly, I am to show you, and prove to you, that there is much of justice and faithfulness to be observed in all the Afflictions which come upon us.

1. There is much of Justice in all God's Judgments. I prove it from God's Nature, Psal. 119. 137. Righteous art thou, O Lord, and upright are thy Iudgments: his Work is as his Being is, holy and righteous; all his Providences carry a condecency and becomingness with his Nature. We presume it of a righteous Man that he will do righteous things; and shall not we believe so of the holy God? We cannot be infallibly persuaded of a righteous Man, for a righteous Man may leave his Righteousness, because the Creature is mutable; and the most righteous and innocent Man hath mixed Principles, and his Rule is without him, and sometimes he may hit it, and sometimes swerve from it: but God is unchangeable, his Will and Nature is the supreme Reason and Measure of all things; his Acts are accordingly, he cannot err. A Carpenter who hath a Line in his hand, may chop right or miss; but if we could suppose a Carpenter, whose Hand were his Rule, he would always hit right. We may be confident the Judge of all the Earth will do right, his Righteousness and the Righteousness of men differ infinitely more than a Candle differeth from the Sun; Zach. 3. 5. The righteous God in the midst of thee will do no iniquity. God will not, yea, he cannot, 'tis contrary to his Nature. Abraham might seek to wriggle out of danger by a shift, Noah might fall into Drunkenness, Lot pollute himself with Incest, Moses trip in his Faith, David destroy his innocent Servant Uriah, Jonah fall into fear and rash anger, the Angels may depart from their Rule, if the Divine Goodness should cease to support them for a moment; but 'tis impossible that God who is Holiness and Righteousness itself can err and fail in any of his Actions.

2. God never afflicteth or bringeth on Judgment without a cause; For this cause many are sick, 1 Cor. 11. 30. there is something done on the Creatures part before Punishment is inflicted. If we consider God as a Lord dispensing Grace, he acts sovereignly, and according to his own will and pleasure: even so Father, because it pleaseth thee, Matth. 11. 27. for he may do with his own as he pleaseth; 'tis no wrong to show his Grace to some, and pass by others: but if we consider God as a Judge, he never punisheth without a foregoing Cause on the Creatures part. God who is arbitrary in his Gifts, is not arbitrary in his Judgments: there is a rule of Commerce between him and his Creatures stated, and set forth, and allowed and appointed by him, and consented unto by us: the directive and counseling part is the rule of our Obedience, and the sanction or comminatory part is the rule of his judicial Process. In acts of Grace, and in dispensing with the violations of his Law, he sometimes maketh use of his Prerogative, but not in punishing, there he keepeth to his Law; and therefore it is that the Saints do give him the honor of his Justice; Dan. 4. 7. O Lord, righteousness belongeth unto thee, but unto us confusion of Face: for we have sinned, and done wickedly, and have rebelled in departing from thy Precepts. Nehem. 9. 33. Thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly: all our trouble is the penalty of his broken Law justly inflicted on us. In short, the breach is first on our part, there is some violation of his Law, or contempt of his Grace; but God loveth us first, there he hath the precedency; he beginneth in all acts of Grace, but the reason of his judicial Dispensations is first with us. We are first in the offense, and provide fuel for his wrath before it break out upon us

3. When there is cause given, God doth not presently take it, but giveth Sinners time in his process against them, and doth not presently execute the sentence of his Word till they are found incorrigible. He giveth them warning before he striketh; he wooeth and soliciteth by many kind messages to return to their Duty, and speaketh to them sometimes in the rough, sometimes in the still voice; He bringeth his judgment to light every morning, as the Prophet speaketh, Zeph. 3. 5. he doth so delight in Mercy, and is so tender of the Workmanship of his hands, especially his own People, that he never proceedeth to severity as long as there is some way unessayed to reclaim them, not yet made use of. As one that would open a door, and knows not the Key; he tries Key after Key, one Dispensation after another, he doth not take the Sinner at first word, but followeth him with frequent warnings of his danger, with offers of advantage if he return; yea at last he is loath to give them up to severe Judgments, even then when he can scarce without imputation to his Holiness forbear any longer: Hosea 11. 8. How shall I give thee up? I am God, and not man. Such Expostulations and Speeches are very frequent in the Prophets; and all these Speeches do abundantly justify God when he judgeth: he would sain hold off the extremity of Judgments deserved by them; the Lord maketh a stand, and would fain be prevented before he proceedeth to his strange work.

4. The Judgments inflicted are always short of the Cause, surely they never exceed the value of it; Ezra 9. 13. Thou hast punished us less than we have deserved. God doth not exact the whole debt of Sinners which they owe to his Justice. 'Twas an heavy stroke that then lighted upon Jerusalem. Was their wound but a scratch, or affliction little? Dolefull and sad ruin was brought upon that place, the City and the Temple burnt to ashes, the People carried captive to a strange Land, yet thou hast punished us less than we have deserved. They were in Babylon, they might have been in Hell; our reward is always more than our desert, but our punishment is always less than our desert. We count it a favor if forseiture of life be punished with Banishment, or if a sentence of Banishment be commuted into a Fine, or the Fine be mitigated and brought lower; and shall we think God dealeth rigorously with us? when he layeth on some heavy Cross, he might have cast us into Hell, and laid his hand upon us forever. See Job 11. 6. O know therefore that God exacteth of thee less than thine iniquity deserveth. We have low thoughts of Sin, and therefore have grievous apprehensions of God's Judgments. We do but sip of the Cup, when God might make us to drink of the dregs of it.

Secondly, I am to prove that the godly may discern much of faithfulness in their Afflictions; this will appear to you by these Considerations.

1. In the Covenant of Grace God hath promised to bestow upon his People real and principal Mercies; those are promised absolutely, other things conditionally. God doth not break his Covenant if he doth not give us temporal Happiness, because that is not absolutely promised, but only so far forth as it may be good for us; but eternal Life is promised without any such exception unto the Heirs of promise. Eternal Promises and Threatenings being of things absolutely good or evil, are therefore absolute and peremptory; the Righteous shall not fail of the Reward, nor the Wicked escape the Punishment; but temporal Promises and Threatenings being of things not simply good or evil, are reserved to be dispensed according to God's Wisdom and good pleasure, in reference and subordination to eternal Happiness. It is true 'tis sad, 1 Tim. 4. 8. That godliness hath the promise of this life, and that which is to come; but with this reference, that the less give place to the greater; if the Promises of this life may hinder us in looking after the Promises of the life to come, God may take the liberty of the Cross, and withhold these things, and disappoint us of our worldly hope. A man lying under the guilt of Sin may many times enjoy worldly Comforts to the envy of God's Children, and one of God's Children may be greatly afflicted and distressed in the World, for in all these Dispensations God looketh to his end, which is to make us eternally happy.

2. This being God's end, he is obliged in point of fidelity to use all the means that conduce thereunto, that he may attain his eternal purpose in bringing his holy ones to glory; Rom. 8. 28. All things shall work together for good to them that love God. Good, what good? it may be temporal, so it falls out sometimes, a man's temporal good is promoted by his temporal loss; Gen. 50. 20. Ye thought evil against me, but God meant it for good: they sold their Brother a slave, but God meant him to be a great Potentate in Egypt. It may be spiritual good, Psal. 119. 71. 'It is good for me that I have been afflicted; but to be sure eternal good to bring about his eternal purpose of making them everlastingly happy. And in this sense the Apostle saith, all things are yours, 1 Cor. 3. 22. Ordinances, Providences, Life, Death, all dispensed with a respect to their final Happiness or eternal Benefit: not only Ordinances to work internal Grace, but Providences as an external help and means; for God having set his end, he will prosecute it congruously and as it may agree with man's nature by external Providences as well as internal Grace: see Psal. 125. 3. The rod of the wicked shall not always rest upon the back of the righteous: God hath power enough to give them grace to bear it, though the Rod had continued; and can keep his People from iniquity, though the Rod be upon them; but he considereth the imbecility of man's nature, which is apt to tire under long Afflictions, and therefore not only giveth more Grace, but takes off the Temptation. He could humble Paul without a Thorn in the Flesh, 2 Cor. 12. 7. but he will use a congruous means.

3. Among these means, Afflictions, yea sharp Afflictions are some of those things which our need and profit requireth: they are needful to weaken and mortify Sin, Isa. 27. 9. By this shall the iniquity of Jacob be purged: to increase and quicken Grace, Heb. 12. 10. But he chasteneth us for our profit, that we might be partakers of his holiness. Without this Discipline we should forget God and ourselves; therefore that we may return to God he afflicts us, Hos. 5. 6. In their afflictions they will seek me early; and come to ourselves, Luke 15. 17. The Prodigal came to himself. Afflictions are necessary for us upon the former Suppositions, namely, that God hath engaged himself to perfect Grace where it is begun, and to use all means which may conduce to our eternal welfare, that we may not miscarry and come short of our great hopes; 1 Cor. 11. 32. When we are judged, we are chastened of the Lord, that we may not be condemned with the world. The carnal reprobate World are left to a looser and larger Discipline. Brambles are not pruned when Vines are. New Creatures require a more close inspection than others do. Self-confidence, and spiritual Security is apt to grow upon them; therefore to mortify our Self-confidence, to awaken us out of spiritual sleep, we need to be afflicted, and also to quicken and rouse up a spirit of Prayer. We grow cold and flat, and ask mercies for forms sake; Isa. 26. 16. Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. And that we may be quickened to a greater mindfulness of heavenly things, the best of us when we get a carnal Pillow under our heads are apt to sleep secure; God will not let us alone to our ruin, but afflicts us that we may be refined from the dregs of the Flesh, and that our gust and relish of heavenly things may be recovered, and that we may be quickened to a greater diligence in the heavenly Life. Look, as earthly Parents are not faithful to their Children's Souls when they live at large, and omit that Correction which is necessary for them, Prov. 29. 15. The rod and reproof give wisdom, but a Child left to himself bringeth his Mother to shame. The Mother is mentioned, because they are usually more fond and indulgent, and spare many times, and mar the Child; but our heavenly Father will not be unfaithful, who is so wise, that he will not be blinded by any passion; hath such a perfect love, and does so fixedly design our eternal welfare, that he rebuketh that he may reform, and reformeth that he may save.

4. God's faithfulness about the Affliction is twofold, in bringing on the Affliction, and guiding the Affliction.

1. In bringing on the Affliction, both as to the time and kind, when our need requireth, and such as may do the work; 1 Pet. 1. 6. Ye are in heaviness for a season, if need be. When some Distemper was apt to grow upon us, and we were straggling from our Duty; Psal. 119. 67. Before I was afflicted, I went astray. Some disappointment and check we meet with in a way of Sin, which is a notable help in the spiritual Life where God giveth an heart to improve it.

2. As to guiding the Affliction both to measure and continuance, that it may do us good and not harm; 1 Cor. 10. 13. God is faithful, who will not suffer you to be tempted above what you are able to bear, but will with the temptation also make a way to escape, that ye may be able to bear it. Violent Temptations are not permitted where the Lord seeth us weak and infirm: as Jacob drove as the little ones were able to bear; so when the Temptation continued is like to do us hurt, either God will remove it, 2 Thess. 3. 3. Faithful is the Lord, who will establish and keep you, 〈 in non-Latin alphabet 〉 , from the evil; the persecutions of unreasonable men are there intended; or else support them under it, 2 Cor. 12. 9. My grace is sufficient for thee.

Use 1. Is to check and reprove divers evils which are apt to grow upon our Spirits in our Troubles.

1. Murmuring and repining thoughts against God's Providence. Why should we murmur and complain since we justly suffer what we suffer, and 'tis the Lord's condescension that he will make some good use of these Sufferings to our eternal Happiness, that we may be capable of everlasting Consolation. His Justice should stop Murmurings, Lament. 3. 39. Wherefore doth a living man complain, a man for the punishment of his sins? If he complain, he can complain of none but himself, that evil choice he hath made for his own Soul, which it may be he would never have thought of but upon this occasion. His Punishment here carrieth no proportion with his Offence; 'tis Punishment in the singular number, Sins in the plural; one Punishment for many acts of Sin: and a living man on this side Hell, what's this to everlasting Torments? Life cannot be without many Blessings to accompany it; while living we may see an end of this misery, or have time to escape those eternal Torments which are far worse. The form of the words showeth why we should thus expostulate with ourselves, Wherefore doth a living man complain? why do we complain? God hath not cut us off from the land of the living, nor cast us into Hell, 'tis the punishment of Sin, and 'tis far less than we have deserved. Again, the Faithfulness of God checketh Murmurings; God knoweth what way to take with us to bring us to glory; therefore trust yourselves in God's hands, and let him take his own methods; Commit your souls to him in well-doing, as unto a faithful Creator, 1 Pet. 4. 19. He is 〈 in non-Latin alphabet 〉 , as he is a Creator he doth not love to destroy the work of his hands; as he is faithful in his Covenant he will take the best and safest course to bring you to Heaven.

2. Let it check immoderate sorrow and uncomely dejection of spirit; he is just in the Afflictions of his People, but yet so that he is also faithful; he is a Father when he beateth, and indulgeth when he smiles, and when he frowns. Afflictions do not make void our Adoption, they rather increase our confidence of it, Heb. 12. 5. Whatever we do upon other reasons, we should not suspect his Love because of our Afflictions. God's strokes do not make void his Promises, nor doth he retract his gift of Pardon when he chastiseth. Mere Crosses and Troubles are not an argument of God's Displeasure, but acts of his Faithfulness; so that we have reason to give thanks for his Discipline, rather than question his Love. In the book of Job 'tis made a mark of his Love, as in those words which are so frequent, Job 7. 17, 18. Lord, What is man that thou art mindful of him? that thou chastisest him every morning, and tryest him every moment? We are not only beneath his Anger, but unworthy of his Care, as if a Prince should take upon him to form the manners of a Beggers Child; 'tis a condescension that the great God should deal with us, and suit his Providences for our good.

3. This should check our fears and cares, his Judgments are right and full of faithfulness; he will bear us through all our Trials, and make an advantage of them; and perfect that Grace which he hath begun, and finally bring us to eternal Glory. The Lord's faithfulness in keeping Promises is often propounded as a strong Pillar of the Saints Confidence; 1 Cor. 1. 9. Faithful is God, by whom ye are called. 1 Thess. 5. 24. Faithful is he that calleth you, who also will do it. He dispenseth all things with respect to our eternal welfare. But I am afraid of myself, I have provoked the Lord to leave me to myself; but the Lord will pardon weaknesses when they are confessed; 1 John 1. 9. If we confess our sins, he is just and faithful to forgive them, speaking to reconciled Believers; and when we fall, the Lord hath ways and means to raise us up again, that we perish not: by checks of Conscience, 2 Sam. 24. 10. And David's heart smote him when he had numbered the people: Psal. 119. 59. I thought on my ways, &c. by the Word, as Nathan roused up David, Thou art the man. God that foresaw all things, hath ordered them so, that nothing shall cross his eternal Purpose and Promise made to us in Christ.

Use 2. Let us acknowledge God's Justice and Faithfulness in all things that befall us; for Motives consider,

1. 'It is much for the honor of God, Psal. 51. 4. that under the Cross we should have good thoughts of God, and clear him in all that he saith and doth; see love in his rebukes.

2. 'It is for our profit; 'tis the best way to obtain Grace to bear Afflictions, or to get deliverance out of them. When God hath humbled his People, exercised their Grace, he will restore to them their wonted Privileges, he waiteth for the Creatures humbling; Levite. 26. 41, 42.

For means; 1. You must be one in Covenant with God, for to them the Dispensations of God come marked not only with Justice as to all, but Faithfulness; Psal. 25. 10. All the ways of the Lord are mercy and truth to them that keep his Covenant.

2. You must examine yourselves; the Lord complains of the neglect of this, that when they were in Affliction they would not consider; Ier. 8. 6. No man said, What have I done? If you would consider, you would see cause enough to justify God; Lament. 3. 39, 40. Wherefore doth a living man complain? Let us search and try our ways, and turn to the Lord.

3. You must observe Providence, and your hearts must be awake and attend to it; Psal. 107. 43. Whoso is wise, and will observe these things, even they shall understand the loving kindness of the Lord. Eccles. 7. 14. In the day of adversity consider.

4. You must be such as value not your happiness by the increase or decrease of worldly Comforts, but by the increase or decrease of Grace in your Souls; 2 Cor. 4. 16. For this cause we faint not, because though our outward man perish, yet our inward man is renewed day by day. If you value yourselves by your outward Condition, you will still be imbrangled; you should more highly esteem of and be more solicitous about the welfare of your Souls in a time of Affliction than of all things else in the world: and you will more easily submit and more wisely consider of his doing, and the better understand your Interest. When the main care is about your Souls, you will value other losses the less, as long as your Jewel is in safe hands.

5. You must resign your Souls to God entirely without exception, refer yourselves to his Methods, and let him take his own way to bring you to everlasting Glory. When you do with quietness of heart put your Selves into God's hands, as being persuaded of his Love and Faithfulness; you will be the sooner satisfied in God's Providence, seeing he doth all things well. The Apostle bids them, 1 Pet. 4. 19. Put your souls in Christ's hands, and hold on your duty with courage and confidence, cheerfully and constantly. You have no reason to doubt but Christ will take the custody and charge of the Soul that is committed to him; 1 Tim. 1. 12. I know whom I have believed, that he is able to keep that I have committed to him. Venture your Souls in this bottom, he hath power to keep it, he hath pawned his Faithfulness in the Promise.

Doct. That the people of God have liberty and much encouragement from God's merciful Nature and Promises to ask comfort in their Afflictions.

This Point will be best discussed by going over the parts and branches of the Text as they have been laid forth to you.

1. The primary and principal cause of all Comfort is the merciful kindness of God. We read in the 2 Cor. 1. 3. That he is the Father of Mercies; and then it presently followeth, That he is the God of all Comfort. The remedy of all our Evils lieth in the Mercy of God. And his Kindness and Goodness is the Fountain of all our Blessedness. I shall inquire

• 1. What his merciful kindness is.
• 2. What special encouragement this is to the People of God.

First. What his merciful kindness is: you see here is a compound Word which importeth both his pity and his bounty. Here is mercifulness and kindness mentioned. First, His mercifulness. Mercy hath its name from misery. Misericordia, is nothing else but the laying of the misery of others to heart, with intention of affording them relief and succor. In God it noteth his readiness to do good to the miserable, notwithstanding Sin. The motion cometh from within, from his own Breast and Bowels. For our God is pitiful and of tender mercy▪ James 5. 11. and the act of it is extended and reached out unto the Creature in seasonable relief. For the Throne of Grace was erected for this purpose, Heb. 4. 11. Two things there are in mercy. First, A propension and inclination to commiserate the afflicted. Secondly, A ready relief and succor of them according to our power, affectus & effectus. First, There is a compassion or a being affected with the misery of others. This properly cannot be in God, in whom as there is no passion, so strictly speaking there is no compassion; yet something Analagous there is, a taking notice of our misery. Something like a pity arising in his heart upon the sight of it; which the Scripture frequently ascribeth to God, and we can best understand, as we consider the Divine perfections shining forth in the human nature of Christ. Exod. 2. 24. He heard their groaning; and Isa. 63. 4. In all their afflictions he was afflicted. Judges 10. 16. His soul was grieved for the misery of Israel. Forms of Speech taken from the manner of men, who use to be thus affected when they see a miserable object. God in his simple and perfect Nature cannot be said either to joy or grieve: but he carrieth himself as one thus affected. Or these expressions were laid in aforehand to suit with the Divine perfections as manifested in Christ, who is touched with a feeling of our infirmities. Secondly, Mercy noteth the actual exhibition of help and relief to the miserable. When his people cry to him, he runneth to the cry. Psal. 78. 38. He being full of compassion forgave their iniquity and destroyed them not; yea, many a time turned he his anger away, and did not stir up all his wrath. Mark, there God's forgiving the iniquity, was not inflicting the temporal punishment, or destroying the sinner presently: the cause of all was not any good in the sinner, but pity in God; that moved him to spare them for the time. So he doth sometimes for those that cry to him but in a natural manner, as a beast maketh its moan when 'tis in pain. But much more will his compassion show itself to his people when they bemoan themselves in a spiritual manner. Ier. 31. 18. 20. I have heard Ephraim bemoaning himself, what then? My bowels are troubled for him, I will surely have mercy upon him, saith the Lord. When Ephraim was bewailing his sins, God taketh notice of it, and returneth an answer full of fatherly affection, that he would surely show him mercy. God's compassion proceedeth from Love as the cause, and produceth Relief as the effect. Secondly, The next word is Kindness, that noteth the bounty of God or his free inclination to do good without our merit, and against our merit. The cause is not in us but himself. We draw an ill picture of God in our mind, as always angry and ready to destroy. No! The Lord is kind, and that many times to the unthankful, and to the evil, Luke 6. 35. We should all enlarge our thoughts more about God's merciful Nature that we may love him more; that we may not keep off from him. As long as we think he delighteth in the Creatures misery, or seeketh occasions of man's ruin and destruction, God is made hateful. No! You must conceive of him as one that is kind, that doth not afflict willingly, nor grieve the Children of men, Lam. 3. 33. but is ready to do good upon all occasions. We need not fear any hurt from God, but what we willingly bring upon ourselves. He destroyeth not humble Souls, that lie at his feet and would have mercy upon his own terms.

Secondly, What encouragement this is to the people of God.

1. 'It is an encouragement, because the object of mercy is misery. Mercy is favor shown to a miserable person: Now, the more sense of our misery, especially of our true misery which is sin, the greater hopes. So that the broken-hearted are more capable of his mercy than others are: God will revive the spirit of the contrite ones, •… sa. 57. 15, 16, 17. He taketh care to comfort them and to look after them what ever be neglected, Isa. 60. 2. None are so apt to presume of mercy as the careless, nor none less capable of mercy or more deserve judgment. While we make nothing of sin 'tis easy to believe mercy. In a time of peace sin is nothing, Vanity and Carnality nothing; a negligent course of profession nothing, vain talk, idle misspense of time, pleasing the Flesh with all it craveth is nothing, and there needeth no such niceness and strictness, God is merciful; but when the conscience is awakened, and we see our actions with their due aggravations, especially at the hour of death, and when earthly comforts fail, then 'tis hard to believe God's mercy. Sin is a blacker thing than they did imagine, and they find it another manner of thing than ever they thought of; and the same unbelief that now weakens their faith about their Duty, and what belongeth to their Duty, doth now weaken their faith about their comfort, and what belongeth to their comfort. Those that now question precepts, will then question promises. Well then the careless and negligent are not capable objects of the tenders of mercy: but the sensible, and the contrite, and the serious, these are the fittest objects, though they think themselves farthest off from mercy. Those that have a deep sense of their own unworthiness, most see a need of mercy, and most admire mercy. Gen. 32. 10. They see that mercy doth all; that there is somewhat of the pity and kindness of God in all things vouchsafed. They apprehend they are always in some necessity, or in some dependence, and they are unworthy, and that it is at God's mercy to continue, or take away any comfort they have. Health, Liberty, Strength, all is dipt in mercy, continued in mercy, restored at mercy.

Secondly, It is an encouragement to us because the Scripture saith so much of this mercy in God, Id agit tota Scriptura ut credamus in Deum (saith Luther) 'tis natural to him, 1 Cor. 1. 3. The father of mercies, not Pater ultionum but misericordiarum: he is as just as he is merciful; but he delighteth in the exercise of one attribute more than the other. Micah 7. 18. The other his strange work. There is a fullness and plenty, abundant mercy, 1 Pet. 1. 3. and Psal. 51. 1. According to the multitude of thy tender mercies. Our wants are many, and so are our sins; only plentiful mercy can supply and overcome them. They are tender mercies, compared with those of a Father and Mother. Of a Father, Psal. 103. 13. As a Father pitieth his Children, so doth the Lord pity those that fear him. We need not much entreat a Father to pity his Child in misery. An earthly Father may be ignorant of our misery, as Jacob in Joseph's case: an earthly Father pitieth foolishly, but God wisely when 'tis most for our benefit. An earthly Fathers pity may go no farther than affection, and cannot always help his Children, and relieve their misery. But God as he is Metaphorically said to have the affection: so he hath an all-sufficient power to remove any evil present, or avert that which is imminent. With that of a Mother, Isa. 49. 15. Can a Woman forget her sucking Child that she should not have compassion on the Son of her Womb? yea they may forget, yet I will not forget thee saith the Lord. In the general, passions in Females are more vehement, especially in human Creatures, the Mother expresseth the greatest tenderness and largeness of love. God hath the Wisdom of a Father, and Bowels of a Mother. Mark, 'It is not to an adopted Child, but to her own Son; her sucking Child that hangeth on her Breast, cannot subsist without the Mothers care. Mothers are wont to be most chary and tenderly affected towards them; poor helpless Infants and Children that cannot shift for themselves. Nature hath impressed this disposition on them. Suppose some of them should be so unnatural as to forget their sucking Babes, which is a case rare to be found, yet I will not forget you saith the Lord. They are durable compassions, his compassions fail not, Lam. 3. 22. They are continual mercies, supplying daily wants, pardoning daily failings, bestowing daily mercies. Oh that the miserable, and the wretched, those that find themselves so, could believe this and plead this, and cast themselves in the arms of this merciful Father. Surely the Penitent are not more ready to ask, than he to give. Therefore let us come boldly to the Throne of Grace, Heb. 4. 16. Let not our Sins keep us from him; our Misery rather than our Worthiness is an object of his mercy.

Thirdly, His mercy is more to his People than to others. There is a general mercy and a special mercy. 1. There is a general mercy by which God sustaineth and helpeth any Creature that is in misery, especially man: so Christ calleth him merciful as he showeth himself kind to the unthankful and evil, Luke 6. 36. Had it not been for this mercy the World had been long since reduced into its ancient Chaos, and the frame of Nature dissolved. 2. There is a special mercy which he showeth to his People. Pardoning their Sins, sanctifying their Hearts, accepting their Persons: So of his mercy hath he saved us, Tit. 3. 4, 5. Quickned us, Eph. 2. 4, 5. God who is rich in mercy, for his great Love wherewith he loved us, even when we were dead in Sins, hath quickened us together with Christ. This showeth God hath more mercy fo •… •… is People than for others. Now this is a great encouragement, he that took pity upon us in our lost Estate, and did then pardon our Sins freely, will he not take pity upon us now we are in the state of Grace, and have our sins pardoned? Surely he will show mercy unto us still in forbearing the punishment due unto us, or in mitigating his corrections, or sweetening them with his Love. What matter is it who hateth us, when the Almighty pitieth us and is so tender over us?

2. The satisfying effect, which is comfort. Here I shall show,

• 1. What is comfort.
• 2. That Consolation is the gift and proper work of God to be asked of him.

1. What is comfort. 'It is sometimes put for the object or thing comfortable. Sometimes for the disposition of the subject, or that sense and apprehension that we have of it.

1. The object or thing comfortable, and so comfort may note, 1. Deliverance and temporal Blessings: these things are comfortable, to the senses, and in a moderate proportion, and with submission they may be asked of God. That comfort is put for deliverance, many Scriptures witness. Take these for a taste. Psal. 71. 21. After deep and sore troubles thou shalt increase my greatness and comfort me on every side. So Psal. 81. 17. Shew me a token for good, that they which hate me may see it and be ashamed, because thou Lord hast holpen me and comforted me. So Isa. 12. 1. In that day thou shalt say, O Lord I will praise thee, though thou wast angry with me, thine anger was turned away and thou comfortedst me. In all these places comfort is put for temporal deliverance; which is an effect of God's mercy, and may be an object of the Saints Prayers. 'It is lawful to deprecate afflictions. There are but few of the best of God's Children, that can hold out under long troubles without murmuring or fainting. 2. An other object of comfort is the pardon of Sins or a sense of God's special love in Christ, wrought on our hearts. This is matter of comfort indeed. This is the principal effect of God's merciful kindness in this life, and the great consolation of the Saints, as offering a remedy against our greatest evil; which is trouble that ariseth from guilt and sin. This obtained filleth them with joy and peace, Psalm 4. 6, 7. puts gladness into our hearts. To feel God's love in the Soul, Rom. 55. is the Heaven upon Earth which a believer enjoyeth, which allayeth the bitterness of all his troubles. Heaven above is nothing but comfort, and the comforts of the Spirit are Heaven below: God keepeth not all for the life to come. 3. An other object of comfort is our happy estate in Heaven which puts an end to all our miseries. Rev. 7. 19. God shall wipe away all tears from our eyes. Rev. 21. 4. There shall be no more death nor sorrow, nor crying nor any pain. Luke 16. 19. In thy life time thou receivedst thy good things, and Lazarus evil things, but now he is comforted and thou art tormented. We have not our full comfort till we come to Heaven. In the world there still is Day and Night, Summer and Winter: Here is a mixture of Mourning and Joy, but there all comfort. Matth. 5. 4.

Fourthly, The highest and chiefest object of our comfort is the Lord himself, 1 Sam. 30. 6. David comforted himself in the Lord his God. Though all things else fail, this should satisfy us: Though we have little health, no friends, no outward supports to rejoice in, yet thou hast God whose favor is Life, and who is the Fountain of Happiness, and the center of the Souls rest. The prophet when reduced not only to some straits but great exigencies, Hab. 3. 18. Yet I will rejoice in the Lord, I will joy in the God of my Salvation. The joy of sense is in the Creature, the joy of Faith is in God. Thus we may consider comfort objectively. All that I shall say farther is this, that we should take heed what we make to be the object of our solid comfort, Luke 10. 24. They are carnal men that wholly place their comfort in earthly things, in the pleasures, and honors, and profits of the world. Luke 6. 24. Woe to you that are rich, for ye have received your consolation. They have all here and can look for no more, and if disappointed here, they are utterly miserable. There are consolations arising from good things exhibited, but more in good things promised. Everlalasting Consolations, 2 Thes. 2. 16.

2. Let us consider it subjectively. Comfort, 'tis the strengthening of the mind when it is apt to be weakened by doubts, fears, and sorrows: as by patience we are kept from murmuring, so by comfort we are kept from fainting. 'It is the strength, stay and support of the heart against any grievance, whereby it is likely to be overcome. There are three words by which that delightful sense of God's favor as a stay and strengthening to the heart is expressed, Comfort, Peace, and Joy. Comfort is that sense of his love by which the sorrows that arise from the sense of sin, and the sears of God's Justice, are not altogether removed and taken away, yet so mitigated and allayed that the Soul is not overwhelmed by them, but hope doth more prevail. This is the nature of Comfort, that it doth not altogether remove the Evil, but so alleviate and asswage it, that we are able to bear it with some alacrity and cheerfulness: and this is the common state of Believers, answerable to the ordinary measure of Faith which God giveth his Children. Though they are assaulted with Sorrows, Doubts, and Fears, yet they have that true and solid ground of Comfort in the Promises which begets some hope and expectation towards God; and when the conslict groweth grievous, God of his mercy allayeth the storm by the working of his comforting Spirit. 2. There is Peace, which is another Notion which implieth Comfort, but withal a more full degree of it: for Peace doth so settle and calm the Conscience, that they are assaulted either with none or very light Fears. It may be explained by external Peace. External Peace is that state of things which is not troubled with Wars from abroad, or intestine Tumults and Confusions at home for some long space of time. A Truce is a shorter respite, but a Peace is a long calm and quiet. So when we are not assaulted with Doubts and Troubles, but have much peace and quietness of spirit in believing; Rom. 15. 13. Now the God of all hope fill you with all joy and peace in believing. 3. As Peace exceedeth Consolation, so doth Joy exceed Peace, and begets a more notable sense of itself in the Soul. In Peace all things are quiet, so as we feel no anxious tossings of mind, no gripes and fears of an accusing Conscience; but in Joy, true Joy more; some lively motions of heart accompanied with a more lively pleasure and delight. In Peace the Soul is in such a condition as the Body is when nothing paineth us; but in Joy, as when the corporeal Senses are mightily moved with such things as delight and please them; as at a Feast the Soul is filled with perpetual suavities, so great many times as cannot be told; 1 Pet. 1. 8. Joy unspeakable and full of glory.

Well then, This is Comfort, if you consider it with respect to the sense of God's Love, or the hopes of glory; such a lightning and easing of the heart as showeth itself in alacrity in God's service, and courage in Tribulations.

1. These Comforts though not absolutely necessary to Salvation, yet conduce much to the well-being of a Christian, and therefore not to be despised. 'It is as Oil to the Wheels, Job. 15. 11. If neglected and not sought after with earnest diligence, they are despised, which cannot be without great sin.

2. It follows after holiness as heat doth fire. The Oil of grace will breed the Oil of gladness. There are certain spiritual Pleasures which do attend a course of Obedience: Holiness is our work, Comfort our reward: Holiness is God's due, Comfort our profit and interest: Acts 9. 31. Walked in the fear of God and comfort of the Holy Ghost. Grace carrieth us out to honor God, Love to him breedeth Comfort. 'It is strange if it be not so, there is some unusual impediment.

3. Though our main Comfort be in Heaven, yet whilst we are here in the world we have some foregoing Consolation, as an earnest and pledge of more to ensue, and as the solace of our Pilgrimage; Psal. 117. 54. Here is not only the offer, but the sealing of Pardon and Peace to the Soul.

4. Comfort is more needful at some time than at others, and God dispenseth it suitably to our trials, necessities, and wants. In great Afflictions and Temptations there is a larger allowance, because they need greater Comforts; 2 Cor. 1. 5. a drop of Honey is not enough to sweeten a Hogshead of Vinegar. The Lord reserveth the Comforts of his Spirit for such a time. The more humble and frequent in Prayer, Grace is more exercised, drawn forth into the view of Conscience.

2. Comfort is to be asked of God, for 'tis his proper gift. 'It is his Name, The God of all Comfort, 2 Cor. 1. 3. and 2 Cor. 7. 6. The God that comforteth those that are cast down. 'It is well that our Comforts are in the hand of God, we should have little of it if it were in the disposal of the Creature.

Consider,

1. That natural Comforts are the gifts of God; 1 Tim. 1. 17. He giveth us richly all things to enjoy; and sets forth the bounds of our habitation where and how much we shall have; and giveth and taketh these things at his pleasure; raising up some from the Dunghill, pulling down others from the Throne of Glory; 1 Sam. 2. 7, 8. That Prosperity may never be without a Curb, nor Adversity without a Comfort, God will acquaint the World with such Spectacles now and then. All things are at his dispose.

2. That moderate delight and contentment that we have in our earthly Blessings is his allowance. The Creature without God is like a deaf Nut, when we crack it we find nothing. Eccl. 2. 24, 25. and Eccl. 3. 13. 'It is the gift of God, and 'tis one of the chiefest earthly mercies, that in this valley of Tears, where we meet with so many causes of grief and sorrow, we take comfort in anything. Without this, a Crown of Gold will sit no easier than a Crown of Thorns upon the head of him that weareth it; yea, a Palace becomes a Prison, and every place an Hell to us. 'It is not abundance of Honor that makes a man happy, but Comfort; Luk. 12. 15. If God send leanness into the Soul, or a spark of his wrath into the Conscience, all is as the white of an Egg, unsavory. A secret Curse eateth out all the contentment of it. He that liveth in a Cottage is happier than he that liveth in a Palace, if he have Comfort there.

3. For spiritual Comfort which ariseth either from the sense of his Love, or the hope of Glory; we cannot have one drop of it but from God. His Spirit is called the Comforter. All the World cannot give it if he doth not give it us: He hath an immediate and sovereign power over the hearts of men; if he frown, nothing can support us. When the Sun is gone, all the Candles in the World cannot make it day. We can procure our own sorrow quickly, bu the only can comfort us. None but Divine comforts are Authentic.

3. The means of conveying and procuring this comfort. 1. The means of conveying it on God's part, is his word. David pleadeth that, where the remedy of his misery was discovered and offered. We read often in this Psalm, how David revived his comfort by the Word, and Rom. 15. 4. Comfort of the Scriptures. There is the matter of true spiritual comfort. 1 Cor. 14. 31. That all may learn and all be comforted. This follows from the former; God is the God of comfort. And we should not have the heart to come to him unless he had opened the way to him by his promise. The World cannot give it to us, Philosophy cannot. The word of God can. And this comfort is both strong and full for measure and matter.

1. Matter, There the Death of Christ is laid down as the foundation of comfort. If we consider God as Holiness itself, and we nothing but a mass of sin and corruption, you will see there can be no reconciliation without satisfaction given. Mercy must see Justice contented; one Attribute must not destroy another. Justice hath no loss, 'tis fully satisfied in Christ, and that's the ground of our comfort. 2 Cor. 1. 3. There are the promises of deliverance, protection, support, the liberties and privileges of Christians laid forth. These are the breasts of comfort. Isa. 66. Suck of these and be satisfied. In short our great comforts are,

1 Thes. 4. 17, 18. We shall ever be with the Lord. And comfort one another with these words.

Secondly, The means on our part, receiving the sweet effects of God's mercy and word, and that is Prayer. We cannot have it without dealing with God in an humble manner. Whatever God giveth he will have it sought out this way, Ezek. 36. 37. I will yet be inquired after to do it for them. So Isa. 29. 10, 11. Now the Reasons are these.

1. Because in Prayer we act Faith and spiritual desire, both which are as the opening of the Soul, Psal. 81. 10. To raise our confidence or draw forth the principles of trust.

2. We ask God's leave to apply in particular what is offered in the word in general: as in the next Verse, let thy tender mercies come unto me, Verse 77. In everything we must ask God leave though we have right, though in possession we ask leave, because we may be mistaken in our claim.

Thirdly, It is a fit way of easing the heart and disburthening ourselves, Phil. 4. 6, 7. When we pray most, and most ardently, we are most happy and find greatest ease.

Fourthly, God will be owned as the Author of comfort, whoever be the Instrument, Isa. 57. 19. in prayer we apply ourselves to him; the Word is a sovereign Plaister, but God's hand maketh it stick; many read the Scriptures, but are as dead hearted when done as when they began. The spirit is the comforter, we are very apt to look to the next hand, to the comfort, but not to the comforter or the root of all, which is loving kindness in God.

Fourthly, The Subject capable, thy Servant. Here we may ask the Eunuchs question, of whom speaketh the Prophet this, of himself or of some other man? Of himself questionless, under the Denomination of God's Servant. But then the question returneth, Is it a word of promise made to himself in particular, or God's Servants in the general? Some say the former, 2 Sam. 12. 13. the promises brought to him by Nathan; I incline to the latter, and it teacheth us these three truths. 1. That God's Servants are only capable of the sweet effects of his mercy, and the comfort of his promises. Who are God's Servants? 1. Such as own his right, and are sensible of his Interest in them. Acts 23. 23. The God whose I am and whom I serve. 2. Such as give up themselves to him, renouncing all other Masters. Renounce we must, for we were once under another Master, Rom. 6. 17. and Matth. 6. 24. and Rom. 6. 13. 1 Chron. 30. 8. 3. Accordingly frame themselves to do his work sincerely. Rom. 1. 9. Serve with my Spirit, and Rom. 7. 6. In newness of Spirit, so as will become those who are renewed by the Spirit: diligently, Acts 26. 7. and universally, Luke 1. 74. and wait upon him for Grace to do so, Heb. 11. 28. These are capable of comfort. The Book of God speaketh no comfort to persons that live in sin, but to God's Servants, such as do not live as if they were at their own dispose, but at God's beck: if he say go they go. They give up themselves to be and do what God will have them to be and do. 2. If we would have the benefit of the promise, we must thrust in ourselves under one Title or other among those to whom the promise is made, if not as God's Children, yet as God's Servants. Then it is as sure as if our name were in the promise. 3. All God's Servants have common grounds of comfort: everyone of God's Servants may plead with God as David doth. The comforts of the word are the common portion of God's people. They that bring a larger measure of faith, carry away a larger measure of comfort.

Oh then let us lift up our eyes and hearts to God this day, and in as broken hearted a manner seek this comfort as possibly we can.

DOCT. That Pride puts wicked men upon being troublesome and injurious to the People of God.

But why are the Persecutors and the Injurious called the Proud?

Ans. 1. Because wicked men shake off the yoke of God, and will not be subject to their Maker, and therefore desist not from troubling his People, Exod. 5. 2. Who is the Lord that I should obey his voice, and let Israel go? What was in his tongue is in all men's hearts, they contemn God and his Laws. Every Sin hath a degree of Pride, and a Depretiation of God included in it. 2 Sam. 12. 9. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? There is a slighting of God's Authority, and a lifting up our will against the Will of God.

2. Because they are drunk with worldly Felicity, and never think of changes. Psal. 123. 4. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud. When men go on prosperously, they are apt wrongfully to trouble others, and then to flout at them in their misery, and to despise the person and cause of God's People, which is a sure effect of great arrogancy and pride; They think they may do what they please; They have no changes; Therefore they fear not God, and put forth their hands against such as be at peace with them, Psal. 55. 19, 20. whilst they go on prosperously and undisturbedly, they cannot abstain from violence and oppression. This is certainly Pride; for it is a lifting up the heart above God, and against God, and without God: And they do not consider his Providence, who alternately lifts up and casts down, that Adversity may not be without a Cordial, nor Prosperity without a Curb and Bridle. But when men sit fast, and are well at ease, they are apt to be insolent and scornful. Riches and worldly greatness maketh men insolent, and despisers of others, and care not what burdens they impose upon them; they are intrenched within a mass of wealth and power, and greatness, and so think none can call them to an account. Solomon speaketh of two sorts of people, Prov. 18. 10, 11. The Name of the Lord is a strong tower: the righteous runneth into it, and is safe. The rich man's wealth is his strong city: and as an high wall in his own conceit. Every man is as his trust is: For as the Psalmist speaketh of Idols in general, They that trust in Idols are like unto them; so it is true of spiritual Idols: If a man trust in vain things, his heart groweth vain, proud and insolent; promiseth him an uninterrupted course of felicity, from poor, perishing things, that come and go at God's pleasure. If a man trust in God, then he is kept holy, humble, carried on with a noble and divine Spirit, and findeth more safety than another that hath all the strength and power of the world to support and back him. The Name of the Lord is a real Refuge, but wealth and honor, and worldly greatness, is but an imaginary Refuge. He that hath nothing but the Name of the Lord to trust in, Worldlings think he buildeth Castles in the Air, but the Godly knoweth that Worldlings indeed build Castles in the Air, while they look big, and and think their greatness shall bear them out. Alas! Wealth is but a Wall and a strong Tower in their own conceit, not really so; but this puffeth them up, and they are quite other men when they are at top, than what they were when they were under.

3. Because they affect a life of Pomp and Ease, and carnal Greatness, and so despise the Affliction and Meanness, and Simplicity of the People of God. The false Church hath usually the advantage of worldly Power, and external Glory; and the true Church is known by the Divine Power, Gifts and Graces, and the luster of Holiness. Psal. 45. 13. The kings daughter is glorious within: is found out by Faith, Love, Patience, Sobriety, Heavenlymindedness, Humility, Purity, and the like; rather than by a splendid appearance. And holiness becomes God's house, Psal. 93. 5. rather than Gold and Silver, and costly Furniture. The false Church vaunts itself in costly Temples; Officers richly endowed with Temporal Revenues, and a pompous attendance. And so the simplicity of the Gospel is corrupted and turned into a worldly Domination. As for instance; The Church of Rome boasts of her Grandeur and Magnificence, and upbraids the Reformed with their abject condition. Ministris eorum nihil vilius, saith Campian. They can tell of the pompous Inauguration of their Popes, their stately Train of Cardinals, Lordly Prelates; whereas the poor Ministers of the Gospel live hardly and precariously. Whereas indeed the glory of the true Church doth not make a fair show in the flesh, is not external, corporeal, and visible, but internal, incorporeal, and invisible, Cant. 1. 5. And like its Head Jesus Christ, who, to appearance, was humble, poor and afflicted; but in him were hidden all the treasures of wisdom and knowledge; yea, the fullness of the Godhead dwelt bodily. External splendor pleaseth the flesh, and is not a sign of Virtue so much, as Pride, Luke 16. 19. What shall become of the Primitive Church for the first 300 years, if outward greatness be a mark of it? Naz. Orat. Con. Aroc. The World is with them, but the Faith with us; they have pure Gold, but we pure Doctrine. So •… ilary against Auxentius, Unum moneo, cavete Antichristum, male enim vos parietum amor cepit, male Ecclesiam Dei in tectis artificiisque veneramini, male sub iis pacis nomen ingeritis: anne ambiguum est in iis Antichristum cessurum? Montes mihi & Sylvoe, & Lacus, & Carceres, & Voragines sunt tutiores; in iis enim Prophetoe aut manentes, aut demersi, Dei Spiritu prophetabant. Well because of their affectation of worldly greatness, they are called proud; and so it is taken, Mal. 3. 15. Ye call the proud happy. And because of this, they hate and molest the People of God, because there is a contrary spirit. They hear Christ's voice. Mat. 11. 29. Learn of me, for I am meek and lowly. They hate them, because they contemn that Felicity which they affect, and so put a scorn on their way. 1 Pet. 4. 4. think it strange, that you run not with them into the same excess of riot, speaking evil of you.

4. They are called proud, because of their insolent carriage towards the Lord's People, partly in their Laws and Injunctions, requiring to give them more Honor, Respect and Obedience, than in Conscience can be afforded them; as Haman would have Mordecai to devote himself to him after the manner of the Persians, Esther 3. 5. The man, though a Favorite, was an Amalekite, one that came of that stock, whose remembrance God would have to be blotted out, Exod. 17. 14. And possibly more worship and honor was required, than was due to a man. God had forbidden to give divine honor to any, but himself; now according to the custom of Persia, these honors did somewhat savor of divine worship. vide Brisson. pag. 10, 11, 12, 13, 14, with the 18th. So Jeroboam would have his Calves worshipped, 1 Kings 12. 32. And yet all that complied with him therein, are charged for walking so willingly after the Commandment, Hosea 5. 11. We dare not offend God to please men; the good Levites are commended, 2 Chron. 11. 14. So it was Pride in Nebuchad-nezzar to command all men to bow before his image, Dan. 3. 15, 16. God's Prerogative must not be encroached upon, there is a superior Sovereign: Partly in vexing, molesting, and oppressing them at their pleasure; the formal Christian hateth the spiritual, Gal. 4. 29. Now this cometh from their Pride, Psal. 10. 2. The wicked in his pride doth persecute the poor. Would not have their lazy course upbraided and disgraced, by the seriousness and strictness of others: they malign what they cannot imitate. And 'tis carried on by their Pride, or abuse of Power: God counteth it Pride, Psal. 12. 5. For the oppression of the poor, for the sighing of the needy, the Lord will arise to deliver him, and set him in safety, from him that puffeth at him. 'It is the Pride of the Oppressor which God taketh notice of, his puffing, scoffing and mocking at the hopes of God's despised ones; he never dreameth of any checks from any, but despiseth and contemneth all. And partly, because of the insulting over their misery and low estate. Zeph. 2. 10. This shall they have for their pride, because they have reproached, and magnified themselves against the people of the Lord of hosts. But God taketh notice of it, and will call them to an account in due time. Prov. 3. 34. He scorneth the scorners: but giveth grace unto the lowly. Psal. 14. 6. You have shamed the counsel of the poor, because the Lord •… is his refuge; i. e. mocked at a man, because he is resolved to trust in the Lord, laughed at those that made conscience of their duty; that consulted whether lawful or unlawful, not whether danger and profit; not whether safe or unsafe, but whether pleasing to God or not: They trust in the Lord, that in conscience of their duty venture upon hazards, expecting their security from Heaven; these thoughts seemed foolish to worldly wisdom, you shamed his counsel, scoff at it, Isa. 51. 7, 8. Fear ye not the reproach of men, nor their revilings: For the moth shall eat them up like a garment, and the worm shall eat them like wool. Those that make reckoning of the ways of God, need not be discouraged with their spiteful vaunts.

USE. Let us take heed of Pride; the Lord that hated the Pride of Moab, doth also hate the Pride of Jacob, Amos 6. 8.

1. Take heed wittingly and willingly of opposing any Command of God. Psal. 119. 21. Thou hast rebuked the proud that are cursed: which do err from thy commandments Nehem. 9. 16. But our fathers dealt proudly, and hardened their necks, and hearkened not to his commandments: so ver. 29. These proclaim a War with the Lord of Hosts, especially when not reclaimed by grievous Judgments. Isa. 26. 19. I will break the pride of your power. And this is that we should lay to heart at this day. Ier. 13. 17. But if ye will not hear, my soul shall weep in secret places for your pride. When a People will not be brought to any serious consideration of God's Judgments, nor abate their haughty minds, he would bewail their foolish arrogancy, and the miseries ensuing thereupon; This standing out against God, is the greatest Pride.

2. Take heed of murmuring against his Providence. Entertaining Crosses with anger, and Blessings with disdain, are sure Notes of unmortified Pride; when God's dispensations still displease, and the heart swelleth against his Sovereignty.

First, To entertain Crosses with anger. 2 Kings 6. 33. This evil is from the Lord, why should I wait any longer upon the Lord? Words of desperate distrust and murmuring.

Secondly, Blessings with disdain. Mal. 1. 2. I have loved you, saith the Lord: and they said, Wherein hast thou loved us? As if God owed them more than others, and were a kind of Debtor to them. Habak. 2. 4. Behold, his soul which is lifted up, is not upright in him; but the just shall live by his faith. The lofty and unsound are distinguished from the just, who can tarry God's leisure; those men's souls are lifted up, who cannot acquiesce in their lot and portion assigned by God, but censure his way of proceeding, and are loath he should have the disposing of them at his pleasure.

3. Take heed of despising any of Christ's little ones, and scorning and mocking at those that fear the Lord. The 51 verse of this Psalm, The proud have had me greatly in derision. To make a mock of others upon any account, is a sign of Pride, though they be meaner in Gifts, though differing in Judgment, though walking in a lower Dispensation; but especially to scorn at them, because more godly, 2 Tim. 3. 3. 〈 in non-Latin alphabet 〉 , Despisers of those that are good. This is to reflect upon God himself, whose Image in his Saints is made a by-word; and a strict obedience to his Will, matter of scorn and derision. If a Slave should mock a Child, because he is like his Father, would this be well taken? so the jealous God will not long endure this horrible indignity that his Image should be scorned in his children. Isa. 63. 9. In all reproaches he is reproached. But they will say 'tis not their Holiness, but their demure Hypocrisy, and affected Preciseness which they reproach and scorn; but God seeth the heart: 'tis as if a Leper did upbraid others with Pimples. The Infirmities of the Godly, do not justify your contempt of Godliness; and because of their Faults, you must not scorn at their Holiness, and expect Indemnity.

4. Take heed of Moral Pride, which consists in a lofty conceit of ourselves, joined with a contempt of others: This was the Pharisees sin, Luk. 18. 9. He spake this Parable unto certain which trusted in themselves that they were righteous, and despised others. And 'tis notably personated in the Pharisee and Publican, who went up to pray; and is daily seen in them who are speaking of their own things, boasting of their own excellencies, elevating their own, but extenuating the gifts of others. Most men are too great and too good in their own esteem. Self-love representeth ourselves to ourselves in a feigned shape and likeness, much more wise, and holy, and just, than we are; it maketh us loath other men's Sins, rather than our own; to extenuate other men's Gifts and Graces, and cry up our own; but this should not be. Philip. 2. 3. Let each esteem another better than themselves. Humility is content to sit in the meanest place. Ephes. 3. 8. Who am the least of all the Saints. 1 Tim. 1. 15. Christ came to save sinners, of whom I am Chief. We know our own weakness better than others, and they may have secret excellencies which we see not; this Moral Pride discovereth itself in three things.

First, In disdain of Inferiors, or contempt of those who are of meaner gifts, or rank and place in the world. Every member hath its use in the body, the toe as well as the head, neither can one say to another, I have no need of thee, 1 Cor. 12. 21. All Christians have their peculiar gifts, by which they are rendered acceptable and useful to the body, as every Country hath its proper Commodities for the maintaining of Trade and Commerce between all parts of the world: or as to the beauty and use of the Universe, there is need of Hills and Valleys; so all Ranks of Men contribute to the beauty, use and service of the whole. The strong should not despise the weak, nor the weak prescribe to the strong. Now 'tis impossible to keep all in their due order and proportion, unless everyone consider their own weakness and want, and the usefulness of others: As among Christians, some are useful to preserve order, others to keep afoot the life and power of godliness: Some to revive the pristine Purity, others the old peaceable Spirit. God hath so counterballanced all Parties, that they may be mutually helpful: But not that we despise and contemn any other, and seek to destroy and subvert another, and so make way for great mischiefs. Everyone hath enough to humble him, and enough to render him useful to human Society. Therefore we must not set at naught our brother, Rom. 14. 10. God hath made him something which thou art not, and given him an ability to do something thou canst not do, or wouldst not submit unto. Contempt is the fruit of Pride; there are none but deserve some respect: Scorn is the bane of human Society.

Secondly, It betrayeth itself in contention with Equals. Wrath and contention cometh by pride, Prov. 13. 10. Everyone seeks to be eminent, and would excel, Not in graces and gifts; that's 〈 in non-Latin alphabet 〉 , an holy emulation: but in rank and place. We set too high a price upon ourselves, and when others will not come up to our price we are troubled. We ascribe too much to ourselves; and when we meet not with that respect and honor which we affect, we fall into contention, and break out into strifes, supposing ourselves neglected. We see it often what a make-bait this is in the world; if others do not accommodate themselves to our sense; if they approve not all things we say; if their Opinion differeth a little, or it may be nothing from ours. Men pertinaciously obstinate in their Preconceptions will not change Opinion upon apparent evidence: But now humble men are always peaceable, they can better give and take these respects which are done to one another than others can. The Apostle saith, Ephes. 5. 21. Submit yourselves to one another in the fear of God. There is a service of love which everyone oweth to another for their mutual good and advantage, and is called Submission, though it be to Equals, because our proud and lofty spirits look upon it as below us. There are none living whom God alloweth to live only to themselves. Now that there may be an equality, we are to stoop and condescend to one another; others are to live to us, and we to them. 1 Pet. 5. 5. Be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. This mutual subjection to another in the duties of love, can never be obtained, till we learn to moderate our esteem of ourselves, and heighten our esteem of others; we can neither advise nor instruct, nor esteem one another, nor maintain peace in our Relations, and perform all Christian offices to each other, till this spirit prevail with us.

Thirdly, By undutifulness to Superiors, or those that are preferred in honor before ourselves. Proud men would be admired of all, well thought of and spoken of by all, and preferred above all; and if it be not so they are discontented, and a secret enmity and malignity invadeth their spirits, and settleth itself there; it is an apparent fruit of natural corruption. I am. 4. 5. The spirit that dwelleth in us lusteth to envy. Men cannot endure either the real or reputed excellency of others. The proud creature would shine alone. Therefore we are secretly nibbling at the credit of others, blasting their reputation and desire by all means to lessen them, or that they should be lessened; and where this disposition prevaileth into any degree of strength and tyranny, it groweth outrageous. Prov. 27. 4. Wrath is cruel, and anger is outrageous: but who is able to stand before envy? For when we are grieved at the prosperity and excellency of others, we seek to undermine them by all the means we can devise. As when the Brothers of Joseph sought to put him out of the way. And when Saul envied David, he was still plotting his destruction: So when the Pharisees envied Christ, If we let him alone, all men will run after him. This brought them to crucify the Lord of glory. Anger venteth itself in sudden flashes, and Wrath in some present act of violence; but Envy is injurious and treacherous. Anger and Wrath suppose some offense; but Envy is troubled at the goodness and excellency of others. Anger and Wrath are assuaged by degrees, and when the raging Billows and Tempest ceaseth there is a Calm; but this groweth by time, and is exasperated more and more, the longer those whom we envy are in good condition. Now this affection reigned in us in our natural estate, Tit. 3. 3. and remaineth in some degree in the best.

4. Another expression of Pride, is impatiency of Admonitions and Reproofs, that is the cause of the wicked's hatred of the Godly, because their lives are a real reproof. John. 7. 7. The world hateth me, because I testify of it, that the works thereof are evil. Heb. 11. 7. But surely it argueth a proud spirit, when men cannot endure friendly counsel, and will not have their privy sores touched, but they grow fierce and outrageous, especially when they excel others in Rank and Power: As when the Prophet reproved Amaziah, 2 Chron. 25. 16. Art thou made of the King's Counsel? forbear, why shouldst thou be smitten? so 2 Chron. 18. 23. He smote him on the cheek, and said, When went the spirit of the Lord from me, to speak unto thee? So the Pharisees hated Christ, because of his free Reproofs, John. 9. 40. Are we blind also? They cannot endure to hear of their faults, especially from one in an inferior condition, and think every reproof to be a reproach, though never so wisely and compassionately managed, and that it is beneath their rank to stoop to it, though Job despised not the cause of his maid-servants, Job 31. if they had anything to say against him: And David stopped upon Abigail's motion, 1 Sam. 25. 26.

5. Take heed of building too securely upon earthly enjoyments, as if your Estate were so firm and secure that it could not be altered, because you are high and great in Wealth, Power, Honor and Esteem. Confidence in our outward Estate, is a sure note of Pride. Psal. 10. 4, 5. The wicked through the pride of his countenance will not seek after God: God is not in all his thoughts. His ways are always grievous, thy judgments are far above out of his sight: as for all his enemies, he puffeth at them. He hath said in his heart, I shall not be moved; I shall not be in adversity. There the Psalmist chargeth Pride on the wicked, and such a Pride as ariseth from confidence in outward prosperity; and mentioneth a double effect, not only slighting their Adversaries, but God himself. 'It is no matter for any terms of peace or moderation towards their Adversaries, his ways are always grievous. Therefore are they violent, fierce and high, and severe towards them, do not need the protection of God; therefore cold, flat, negligent in Prayer, yea, scorn to implore God by Prayer for any Blessing. They are so high in Place and Power, that they are able to oppress their Underlings, and so think they can bring to pass what they would have to be done in despite of God. Now somewhat of this may be found in the People of God. Psal. 30. 6, 7. In my prosperity I said, I shall never be moved. They drink in some of this poison, are apt to rest and sleep on a carnal Pillow. By this you may see, that none of us have perfectly put off this sin; Plato saith, A man doth put it off, as 〈 in non-Latin alphabet 〉 , it groweth out of the conquest of other sins. But if we would not be proud,

1. Let us pray often: For in Prayer we profess our subjection and dependence. Where Prayers are servant, earnest, frequent, it argueth great humility. Where rare, cold, unfrequent, little Humility. Where none, no humility. Seeking to God, who is so excellent, mindeth us of our own baseness. Seeking his daily relief and succor, mindeth us of the changeableness of all worldly things, and the several vicissitudes of this life, Psal. 10. 4. A man serious in Prayer, living in a constant dependence upon God, must needs be an humble man.

2. Let us be contented with a little, and not seek great things for ourselves; for Interest is the great make-bait. I am sure a worldly Portion is the usual sewel of •… ride. A Worm may grow in Manna; but usually 'tis some worldly excellency which giveth us such great advantages here below, which puffeth us up. If Riches increase by the fair allowance of God's Providence, we are not to grow proud of them. 1 Tim. 6. 17. Charge them that are rich in the world, that they be not high minded. Moses saith, Deut. 8. 12, 13, 14. Take heed when thou hast eaten, and art full, and thy gold and silver is multiplied, lest thy heart be lifted up. Our hearts are mighty apt to be lifted up by a full estate.

3. If we excel in gifts and graces, double caution is necessary, this is a real excellency. 2 Cor. 12. 7. Pride maketh us not only unthankful to God, but perverse to men. Prov. 21. 24. Proud and haughty scorner is his name, who dealeth in proud wrath. Men conceited of their gifts, make their own fancy and conceit their Rule; and if anything be done that pleaseth not them, they rend and tear all, and trample upon the unquestionable interest of Jesus Christ, to wreak their spleen.

It is a question, Whether real Grace may make men proud? Gifts (to be sure) may; Knowledge puffeth up; yea Grace, through Corruption. They need caution, that have the great presence of God with them as to success, when eminently employed in God's service. Credit by worldly eminency and esteem falleth in with their services, and secretly insinuates high thoughts of their own excellencies.

4. Consider how much Pride hath cost us: They that are proud and burdensome to other People, God will pull down their Pride. Isa. 13. 11. And I will punish the world for their evil, and the wicked for their iniquity, and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. 'It is spoken of the Chaldeans, who in a bravery and force offered violence to others. God loveth to pull down the Pride and Insolency of Roysters, that have been formidable and burdensome to other People. The Lord of Hosts hath purposed to stain the Pride of all glory, and to bring into contempt the Honorable of the Earth; what hath God been a doing not in former but latter times.

5. Consider, That Christianity was sent into the world, not to set up a Kingdom of power, but patience. Matth. 18. 4. Whosoever therefore shall be humble as this little child, the same is greatest in the kingdom of heaven. Luke 1. 51, 52, 53. He hath shown strength with his arm, he hath scattered the proud in the imagination of their heart. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things, and the rich he hath sent empty away.

6. Who made us differ? 1 Cor. 4. 7. For who made thee to differ from another? and what hast thou that thou hast not received? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? Who would be proud of a borrowed Garment, he becometh the more in debt? Nothing is ours but sin, all other things are the free gift of God. Shall the Wall boast itself, because the Sun shines upon it? or the Pen arrogate the praise of fair Writing? The more we have received from God, the more we are obliged to acknowledge his goodness, and confess our own unworthiness.

[2] The Event, or effect of God's Providence desired, together with the reason of it: That which he desired was, that they might be ashamed: The reason, because they have dealt perversely without a cause. Let us explain both.

1. The Event of God's Providence prayed for: That they may be ashamed: that is, that they may not prosper and succeed in their attempts: For men are ashamed when they are disappointed, and all their endeavors for the extirpation of God's People are vain and fruitless; and those things which they have subtly devised, have not that effect which they propounded unto themselves. Psal. 70. 3. Let them be turned back for a reward of their shame, which say, Aha.

2. The Reason urged, For they dealt perversely with me without a cause. The Septuagint have it 〈 in non-Latin alphabet 〉 , unjustly. Ainsworth readeth, With falsehood they have depraved me. It implieth two things: first, that they pretended a cause; but 2dly, David avoucheth his innocence to God; and so without any guilt of his, they accused, defamed, condemned his actions, as is usual in like cases: elsewhere he complaineth, Psal. 56. 5. They every day wrest my words: and their thoughts are against me for evil. They condemned him for wicked, perverted his sayings and doings. Men pretend causes of their Oppression, Heresy, Schism, Rebellion; but mere malice and perverseness of spirit inclines them to seek the destruction of the People of God.

DOCT. That when the Proud are troublesome, and injurious to God's People, they may boldly commend their Cause to God. The Reasons.

1. The Effects of their Pride are grievous to be born. Now 'tis well when any grief findeth a spiritual vent, when it puts the Godly upon praying. Philip. 4. 6. In everything by prayer and supplication with thanksgiving, let your requests be made known unto God. Jer. 20. 12. O Lord of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them; for unto thee have I opened my cause. We may exhibit our Bill of complaint at God's Tribunal, carry the Fact thither.

2. The Lord may be appealed unto upon a double account. Partly as he is an Enemy to the Proud, and as a Friend to the Humble. James 4. 6. God resisteth the proud, but giveth grace unto the humble. And Psal. 138. 6. Though the Lord be high, yet he hath a respect to the lowly: and the proud he knoweth afar off. Partly as he is the Portion of the afflicted and oppressed. Psal. 140. 12. I know the Lord will maintain the cause of the afflicted: and the right of the poor. When Satan stirreth up his Instruments to hate those whom the Lord loveth, the Lord will stir up his power to protect and defend them. So Psal. 10. 14. Thou hast seen it, for thou beholdest mischief and spite to requite it with thy hand: the poor committeth himself to thee, thou art the helper of the fatherless. When they have laid forth their desires, poured forth their heart before the Lord, they quiet themselves. 'It is God's office, practice, nature, to relieve poor helpless Creatures that commit themselves to his custody.

3. Innocency giveth confidence in Prayer, when we are molested and troubled without a cause. The testimony of Conscience giveth boldness towards God and men, 2 Cor. 1. 12. and Heb. 13. 18. Pray for us: for we trust we have a good conscience in all things, willing to live honestly. If God's Children would carry it more holily and meekly, they might cut off occasion from them that desire occasion; and in their addresses to God, experience more humble confidence.

But is not this a revengeful Prayer? Answ. No:

First, Because directly they pray for their own deliverance, that they may more freely serve God by consequence. Indeed by God's showing mercy to his People, the pride of wicked ones is suppressed, Psal. 119. 134.

Secondly, As it concerneth his Enemies, he expresseth it in mild terms, That they may be ashamed; that is, disappointed: their counsels, hopes, machinations and endeavors. And therefore it is not against the Persons of his Enemies, but their Plots and Enterprises; and shame and disappointment may do them good. They think to bring in the total suppression of God's People, that would harden them in their sins. Therefore God's People desire he would not let their innocence be trampled upon, but they disappointed, that the Proud may be ashamed in the failing of their attempts.

Thirdly, The Prayers of the Faithful for the overthrow of the Wicked, are a kind of Prophecies; so that in praying, David doth in effect foretell, that such as dealt perversely, should be ashamed: as a good cause will not always be oppressed. Isa. 66. 5. But he shall appear to your joy, but they shall be ashamed. They met with despiteful usage at the hand of their Brethren, for their loyalty and fidelity to God.

Fourthly, Saints have a liberty to imprecate vengeance, but such as must be used sparingly, and with great caution. Psal. 71. 13. Let them be confounded, and consumed, who are adversaries to my soul. Malicious Enemies may be expressly prayed against.

DOCT. It is a blessed thing when the Molestations we meet with in the World, do excite us to a more diligent study of the Word of God, and a greater mindfulness of spiritual and heavenly things.

• I. I shall show what advantages we have by God's Word and Precepts, for the staying and bettering of our hearts.
• II. How this cometh by deep and serious meditation.
• III. How Afflictions and Troubles in the Flesh do quicken us to it.

[1] In the Word of God there are notable Comforts and Supports, as also clear directions how to carry ourselves in every condition: I shall show what good thoughts do become as a ground of comfort and support, and direction.

1. That God hath a fatherly care over us. Be once persuaded of that, and Trouble will not be so grievous and hard to be born. This our Savior opposeth to worldly cares and fears. Matth. 6. 32. Your heavenly Father knoweth that you have need of these things. And Luke 12. 32. Fear not little flock, it is your Father's good pleasure to give you a kingdom. There are two Notions, and they are both Christian, which are the great support of the heart under any Trouble; Adoption, and particular Providence. The Heirs of Promise are cared for in their Non-age: And, by the way, once be persuaded of this, and it will allay our distrustful cares. Carking and shifting is a reproach to your heavenly Father, as if your Child should beg or filch. God knoweth our wants, is able to relieve them, willing to supply us; this God is my Father.

2. That the humble Soul which casts itself into the arms of God's Providence, shall either have a full and final deliverance, or present support. Isa. 40. 31. They that wait upon the Lord, shall renew their strength. To wait on the Lord, is with patience and tranquility of spirit to expect the performance of the Promises. Now these shall have what they wait for, or a supply of strength yet enabling them to bear up, or hold out, when they seem to be clean spent. Psal. 123. 2. Behold, as the eyes of servants look unto the hand of their master, and the eyes of a maiden unto the hand of her mistress: so our eyes wait upon the Lord our God, until he have mercy upon us. 'Twas in a time when they were filled with the contempt of the Proud; let us be patiently submissive to God's dispensations, there is hope of help.

3. That God doth wonderfully disappoint the designs of wicked men. Psal. 37. 12, 13. The wicked plotteth against the just, and guasheth upon him with his teeth. The Lord shall laugh at him: for he seeth that his day is coming. Haman 's Plot was destroyed, so was the Conspiracy of them that would have killed Paul. There is no wisdom, nor counsel, nor understanding against the Lord, Prov. 21. 30. What is God now a doing in Heaven, but defending his own Kingdom? Psal. 2. Wherefore doth Christ sit at his right hand, but to promote the affairs of his Church, and to blast the devices of the wicked? Mat. 18. The gates of hell shall never prevail against it.

4. That the Proud are near a fall. Prov. 16. 5. Everyone that is proud in heart, is an abomination to the Lord: Though hand join in hand, they shall not go unpunished. Sometimes they seem to be supported by such combined Interests, so woven in the Laws and Constitutions of a Nation, but who can keep up him whom God will pull down? Pride is a sure note and forerunner of destruction, Prov. 16. 18. Prov. 15. 25. The Lord will destroy the house of the proud; but he will establish the border of the widow. Weak and oppressed Innocence standeth upon surer terms than the Proud, though they excel in Wealth and Opulency.

5. That God will never leave us wholly destitute, and to difficulties insupportable. Heb. 13. 5. I will never leave thee, nor forsake thee. And 1 Cor. 10. 13. God is faithful, who will not suffer you to be tempted above that you are able to bear; but will with the temptation also make a way to escape, that you may be able to bear it. To the eye of sense we are lost and gone, and have no helper, but God is never wholly gone. Hagar set herself over against the Lad, would not go too far from him. God seems to throw us away, but he keeps himself within sight; he will not totally or finally forsake us.

6. That God's usual way is by Contraries. The Gospel-way to save, is to lose, John. 16. 25. Mat. 16. 25. He that will save his life, shall lose it; and whosoever shall lose his life for my sake, shall find it. Joseph was made a Slave, that he may be made Governor of Egypt: His Brethren sell him, that they may worship him: And he is cast into Prison, that he may be preferred at Court. Thus God by Shame, bringeth to Honor; by Misery, to Happiness; by Sorrow, to Comfort; and by Death, to Life; to teach us to hope against hope, Rom. 4. 18. and to trust in him though he kill us, Job 13. 15. For Death is ours, as well as other things. If Calamities shorten our lives, they hasten our glory. Persecution is the nearest way to Heaven in the eye of Faith; and the Sword of the Enemy, is but the Key to open the Prison doors, and let out the Soul, which hath long desired to be with Christ.

7. That 'tis better to suffer, than to sin. In suffering, the offense is done to us; in sinning, 'tis done to God. The evil of suffering is but for a moment, the evil of sin forever. In suffering, we lose the favor of men; in sinning, we hazard the favor of God. Suffering bringeth inconveniency upon the Body, but sinning upon the Soul. The sinful estate is far worse than the afflicted, Heb. 12. 28. The evil of Sufferings for the present, the evil of Sin for afterwards.

8. That Holiness, Faith, Meekness and Patience, are better Treasures than any the world can take from us. Certainly a Christian is to reckon himself by the inward man; if he hath an healthy Soul, he may the better dispense with a sickly Body: 3d Epist. John 2. If the inward man be renewed: 2 Cor. 4. 16. If sore Troubles discover reality of Grace. Sound and saving Faith discovered to the Soul, is better worth than the worlds best gold, 1 Pet. 1. 9. If carnal sense were not quickest and greatest we would judge so, and not look to the sharpness of the affliction, but to the improvement of it. If the bitter water be made sweet; if you be more godly, wise and religious, 'tis enough. Heb. 12. 11. No affliction for the present seemeth joyous, but grievous: nevertheless, afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby. If the loss of worldly comforts, make us apply ourselves to heavenly consolations; if being disburdened of worldly incumbrances, we go on in our way of serving God with more liberty and delight; and when our dangers are greatest, we draw near to God, and adhere to him most closely; and being persuaded of his love, vigilancy and power; with these, and such kind of thoughts, will a man be stocked, who is with seriousness and delight conversant in the Scriptures, and so will go on undisturbed in the course of his obedience.

[2] These things must be improved by meditation, so saith David, I will meditate on thy precepts.

1. Sleepy Reason is unuseful to us, and Truths lie hid in the heart without any efficacy or power, till improved by deep, serious, and pressing thoughts. Non-attendency is the bane of the world. Mat. 13. 19. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. Those invited to the Wedding, Mat. 22. 5. made light of it. Men will not suffer their minds so long to dwell upon holy things, as to procure a good esteem of them; then in seeing they see not, and in hearing hear not: as when you tell a man of a business, whose mind is taken up about other things. A sudden carrying a Candle thorough a Room, giveth us not so full a survey of the Object, as when you stand awhile beholding it. A steady contemplation is a great advantage. Attending is the cause of believing, when we grow serious. Acts 16. 14. Whose heart the Lord opened, that she attended to the things spoken by Paul. Acts 17. 11. And these were more noble than they of Thessalonica, in that they received the word with all readiness of mind. If People would often return to cosinder, they would not be hardened in sin. Psal. 4. 4. Commune with your own heart upon your beds. Hagg. 1. 5. Now therefore thus saith the Lord of hosts, consider your ways. God's complaint was, They would not consider his ways, Job 34. 27. Isa. 1. 3. My people doth not consider. Running thoughts never work upon us, nor leave any durable impression; like the glance of a Sunbeam, or a Wave. When the Soul is besieged by a constant battery of Truths, it yieldeth; but a mind scattered upon impertinent Vanities groweth not up to any considerable strength of faith, or joy, or comfort, or holiness.

2. God will not be served by the by, and at hap-hazard. David taketh a resolution to study his duty. The more deliberate our resolutions are, the better. Psal. 119. 59. I thought on my ways: and turned my feet unto thy testimonies. We shall never stumble upon a good course by chance. Isa. 56. 4. And choose the things that please me. Not take them upon some sudden motion, but after mature and serious deliberation.

3. To divert the mind from other things. Afflictions and Troubles stir up a multitude of thoughts in us. Psal. 94. 19. In the multitude of my thoughts. Sometimes self-oppressing thoughts, carking thoughts, envious thoughts, and repining at God's Providence; the object of our trouble is ever before us. Now there is no way to get rid of these, but by exercising them upon better things. Troubles make us concerned about matters of weight; they employ our minds usefully, which before were scattered to impertinent vanities. Psal. 39. 3. My heart was hot within me, whilst I was musing the fire burned. That our minds may not be a prey to inordinate passions, we pore upon the trouble, and the heart is heated like an Oven stopped up; and therefore keep the mind well employed.

4. Frequent meditation keepeth our principles in view and memory. We are apt to forget in our sorrows. Heb. 12. 5. And ye have forgotten the consolation. 'It is not ready at hand to support us in the time of Trouble. A seasonable remembrance of Truths, is a great relief to the Soul, 'tis the Spirit's office.

[3] That Afflictions and Molestations have a great tendency and subserviency to promote and advance these holy thoughts where they are sanctified, and work the right way.

1. They make us understand the Word more fully and clearly than before. Vexatio dat intellectum; qui tribulantur (saith Luther) Sacras Literas melius intelligent; securi & fortunati ease legunt, sicut Ovidii Carmen. A full third part of the Scriptures are lost to the secure and fortunate.

2. As they clear the sight, so they purge the taste, and give us a spiritual relish. Carnal comforts cloy the spiritual appetite; when they are removed from us then we taste heavenly things. Psal. 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul.

3. They quicken the heart to our duty, and so make us more awful and watchful. Psal. 94. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law. Psal. 119. 167. My soul hath kept thy testimonies: and I love them exceedingly. If God write his law upon our hearts by his stripes on our backs, 'tis a blessed effect; our happiness is to be measured by our great end, which is conformity to God, and enjoyment of God; and therefore it doth not consist in outward comforts, riches, honor, health, civil liberty, and comfortable protection, but acceptance with God, and enjoyment of God. Now as afflictions increase grace and holiness, we are the more approved of God, and enjoy more of God.

USE. Let all our Troubles drive us then to the Word of God; there we shall find,

1. Grounds of comfort and support.

2. Hopes of deliverance.

3. Quickenings to duty, which being concocted by serious thoughts, and blessed to us by the Spirit of God, will enable us to ride out the storm cheerfully, and allay our cares and fears, and then we shall put ourselves into the way wherein God hath engaged his protection, and so shall not be afraid of what man can do unto us.

I now come to the 79th verse, Let those that fear thee turn unto me: and those that have known thy testimonies. When troubled by the wicked, he prayeth for the help and comfort of the godly: there is an elegant Allusion between the two words, 〈 in non-Latin alphabet 〉 Let the proud be ashamed: And 〈 in non-Latin alphabet 〉 Let the godly be turned to me; that is, let them desert the society of these proud men, and join to me.

In these words God's People are described by a double character: 1. Those that fear thee. 2. Those that have known thy testimonies. David 's Petition concerning those, that they may turn to him. I shall deliver the importance of these words in certain Propositions.

1. Observe the Godly are described by two Properties, the fear or worship of God, and the knowledge of his Word. These are Godly who fear to offend God, and have the sound knowledge of his Will; these are fittest for God's use in the general, and for David 's use in the particular condition in which he was. For God's use; Fear and knowledge do make up a godly man. Knowledge without fear, breedeth presumption; and fear without knowledge, breedeth superstition; and blind Zeal, as a blind Horse, may be full of mettle, but is ever and anon stumbling. Knowledge must direct fear, and fear must season knowledge; then it is an happy mixture and composition. Deum cognoscere, & colere; to know God, and worship him, is the whole duty of man, saith Lactantius. When we know God's Testimonies so as to regard, love, and believe them, and dare not dispense with our duty to him for all the world, this is a good frame; our knowledge and fear of God must be according to his Word. And these were fittest for David 's case; fit comforters and strengthners of the Godly in persecution. There are many whom we cannot exclude from all fear of God, who yet know not his Testimonies, run into Error, darken and blemish a good cause; but those that know and fear, understand their duty, and are loath to violate it; with these should our Souls close. Well then, David doth in effect say, Those whom thou hast joined to thyself, let them join to me; they will acknowledge the equity of that cause which God owneth, and will converse with him whom thou disdainest not to take into favor; because they reverence thy Providence, and are taught out of thy Testimonies; and so weighing the cause, as well as regarding the event, will be sooner won to the Truth, when God showeth mercy to his People; other godly ones will be allured to join themselves to those whom they find to be so dear to God.

2. Friendship and fellowship with such godly ones is a great blessing; partly as it conduceth to mutual spiritual strength. Rom. 1. 12. That I may be comforted together with you, by the mutual faith both of you and me. 'It is a comfort to see our Father's children wherever we come; and to behold their Faith, Zeal, Self denial, Mortification; the Godly are a strength to one another in evil times. Mal. 3. 16. Then they that feared the Lord, spake often one to another. There are many advantages attend the communion of Saints, their very sight and presence is a confirmation to us; many times that temptation befalleth us, which befell Elias; we think we are left alone, 1 Kings 19. 10. That Godliness is gone out of the world. To have company is an encouragement, but we have not only company, but help; everyone hath his peculiar gift to help others, 1 Cor. 12. one hath quickness of parts, but not so solid a judgment; another is solid, but not of so ready, present and good utterance: one is zealous, but ungrounded; another well-principled, but timorous. 1 Cor. 12. 21. The eye (the knowing man) cannot say to the hand, (the active man) in God's cause, I have no need of thee. All have their use by mutual gifts and graces to profit one another, as the curtains of the Tabernacle were coupled to one another by loops, Exod. 26. 3. or as a body fitly joined and compacted by that which every joint supplieth, Eph. 4. 16. Every Christian hath need of another's help. And partly as it conduceth more to public safety and honor. Philip. 1. 27, 28. Only let your conversation be as becometh the gospel of Christ, that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the gospel. And in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of salvation, and that of God. When the members are cut off, the body is less powerful. Acts 4. 33. And with great power gave the apostles witness of the resurrection of our Lord Jesus. When they were met with one heart. And the Apostle prayeth, Rom. 15. 5, 6. Now the God of patience and consolation grant you to be like minded one towards another according to Jesus Christ. That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ: As if God could not be glorified by them, where there is not this Amen. Well then, if David did so earnestly desire the company of God's children, so should we.

3. Though it be so great a blessing, yet often it falleth out that the •… are great discords and estrangements between those that fear God, and know his Testimonies; godly men may be strange one to another. David complaineth, Psal. 69. 8. I am become a stranger to my brethren, and an alien to my mothers children. And Psal. 38. 11. My lovers and friends stand aloof from my sore: They stood afar off then when wicked men had wounded him. Now this may come to pass,

1. Through carnal Fear. As the Godly may be deterred by the fear of the Proud. Therefore he desireth they may recover their courage. An afflicted condition, as it might increase the violence of the Proud, so it might diminish the affections of the Godly. Affliction is harsh to flesh and blood; and good men in their sharpest conflicts may be deserted, not only of those who make fair profession, but are really Godly; and stand in the gap alone. Christ himself hath paved the way, he was left alone; so Paul complaineth, 2 Tim. 4. 16. At my first answer no man stood with me, but all did forsake me: I pray God it be not laid to their charge. The Godly may forsake our fellowship, though they wish well to us when we are persecuted, as the rest of the Herd forsake the wounded Deer; they may shrink from us and our afflictions. 'Twill be a great mercy if owned in our Troubles. Paul took notice of Onesiphorus 's not being ashamed of his chain, when some turned away, 2 Tim. 1. 15, 16.

2. They may be alienated by Prejudice. Persons truly godly, may be deceived by the Proud. His enemies had depraved his cause; as in the former verse, his enemies represented him as a strange person: so they might be seduced by their slanders, and so engage against him, till they were disabused and reduced. As now he beggeth God in mercy to do for him: the equity of my cause being known, let them join themselves to me: As Job to his Friends, Job 6. 29. Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it: That is, in this matter, every good man would desire this; but David was the head of the Party, and chief of the Godly's sight: often it falleth out, that the Godly may take distaste and offense at us.

3. There may be some offense given by us. Chrysostom and Theodoret think it relateth to David 's sin after he had committed Adultery with Bathsheba, and plotted the Murder of Uriah. Theodoret thinks that he was withdrawn, or separated from the Communion of the Church, according to his foul Fact; and therefore prayeth for a redintegration, and that they might return to intimacy with him again; and he gathereth it from Symmachus 's Translation, who doth not read it, let them turn unto me, but let them converse with me as freely as before. Thus the Disciples were offended with Paul, till God hardened their hearts towards him, Acts 9. 13. Saul was ashamed to see any of those whom he had persecuted; Ananias was afraid, as the Lamb to come near the Wolf, till God prepared both by an internal vision, so verses 21, 26, 27.

4. From difference in Judgment about lesser things, we should, Philip. 3. 15, 16. be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. There should be an union in heart, way, and scope, Rom. 14. but often it doth fall out that Passion, because of lesser differences, may occasion an unkindness between very Brethren. Acts 15. 37, 38, 39. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus. That Paroxism between Paul and Barnabas.

5. From the Providence of God, permitting it for wise reasons. Job owneth God in it, Job 19. 13, 14. He hath put my brethren far from me, and mine acquaintance are verily estranged from me. My kinsfolk have failed, and my familiar friends have forgotten me. So doth Heman, Psal. 88. 8. Thou hast put away mine acquaintance far from me: thou hast made me an abomination to them. Partly to humble us, and try us, for our depending too much upon man, and making us ourselves again with our Party. A winnowing storm may be sent to this purpose; we think our Faith and Resolution strong, now God will try how we can stand alone: And partly to drive us to God, With thee the fatherless find mercy, Hosea 14. 3. Psal. 60. 11. Give us help from trouble: for vain is the help of man. Psal. 12. 1. Help, Lord, for the godly man ceaseth: the faithful fail from among the children of men. We shall not have too much comfort by any creature. To turn us to believe in God alone. We are prone to look to the creature, and to have our hearts drawn away from God. And partly to conform us to Jesus Christ, John 16. 32. Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone. Mat. 26. 56. But all this was done, that the Scriptures of the Prophets might be fulfilled. Then all the Disciples forsook him, and fled. This is part of the bitter Cup.

4. When this falleth out, we should use all due means to recover those that have deserted us, and draw them into us again; the favor is worth diligence. A man would not be cast out of the hearts of God's people; the Apostle saith, Heb. 12. 14. Follow peace with all men, 〈 in non-Latin alphabet 〉 not only embrace it when 'tis offered to us, and fairly droppeth into our mouths, but pursue it with earnestness. We must pursue it, as a man pursueth something running from him, to take it; 'tis explained, Psal. 34. 14. Seek peace, and pursue it. If the issue answer not our first attempt, we must seek it again; not giving the cause for desperate, lest despair quench our endeavors.

5. One great means to recover a good understanding among God's People, is Prayer. David goeth to God about it, Lord let them turn to me. The Lord governeth hearts and interests, both are in his hands, and useth this alienation or reconciliation, either for judgment or mercy. God, when he pleaseth, can divert the comfort of godly Friends; and when he pleaseth, he can bring them back again to us. The Feet of God's Children are directed by God himself, if they come to us 'tis a blessing of God; if not, 'tis for a correction. He made Jacob and Laban meet peaceably, Gen. 31. and in the next Chapter Jacob and Esau.

Use is, Direction to us in these Times, when there are such distances and alienation of hearts and affections between the People of God.

1. Let us not be troubled at it overmuch. Godly men were estranged from David, either being mislead by delusions, and false reports, or loath to come to him because of his Troubles and low condition. And partly because 'tis no strange thing for a good man to be forsaken of his Friends: so Job 6. 15, 16, 17. My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away, which are blackish by reason of the ice, and wherein the snow is hid: What time they wax warm, they vanish: when it is hot, they are consumed out of the way. So David, Psal. 31. 11. I was a reproach among all mine enemies, and a fear to mine acquaintance. Yea, so Christ himself, I know the Temptation is very great. Man is 〈 in non-Latin alphabet 〉 , a sociable creature. To go alone in our duty is very hard, but we ought not to look on ourselves to be alone while God is with us, John 16. 32. Christ is a pattern of all dispensations, as well as trials. Heb. 13. 5. I will not leave thee, nor forsake thee. He is so far from forsaking, that he will not leave us.

2. Let us recommend the case to God. Zeph. 3. 9. That they may call upon the Name of the Lord, to serve him with one consent. Rom. 15. 6, 7. That ye may with one mind and one mouth glorify God. Wherefore receive ye one another, as Christ also received us to the glory of God: Non sunt ista litigandi, sed orandi tempora. Beg a coalition of all those that fear God; that laying aside prejudice, they may turn one to another. The Spirit of Concord is God's gift. Christ prayeth, John 17. 21, 22. That they may be one, as thou, Father, art in me, and I in thee; that they also may be one in us, that the world may believe thou hast sent me. And the glory which thou gavest me, I have given them, that •… ey may be one as we are one.

3. Let us carry it so, that the Children of God may have no occasion to turn from us. Scandalous sins are roots of bitterness. Heb. 12. 15. Lest any root of bitterness springing up trouble you, and thereby many be defiled. Encourage the Godly to pray for you. Heb. 13. 18. Pray for us: for we trust we have a good conscience in all things, willing to live honestly. To love you. Good men are not unworthy of our Prayers, and uncapable of the benefit of them; the more you excel in Grace, the more they will delight in you. Psal. 16. 3. But to the saints that are in the earth, and to the excellent, in whom is all my delight.

DOCT. That Sincerity and Soundness in an Holy Course is a great Blessing, and earnestly to be sought of God in Prayer.

This will appear, if we consider the Benefit asked, the Nature and Value of it.

First, The Nature of it, What is a sound heart? It noteth reality and solidity in grace: The Septuagint hath it, Let my heart be without spot and blemish. What is here, Let my heart be sound? It implieth the reality of Grace, opposed to the bare Form of Godliness, or the fair Shows of Hypocrites, and the sudden and vanishing Motions of Temporaries.

(1) I shall briefly show what it is not, by way of opposition.

1. 'It is opposed to the form of godliness. 2 Tim. 3. 4. Having a form of godliness, but denying the power thereof. Their Religion is only in show and outside, as Apples that may be fair to see to in the Skin, but rotten at the Core: so their Hearts are not sound within. When we are sound within, as well as beautiful without, this is the sound heart; when not only in show and appearance we are for God, but in deed and truth. Solinus telleth us, That the Apples of Sodom are to sight very beautiful and fair, but the compass of the rine doth only contain a sooty matter, which flitters into dust as soon as touched. This is a fit Emblem of an Hypocrite, or an Heart not sound with God: Or as the Priests under the Law, they were to look whether the Sacrifices were sound at heart, otherwise they were to be rejected, Lev. 22. 22, 23. So David here begs a sound heart in God's statutes, lest it should be rejected of God. The world thinketh if there be a little external Conformity to the Law of God, it is enough. O no! there must be a sound heart, no other principle of Obedience pleaseth God.

2. This sound Heart is opposed to the sudden pangs, and hasty motions of Temporaries. The graces of Temporaries are for matter true, but slightly rooted, and therefore are not sound There wanteth two things in the graces of Temporaries; first, a deep and firm radication; 2dly, an habitual predominancy over all lusts.

First, A deep and firm radication. Temporaries are really affected with the Word of God, and the offers of Christ, and life by him; but the tincture is but slight, and soon worn off. They have the Streams of Grace, but not the Fountain; a Draught, but not the Spring. John 4. 14. The water that I shall give him, shall be a well of water springing up to everlasting life. A dash of Rain, or a Pond, may be dried up; but a Fountain ever keepeth flowing. They have something to do with Christ, he giveth them a visit, but not that constant communion; he doth not dwell in their hearts by faith, Eph. 3. 17. nor take up his abode there; 'tis but a slight tincture, not a deep and permanent die of holiness, or a constant habitual inclination to that which is holy, just and good. There is not the remaining seed, 1 John 3. 9. there is a great deal of difference between sudden motions stirred up in us by the Spirit, and the remaining seed; that is a constant disposition of heart to please God.

Secondly, An habitual predominancy over all lusts. Temporaries still with those kind Graces which they have, retain their interest in the world, and their inclinations to the pleasures, honors and profits thereof, unbroken and unsubdued; as Simon Magus cherisheth the same corruptions under his new Faith, that he did under his old Sorceries, Acts 8. still he did desire to be thought some great one among the people; you must not think that he altogether dissembled, but he had some sense upon him, for he believed, and beheld the miracles, and wondered; but the same inclinations remained with him. Evermore some temporal interest, or worldly advantage, is laid closer to the heart, and hath a deeper rooting therein, than the word of promise; and this in time prevaileth over the interest of God. And therefore whatever good affections we have, till we get a command over our base and carnal delights, our hearts can never be sound with God.

2dly, Positively. What the sound heart is not, or to what it is opposed, we have seen. You may from hence easily gather what it is; 'tis such a receiving of the Word into the heart that it is rooted there, and diffuseth its influence for the seasoning of every affection, and beareth an universal sovereignty over us: sometimes 'tis described by its radication, and sometimes by its sovereign prevailing efficacy.

1. Sometimes 'tis described by its radication, and so 'tis called 〈 in non-Latin alphabet 〉 , the engrafted word that is able to save our souls, Jam. 1. 21. The root of the matter is within; 'tis not tied on, but engrafted: so in that promise of God, Heb. 8. 10. I will put my law into their minds, and write it upon their hearts. There is something written, I will write my law; and there are Tables, and they are the hearts and minds of men; that is, the understanding and the will, or the rational appetite; and this with God's own finger, I will write upon their hearts and minds. There where is the Spring and Original of all Moral Operations, of all Thoughts, Affections, and inward Motions, there is the Law of God written; in those parts of the Soul where the directive counsel, and the imperial commanding power of all human actions lieth, there doth God write his Laws, and engrave them in lively and legible characters. And what is the effect of this, but that a man becometh a Law to himself? he carrieth his rule about with him, and as ready and as willing a mind to obey it. So Psal. 37. 31. The law of God is in his heart, none of his steps shall slide. The truth is rooted in him, and his heart is suited and inclined to it. He knoweth and loveth what is commanded of God, and hateth what is forbidden of him: thus a man becometh a Bible to himself. Indeed this planting and ingrafting the Law upon our hearts, 'tis sometimes made our work, because we use the means. God doth not write his Law upon our hearts by Enthusiasm, Rapture, and Inspiration, as he wrote in the hearts of the Apostles and Prophets; but maketh use of our Reason and Reading, Hearing, Meditation, Conference and Prayer; 'tis made our work, because we work under God. Psal. 119. 11. Thy word have I hid in my heart, that I might not sin against thee. And Prov. 6. 21, 22. Bind his commandments upon thy heart, tie them upon thy neck. When we look for the deep implanting of the Word in our hearts, this is the sound heart here described.

2. The efficacy of this Word so radicated, and the power and dominion it hath over the soul, to subdue it to the will of God; and that is, when the heart is transformed into the nature of God. Rom. 6. 11. Ye have obeyed from the heart the form of sound doctrine that was delivered unto you. When the form of the Word is delivered to him, he delivereth up himself to be molded and assimilated to the nature of it; as that which is cast into the fire, is changed into the color, heat and properties of fire. Thus where the Word is incorporated and rooted in us, the heart is assimilated to the object seen and discerned therein; the image of God is stamped and impressed upon us. 2 Pet. 1. 4. Having these great and precious promises, that we might be partakers of the divine nature. And 2 Cor. 3. 18. We are changed into his image (or likeness) from glory to glory, by the Spirit of our God. Well then, you see what the sound heart is: But yet more distinctly, if you would have me unfold what this sound heart is, there is required these four things.

First, An enlightened understanding: that is, the directive part of the soul; and 'tis sound, when 'tis kept free from the leaven and contagion of Error. Prov. 15. 21. A man of understanding walketh uprightly.