Sermons on Psalm 119

I. DOCT. The Afflictions of God's People may be long and grievous, before any Comfort and Deliverance cometh.

For the Affliction continued so long upon David, that his Soul even fainted. There are three Agents in the Afflictions of the Saints.

• 1. GOD.
• 2. SATAN.
• 3. WICKED MEN.

1. God hath many wise Reasons why he doth not give Audience, or a gracious Answer at the first call.

First, Because he will try our Faith, to see if we can depend upon him when it cometh to an extremity. Thus by silence and rebukes Christ tried the Woman of Canaan, that her Faith might appear the more gloriously. Mat. 15. 28. Then Jesus answered, and said unto her, O woman, great is thy faith. And by extremities he still trieth his children: Our graces are never exercised to the life, till we are near the point of death; that's Faith which can then depend upon God. Job 13. 15. Though he slay me, yet will I trust in him. And Psal. 23. 4. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me. Many of his Children are reduced to great straits; there may be no meal in the Barrel, nor oil in the Cruse, before God helpeth them. There may be many mouths to eat little Food. John 6. 5, 6. when there was a great deal of company, and little provision, Christ asketh one of his Disciples, Whence shall we buy bread, that these may eat? (And this he said to prove him, for he himself knew what he would do.) So many a poor Believer is put to it. Children increase, Trading groweth dead, Supplies fail, What shall they do? They pray, and God giveth no answer. This he doth to prove them. 'It is a strong Faith which can hold out in such straits and difficulties.

2dly, To awaken our Importunity. Luke 18. 1. And he spake a parable to them to this end, that men ought always to pray, and not to faint: compared with Luke 11. 8. with the Parable ensuing. So again an instance in the Woman of Canaan, she turneth discouragements into arguments. When Christ said, It is not meet to take the children's bread, and to cast it to dogs. She said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters table, Mat. 15. 26, 27. So the blind men, Mat. 20. 31. the more they were rebuked, cried the more; rather than his People shall neglect Prayer, or grow formal in it, God will cast them into great Afflictions; as Christ suffereth the Storm to continue till the Ship was almost overwhelmed, that his Disciples might awaken him, Mat. 8. 25.

3dly, To make us sensible of our weakness; as Paul, 2 Cor. 1. 9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead. We are much given to self-confidence, therefore God will break it, and e're he hath done with us, make us trust in him alone. There is a twofold strength, Natural and Spiritual.

1. Natural; which ariseth from that Courage that is in Man as he is a reasonable Creature. This will hold out till all probabilities be spent. Prov. 18. 14. The spirit of a man will sustain his infirmity, but a wounded spirit who can bear? Till a Man be struck at the heart, his reason will support him.

2. Spiritual; Faith, Hope, Patience. These may be spent when the Affliction is deep and pressing, and God's help is long delayed. Faith is the strength of the Soul; as Faith decayeth, or is tired, the Soul faints. Faith may be damped, and give up our case for gone, Psal. 116. 11. Psal. 31. 22. They throw up all, and think it is in vain to wait any longer. Thus will God discover our weakness to ourselves; the weakness of our Reason, the weakness of our Faith. I remember Solomon saith, Prov. 34. 10. If thou faintest in adversity, thy strength is small. Grievous or long Afflictions discover our strength, or weakness. Some are of a poor spirit, give up at first assault, before their strength faileth them; before the probabilities which Sense and Reason offereth, are spent. They are lazy, and love their ease. Some are negligent, do not make use of the helps of Faith, but when evils continue long, and sit close, the strongest Faith is seen to be too weak; God by this will humble us.

4thly, God doth this for his own glory, and that his work may be the more remarkable and conspicuous. John 12. 6, 7. Jesus loved Lazarus, and when he heard that he was sick, he abode two days still in the same place where he was. Little love in that, you will say, a Man would hasten to his dying Friend. Christ may dearly love his own, and yet delay to help them even in their extremity, till the fit time come, wherein the mercy may be the more conspicuous. 'It is said, Eccles. 3. 11. God hath made everything beautiful in his time. Before its time, God's work seemeth harsh and rough; as a Statue when it is first hewn out, but in its time tis a curious piece of workmanship. God in his own time and way knoweth best how to comfort his People.

2. 'It is the Devil's design to tire and weary out the People of God, and therefore stirreth up all his malice against us. Luke 22. 31, 32. Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not. The Devil, if he might have the shaking of us, and liberty to do his worst, he would drive us from the faith of Christ, and all hopes by him.

3. Men are unreasonable in their oppositions, and will not relent, nor abate anything of their rigor. Zech. 1. 15. I was a litte displeased, and they helped forward the affliction. They are still adding to the Churches trouble, and would destroy those whom God would only correct and purge; as the Slave layeth on unmercifully. Till God restrain it, their wrath never ceaseth. Well then,

1 USE. Let it not seem strange to us, That Godly Men in their Afflictions, though they fly to God, and implore his Mercy, are not presently delivered, nor always at the first instance. God hath many discoveries to make, much work to do. Would you have Faith rewarded before it be tried? or the beautiful frame and link of causes disturbed for your sakes? Faith is not tried to purpose, till the thing we believe is not seen; nor have any probability, that ever we shall see it: yea, till we see nothing but the contrary, and hope against hope: we must stay till the mercy be ready for us, and we ready for it; an hungry Stomach would have the Meat e're it be roasted; our times are always present with us, when God's time is not come.

2. Let us prepare for grievous and tedious Sufferings. We would turn over our hard Lesson, before we have sufficiently learned it; we love the case of the flesh, would have no Cross, or a very short one. Things will not be so soon or so suddenly effected as we imagine. We make greater provision for a long Voyage. We should be strengthened to longsuffering, Col. 1. 11. as for all sort of Crosses, so for long and tedious Crosses.

3. If our Affliction be long, observe your carriage under it. Doth Faith and Hope keep you alive still? Heb. 6. 12. Be not slothful, but followers of them, who through faith and patience inherit the promises. Do you keep up your prayerful affections? Rom. 12. 12. Continue instant in prayer. We pray as Men out of heart, for fashions sake, and with little life, rather satisfying our Consciences, than expressing our hope and confidence. A damp on the Spirit of Prayer, is an ill Presage. Can you love God, though you be not feasted with Self-comforts, and present Benefits? Isa. 26. 8. Yea, in the way of thy judgments, O Lord, have we waited for thee, &c. Our affections are bribed, when desired comforts are presently obtained; God will see if we purely love him.

4. For a close to this Point. Our Sufferings are like to be long; I speak not as determining, but to awaken a Spirit of Prayer, that they may be shortened: when Christ made as if he would go farther, they constrained him to tarry, Luke 24. 28, 29. These are sad symptoms of it,

First, When Reformation is rejected, and Corruptions are settling again upon their own Base. Hos. 7. 1. When I would have healed Israel, then the iniquity of Ephraim was discovered, &c. Ezek. 24. 13. In thy filthiness is lewdness, because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness anymore, till I have caused my fury to rest upon thee. This Crime is not only chargeable on them who opposed the Reformation, but on those who by multiplied Scandals, dishonored the Cause of God. Instance in Papists in Queen Mary's time, who got in by fraud and violence, not by miscarriage of the Protestants. Then 'twas sharp 〈◊〉 short, ours is like to be tedious and long.

2dly, When our Deliverance is li •… lie to prove a mischief and a misery, when we are not prepared to receive it. God will not give us things for our hurt. And we may fear as much from our Brethren, our mutual bickerings, as from Enemies; when God promises Restauration, he promiseth Unity. Zeph. 3. 9. For then will I turn to the people a pure language, that they may call upon the Name of the Lord, to serve him with one consent. Zech. 14. 9. And the Lord shall be King over all the earth: in that day shall there be one Lord, and his Name one. The Dog is let loose, when the Sheep scatter.

3dly, When there is a damp upon the Spirit of Prayer, and Men give over seeking to God for deliverance, as an hopeless thing. God is near when the Spirit of Prayer is revived. Ezek. 36. 37. Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them: I will increase them with men like a flock. And Jer. 29. 12, 13. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. Dan. 9. 19, •… 0. and Psal. 10. 17. Lord thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear. Et passim Alibi.

4thly, When God is upon his Judicial Process, and there is not any course taken to reconcile ourselves to him. God hath been judging his People, judging the Nation wherein they live. Judgment began at the House of God, what notable Humiliation and Reformation hath it produced there? There is God's whole work to be done upon Mount Zion, If. 10. 12. What fruit of all those terrible Judgments? Incorrigibleness showeth our Stripes will be many, our Judgments long.

5. When Dispensations tend to the removing of the Candlestick, or look very like it. Rev. 2. 5. Remember therefore from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy candlestick cut of his place, except thou repent. That is done either by destroying Judgments, taking away the subject matter of the Church, or by their own Apostasy and spiritual Fornication, or sad Errors and Confusions, ill treatment of God's People, opposing his Interests by his Enemies, and the sinful Miscarriages and Apostasies of professing Friends, will help to wear out an unthankful murmuring Generation.

II Doct. When Salvation is delayed, or Deliverance long a coming, the Soul fainteth.

I shall show

• 1. The Nature of this Fainting.
• 2. The Causes of Fainting.
• 3. The Kinds of Fainting.
• 4. The Considerations which may preserve us from Fainting.

1. For the Nature of this Fainting. Here we must inquire what is meant by the Fainting of the Soul. Fainting is proper to the Body, but here it is ascribed to the Soul; as also in many other places, the Apostle saith, Heb. 12. 3. Lest ye be weary, and faint in your minds. Where two words are used, Weariness and Fainting, both taken from the Body-Weariness is a lesser, Fainting a higher degree of deficiency; in weariness the Body requireth some rest or refreshment, when the active power is weakened, and the vital spirits and principles of motion are dulled: but in Fainting the vital power is contracted, and retireth, and leaveth the outward parts lifeless and senseless. When a Man is wearied, his strength is abated; when he fainteth, he is quite spent. These things by a Metaphor, are applied to the Soul or Mind. A Man is weary, when the Fortitude of his Mind, his moral or spiritual strength is broken, or begins to abate, when his Soul sits uneasy under Sufferings. But when he sinketh under the burden of grievous, tedious, or long Affliction, then he is said to faint; when all the reasons and grounds of his comfort are quite spent, and he can hold out no longer.

2. The Causes of Fainting. The Fainting of the Body may arise either from Labor, Sickness and Travel, or else from Hunger and Thirst. So the Fainting of the Soul, is either first, from the tediousness of present Pressures; or 2dly, from a fervent and strong desire.

First, From the tediousness of present Sorrows and Pressures; as Jer. 8. 18. When I would comfort myself against my sorrow, my heart fainteth within me. And why? because of the length of their Afflictions, ver. 20. The harvest is past, the summer is ended, and we are not saved. Sorrow doth so in vade their spirits, that they are by no means able to ease themselves: expectations of this side, and that side, are cut off; they long look for help and relief, but none appeareth. So Lam. 1. 22. My sighs are many, and my heart is faint. They are overwhelmed with grief, and cannot bear up with any courage.

2dly, It may be caused by a fervent and strong desire. Psal. 84. 2. My soul longeth, yea, even fainteth for the courts of God. Vehement desires cause a languor: So 'tis taken here, 'tis long, O Lord, that I have waited, and attended with great desire for deliverance from thee. Those who vehemently desire anything, are apt to faint. Where Love is hot, Desire cannot be cold. The benefit of the Church, liberty to serve God, do strongly move the Saints; yea, the Spirit of God increaseth the vehemency of these motions; For he maketh intercession for the saints with sighs and groans that cannot be uttered, Rom. 8. 20. He concurreth to the vehemency of the desire, but the fainting is from ourselves, from our weakness. The Soul is so earnestly fixed in the expectation of God's salvation, that it can no longer keep any equal tenor; so that this Fainting is one of the Love Errors of the Children of God, like a Disease, which is incident only to the best tempers.

3. The Kinds of Fainting. 1. There is a Fainting which causeth great trouble and dejection of spirit. 2. There is a Fainting which causeth Apostasy and Defection from God, and the Cause of Religion.

1. There is a Fainting which causeth dejection and trouble; this is spoken of, Heb. 12. 5. My son despise not thou the chastening of the Lord, neither faint when thou art rebuked of him. There are the two Extremes, Slighting and Fainting. Now this is a fault in the children of God to be much perplexed in their Troubles, but yet this may be incident to them. Religion heightening their sense of Evils, and their vehement desires of the comforts of God's presence increasing their trouble.

2. There is a Fainting which causeth defection and falling off from God out of cowardice and carnal fear, and cast off the profession of Christianity when they find it troublesome; they grow weary, incline to Apostasy; this is not incident to the children of God. Rev. 2. 3. Thou hast born, and hast patience, and hast labored, and hast not fainted, not given over the Cause of God. There is a Fainting which is a slacking or remitting somewhat in our spiritual course, when Men begin a little to relent, and to give way to coldness and lukewarmness, and do not keep up their former zeal, and fervency or diligence in heavenly things. This may befall sometimes the Servants of God, abate somewhat of their former forwardness, Eph. 3. 13. when either they suffer themselves, or those who are primarily instrumental in the work of the Gospel, are cast into a suffering condition. And there is a Fainting which makes totally and finally to abandon the ways of God. Gal. 6. 9. He 〈◊〉 reap in due time, if he faint not. There it is not taken for some remissness which may be •… the best of God's Servants, but a total defection.

4. The Considerations which may preserve us from Fainting.

First, It argueth that you are lazy, love the ease of the flesh, have small strength, if you faint upon every appearance of difficulty and trouble. Prov. 24. 10. If thou faint in the day of adversity, thy strength is small. Sinners are not discouraged with every inconvenience occasioned by their sin, but can deny themselves for their lusts sake; and shall we be soon discouraged in God's service?

2dly, Others that have born far heavier Burthens, do not sink under them: The Lord Christ, Heb. 12. 3. For consider him, who endured such contradiction of sinners against himself: lest ye be wearied, and faint in your minds. Nay, many of his precious Servants, Heb. 12. 4. Ye have not yet resisted unto blood, striving against sin. If against Sin, are we only to praise their courage, never show our own? or do we think to go to Heaven without conflicts, when it doth cost them so dear?

3dly, We have given counsel to others. Job 4. 5. But now it is come upon thee, and thou faintest: it toucheth thee, and thou art troubled. It is an easier matter to instruct others, than to carry it well ourselves. The well will give counsel to the sick, and those that stand on land, direct those that are apt to sink in deep waters. But should not we remember these things ourselves?

4thly, God promises to moderate the Afflictions of his People, and to sweeten the bitterness of them, to take off the oppressing weight of their troubles, lest their souls faint, Isa. 57. 16. For I will not contend forever, neither will I be always wroth? for the spirit should fail before me, and the souls which I have made. The consideration of Man's infirmity and weakness, unable to hold out, causeth the Lord to stay his hand, he will not utterly dishearten and discourage his People that wait for him. A good Man will not overburden his Beast.

5thly, When Reason is tired, Faith should supply its place, and we should hope against hope, Rom. 4. 18. For Faith can fetch one contrary out of another, and get water out of the Rock, as well as out of the Fountain; when probable means miscarry, then it is a time for God to work; and Faith should bear us out, when Sense and Reason cannot.

6thly, Give vent to the ardor of your desires in Prayer. Luke 18. 1. He spake a parable to them, to this end, that men ought always to pray, and not to faint. And Jonah 2. 7. When my sold fainted within me, I remembered the Lord, and my prayer came in unto thee, into thine holy temple. Keep up the suit, 'twill come to an hearing one day; though it be long ere God ariseth to the Judgment, yet then make sure work of it.

7thly, By waiting upon God, we learn to wait more. Isa. 40. 31. They that wait upon the Lord shall renew their strength: they shall mount up with wings as eagles, they shall run, and not be weary, and they shall walk, and not faint. Eternal blessings eyed, and prepared for, will support a fainting Soul in the worst evil. 2 Cor. 4. 16. For this cause we faint not; though our outward man perish, yet the inward man is renewed day by day. The greatest troubles cannot make void thy hope, if our spiritual state increase, and our eternal hopes thrive.

III. DOCT. Though the Soul be in a fainting condition, yet it will accept of nothing but God's Salvation, [Thy] Salvation.

Psal. 94. 18. When I said, My foot slippeth: thy mercy, O Lord, held me up. And ver. 19. In the multitude of my thoughts within me, thy comforts delight my soul. Men may seek to get out of their troubles from wicked Men two ways, either by carnal compliance, or by the use of indirect means.

1. By carnal compliance, when Men violate and prostitute their Consciences for their peace sake. 'It is said of some, Heb. 11. 35. That they accepted not deliverance, that they might obtain a better resurrection. They might upon certain conditions have been freed from those cruel pains and tortures, but those conditions were contrary to the Law of God. We have God's deliverance upon better terms than Man's, and it is better in its self.

2. By using indirect means to get off the trouble; this is making too much haste. Isa. 28. 16. He that believeth, shall not make haste. Ravishing the Blessing, rather than waiting for the issues of God's Providence. Those that do so, God will reckon them with the workers of iniquity. Psal. 125. 5. As for such as turn aside to their crooked ways, the Lord shall lead them forth with the workers of iniquity: but peace shall be upon Israel. They that shift for themselves, lose the benefit of God's protection. These are dealt with as open Enemies. Now the Reasons of the Point are these.

First, Because they are satisfied in God's Providential Government. God never puts power in the hands of wicked Men, but for his own holy ends. Therefore while God continueth them, they are observing what God will do by them. 2 Sam. 16. 11. Let him curse: for the Lord hath bidden him. God hath work for them to do, to mortify our wantonness, to break our stubborn humors.

2dly, Because God's salvation will come in the best time, and in the best way. Psal. 62. 1. Truly my soul waiteth upon God: from him cometh my salvation. Isa. 30. 18. God is a God of judgment. Blessed are they that wait for him. God doth all things with wisdom, and in the best manner.

USE. How afflicted soever we be, let us not seek to be delivered in a way not allowed by God, nor take any sinister Courses, or use any base Shifts to rid ourselves out of danger. This is to distrust God, and to entangle ourselves the more, and to miscarry in a long Voyage, after we are about to enter into the Port. See the Story of Saul 's sacrificing, in 1 Sam. 13. from the 8th verse to the 15th. If he had tarried a little longer all had been well; before the day was quite over, Saul would sacrifice, and then Samuel cometh and telleth him. God had rent the Kingdom from him, for his distrust and disobedience. So many will forestal the Blessing.

IV. DOCT. Hope keepeth us alive in the midst of Faintings. My soul fainteth: But I hope.

1. Observe here, That though the Faith of God's Children seem to faint, yet it doth not die, nor wholly fail. Some seem greedily to catch at Promises at first, but their ardor is soon spent; and when it is a troublesome business to wait upon God, they give it over. This is the faith and hope of Temporaries, but the good ground bringeth forth fruit with patien •… e, Luke 8. 15. God's Children tarry his leisure; and though now and then they are ready to faint, yet they recover. Their Faith, Hope and Patience seemeth to be almost spent, yet it is not utterly put out: As David here was not broken with long and tedious difficulties, though he saw no end of his miseries, yet he would still depend upon God. There is an abiding seed, 1 John 3. 8. Their state is secured by God's Covenant, that there shall be no total rupture, nor utter deficiency. Perseverance is a condition of the New Covenant, not only required, but given, as all conditions of the New Covenant are. There is Donum Perseverantiae, not only a power to persevere, but Perseverance itself.

2. That which keepeth our Faith from dying, and sustaineth the Soul of the Faithful, and keepeth life in them, is the resuscitation of our hopes; What doth hope to the supporting of a fainting Soul?

First, It draweth off the mind from things present, to things future; and diversion is one way to cure Trouble: while we pore only on our grievous Troubles, they prove a temptation to us; but Hope lifts up the head, and looketh above these things. That poring on the Affliction and Trouble causes fainting. See Lament. 3. 18, 19, 20. but remembering God's mercies and promises reviveth us. The remembering the great depth of Affliction and Extremity overwhelmeth us; I have them in mind continually, and so am dejected; but when I begin to call to mind God's infinite mercies, I conceive some hope of recovery. That which was remembered, is in the 22, 23, 24, 25, 26 verses.

2dly, Hope representeth the excellency and certainty of these future things, and so causeth earnestness and patience.

1. The Excellency. 'It is a question among Divines, What is the difference between Faith and Hope, because they are much of a like nature? One difference is, Faith looks to the truth of the Promise, Hope to the goodness of the thing promised: For Faith respects the person giving his fidelity, and Hope the persons receiving their benefit, and exciteth them to look for it. 'It is something worth the looking and waiting for, and such as will recompense present Troubles, 2 Cor. 5. 17, 18.

2. The Certainty: For though it mainly comforts its self with the goodness of the thing promised, yet it causeth patience in waiting, because of the sureness. It seeth things that cannot be seen and perceived by sense. Rom. 8. 25. If we hope for that which we see not, then do we with patience wait for it. 'It is good, and 'twill not sail; therefore we may, and must tarry God's leisure.

3. The most noble and principal object of Hope, is the great Promise of Eternal Salvation. This must in chief be hoped for; partly because temporal salvation is not so surely promised, but under sundry cautions and reservations: As, If it be for our good, if God's glory will permit it, and the beauty of his work, and the many things God hath to do before the deliverance be brought about; especially if it be a common salvation, wherein others are concerned as well as we; as, if their hearts be prepared, &c. Partly because Christians are to be at a point of greater indifferency about outward things, than the Believers of the Old Testament, now life and immortality is brought to light, 2 Tim. 1. 10. They were trained up by sensible things, both in their worship and promises. The Cross is one of our conditions, Mat. 16. 24. If any man will come after me, let him deny himself, and take up his cross, and follow me. We must look for Afflictions, and those not ordinary Afflictions, but the loss of all, or else we do not count the charges aright; we must refer all to God's Will. Christ may let some slip through at a cheaper and easier rate, but all must resolve on it. Partly because this is propounded as the great comfort, Luke 12. 32. Fear not little flock, it is your Father's good pleasure to give you the kingdom; and accordingly used by the Saints. David in his disappointments, Psal. 39. 7. And now, Lord, what wait I for? my hope is in thee. He meaneth the hope of immortality, opposite to that vain show and false appearance which is in worldly things. This was that Job comforted himself with, that ancient Believer, Job 19. 26. Though after my skin worms destroy this body, yet in my flesh shall I see God. And the Maccabees, Heb. 11. 35. They were tortured, not accepting deliverance, that they might obtain a better resurrection. Partly because that which God hath promised in the world to come is only satisfactory, and able to quiet a man's mind, and make him patiently wait upon God in all his troubles. Here is enough to countervail all difficulties, to support us under them, to recompense us for them; 'tis not long e're it will come in hand, it cannot enough be desired; it may be hoped for by the righteous in their greatest extremities, Prov. 14. 32. The righteous hath hope in his death.

USE. For Instruction. When your Souls are apt to faint, let Hope look out for better times, or better things.

1. For better Times. God will not always chide, Psal. 103. 9. He will not always chide, neither will he keep his anger forever. Nor shall the Rod of the wicked always rest on the back of the righteous, Psal. 125. 3. Therefore rouse up yourselves, and say as David, Psal. 42. 5. Why art thou cast down, O my soul, and why art thou disquieted within me? hope thou in God, for I shall yet praise him, &c. Let us not always pore on our grievous miseries. Observe the season, when apt to be corrupted with ease and prosperity, and to carry it negligently to God, and proudly and oppressingly to Men: There may come a change. So when apt to faint, seek out arguments of encouragement and hope that God will be good to us. Psal. 56. 3. At what time I am afraid, I will trust in thee. That's our business at such a time to strengthen our dependence, for still we must oppose the prevailing corruption.

2. Better Things. That's the true Christian Spirit that mainly looks after the world to come; that hope is freest from snares. An earthly hope maketh Men carnal, often enticeth them to use ill means to get it accomplished. Desires and hopes of temporal happiness, that the world may smile upon us, doth not breed so good a spirit. This hope goeth upon surer grounds, meeteth with fewer disappointments.

Well then, hope for these things: We shall hear of few in whom the former part of the Text is verified, if understood of eternal salvation. My soul fainteth for thy salvation. This temper is very rare, and few that have such a spirit as Paul had, Phil. 1. 23. I desire to be dissolved, and to be with Christ, &c. But all Christians should hope for eternal life, and prepare for it, and make this the great cordial and solace of their souls. God's People do too much please themselves with thoughts of temporal happiness, this is no good spirit. The appetite of temporal honor, wealth and peace, is natural to us; we should be at a greater indifferency about these things, as not to be very solicitous about them.

V. DOCT. This Hope is bred or nourished in us by the Word of God.

1. Because that is the Law of Commerce between us and God, in the promissory part it showeth what salvation and deliverance we may expect from him: And in the mandatory part upon what terms, and who are the persons qualified to receive this deliverance; and without heeding of these things, hope is a groundless presumption: As if we expect things not promised, or not in the way wherein they are promised. We must have an eye both on the promises, and the precepts: The one to encourage us, the other to direct us. It showeth our hope is of the right constitution. Psal. 119. 166. I have hoped for thy salvation, and done thy commandments. Psal. 147. 11. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. And Psal. 33. 18. Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy. As a Man that consulteth with his Charter and Conveyance, is more assured of his Right and Title. The Scripture is cast into the nature of a Covenant, or a mutual Indenture drawn up between us and God. There we find God hath deeply and strongly engaged himself to us, and we to him. This we have to show under his hand.

2. We should give such credit to the Word of God, as to believe it, when to sense there is no likelihood of the performance of it: For what is impossible to appearance, is not impossible to God: and the certainty of the Promises doth not depend upon the probabilities of sense, but the all-sufficiency of God. Firmia dicta tanti existimantur, quantus est ipse qui diceret. If God promise anything who is Almighty, and who is Faithful, it will be accomplished, and we may rest upon it in the greatest Extremities, Perplexities, and seeming Impossibilities. We must not confine God within the bounds of created power.

3. God's Word should be as good as Deed: For his Word, and the beck of his Will, doth all things. Do not my words do good to him that walketh uprightly? Micah 2. 7. Not say good, but do good; when 'tis said, it may be accounted done, the performance is so certain.

4. The best hold-fast we can have upon God, is by his Word. Whatever his dispensations be; though he with-hold comfort and deliverance from us, yet it will do well in time. Therefore whether he smileth or frowneth, his Word should be our support. His Dispensations vary, but his Word is firm.

USE. Let the Promises of God strengthen and revive our hearts.

If God hath said anything, his People should believe him. His Word is a Word of Truth. Heb. 11. 11. Sarah 's Faith was built upon this; She judged him faithful who had promised. His Word is a Word of Power, for he is a God of all Power and Might. Heb. 11. 17, 18, 19. so Abraham 's Faith; By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises, offered up his only begotten son. Of whom it was said, that in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead. His Power, as is his Being, is infinite. Therefore having his Word this should give us rest and contentment of Soul, though there be no appearance of performance, the Promise is Yea and Amen, continueth in one invariable tenor. Let not Faith die.

II. DOCT. Though his People wait for him, yet God may so long delay and suspend the performance of the Promises, till they count it an hopeless business.

First, Suspend. The Reasons are these:

1. Not because he is unwilling to give, but because he will have us better prepared to receive. Psal. 10. 17. Thou wilt prepare their heart, thou wilt cause thine ear to hear. We understand it usually of preparing the heart for Prayer; to ask the mercy, but it is also meant of preparing the heart to receive the mercy. 2 Chron. 20. 35. The high places were not taken away, because the people had not yet prepared their heart to the God of their fathers. They were not fit to have a thorough Reformation accomplished in their days. The Baker watcheth when the Oven is hot, and then puts in the Bread. At another time it went on roundly, for God had prepared the People, 2 Chron. 29. 36. When we are in a posture, mercy will not be long a coming. Heaven, the great mercy, is not given us, till prepared; as Heaven is prepared for us, so we for it. Rom. 9. 23. That he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. And Col. 1. 12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light. So other mercies; our unpreparedness lieth as a block in the way, and hindereth the free passage of God's mercy to us, till he send his work before him, &c. Is. 40. 10. Behold, the Lord God will come with strong hand, and his arm shall rule for him: Behold, his reward is with him, and his work before him.

2. To awaken fervency of Prayer, and that the Blessing may be the more earnestly sought after, and highly valued. A thing easily come by, doth not stir up such a desire after it. 〈 in non-Latin alphabet 〉 . We despise easy gotten Favors, but that which is long, and earnestly sought, is the dearer to us. Therefore the Lord to commend his Favors to us, and to set a price upon them, will have us pray much and long. 1 Sam. 1. 27. For this child I prayed, and the Lord hath given me the petition which I asked of him.

3. God doth it, to prove and exercise our Faith. Many of his servants have gone to the Grave, and his Promises not yet accomplished, and yet have gone to the Grave in hope. Heb. 11. 13. These all died in the faith, not having received the promises: (that is, things promised.) But having seen them afar off, were persuaded of them, and embraced them. Then is Faith tried, when we can wait for the fulfilling of the Promises; when we have no present enjoyment, and know not when we shall have, yea, likely never to see it in our days. The Patriarchs lived and died Believers. Delay and non enjoyment did not break their hearts, nor could Death itself extinguish their Faith. Death might bereave them of their Friends, and their temporal Estate, and all their earthly comforts; but of Faith it could not.

4. That Patience may have its perfect work. It is marvelous Patience, that can yet wait for the Word; when it will yield us the expected comfort, though our eyes fail in waiting. Then is the greatest discovery of its perfection, when difficulties are many, hope long delayed: It hath but a part of its work before, to still the mind under lesser or shorter evils. The perfection of a thing is never discovered, till it be put to a full trial. Patience is seen in waiting, as well as suffering. To bear a little while is but the imperfect work of Patience, some lesser degree of it; as to know a letter or two in the Book, is but an imperfect kind of reading; but to bear much and long, that's the perfect work. To lift up some heavy thing from the ground, argueth some strength; but to carry it for an hour, or all day; is a more perfect thing.

5. God delayeth the accomplishment of his Promises, because many times the frame of his Providence requireth it. All God's works have their appointed hour and time, and God will not disturb the order of causes, or work sooner or later; but as the beautiful frame of his Providence doth permit. John 2. 4. Woman, what have I to do with thee? mine hour is not yet come. Our time wherein we would have him work, and his time wherein he will work, are often very different: For he will not manifest his help when it will please us best, but when his glory in working may be best seen. John 7. 6. My time is not yet come, but your time is always ready.

II. The other Branch is, That God may delay so long till they be disheartened, and give it over as an hopeless business. David saith, His eyes failed for the word. When a man is disappointed of the things he looketh for, then his eyes are said to fail. So the captive Jews complained, Lam. 4. 17. As for us, our eyes have yet failed for our vain help: in our watching, we have waited for a Nation that could not save us.

1. God may delay so long, till his Enemies wax high and proud, as if above the reach of all evil, and God had forgotten them, or approved their ways. Psal. 50. 21. I kept silence, and thou thoughtest I was altogether like thyself. So long till all their fears are over. Job 21. 9. Their houses are safe from fear, neither is the rod of God upon them. And their oppressions are multiplied. Psal. 10. 5, 6. His ways are always grievous: for he hath said in his heart, I shall not be moved.

2. God may delay so long, till a Land be wasted by sundry successive common Judgments that light upon good and bad. Ier. 12. 4. After the complaint of the prosperity of the wicked, the Prophet subjoineth, How long shall the land mourn, and the herbs of the field wither? When they relent not, the Land may fare the worse for them; and the Godly, among the rest, suffer in these general Calamities. God may plague the Nation with Dearth and Famine, Plague and Pestilence, War and Sword, Fire and Burning: And all this while no ceasing of their iniquities or oppressions.

3. God may delay so long, till his People be strangely perplexed, and know not what to make of his Providence. They wonder how his Justice can endure it. Jer. 12. 1. Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that 〈◊〉 treacherously? Hab. 1. 12, 13. Art thou not from everlasting, O Lord my God, mine holy one? we shall not die, O Lord, thou hast ordained them for judgment, and O mighty God, thou hast established them for correction. Thou art of purer eyes than to behold evil, and canst not look on iniquity; wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? They cannot reconcile his Attributes and Providences. We that are short-sighted, and short spirited creatures, see not God's Reasons: yea, God may delay so long, till their hearts faint, and their eyes fail, as in these two verses: Till their Faith and Patience be quite spent, and they have left looking for it. Luke 18. 8. Shall he find faith on the earth? God loveth to show his People their infirmity, and to weaken all their courage, before he will do anything for them.

4. God may delay so long in some cases, that there is no hope that God will do anything for them in this life: But all Reasons for Patience; are only taken from the general Judgment. Jam. 5. 7, 8. Be patient therefore, brethren, unto the coming of the Lord. And stablish your hearts, for the coming of the Lord draweth nigh. They are put off till then, till the general Harvest and restitution of all things: And in the mean time they must be content to sow in tears, that they may reap the fruit of their labors and sufferings at that time, and have their Cause judged at his Tribunal. He useth the similitude of an Husbandman: Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. In some cases there may be no hope of our release till then, as the Husbandman hath no profit by his seed until the Harvest.

Secondly, I shall speak of this failing of the eyes.

1. Certainly the failing of the eyes is a fault, because it argueth the limiting of God, which is a great sin. Psal. 78. 41. They limited the holy One of Israel. They limit God to times, means, instruments, present likelihood, and when these fail, their hearts fail. God cannot endure that his People, who ought wholly to depend upon him, and submit to him, should prescribe to him how or when he should help, as if they had a power of God, or could set bounds to his Wisdom, Mercy, Omnipotency; all which are, as if he could do no more than what they conceive probable, or should act when they conceive fitting; and if he doth not then, that he never will, or can do it. They prescribe to his Wisdom, control his Power, question his Love and Truth.

2. As it is a Fault, so it is a Punishment. Though David here saith, Mine eyes fail with waiting, for that salvation and mercy which thou hast promised in the Word, yet 'tis the usual Judgment of the wicked, one of the Curses of the Law. 'It is said, Deut. 28. •… 2. Thy Sons and daughters shall be given to another people, and thine eyes shall fail, in looking and longing for them all the day long. They should look and long for some help, for the refcuing of their children, even till their eyes did fail in waiting, but all in vain. So Job 11. 20. The eyes of the wicked shall fail them, they shall not escape, but their hope shall be as the giving up of the ghost. They may look for good, but never get the sight of it. Again, Deut. 28. 65. The Lord shall give thee trembling of heart, and failing of eyes. But though failing of eyes be a Curse of the Law, yet Christ became a Curse for us. 'It is said in his Name, Psal. 69. 3. (for that Psalm belongeth to Christ) Mine eyes fail in waiting for my God. And so 'tis altered to us; 'tis a correction to humble us, and fit us for better things.

3. Though it be a Sin and Punishment, yet the fault is not in God's delay, but in the weakness and faintness of our hope. There was a fault in our first resolution for Faith and Patience. The Children of God usually set to themselves a shorter Period than the Lord doth. And so God is not slack, but we are hasty. 2 Pet. 3. 9. The Lord is not slack concerning his promise, (as some men count slackness) but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. And there is a weakness in the exercise of our Faith and Patience. They that look long for good, and the succor of his Promises, the delay is troublesome to them. Hope deferred, maketh the heart sick, Prov. 13. 12. Hope belongeth to love; and the affections of pursuit and love, maketh absence tedious, when afflicted in the interim; but Faith and dependence upon God should keep us waiting, and Patience should enable us to tarry his leisure. Jonah 2. 4. I said I am cast out of thy sight, yet I will look again toward thy holy temple. There is our fault, that we give over hope and calling upon God, and depending on him, and holding fast on his Covenant and Promise, which we should not do: When God seemeth to turn his back on the Saints, yet they will not forsake him.

4. The hopes of God's Children fail them long, though not forever. He many times bringeth his Children to a low ebb, and doth for a long time with-hold his aid, yet he doth not altogether forsake them. Isa. 54. 7, 8. For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.

USE. Well then let us not be over-troubled at the delay of the promised and expected Blessings.

1. We are hasty for Mercy, slow to Duty. Psal. 102. 2. When I call, answer me speedily. We cry, How long? But how justly may God cry, How long? We complain of the delay of the Promise, God may more justly complain of the delay of our obedience. How long do we make God stay and wait till our leisure come! Jer. 4. 14. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved: how long shall thy vain thoughts lodge within thee? And Jer. 13. 27. O Jerusalem, wilt thou not be made clean? when shall it once be? To day, now is the time we set God for Mercy, tomorrow for Duty. God must tarry our sinful leisure, and we will not tarry his holy leisure. God is our Sovereign, we are Debtors to him. Ours is a Debt, his a free Gift. If God had been as quick with you, as you with him, where had you been?

2. It argueth Weakness; a short Walk, is a long Journey to the weak and sickly. 'It is the impatience of our Flesh, and the weakness of our Faith: We would make short work for Faith and Patience, but God seeth then our Graces would not be found to any praise and honor. God is the best Judge of opportunities, therefore all must be left to his will and pleasure. Faith will not count it long; for to the eye of Faith, things future and afar off are as present. Heb. 11. 1. Faith is the substance of things hoped for: the evidence of things not seen. 'It is said, Isa. 28. 16. He that believeth, shall not make haste. Sense and carnal confidence must have present satisfaction, but Faith contents its self with Promises. Love, will not count it long: For seven years to Jacob, seemed as a few days, Gen. 29. 20. Sufferings for Christ would not be so tedious, where love prevaileth. Patience would not count it long: Cannot we tarry for him a little while? Heb. 10. 37. Yet a little while, and he that shall come, will come, and will not tarry, 〈 in non-Latin alphabet 〉 . We love our own ease, and therefore the •… ross groweth irksome and tedious.

3. God is a God of Judgment. Isa. 30. 18. And therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment. Blessed are all they that wait for him. Mercy will not come one jot too soon, nor one jot too late. In the fittest time for God to give, and for us to receive. Heb. 4. 16. 〈 in non-Latin alphabet 〉 , In the time of need. We think we stay for God, but he stayeth for us. If we were ripe for mercy, God is always ready, for he is a present help. Psal. 46. 1. God is our refuge and strength: a very present help in trouble.

I come now to the second Clause, His longing desire after it; Saying, When wilt thou comfort me? That is, David was ever and anon repeating, and saying, Lord, When? The Hebrews express their wishes by way of question, Oh that thou wouldest comfort me!

III. DOCT. When our Hope and Help is delayed, we may complain to God for want of comfort.

1. What is the comfort which David intendeth. In the general, Consolation is opposed to Grief and Mourning; Sin hath woven Calamities into our Lives, and filled us with Griefs, Troubles and Sorrows, so that we need comfort. Comfort is either Eternal, Spiritual, or Temporal.

First, Eternal. 2 Thess. 2. 16. Everlasting consolation and good hope through grace. Luk. 16. 25. Remember that thou in thy life-time receivedst thy good things, and Lazarus evil things: but now he is comforted, and thou art tormented.

Secondly, Spiritual, which is of two sorts:

1. Comfort against the Trouble of Sin: In which respect the Holy Ghost is called the Comforter. In this respect the Holy Ghost biddeth them comfort the penitent incestuous person, 2 Cor. 2. 7.

2. Against Affliction. So God is said to comfort those that are cast down. 2 Cor. 7. 6. and Psal. 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul. 2 Cor. 1. 3, 4. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

Thirdly, Temporal. So God is said to comfort those whom he freeth from Afflictions. Psal. 71. 21. After deep and sore Troubles, Thou shalt increase my greatness, and comfort me on every side. So the Lord comforteth his People, not by word only, but also by deed; not only by speaking comfort to them, but also by relieving them, and refreshing them, and freeing them from their Troubles. So Isa. 52. 9. Sing ye waste places: for the Lord hath comforted his people, he hath redeemed Jerusalem. Though God's People lay low for a time, yet his blessing can exalt them beyond all expectation, and bring about such happiness as may make them forget their sorrows and miseries. This is intended here; Lord, when wilt thou give that deliverance which I pray for, and wait for at thy hands. Let it not seem strange, that temporal deliverance should be owned, as a comfort to God's People: Partly, because they are Acts of God's Providence, and Dispensations of his Grace, sought not in a way of Faith and Prayer. Zech. 1. 17. The Lord shall yet comfort Zion, and shall yet choose Jerusalem: Partly, because by these, he seemeth to own them, and confirm them in the privilege of his peculiar care, and that they have an interest in his favor; which by sad afflictions seemed to be annulled, and made void: But hereby God giveth proof of his favor to them. Psal. 86. 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. That in their affliction Godliness may not suffer, nor wicked men be hardened in their insolency. Partly, as hereby Promises are made good, and so Faith confirmed. Isa. 57. 18. I will heal him, and restore comforts to him, and to his mourners. Partly, as they are helps and encouragements to love and praise God, and to live in a thankful course of holiness, when not stopped or diverted by fear of enemies. Isa. 12. 1. In that day thou shalt say, O Lord, I will praise thee; though thou wast angry with me, thine anger is turned away, and thou comfortedst me. We may serve God more cheerfully then. Partly because as they have seen his Wisdom and Justice in their Troubles, so now his Power and Grace and Truth in their Deliverance. They are more comfortable, because there is much of God discovered in them, Psal. 115. 1. Lastly, because they are comfortable to the natural life. They are not so divested of all human respects. Yet therein the Saints moderate themselves, they do not count these things their highest consolation; so 'tis said of the wicked, Luke 6. 24. Woe unto you that are rich: for ye have received your consolation. And Luke 16. 25. Thou receivedst thy good things. Yet a sense they have, otherwise how can we be humbled under Crosses, or give thanks for Blessings?

2dly, We may complain of the delay of comfort, God's Children have done so. Psal. 6. 3. But thou, O Lord, how long? Psal. 13. 1. How long wilt thou forget me, Lord, forever? how long wilt thou hide thy face from me? So ver. 2. How long shall mine enemies triumph over me? Psal. 94. 3. Lord, how long shall the wicked, how long shall the wicked triumph? How long shall they utter, and speak hard things? and all the workers of iniquity boast themselves? Reasons:

• 1. Partly, because Prayer giveth ease, 'tis a vent to strong affections.
• 2. It reviveth the work of Faith, Hope and Patience.
• 3. Though God knoweth when to bestow Blessings, yet he will not blame the desires of his Children after them.

USE. Well then, let us seek comfort, and complain not of God, but to God. Complaints of God give a vent to murmurings; but complaints to God, to Faith, Hope and Patience.

1. Refer the kind of comfort to God, whether he will give temporal deliverance, a comfortable sense of his love, or hopes of glory, a clearer right and title to eternal Rest.

2. Yea, refer the thing itself; Comfort is necessary, because a great part of our temptations lie in troubles, as well as allurements. Sense of pain may discompose us, as well as pleasure entice us. The world is a persecuting, as well as a tempting world. The flesh troubleth, as well as enticeth. The Devil is a disquieting, as well as an insnaring Devil. But yet comfort though necessary, is not so necessary as holiness: Therefore though comfort is not to be despised, yet sincere love to God is to be preferred; and though it be not dispensed so certainly, so constantly, and in so high a degree in this world, we must be contented. The Spirits comforting work is oftener interrupted, than the work of holiness; so much as is necessary to our employment for God in the world, we shall have.

3. Comfort is raised in us by the Spirit of God. Acts 9. 31. Then had the Churches rest, and were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplied. For means we have his Word, his Promises, and also his Providence. His Word, Rom. 15. 4. Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have hope. His Promises, Psal. 119. 50. This is my comfort in my affliction: for thy word hath quickened me. Heb. 6. 17, 18. Wherein God willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. And also his Providence, Protection and Defense. Psal. 23. 4. Thou art with me, thy rod, and thy staff, they comfort me. The Rod and Staff are spoken of, as Instruments of defense.

4. Consider how ready God is to comfort his People. Isa. 40. 1, 2. Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned. When time serveth, God sendeth these messages.

DOCT. That though our Trials be never so sharp and tedious, yet this must not lessen our respect to God, or his Word.

In handling this Point I shall show you three things.

First!, That God may exercise his Children with sharp and tedious Afflictions.

Secondly, That these Afflictions are apt to draw us into manifold Sins and Errors of Practice.

Thirdly, That yet this should not be: A gracious Heart should withstand this shock of Temptations.

For the first. David is an instance, whose sad complaint we have had continued for three Verses together. I shall only now open the Similitude in the Text, whereby he representeth his condition.

1. A Bottle in the smoke is dry and wrinkled, and shrunk up: so he was worn out, and dried up with sorrow, and long suspense of expectation. This noteth the decay of his bodily strength: so also elsewhere, Psal. 102. 3. My days are consumed like smoke, and my bones are burnt as an hearth. And he saith, Psal. 32. 4. Thy hand was heavy upon me: my moisture is turned into the drought of summer. His chief sap, oil was spent, humidum radicale. As a leathern Sack long hung up in a smoking Chimney, so was he dried up, and shrivel'd, and wrinkled, by long continued troubles and adversity. We are told, Prov. 17. 22. That a merry heart doth good like a medicine, but a broken spirit drieth the bones. A cheerful heart helpeth well to recover health lost, but a sad one breedeth diseases, as we see grief is often the cause of death. Now so it may be often with God's Children, God may so follow them with afflictions, that sorrow may waste their natural strength, and they may have such hard and long Trials, as to make them go into wrinkles; and what by temporal Sorrows, or troubles of Conscience, or Sickness, the infirmities of Age may be hastened upon them.

2. A Bottle in the smoke is blacked and smutched, whereby is meant that his beauty was wasted, as well as his strength; and as he was withered, so he was black with extreme misery. Job 30. 30. My skin is black upon me, and my bones are burnt with heat. So Lam. 5. 10. Our skin was black as an oven, because of the terrible famine. So Lam. 4. 8. Their visage is blacker than a coal: they are not known in the streets: their skin cleaveth to their bones, it is withered, it is become like a stick. So here like a Bottle in the smoke. And you must consider that this was spoken of David, that ruddy Youth, of whom it was said, 1 Sam. 16. 12. Now he was ruddy, of a beautiful countenance, and goodly to look to. But great sorrows had made an alteration, and afflictions do quickly cause the beauty of the body to fade. Psal. 39. 11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth. God's Rod may leave sad marks and prints upon the body, which do not only waste our strength, but deface our beauty. Observe here the difference between the beauty and strength of the body, and of the soul: The beauty of the soul groweth fairer by afflictions, whereas that of the body is blasted. David was a Bottle shrivel'd and shrunk up; yet the holy frame of his soul was not altered, his beauty was gone, but not his grace. Outward beauty is but skin-deep, turn it inside outside, 'tis but blood and rawness. It fadeth by sickness, age, troubles of conscience, and great and manifold afflictions. Once more, In the sight of God a man is never the more uncomely, though he be as a Skin-Bottle in the smoke, if he doth not forget his statutes: If he be outwardly deformed, but yet the hidden man of the heart be well adorned, even with the ornament of a meek and quiet spirit, which is in the sight of God of great price, 1 Pet. 3. 3, 4. Any great affliction soon maketh an impression upon the skin; this flower of beauty is soon blown off, age or sickness will soon shrivel it up, and make it look like a bottle in the smoke; but let us regard the beauty of the soul, which fadeth not.

3. A dried Bottle in the smoke is contemned, and cast aside, and of no use: so was David no more esteemed and regarded among men, than such a Bottle would be; and to this Christ alludeth, Mat. 9. 17. Men do not put new wine into old bottles, lest the bottles break, and the wine runneth out, and perisheth. An old dry shrivel'd Bottle is good for nothing, the force of Wine will soon break and rend it; therefore 'tis cast away as a thing of no use. So many times, to the great grief of their hearts, may God's Children be laid aside as useless Vessels; the world may cast them off as unworthy to live among them. 'It is not for the King's profit to suffer them, Esther 4. 8. and 1 Cor. 4. 13. 〈 in non-Latin alphabet 〉 , We are made as the filth of the world, and are the off-scouring of all things. So Heb. 13. 13. Let us go forth therefore to him without the camp, bearing his reproach. At that time they were cast out of the Synagogues, or Cities, and Societies. Was not Christ himself cast off, despised and rejected of men? Isa. 53. 3. The Stone which the Builders refused, though he were the Corner-stone of the Building, yet they laid him aside, as if he were of no use, as rubbish, or a refuse Stone. So are his People thrust out by the world, laid by, as not deemed worthy to be employed for any use. Acts 22. 22. Away with such a fellow from the earth: for it is not fit that he should live. This is the judgment which the world maketh on God's servants.

Secondly, What are the usual Sins which are incident to such sharp and tedious Afflictions.

1. Impatience and Murmuring against God. When our wills are crossed, we cannot bear it. To be sick of the Fret, is a disease very incident to such as have not learned to deny their own wills, and entirely to give up themselves to the conduct of God's Providence. Gen. 30. 1. Give me children, or I die. Psal. 37. 1. Fret not thyself because of evil doers. We should not vex and fret, but we are apt to do so; to murmur and repine against God, and that for small matters, as Jonah for a Gourd, I do well to be angry, Jonah 4. 9. So strangely are men transported! Pettish desires earnestly solicited, and finally disappointed, breed this impatience in us. In every frame of heart, when notably stirred, we should say, Is this well? God puts the question to Jonah, Dost thou well to be angry? What to be discontented with God's own Providence, especially in small matters? But we let loose the reins to our Passions, and if we be crossed a little, then let me die. Some of this impatience was in good David, for it presently followeth the Text, ver. 84. How many are the days of thy servant? If the affliction must last yet longer, then even let me know when I shall die.

2. A Spirit of Revenge against the instruments of our Trouble. When we dare not let fly against God, we vent our Passions freely against Men, and seek their hurt and loss, and think we are safe. Whereas Christianity establisheth an universal and diffusive charity, even to enemies, that we should pray for them, and seek their good. Mat. 5. 44. Love your enemies, bless them that curse you, do good to them that hate you, pray for them which despitefully use you, and persecute you. The command of love doth not extend only towards Kindred and Friends, and Acquaintance, but even to Enemies. I say unto you Christ will try our sincerity and obedience by this Precept, by forgiving wrongs, and forbearing all unjust and unmerciful revenge; and our love, by loving our enemies. 'It is hard to bring the revengeful heart of Man to it. The faults they have committed against us, do not exempt us from the general Law of Charity, from doing good to them according to our power: As we must not hate or curse, or requite injury with injury, so we must love, bless, do good, and pray for them, wishing them all the good in the world, especially that which they most want, the good of their souls; returning friendly words for railing, and evil speaking; feeding and clothing them when hungry, thirsty, or naked, desiring pardon and grace. This is our Rule, but how few Christians comply with it, and conquer their unruly Passions! no, rather justify them by the greatness of their temptations, and if they be kept from retaliating of injuries that's rare. Most have too great a coldness and indifference for enemies. Prov. 24. 29. I will do so to him as he hath done to me: I will render to the man according to his work. This is to take the work out of God's hands; to review the arrogance of Adam, Be as God's. Generally Men are vindictive and transported with uncomely Passions, when wronged by Men. 2 Sam. 16. 9. Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head. This was the ruffling humor of Abishai. But David was in a calmer, cooler frame and temper of spirit; no, God bid him curse. Many a man can bear afflictions, but not injuries. No Man is troubled at a shower of rain, but if one cast a bucket or bason of water upon us, we shall not let it pass, if it be in the power of our hands, without revenge.

3. Using indirect means for our Relief. 'It is better to pine away in affliction, than to be freed from it by sin; to be as a bottle in the smoke, than to forget our duty: Therefore no trouble should drive us to sin, or to use sinful means for our escape; though worn out with expectation, let our duty hold our hands from evil. Whatever our trouble be from the hand of God, or Men, we have no reason to go to the Devil to ease us of it; as Saul goeth to the Witch of Endor, 1 Sam. 28. 7. Seek me out a woman that hath a familiar spirit. And to the Devil we go, when we use bad means. Carnal shifts are very natural to us, and when we cannot trust God, and depend upon him, we presently are apt to take some indirect course of our own. Affliction is often compared to a Prison, and the sorrows which accompany it, to Fetters and Chains. Now, God that puts us into Prison, can only help us out again; for he is the Governor and Judge of the world. Now, to use carnal shifts, is an attempt to break Prison: We are not able to hold out, till God send an happy issue, but take some carnal course of our own; if the heart be not the better resolved, thus it will be. The Devil will make an advantage of our afflictions, if he can; he tempted Christ when he was hungry, Mat. 4. 3. so he tempteth us when he seeth us needy, disgraced, reproached, trampled underfoot. No, though our Estate be low, and the Fountain of our supplies be dried up; though our credit be smutched, and blacked with slander and reproach; though we be cast out as useless things, as an old withered skin bottle, counted unfit to hold Wine, yet we must not forget God's Precepts. We need not take a sinful course for the vindication of our credit from unjust reproaches. Isa. 51. 7. Hearken unto me, ye that know righteousness, the people in whose heart is my law: fear ye not the reproach of men, neither be afraid of their revilings. You that make reckoning of keeping close to my word; that have my Law not only in your heads, but in your hearts; God hath his times to vindicate you; you need not distrust the Providence of God under straits. When Jacob was low, he tells Laban, My righteousness shall answer for me, Gen. 30. 33. The hand of God will help us, and reward honest labors, without our being false or unfaithful to men. We need not make a foul retreat in the day of trial; nor shift for ourselves, by complying with the lusts of Men; nor wax weary of our duty, as quite discouraged and disheartened, Heb. 12. 3. as we are apt to do, when troubles are grievous, and long continued.

4. Another Evil is desponding, and distrustful thoughts of God. David, after all his experiences, was surprised with these kind of thoughts. 1 Sam. 27. 1. I shall one day perish by the hand of Saul. He had a particular promise and assurance of the Kingdom, and had seen much of God's care over him, and yet after all this David doubteth of the Word of God, and bewrayed his weakness of faith and affiance in him, who had watched over him, and delivered him out of many great and imminent dangers, in a marvelous manner, when there was less appearance of hope than now. 1 Sam. 22. 5. So Psal. 31. 22. I said in my haste, I am cut off from before thine eyes: nevertheless, thou heardest the voice of my supplications, when I cried unto thee. God hath no more care and thought of me, than if I were not: This was said at the very time when deliverance was a coming. Here David yielded a little to foolish haste, and lost the stayedness of his faith. So Psal. 77. 7, 8. Will the Lord cast off forever? will he be favorable no more? Is his mercy clean gone forever? doth his promise fail for evermore? Questions to appearance full of despair and despondency, yet there is some Faith couched under them. Will the Lord cast off? It implieth the soul cannot endure to be thrust from him. Will he be favorable no more? It implieth some former experience, and desire of new proof. Is his mercy clean gone? I have deserved all this, but God is merciful. Will not Mercy help? To appearance indeed Despair carrieth it from Faith. That's upmost.

5. Questioning our Interest in God, merely because of the Cross. Our Lord hath taught us to say [My God] in the bitterest Agonies; but few learn this Lesson. Judge. 6. 13. If God be with us, why is all this befallen us? As if they were never exercised with trouble, who have God with them. Sometimes we question the love of God, because we have no afflictions, and anon because we have nothing but afflictions; as if God were not the God of the Valleys, as well as of the Mountains, and his love did change with our outward condition; and worldly prosperity were a mark of grace, which when lost, our evidence were gone. How hardly soever God dealeth with his People, yet he loveth them. Heb. 12. 6. Whom the Lord loveth, he chasteneth. So Rev. 3. 19. As many as I love, I rebuke and chasten. A Father is a Father when he smileth, and when he frowneth; he may have love in his heart, when a Rod in his hand. And we have no reason to question our Adoption, merely because we are put under the correction and discipline of the Family.

6. Not only despairing thoughts do arise, but Atheistical thoughts, as if there were no God, no Providence, no distinction between good and evil, and it were in vain to serve him. Psal. 73. 13. I have cleansed my heart in vain, and washed my hands in innocence. The Flesh is importunate to be pleased, and therefore when it meeteth not with desired satisfaction, we are apt to question all, and to cast off the fear of God, and all regard of his service. Mal. 3. 14. Ye have said, It is in vain to serve God: and what profit is it, that we have kept his ordinance, and walked mournfully before the Lord of hosts? When Temptations are sore, and Afflictions tedious, thoughts of so horrid a complexion may float in our minds.

These are the distempers which are incident to those who have been long afflicted, and are often disappointed in the issue which they expect.

Thirdly, That this should not be. David omitted not his duty for all this, though his Troubles were long and tedious. How great soever our Trials be, they should not weaken our love to God, and our respect to his Word. God's Precepts must not be forgotten, though we are withered and dried up with sorrows, as a Skin-bottle is shrivel'd in the smoke.

1. Because then we plunge ourselves into a greater Evil, if we fall into Sin because of Trouble and Affliction, and so make our condition so much the worse. Job 's Friends charged this upon him, that he had chosen Sin, rather than Affliction, Job 36. 22. When he would rather give way to Impatience, than patiently bear what God had laid upon him. Many are so transported with their pains and grievances, that they care not what they say or do, as if they were loosed from all bands of duty. On the contrary, 'tis said of Moses, Heb. 4. 25. Choosing rather to suffer afflictions, &c. The least Sin is worse than the greatest Suffering. Suffering is an offense done to us; Sin is an offense done to God. By suffering we lose some worldly comfort; but by sinning hazard the favor of God. Suffering is only an inconvenience to the bodily or animal life; Sinning bringeth a blot and blemish upon the soul. The sinful state is far worse than the afflicted: And therefore how calamitous soever our condition be, we must take great care it be not sinful. Wormwood is bitter, but not Poison.

2. A sincere love to God, will make us adhere to him when he seemeth to deal most hardly with us. Among all his corrections, God hath not a Rod smart enough to drive away a gracious and loving soul from himself. Psal. 44. 17. All this is come upon us: yet have we not forgotten thee, nor dealt falsely in thy covenant. God is the same, and his ways are the same, though his dispensations be changed; so different a thing it is to love the ways of God upon foreign, and upon intrinsic and proper reasons: and the intent of such dispensations, is to put us upon trial, what be our reasons and motives why we love God and his ways, and whether our love be strong enough to encounter with difficulties, whether it can overcome Temptations from sense and the world: Till all probabilities be spent, and our afflictions grow long and tedious, we are not tried to the purpose. Our Covenant Vow to God, bindeth us to own him in all conditions, whatever our portion be in the world.

3. By forgetting God's Precepts, we put away our own comfort from ourselves, and make our afflictions the more grievous. Take the word Precepts either strictly for his Commandments, or Statutes, or more largely, as it may also include his Promises. If any faint and fail in Trouble, 'tis because they trust not the Promises, or keep not the Commandments of God; these two mutually strengthen one another. If you would not have your Faith broken, labor to keep the Commandments. In the 166 Verse of this Psalm, I have hoped for thy salvation, and done thy commandments. And if you would keep the Commandments, confirm your Faith in the promises of forgiveness of Sin, of God's Providence, and eternal life. For if thou canst believe these, no pleasure or pain shall make thee forsake thy obedience, Psal. 130. 4. A Child of God dareth not warp and turn away from God in part, or in whole, nor slacken any part of his diligence in God's service. Faith in God's Promises breedeth obedience, and obedience confirmeth Faith in God's Promises. We apprehend Promises to check that sensitive lure, which would entice us from God, and our obedience to him: A greater benefit is offered to counterbalance the baits and troubles of the Flesh. The more we obey the Precepts, the more we believe the Promises; for together with our obedience, our confidence and sound comfort increaseth: so that to forget the Word, is to throw away our strength from ourselves.

4. Afflictions rightly improved, are a means to make us remember God's Precepts, rather than to forget them, Heb. 12. 11. The baits of the flesh are removed, that the spirit may be more at liberty, 2 Cor. 4. 16. God seeth fit to afflict the bodies of his People sometimes. The body being in good plight, is a clog to the soul; therefore they are withered and wrinkled, that the soul may thrive the more. Our worldly Portion is blasted, that our heavenly Treasure may be increased. When we are at full we wax wanton, neglectful, forget his Precepts; now that we may remember them the more, God sendeth such afflictions which sit near and close. The Moon is never Eclipsed but when 'tis at full; so many have Eclipsed the glory of the spiritual life, when full and at ease: therefore in afflictions we should not forget his Word.

1. USE. Is to reprove us, who are so soon discouraged in the ways of God. If we suffer but a little Sickness, and a little Trouble and Contempt in the world, a little loss of Honor and Interest, the mocks and scorns of foolish men, we cannot bear it, but murmur and are impatient. David could submit himself to the Lord, and find sweetness in the Word, though he were like a bottle in the smoke. Few nowadays suffer any great matter for Christ; surely when God's People have endured harder things, we should be ashamed of our tenderness: Were we only appointed to escape the afflictions and inconveniences of our Pilgrimage? And must God make a new way to Heaven for our sakes, wherein we shall meet with no difficulty in our passage? or rather in defiance of all sense, would we abide here forever, and flourish in ease and plenty, and never see change? No, It becometh us betimes to prepare for the Cross: None so strong now, but they shall wither; so ruddy and beautiful, but their Beauty shall consume as a Moth; nor so happy and flourishing in honor and esteem, but they will be laid aside as a dried, withered bottle. We must look to have our turn, and bear it patiently.

2. Let us not, for any Afflictions and Troubles whatsoever, abate of our zeal and diligence and respect to God's service.

First, 'It is not obedience to God's Precepts, or Godliness, that is the cause of our Sufferings and Chastenings, but our Sin and Folly. Micah 2. 7. Are these his doings? do not my words do good to him that walketh uprightly? God delighteth not in dealing harshly with his People. The Rod is not that he taketh pleasure in, if our case doth not call for it. Lam. 3. 33. He afflicts not willingly. We provoke him to it: And shall we grow weary of his service, because we suffer justly for our sins? There is reason indeed why we should grow weary of sin, Ier. 2. 19. we find the bitterness of it: But no reason why we should grow weary of Duty. Sin less, and suffer less. Provoke not God, and nothing will proceed from him but what is good and comfortable; he doth not punish or chasten men for holiness and well-doing, no 'tis for want of holiness. Shall the Physician be blamed for the trouble of Physic, when the Patient hath contracted a Surfeit that makes it necessary? 'Twas sin in general brought us into a state of suffering, and particular errors that actually bring it on.

Secondly, The benefits and fruit of Afflictions should allay and abundantly recompense the trouble of them, that they should not be an hindrance or a snare, but an help to Godliness. They prevent our surfeit of worldly Prosperity, which would cost us dearer than all the troubles of the Flesh which we meet with. Alas! what sad work doth Honor and Wealth, and Power make in the world! Blessed be God that he keepeth us under, low, humble, and contemned, like bottles in the smoke. Shall a little affliction which saveth us from these opportunities of discovering our corruption, be so resented by us, as that we should wax weary of God, and forget his Precepts? Great and long Prosperity would be a sorer temptation to us, than sharp and tedious Affliction; the one keepeth us modest and humble, whereas the other would make us vain and proud, and wanton. When Iesurun waxed fat, he kicked, Deut. 32. 15. He forsook God that made him, and lightly esteemed the rock of his salvation. Slighted God, and grew cold in duty, ready to sin. As a rank Soil breedeth weeds, a pleasant Estate doth but fill us with vanity and folly.

Thirdly, God in good time will send help and deliverance. If we remember to plead the Promise, God will remember to fulfil the Promise. And those who are not unmindful of their duty, God will not be unmindful of their safety. Mal. 3. 16. The Lord hearkened and heard; and a book of remembrance was written before him, for those that feared the Lord, and thought upon his Name. You see there that God will not forget those, that forget not his Word. Those that keep their feet in the worst times, when others reel and stagger, God hath a great care of them. Every word you speak for God, every inconvenience you suffer for him, every duty you perform to him, 'tis all upon Record.

Fourthly, We may with the more confidence recommend our case to God. Psal. 119. 153. Consider mine affliction, and deliver me: for I do not forget thy law. They that do not make haste to deliver themselves, God will deliver them. The same God that requireth duty, doth assure them of comfort.

DOCT. That God's Word is of an Eternal Truth and Immutable Constancy.

By his Word, is principally meant the Gospel Covenant. It is said by the Prophet Isaiah, Chap. 40. ver. 8. The grass withereth, and the flower fadeth, but the word of our God shall stand forever. And the Apostle Peter, quoting and improving the same place, saith, The word of God is the Gospel preached unto you, 1 Pet. 1. 24, 25. And more especially the promise of eternal life; for that is opposite to the fading glory of the present life, and is the eternal effect of the Word of God abiding in our hearts; when all other things fade and decay, this blessed estate offered in, and conveyed by the Gospel, will not fail us.

• 1. I shall give you the Reasons.
• 2. The Emblem and Representation.
• 3. The Profit and Usefulness of this Meditation.

1. The Reasons. In every Promise that it be certain and firm, three things are required.

First, That it may be made seriously and heartily, with a purpose to perform it.

Secondly, That he that hath promised, continue in his purpose without change of mind.

Thirdly, That it be in the power of him that promiseth, to perform what he hath so promised. Now of all these things there can be no doubt.

1. Certainly God meaneth as he speaketh, when he promiseth to give eternal life to those that believe, and obey the Gospel. There is no question but he is so minded, when he hath written a Book to assure the world of it; for what need God to cour •… the Creature with an imaginary happiness, or to tell them of a glorious Estate which he never meant to bestow upon them? Yea, why should Amen the faithful Witness, come from Heaven, farther to assure us of it by his Doctrine, die the death to purchase it for us, and afterward rise again, and enter into that happiness which he spake of, That our faith and hope may be in God? 1 Pet. 1. 21. Why should he, as soon as he was ascended, give gifts unto men, send forth messengers into the world to preach this doctrine, and give notice of this blessed Estate to be had upon these terms, and attest it by divers signs and wonders, partly to alarm the drowsy world to regard it, and assure the incredulous world of the truth of this salvation? Heb. 2. 3, 4. Not to believe that God is serious in all this, is to make him a Lyar indeed, yea, to establish a Lye and Falsehood with great Solemnity.

2. That God doth continue his purpose is no doubt, if we consider his eternal, and unchangeable Nature. Mal. 3. 6. For I am the Lord, I change not: therefore ye sons of Jacob are not consumed. And James 1. 17. With him is neither variableness, nor shadow of turning. And what should alter his purpose? Doth he meet with anything that he foresaw not, and knew not before? God doth never repent, and call back his Grant, that he hath by this Act of Grace ensured Eternal Happiness to the Saints on such terms. 1 Sam. 15. 29. For the strength of Israel will not lie, nor repent: for he is not a man, that he should repent. Psal. 110. 4. I have sworn, and will not repent; thou art a Priest forever, after the order of Melchizedek. Christ is instated in full power of entertaining and blessing his faithful Servants, which shall never be retracted. To take off all doubt, he hath given us double assurance, his Word, and his Oath. Heb. 6. 17, 18. God being willing more abundantly to show to the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, wherein it was impossible for God to lie, we might have strong consolation who have fled for refuge, &c. God hath ever been tender of his Word; above all that is famed, or believed of God, this is most conspicuous. Psal. 138. 2. Thou hast magnified thy Word above all thy Name. Now this needed not; for an Oath is interposed in a doubtful matter, but it showeth God's extraordinary care for our satisfaction; his good will is seen in the Promise, his solicitude in the Oath. In short, God would never be so fast bound, but that he doth continue his purpose.

3. That he is able to perform it. Mat. 19. 26. With God all things are possible. Rom. 4. 21. Being fully persuaded that what God had promised, he was able to perform. Phil. 3. 21. According to the working, whereby he is able even to subdue all things to himself. He is able to find out a way whereby sinners may be reconciled, sanctified, subdued by his Spirit; whereby his Interests may be preserved in them, against the assaults of the Devil, the World, and the Flesh; finally able to raise our Bodies after eaten out by Worms, and turned into dust. Matters of Faith being chiefly, or mainly future and to come, and difficult to be performed, therefore an express belief of God's Power is necessary. To convert such an obstinate, and to sanctify such a sinful creature, and to raise the dead, are no slight things.

2. The Emblem of this immutable constancy, 'tis settled in the Heavens; it is not measured by the sloating estate of things here upon Earth, but by the perfection of the Heavens, which are free from all changes and chances.

1. They are fit Emblems of the stability of the Word, for they continue to be what his Word once made them to be: There is no justling among the Stars, but all obey God's Word and Law. Psal. 148. 4, 5, 6. Praise him ye heavens of heavens: and waters that be above the heavens. Let them praise the Name of the Lord, for he commanded, and they were created. He hath also established them forever and ever: he hath made a decree which shall not pass. So that when a Believer looketh up to Heaven, there he seeth the Book of the Creatures opened, wherein he beholdeth God's constancy, and certainty written in indelible characters. God's powerful voice did first separate the waters from the waters; and those celestial Bodies move in that order wherein God hath set them. Now is not this an help to us, when we open the Book of Scriptures, and compare the one with the other, how the stated course of Nature, and the stated course of Grace agree with his Power? For as long as you trust God's Word, you can never fail; for both Heaven and Earth are sustained by it. Heb. 1. 3. He upholdeth all things by the word of his power. All is easy to God, for he preserveth the Heavens in that estate wherein they are governed, and can preserve his people in the most difficult cases.

2. God's Constancy and Truth doth appear in the Heavens also; there is a witness there of his Eternal Truth; for when he had once said, Let there be Heavens, &c. they presently were, and ever since have kept one constant tenor and course; yea, Heaven shall sooner fail, than God's Word fail; he will not retract what he hath once said; and therefore his Word is more firm and stable, than the Frame of Heaven and Earth. Mat. 5. 18. Till heaven and earth pass, not one jot or tittle shall pass from the law, till all be fulfilled. Mat. 24. 30. Heaven and earth shall pass away, but my words shall not pass away. So that God's Word is more stable than Heaven and Earth.

3. The profit of this Meditation.

1. That we may set the sureness of this Word against the diffidence and distrustfulness of our own hearts. Luk. 24. 25. Slow of heart to believe. Though God hath so firmly bound himself to the Creature by his own Word, yet the Promise to us seemeth doubtful and uncertain, especially when men are clouded with Troubles and Temptations; for we look only to present sense, and would not be put on any trial. Now it is comfortable to remember, that the order and course of Nature is not so settled, as the Grace of the Covenant is: Let it have its course, resolved and patient obedience will at length end in eternal happiness; and therefore we should build surely, upon a firm foundation, that we may not stagger through unbelief, but give glory to God, Rom. 4. 20.

2. To comfort us when our hopes are delayed, in due time the promise cannot want the effect, Heb. 6. 12. There will be day and night, summer and winter, in their season; therefore as in the night we wait for day, and in the winter for summer, so must we wait for our eternal consolation.

3. To support us against the various changes in the state of worldly things. Many things fall out in this world that breed trouble in us, therefore if we should only look to the present state of things, our hearts would float up and down; but we must look to the immutable constancy of God's Word, that's a sure Rock for the anchor of hope to take hold on. There is a sure Rule to walk by, sure Promises to build upon, if we would be everlastingly happy. There are the sure mercies of David, Isa. 55 3. The changes of this world perplex our Faith; therefore we should not look to the instability of things below, wherein there are continual vicissitudes, but to the sure Covenant.

4. Not only when our hopes are delayed and obscured by the changes and chances of this world, but contradicted by contrary appearances; God seemeth to cast us off, to have no pleasure in us: Now to bear up our Faith in the hardest condition, that we may say, Job 13. 15. Though he slay me, yet will I trust in him. and believe in hope, against hope; we should remember the setledness and constancy of his Word. The Promises stand firm in Heaven, when they seem to fail on Earth. God may cover himself with frowns, and his dispensations may seem contrary to his intention; as Joseph spake roughly to his Brethren, when he meant to discover himself to them; or as Christ dealt with the woman of Canaan, Mat. 15. But when there seemeth to be such a contradiction between the word and works of God; when his voice is sweet like Jacob 's, and his hand rough like Esau 's, we must remember that the smart Rod is consistent with Covenant love, Psal. 89. 32. And we must not interpret the Promise of God by his providential dealing with us, but rather his dealing by his promises; his promise being as the light part of the Cloud, and his dealing as the dark part of it. God is fulfilling promises by hard dispensations, and sharp afflictions belong to his faithfulness, Psal. 119. 75. Many times that is best for us, not what we think best, but what God thinks best. The buffetings of Satan and oppositions of the world may be most wholesome to us, though not most pleasing to the flesh.

5. To wean us from the fading vanities of the world, Isa. 40. 8. and 1 Pet. 1. 24. There is nothing firm and lasting in this world, till we lift up our eyes to Heaven, and seek an happiness in the promises, 1 John 2. 17. Our happiness lieth not in the present life, but in the everlasting enjoyment of God: In the Covenant all is settled and sure, but in the world all is unstable and uncertain. God's Covenant provideth for us eternal joy and bliss.

USE 1. To show what contrary and different Conclusions the Carnal and Spiritual will draw from the same principles. The Scoffers said, 2 Pet. 3. 4. Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning •… f the Creation. Because the whole Frame of Nature had kept one constant tenor and course, they plead for the Eternity of the World, and the Falsehood of the Promises. Now David reasoneth quite the contrary way. They see the mercy of God, that the things of Nature keep ordinarily one constant course, and are not terrified with the frequent change thereof; yea, they are thereby confirmed in the belief of the Lord's constancy and faithfulness. But men in love with their lusts, make a woeful use of this consideration, hardening themselves in their conceit, that there shall never be a change, and so sin more securely. See the like in other things: 1 Cor. 7. 29. 1 Cor. 15. 32. Jude 24. Rom. 6. 2. 2 Sam. 7. 2. with Haggai 1. 2. 1 Sam. 3. 18. 2 Kings 6 33.

USE 2. When ever you look to Heaven, remember that Within you have a God, who hath fixed his residence, and shewn his glory there, and made it the seat both of his mercy and justice. You have also there a Savior, who, after he had died for our sins, sat down at the right hand of Majesty, to see his promises accomplished, and by his word to subdue the whole world. There are Angels that fulfil his commandment, hearkening to the voice of his word, Psal. 103. 21. There are glorified Saints, who see God face to face, and dwell with him for evermore, and came thither by the same Covenant, which is propounded to us, as the Charter of our peace and hope. Without, we see the Sun and Moon, and all the heavenly Bodies move in that fixed course and order wherein God hath set them; And will God show his constancy in the course of Nature, and be fickle and changeable in the Covenant of Grace, wherein he hath disposed the order and method of his mercies?

USE 3. To cure our Unbelief, by considering how God's Grace is settled in the Covenant, so as to leave no cause or occasion of doubting or suspecting the truth and certainty of those blessings which he hath promised us; And shall we live in jealousy, as if we were not upon such sure terms with God? If we transact with another about certain benefits, the Transaction may prove to no purpose, if the matter about which we contract with them hath no Being, or the terms be impossible, or the conveyance be not firm and strong, so as to hold good in Law. Now none of these can be imagined in our entering into Covenant with God. For,

1. Eternal Life is not a Chimaera, or a thing that hath no Being; you might run uncertainly, 1 Cor. 9. 24. if it were a Dream, or a well-devised Fable: No, 'tis the greatest reality in the world, Heb. 4. 9. we cannot be mistaken, we see it before us in the promises so confirmed.

2. 'It is not upon impossible terms, but such as are performable by the grace of God. Eph. 2. 8. By grace ye are saved through faith, and that not of yourselves, it is the gift of God. And the Apostle telleth us, Rom. 4. 16. it is of grace, that it may be sure to all the seed. 'It is grace maketh it sure; God giveth what he requireth. There are conditions that concern making Covenant, and keeping Covenant. First, Conditions for making Covenant. Jer. 24. 7 I will give them an heart to know me that I am the Lord. Ezek. 36. •… 6. A new heart will I give you, and a new spirit will I bestow upon you. After this for keeping Covenant. This is a Covenant that keepeth us as well as we keep it. Ier. 32. 40, 41. I will put my fear into their hearts, that they shall not depart from me. So Ezek. 36. 27. There is a promise of influence; I will put my Spirit into you, and cause you to walk in my statutes, and ye shall keep my judgments and do them. This to prevent the danger of Discovenanting.

3. Or that the Conveyance be not strong and firm, so as to make a Plea in Law; for it is as strongly confirmed as anything can be by God's word and oath as before it is upon record in Heaven among the ancient decrees of God. 'It is written in the word for our comfort; yea, upon our hearts. 'It is sealed by the blood of Christ, Heb. 9. 16, 17. sealed by the Spirit, Eph. 1. 13. And therefore the Conveyance will bear a Plea both now in Prayer, and hereafter before the Tribunal of God; we may show him his promises, plead the satisfaction of Christ, as he pleadeth it in Heaven, Heb 9. 24. But where is there room for any doubt? If any, it must be of your qualification; for on God's part all is ordered and sure; and there two things. First, That all the qualifications of the Gospel must be Evangelically interpreted, not legally; not in absolute perfection, but prevalent degree, Mark 9. 29. and Can. 5. 2. Secondly, Your only way to obtain comfort, is to make the qualification more explicit. 1 John 2. 5 Whosoever keepeth his word, in him verily is the love of God perfected: hereby we know that we are in him. And 1 John 3. 19. Hereby we know that we are of the truth.

4. Let nothing that is uncertain keep you from this blessed and sure Covenant; all things without it are uncertain. Riches are uncertain, 1 Tim. 6. 17. The like may be said of Honors, they are slippery places; of Friends, Health, Life itself. Now do not forsake your own mercies, for lying vanities. Some vain thing or other taketh us off from God, and seeking his favor, which will certainly prove a Lye to you; therefore employ your time, care and thoughts about these things.

5. If the Covenant be settled, never expect to alter it, or module it, and bring it down to your fancies and humors 'It is God only that can prescribe Conditions and Laws of Commerce between us and him; Man is not allowed to prescribe the Conditions, or treat about the making of them, but is only bound to submit to what God was pleased to prescribe, and to fulfil the Conditions without disputing. They are not left free and indifferent for us to debate them, and modifie, and mitigate, and bring them down to our own liking and humor. We are to take hold, not to appoint, Isa. 56. 4. and Rom. 10. 3. so that it bindeth our duty, as well as assureth our comfort; our vote cometh too late to retract and alter God's eternal decrees: What would you have to be done for your freedom from Hell and the wrath of God?

Oh that God would alter those severe Constitutions which he hath made, and not insist so strictly on the self-denying duties required in the Gospel Covenant, for the salvation of sinners! You may as well ask that God should repeal the Ordinances of Nature, turn night into day, and day into night for your sakes.

But if the Gospel-Covenant were repealed, that you may be more secure, what then? In what a case are you then? What will you hold by then? You have no hope if the Gospel stand in force, but what hope would you have if the Gospel were abolished?

Must the whole world be ruined to establish your security and indulgence to sin? Oh! surely this Gospel thus stated, hath more stability than the foundations of Heaven and Earth.

Therefore expect nothing to be altered for thy sake; the Gospel constitution it was settled long before thou wert born, and it is an unalterable decree, which cannot be reversed.

All this is spoken, to confute them that look upon the Gospel as true, and to be believed, till they meet with something which crosses them, and then they hope it is not so.

In short, God is true when he promises, true when he threatens, true when he commandeth.

Or thus, If the Gospel Covenant be false, thou hast no ground of hope; if true, it doometh licentious sinners to eternal destruction.

DOCT. That in all Ages, God ever shown himself a true God, and faithful in all his Promises. 'It is here confirmed by Experience, and represented by an Emblem.

1. God's Faithfulness relateth to some Promise wherein he hath engaged himself to his People. Heb. 11. 11. She judged him faithful who had promised. It is his Mercy to make Promises, but it is his Faithfulness and Truth to fulfill them. His Truth is pawned with the Creature till he discharge it, Micah 7. 20.

2. His Truth dependeth upon his unchangeable nature, but 'tis confirmed to us by experience: His unchangeable nature, Heb. 6. 18. If a promise can be made out to be of God, we have no more reason to doubt of it, than of the nature and being of God; yet quoad nos, 'tis confirmed by experience. Psal. 18. 30. The word of the Lord is a tried word. We are led by sensible things, and what hath been done, doth assure us of what shall be done, or may be expected from God.

3. That therefore God hath been ever tender of his Truth, that the event may answer the promise, and we might know that God that hath been faithful, and kept touch with the world hitherto, will not fail at last. The Heathens ascribed a double perfection to their gods, 〈 in non-Latin alphabet 〉 So the true God is known by his Mercy, and his Fidelity; he never failed to perform his part of the Covenant with any. Psal. 138. 2. I will praise thy Name, for thy loving kindness, and thy truth: for thou hast magnified thy word above all thy Name. As he hath made us admirable and great promises of giving his Son, and with him all things; so he will certainly perform all to the utmost importance of them. The matter of his word is mercy and loving kindness, and in the performance thereof there is great truth and fidelity; as he hath made great and excellent promises, so he performeth them most punctually: So that in fulfilling his Word, God will be known above all that is named, or famed, or believed, or apprehended, and spoken of them; here is his great glory and excellency.

4. That the Experience of all Generations doth confirm God's Faithfulness in his promises; for 'tis said in the Text, His faithfulness is unto all generations; in the Hebrew it is, from generation to generation.

The Point may be amplified by two Considerations.

First, That some Promises have been received by one Generation, and fulfilled in another.

Secondly, That the same common promises have been fulfilled to the Faithful in all Ages.

First, That some promises have been received by one Generation, and fulfilled in another, when the matter so required; as for instance, Israel 's going out of Egypt, Gen. 15. 13, 14. And he said unto Abram, Know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. And also that Nation whom they shall serve, will I judge: and afterwards they shall come out with great substance. Compare now Exod. 12. 41. And it came to pass at the end of the four hundred and thirty years, even the self-same day, it came to pass, that all the hosts of the Lord went out from the land of Egypt. Thirty years were added, because of their Fathers dwelling in Canaan, but God kept touch to a day: So for the promise of the Messiah, and calling the Gentiles, that God fulfilled in due time, and sent a Savior into the world. Gal. 4. 4. In the fullness of time God sent his Son. When the Scepter was gone from Judah, Gen. 49. 10. when the Crown was possessed by Herod a Tributary and Foreigner, during the Roman Monarchy, which at length Christ should utterly destroy. Dan. 2. 35. Nebuchad-nezzar had a Vision of an Image of four different Metals, the head of gold, arms and breasts silver, belly and thighs brass, and the feet part iron and clay: while he beheld the Image, and surveyed it from head to foot, he saw a stone hewn out of the mountain without hands, which stone smote the Image, not upon the head, breast or belly, but upon the feet of iron and clay, upon which it vanished away, and the stone became a great mountain, and filled the whole earth.

This Vision Daniel expounded of four Gentile Kingdoms, which should succeed one another with great extent of dominion.

The first of the Babylonians, which then was.

The second of the Medes and Persians.

The third of the Grecians.

The fourth of the Romans, which subdued all the other, and because possessed of the riches and glory of the former, during this last Kingdom was the stone hewn out of the mountain, and smote the iron feet: this stone was the Kingdom of the God of Heaven, which Christ set up; but not to trouble you with mysteries, and nice debates, the Apostle telleth us, Rom. 15. 8, 9, 10. That Jesus Christ was a Minister of the Circumcision for the truth of God, to confirm the promises made to the Fathers: And that the Gentiles might glorify God for his mercy, as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy Name. And again, it is said, Rejoice ye Gentiles.

The Event in all these cases afterwards, did speak for its self; so in all that is yet to come, we should depend upon the Veracity of God, as the calling of the Jews, the destruction of Antichrist, a more ample effusion of gifts on the Church, together with a dilation of its borders; as the Patriarchs all died in faith, Heb. 11. 13. Having not received the promises, but having seen them afar off, were persuaded of them, and embraced them.

Secondly, That the same common promises have been fulfilled to the Faithful in all Ages; there is but one and the same way to eternal life in necessary things, and the dispensations of God to every Age are still the same; and so in every Generation the promises of God are still fulfilled, as if they were directed to that time only. God's Faithfulness hath been tried many ways, and at many times, but every Age furnisheth examples of the truth of his promises; from the beginning of the world, to the end, God is ever fulfilling the Scripture in his Providential Government, which is double, External or Internal.