Sermons on Psalm 119

DOCT. That it is a great help to Faith, to consider God as the Omnipotent Creator, Preserver, and absolute Governor of the World, disposing of all things as he pleaseth.

This is the Meditation which the Psalmist produceth and exposeth to our view in this Verse.

His Creation, is implied in that, [Thine Ordinances] when God first settled the course of Nature by a wise and powerful Decree.

His preservation, in those words, [They continue this day.]

The course of Nature is so settled, that it doth not fail to go on according to God's Decree; everything standeth or falleth according to God's command; and the Order first settled by God, still obtaineth; his Decree is not yet out of date.

His being the absolute Governor of the world, in these words. [For all are thy servants] which implieth his Sovereign Dominion and Empire over all the Creatures as his servants, who are at the beck of his will. To evidence this to you more fully, consider there are in God two things, Power and Authority, Might and Right.

First, By Power, we mean a liberty and sufficiency in God to do whatever he will. With God all things are possible, Mat. 19. 26. or take the Negative, which bindeth it the stronger, Luke 1. 37. With God nothing shall be impossible.

2dly, Authority or Dominion, or a Right over all things, to dispose of them at his own pleasure: In this Right there are three Branches.

1. A Right of making or framing anything as he willeth, in any manner as it pleaseth him, as the Potter hath power over his own clay, to form what vessel he pleaseth of it; this Right God exercised in his Creation. Rev. 4. 11. Thou hast created all things, and for thy pleasure they are, and were created. This was his absolute freedom and sovereignty to create all things according to his own pleasure.

2. A Right of having or possessing all things so made and framed by him, for God is owner and possessor of whatever he made, since he made it out of nothing. Heaven •… is his, Earth is his, so Angels, Man, Beasts, Gold, Silver, all things, he challengeth as his right. Psal. 115. 16. The heaven even the heavens are the Lord's. 'It is the Lord's to dispose of, not only the lower, but the highest Heavens, which he hath provided for his own Palace, and Court of residence. So the earth is the Lord's, and the fullness thereof, Psal. 24. 1. This whole lower world is his by right of Creation, and providential preservation, and so are all the sorts of Creatures with which he hath replenished it; it was by him produced at first, and every moment continued and preserved. And so the Angels are his, they are called his Ministers or Servants. Psal. 104. 4. He maketh his angels spirits, his ministers a flame of fire. Though he is able to do all things by himself, or administer the whole world as he at first created by a word, by saying, and it was done; yet he pleaseth to make use of the ministry of Angels, who some of them in subtle bodies of air, others of fire, come down to execute his commands upon earth. Men are his creatures, and his possession; we are not Lord's of anything we have, neither life, or limb, nor anything. Our bodies and our souls are his, 1 Cor. 6. 20. Christ had power to lay down his life and take it up again, but no mere man hath; he is accountable to a higher Lord, who hath an absolute, uncontrollable Right to dispose of us according to his own pleasure. He killeth, and maketh alive: bringeth low, and lifteth up: for the pillars of the earth are the Lord's, 1 Sam. 2. 6, 7, 8. Meaning that God is the Lord of the dwellers upon earth, from the one Pole to the other. Dan. 4. 35. None can stay his hand, and say unto him, What dost thou? None can call him to an account, for his will is absolute; so for the Beasts, Psal. 50. 10. Every beast of the forest is mine, and the cattle upon a thousand hills. He hath a plenary dominion over all the Cattle on earth, wild and tame, and the Fowls of the air, and a certain knowledge where everyone of them resideth, that he can readily command any or all of them whensoever he pleaseth; all is the Lord's by primitive right. So for Gold and Silver, and those precious things, which are most valued by men, Hagg. 2. 8. The silver is mine, and the gold is mine, saith the Lord of hosts. The absolute dominion of the riches, or the splendor of the world, belongeth to the Lord of Hosts, to dispose of them as he pleaseth; and therefore is to be owned, acknowledged, and submitted unto by every man in his lot and portion: All that we want, he hath at his command, and would not with-hold it, if it were not for our good.

3. He hath a right of using and disposing, and governing all things thus in his possession, according to his own pleasure. Certainly the use and benefit, and utility of anything belongeth to him, whose it is; now God, who is the disposer of all things, made them for himself, he governeth them ultimately and terminatively for himself, immediately for man. Prov. 16. 4. God hath made all things for himself. But he considereth man's good subordinately, in all sublunary things; for the earth he hath given to the children of men, Ps. 115. 16. chiefly to his people, Rom. 8. 28. But for this Government of God 'tis twofold, either natural or moral.

1. I begin with the last, his Moral Government is by Laws, so he governeth Angels and men, who are rational and free Agents, but in the relation of Subjects to God, and therefore are under his command, which if they decline, they are Rebels; yet cease not to be under God, as the Devils, and wicked men, who have disturbed the order of the Creation, and withdrawn themselves from God's Government, yet they cease not to be under his power. Of the Devils we read, they sinned, 2 Pet. 2. 4. and therefore were thrown down into chains of darkness; meaning thereby, their unappeasable horrors, and the restraints of God's invisible Providence of men, that they withdrew their Allegiance, and would not be subject to his Laws. Psal. 12. 4. Our tongues are our own, Who is Lord over us? Rom. 8. 7. The carnal mind is not subject to the Law of God. But yet they are under the restraints of his Providence, and he governeth all their actions to his glory, (Ps. 76. 10. Surely the wrath of man shall praise thee.) and serveth himself and the designs of his Providence of their sins.

2. His natural Government, is that order into which by his positive decree, God hath necessitated and disposed all Creatures for the benefit of the world. Rational creatures he ruleth by moral means, as Subjects, requiring duty from them, under the Sanction of Penalties and Rewards, where the Law is the Rule of our Duty, the Sanction of his Process; but other creatures he ruleth by natural motions and inclinations, or tendency, according to the decree and order which he hath settled in their Creation.

Surely such a kind of Empire he hath over all his Creatures, for if he had made Creatures which he cannot rule, he could not carry on his Providence; for there would be something beneath him which might resist his Will, and that will not suit with the perfection of God. Now this natural Government is twofold, Ordinary, or Extraordinary.

First, Ordinary, is that which is according to the course of second causes, or that order of nature which God hath established in the world, which is nothing else but his preserving the creatures, and working by them according to their natural motions: so 'tis said in the Text, They continue this day according to thine Ordinance; and is confirmed by the Apostle, Heb. 1. 3. He upholdeth all things by the word of his power. That is, in that course wherein he hath set them: The being and motion of every creature, is ordered by the Will of God, they move as he hath set them, and can move no further nor longer than he supplieth them with power.

2dly, Extraordinary is, when God doth things above or besides Nature; as when he made the Sun stand still upon Gibeon, and the Moon in the Valley Ajalon, Joshua 10. 12, 13. or made the Sun to go back 10 degrees in Ahaz 's Dial, Isa. 28. 10. his interdicting the Red Sea that it should not flow, Exod. 14. 22. causing Iron, which is an heavy body, that it should swim upon the top of the water, at the prayer of Elisha, 2 Kings 6. 5. the fiery Furnace not to burn, Dan. 3. 22. shutting the mouths of hungry Lions, Dan. 6. 22. making Ravens, which are by nature Birds of Prey, to be Caterers for Elijah, 1 Kings 17. 6. the cleaving of the earth, and swallowing up Korah, Dathan and Abiram, Numb. 16. 32, 33. Often in the New Testament, we find the creatures acting contrary to their common nature, as the Star that directed the Wise men to Christ, Mat. 2. 2. the opening of the Heavens at Christ's Baptism, Mat. 3. 16. the Eclipse of the Sun at his death, Mat. 27. 45. the Fishes that came to Net, Luke 5. 5. and furnishing money, Mat. 17. 26. the Sea to be as firm ground to Peter, Mat. 14. 24. to 29. Christ, stilling the Tempest of a sudden, Mat. 8. 26. the Earthquake at Christ's death, Matth. 27. 51. the Tree suddenly withered, Matth. 21. 14. When the Will of God is so, that the creatures shall depart from their own private nature, for a common good, we see how readily they obey him.

Now I shall prove to you, that no Creature can decline or avoid this Dominion; the Text faith, They are all his servants; that is, all at the beck and will of God.

1. The Celestial Bodies are his servants. Isa. 48. 13. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. Where they are compared to servants that stand attending on great persons, ready pressed at a word or beck, to obey their Lord and Master, and go instantly about whatever he doth enjoin them.

2. The Angels, the Inhabitants of Heaven, they are said to be his Ministers and Hosts, and therefore he is called the Lord of Hosts; and 'tis said, They fulfil his pleasure, hearkening to the voice of his word, Psal. 103. 21.

3. The Winds and Seas, and Storms. Psal. 135. 6. Whatsoever the Lord pleased that did he, in heaven, and in earth, and in the seas, and all deep places. Again, Psal. 148. 8. Fire and hail, snow and vapor, stormy wind fulfilling his word. So Job 38. 12. The clouds are turned about by his counsels. The changes in the Air, by Storms and Tempests, are not by chance, but are all directed by God for some intent of his, and in what work he doth employ them, they fail not to execute his Will, and by these things many times God hath executed great matters in the world. Judges 5. 20. The Stars in their course fought against Sisera. By their influence, Josephus saith, caused a great Storm of Hail and Rain, that they could not hold up their Targets.

4. Sickness and Diseases. Mat. 8. 9. Speak but the word, and my servant shall be healed. Christ wondered at his Faith. So that all things contained in Heaven and earth are at God's beck, and do whatsoever he hath ordained.

Use is, To teach us to increase our Faith by this meditation; there are two things by which we glorify God, by subjection, and dependence: or the two bonds by which we adhere to him, are Faith and Obedience. Faith, by which we trust ourselves in his hands. Obedience, by which we submit to his Will; to his commanding Will, by holiness; to his disposing Will, by patience. Now the one, increaseth the other; Faith doth mightily befriend obedience; if we can depend upon God, we will subject ourselves, and be faithful to him. The first cause of man's warping was, that he would be at his own finding; God taunted him with it; Gen. 3. 22. And the Lord said, Behold, the man is become as one of us, to know good and evil. While man contented his mind in the Wisdom, Goodness, and All-sufficiency of God, he kept innocent; but when he grew distrustful of God, and desired, as the Prodigal, to have the stock and portion in his own hands; he presently fell from God, and would preserve himself by his own shifts and skill. The •… eason why we are not faithful to God, is want of Faith and trust in his Fatherly care, and will be at our own finding, Heb. 3. 12. Trust him, and you will adhere to him; distrust him, and you will depart from him. Man would have his safety and comforts in his own hand, rather than God's; and this is a deadly blow to our obedience.

2. There is one consideration feedeth and encourageth both our dependence upon God, and our subjection to him, and that is a sound and thorough persuasion of God's All-sufficiency. Gen. 17. 1. I am God Almighty, walk before me, and be thou perfect. We will trust God in the way of our duty, a •… d not fly to our own carnal shifts: Now that which doth assure us of God's Power and All-sufficiency to effect his Promises, and do us good, is that which is here represented.

First, His Power is implied, which made the world out of nothing. Other Artificers must have matter to work upon, or else their Art will fail. The Mason must have Timber and Stones prepared to his hand, or he cannot build an House. The Goldsmith must have gold and silver, or he cannot make so much as a Cup or a Ring; but God made the world out of things that did not appear, Heb. 11. 4▪ yet it standeth fast. Now this Power is engaged to us in the Promises.

2dly, Here is a Power which placeth and maintaineth all things in their order, both in Heaven and Earth, and causeth every part of nature to do its office; and therefore why should not we live in a total dependence upon God, for life and being every moment? What God hath once settled, it doth and shall continue in the order that he hath appointed. The same power that created them, upholdeth them. The same wisdom directeth and ordereth them still; therefore when he hath settled Grace in the established order of a Covenant with his people, the Word of God is a foundation that cannot fail; for God needeth no other means to effect anything, but his own Word and Will. The Word of God is as powerful in the work of Grace, as in the works of Nature, to renew, convince, subdue, and comfort the heart. Heb. 4. 12. For the Word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart. 2 Cor. 10. 4, 5. For the weapons of our warfare are not carnal, but mighty through God: To the pulling down of strong holds, casting down imaginations, and everything that exalteth its self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. Depend upon that word, Psal. 130. 5. I wait for the Lord, my soul doth wait, and in his word do I hope. 'It is as unchangeable as powerful, Isa. 45. 23. The word is gone out of my mouth in righteousness, and shall not return. Psal. 89. 34. I will not alter the thing that is gone out of my lips.

3dly, Here is a Power to which they are subject, For they are his servants; and be they never so averse and opposite to God, they cannot hinder his work, for he performeth what he will, and who can let? certainly what God hath engaged himself to do, he will not fail to bring it to pass; to give grace at present, and glory hereafter, Psal. 84. 11. Look neither upon the weakness of the means, nor the greatness of the work, but the truth and power of him that promised.

3. Here is something offered to each apart, both to feed trust and dependence, and to engage to subjection and obedience.

First, For trust and dependence.

1. We see here that God is a great God, who taketh the care and charge upon him of the sustentation and government of all things, to their proper ends and uses. How soon would the world fall into confusion and nothing, without his power and care! Now this should recommend him to our esteem and love. Oh what a blessed thing is it to have an interest in this powerful and Almighty God! All his strength and power is engaged for the meanest and weakest of his children. 1 Pet. 1. 5. We are kept by the power of God to salvation: And therefore we are bidden to be strong in the Lord, and in the power of his might. Surely they are blessed that have such a mighty God on their side, and engaged with them against their enemies. 1 John 4. 4. Greater is he that is in you, than he that is in the world. He can enable them to do their work, satisfy their desires, maintain them in the midst of opposition. John 10. 24. My Father which gave them me, is greater than all. Such is the efficacy of his Providence, that he can subject all things to himself, make them servants, to do what he would have them.

Oh how safe is a Christian in the Love and Covenant, and Arms of an Almighty God, whom he hath made his refuge! our trials are many, and grace received is small, in the best; but our God is great, he that made all things, and sustaineth all things, and governeth all things, and possesseth all things, is our God; surely his grace is sufficient for us, 2 Cor. 12. 9. and his arms can bear us up, Deut. 33. 27. The eternal God is thy refuge, and underneath are the everlasting arms. He can recover us from our falls, and lift us over all our difficulties; if we could but rest upon his Word, and lean upon his Power; why should we be discouraged? Oh let us rejoice then not only in the goodness, but greatness of that God, whom we have chosen for our portion.

2. We see here that God is an unchangeable God in goodness; They continue this day according to thine Ordinance. The stability of his works, showeth how stable the workman is; Heaven and Earth continue by virtue of his word: That man may have the use and benefit of it from generation to generation; that the continual vicissitudes of day and night may be continued; that man may have light to his labor, and darkness drawn about him as a covering for his rest; and also that there might be a constant succession of Summer and Winter, to prepare and ripen the fruits of the Earth. Now if God forsake not the World, will he forsake his people? for the benefit of Mankind he preserveth the courses of Nature, and keepeth all things in their proper place, for their proper end and use, and will he not keep one way with his children? Shall there be a failure in the Covenant, when there is not a failure in common Providence? as if he would satisfy the expectation of Heathens, that look for a constant succession of day and night, and Summer and Winter, and would not satisfy the expectation of his children, when they look for a blessed morning, after a dark night of trouble and conflict; and the light of his countenance, after the storms of temptation!

Secondly, For Subjection, which I made to be double.

1. Submission to his disposing Will God's appointment giveth Laws to all; there is not the least thing done among us without his Prescience, Providence, and wise disposal, to which all things in the World are subjected. The Lord's Will and Pleasure is the only Rule of his extending his Omnipotency, and is the sovereign and absolute cause of all his working, for all is done in Heaven or in Earth according to his Ordinance; and no creature can resist his Will, therefore let us submit to this Will of God; if God take anything from us, let us bless the Name of the Lord, he doth but make use of his own; 'It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18. 'It is none of ours, but God's, and let him do with his own as it pleaseth him. God is the disposer of man, as well as other creatures, and must choose their condition, and determine of all events wherein they are concerned. We usually dislike God's disposal of us, though it be so wise and gracious; but consider his Sovereignty, you cannot deliver yourselves from the Will of God, and get the reins into your own hands. And alas! we are unfit to be disposers either of the World, or ourselves; as an Idiot is to be the Pilot of a Ship: therefore let God govern all, according to his own pleasure; say, Lord, not my Will, but thine be done. We are safer by far in God's hands, than our own.

2. Obedience to his commanding Will. All creatures do serve God as his Word hath ordained, so should we do, we have Law and Ordinances too. Shall man only be eccentric and exorbitant, and transgress his bounds? Winds and Sea serve him, only Man, made after his Image, disobeyeth him: They serve God for our benefit; the Heavens continue their motion to convey light, heat, and influence to us; and the Air, to give us breath and motion; and the Earth, to be a sure fixed dwelling place. When all things are created and continued for our use, shall not we serve our bountiful Creator? We are sensible of the disturbance of the course of nature, when these Confederances are dissolved, when the Floods increase, or Rains fall in abundance. Oh! bemoan rather thy own irregular actions, which are a greater deformation of the beauty of the Universe.

In short, No creatures are sui juris, they are subject to God, by whose word and commandment they must rule their actions; surely none of us are too great, or too good, to submit to God. Angels enjoy Immunities, yet are not exempted from service. The creatures have acted contrary to their common Nature for God's honor; let us obey God, though contrary to our own wills and inclinations.

DOCT. That the afflicted man's true consolation, is in the Word of God.

I will pursue the Point in the method that I have laid forth in the parts of the Text.

1. A Man after God's own heart, such as David was, may be afflicted; why?

First, Because God hath chosen another way of expressing his love to his people, than by outward things; for he will govern the spiritual part of the world by Faith, and not by Sense: therefore none shall know love and hatred, by things that are before him, Eccles. 9. 1. that is, by mere outward events, or things obvious to outward sense; the significations of his love are more hidden. Prov. 3. 31, 32. Solomon supposeth that the Oppressor may be in a flourishing condition, yet all this while the Lord hates him; his secret is with the righteous; we know his fatherly love to us, not by things without us, but things within us, Rom. 8. 16. 1 John 3. 4. Hereby we know that he abideth in us, by the Spirit which he hath given us. Gal. 4. 6. He hath sent forth the Spirit of his Son into our hearts. Outward things would soon be overvalued, and we should take them as our whole felicity and portion, if besides their suitableness to our present needs and appetites, they should come to us as special evidences of God's love.

2dly, Afflictions are necessary to the best. Certain it is God will conduct his people to glory, not only by his internal, but external Providence. Now to humble us, to wean us from the world, there is need of afflictions. 1 Pet. 1. 6. Te are in heaviness for a season, if need be. We are wanton, vain, neglectful of God, unmindful of heavenly things; if God did not put us under the Discipline of the Cross, our minds and hearts would be more alienated from God and heavenly things. Psal. 119. 67. Before I was afflicted, I went astray. Now since the best need it, God will not be wanting in any part or point of necessary government to them.

3dly, That they may know the worth and benefit of God's Word, and the comfort of it may be seen and felt by experience, how able it is to support us, and to uphold a sinking heart under any trouble whatsoever, Rom. 15. 4. In full prosperity when we seem to live upon the creature, we know not the benefit of God's promise, nor how to live by Faith: as the use of Bladders in swimming is not known, while we are upon firm land. The Word of God provideth comforts for the obedient, not only at the end of the journey, but for their support at present, while they are in the way. These comforts would be useless if never put upon the trial, therefore none of God's children must look to be ex •… pted. 1 Pet. 5. 9. All these afflictions are accomplished in your brethren that are in the world. Our condition is no harder than the rest of the Saints of God that have passed thorough the world.

2. David was ready to sink under his burden; and so are other the people of God, ready to perish, when they look to the bare afflictions. This may come,

First, From the grievousness of the affliction, which staggereth and amaseth them. Psal. 60. 3. Thou hast shown thy people hard things, thou hast made us to drink of the wine of astonishment. Their thoughts are confounded, as a man that has taken a poisonous Potion. They know not to what hand to turn, are wholly dispirited, and put out of all comfort.

2dly, It comes from the weakness of the Saints. There is some weakness and imbecility in the best, more than they are aware of; as when David was ready to faint under the Cross, before troubles came: We are like unto Peter, we think we can walk upon the Sea; but some boisterous wind or other assaults our confidence, and then we cry out, Help Master, we perish, Mat. 14. 30. We reckon only upon the Sea, but do not think of the wind, and so our weakness is made evident by proof; whence cometh this weakness?

1. Partly, because we look more to the Creature, than to God; and to our dangers, than to the power that is to carry us through them. Isa. 51. 12, 13. I, even I am he that comforteth thee: who art thou that thou shouldst be afraid of a man that shall die, and of the son of man that shall be made as grass? And forgettest the Lord thy Maker, that hath stretched forth the heavens, and laid the foundations of the earth? and hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? We that have the immortal and almighty God to be our Protector and Savior, why should we be afraid of a frail, mortal man?

2. If they look to God, yet God doth not seem to look to them. If a thin Curtain be drawn between God and us, we are presently dismayed, as if he were wholly gone; and because of our hardships, question the love of God. Psal. 77. 9. Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Isa. 49. 14. Zion hath said, the Lord hath forsaken me, my God hath forgotten me, though our condition be every way consistent with the fatherly love of God. Heb. 12. 5. Have you forgotten the Exhortation which speaketh to you as children? We are children, though under discipline; and God is a Father, though he frowneth as well as smileth.

3. Impatiency of delay; if we question not his love, yet cannot tarry his leisure. Certainly it is very good to wait God's leisure, though he seemeth asleep, he will awake for our help. Faith makes us like people that dig the Pit, and wait for the rain to come down and fill it. To lay the Cloth, though we know not whence the Provision will be sent: But the people of God have not always the strength of Faith, and therefore faint, and are ready to perish; I said in my haste I am cut off, Psal. 31. 22.

4. Religion itself intendereth the heart; a Father's anger is no slight thing to a gracious soul. When we are afflicted, and God is angry, the trouble is the more grievous, and it is hard to steer right between the two Rocks of slighting and fainting; well then pity poor creatures under their burden, and help them, but censure them not.

3. His Remedy, God's Word; there is the Paradise of delights, and the only Requies to allay the bitter sense of all our troubles; why?

First, As to the main blessings, there is represented to us the true Fountain of all comfort, who is God the Father of mercies, and the God of all comfort, 2 Cor. 1. 13. who distributeth comfort when and where, and to whom he pleaseth.

2dly, There is discovered to us the meritorious and procuring cause who is Jesus Christ, Who hath given us everlasting consolation and good hope through grace, 2 Thess. 2. 16.

3dly, The Spirit, who is the applier of all comfort, therefore called the Comforter; and he giveth us peace and joy in believing, Rom. 15. 13.

4thly, The true instrument, means or condition whereby we receive comfort, and that is Faith, John 14. 1.

5thly, The true matter of comfort, and that is pardon and life.

1. Pardon and Reconciliation with God, Rom. 5. 10. no solid cause of rejoicing till then, when reconciled to God; then true peace, and peace that passeth all understanding, which will guard both heart and mind, Phil. 4. 7. then all miseries are unstinged. Solid p •… e of Conscience is your best support and comfort under afflictions, the intrinsic evil of afflictions is then taken away. Lam. 3. 39. Wherefore doth a living man complain, a man for the punishment of his sins? While sin remaineth unpardoned, the thorn still remaineth in the sore.

2. The promise of eternal life, Rom. 5. 2. There is the Crown set against the Cross; heavenly comforts, against earthly afflictions; the afflictions of God's children comparatively are light and short. 2 Cor. 4. 17. This light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Nothing should be grievous to them that know a world to come, where all tears shall be wiped from our eyes, and we shall enjoy fullness of joy and pleasure for evermore.

6thly, It showeth us who are the Parties capable; the renewed or sanctified. Ps. 32. 11. Be glad in the Lord, and rejoice ye righteous, and shout for joy, all ye that are upright in heart. To all Christ's sincere, faithful and obedient servants, these promises are matter of abundant joy.

As to particular comforts concerning afflictions, it is endless to instance in all, but take a few instances.

1. The Word of God teaches us not only how to bear them, but how to improve them; as it teaches us how to bear them, it breedeth quietness and submission; but as it teaches us how to improve them, it breedeth peace and joy. To bear, Micah 7. 9. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness. To improve them, Heb. 12. 11. Righteousness brings peace along with it. The fruit is better than the deliverance, as we get spiritual advantage by them; as they promote Repentance, purge out Sin, bring us home to God. They rid us of the matter of our trouble, and bring us to the center of our rest.

2. The Word teaches to depend upon God for the moderating of them, and deliverance from them, 1 Cor. 10. 13. Before he giveth a passage out of our pressures, he vouchsafeth present support to us, and will not permit his servants to be tempted beyond what they are able to bear.

3. His people have most experience of God under the Cross; they have a more peculiar allowance from God for sufferings, than for ordinary services. Paul was most strong when weak, 2 Cor. 12. 9, 10. The greater pressures, the more sensible the divine assistance. And when ordinary means fail, and they are pressed above their own strength, the more visible the proof of God's help. When they are most apt to have jealousies of God's love, they have had the highest manifestations of it; never more liberty than in the house of bondage. Most of God's smiles, when all things seem to frown upon them. In short, have had more understanding not only of God's Word, but his Love.

4. God's governing all things for the benefit of his people. Rom 8. 28. And we know that all things work together for good to them that love God; sure then afflictions. Now they submitting, and being exercised under sharp dispensations, may find it verified to them; many things seem for our hurt intendedly, many thought so by ourselves, but God knoweth how to bring good out of them, Cant. 4. 16.

4. David saith, my delights. They that seek their solace and delight in the Word, shall find it there. It is an excellent frame of heart to be satisfied with the comforts which the Word offereth; everyone cannot be thus affected; to raise this delight,

1. Faith is necessary; for the comforts of the Word are received and improved by Faith: unless we expect the sure accomplishment of God's promises, how can we be supported by them. Psal. 27. 13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living: That is, without a full assent to the promises which God had made him of his Restauration, for he had particular assurance of the Kingdom, as we have of the Kingdom of Heaven; so for the consent, as well as assent, to take the happiness contained in the promises as our whole felicity. Psal. 119. 111. Thy testimonies have I taken as an heritage forever: they are the rejoicing of my heart. There is heritage and portion rich enough in God's promises, and this breedeth joy in all afflictions.

2. Meditation is necessary; for thereby the sweetness of the Word is perceived and tasted, and the promises laid before us; it is the fruit of delight. Psal. 1. 2. But his delight is in the law of the Lord, and in his law doth he meditate day and night. And it is the cause of it, Psal. 104. 34. My meditation of him shall be sweet, I will be glad in the Lord. They who delight in a thing, will often view it, and consider it, and thereby their delight is increased; the most lively truths work not on us, for want of serious consideration.

3. There must be Mortification, and Self-denial, or prizing spiritual Favors, before temporal Benefits. The Cross will not be grievous to a mortified spirit, when they compare their gain with their loss, 2 Cor. 4. 16. To others we speak in vain, whose hearts are set upon worldly advantages; but they who value all things in order to the chief good, and have weaned their hearts from the false happiness, they have their end, if they be brought nearer to God, though by a bitter and sharp means.

First Use, Is Reproof to four sorts.

1. To those that know no comfort, but what ariseth from the enjoyments of sense. Alas! these comforts are dreggy and base, and leave a taint upon the soul, Jude 19. Again, they leave us destitute, when we most need comfort, Job 27. 8. When other comforts forsake us, and have spent their allowance, the comforts of the Word abide with us. Again, these comforts increase our grief, though for a time they seem to mitigate and allay it. They are like strong waters, that warm the stomach for the present, but destroy the true temper and natural heat of it, and leave it the colder afterwards; they cheer us a little, but the end of that mirth is heaviness. Oh! how much better are the comforts of God's Word, which giveth us matter of joy in the saddest condition; and do not only save us from desperation in troubles, but make us rejoice in tribulation, and can bring pleasure to us in our bitterest afflictions! there are breasts of consolation for every distressed creature to suck at, and be saved.

2. It reproves them that think Philosophy as good, or a better Institution, than Christianity. Certainly we should own the wisdom of God, by what hand soever it is conveyed to us; as Elijah refused not his meat, though brought by Ravens. But when this is done by men of a profane wit, in a contempt of God, we must convince them of their dangerous error and mistake, and show how complete we are in Christ, that we be not spoiled by the Rudiments of vain Wisdom, or Philosophy, Col. 2. 8. Surely God's comforts have greatest authority over the Conscience, to silence all our murmurings, Psal. 94. 19. Man speaks to us by the evidence of Reason, but in Scripture God himself speaks to us, and impawneth his Truth with us to do us good; they knew not the true cause of trouble, sin; nor the true remedy, Jesus Christ: And surely those great mysteries of Christ as Procurer of Comfort, the Spirit as the Applier, Heaven as the Matter, the Word as the Warrant, Faith as the Means to receive, all these are a more accommodate means to settle the Conscience, than those little glimmerings of light which refined nature discovered. They speak of submitting out of necessity, little of reducing the heart to God; and their very Doctrines for comfort, were rather a Libel against Providence, than a sure ground of peace and tranquility of mind; and they taught men to eradicate the affections, rather than to govern and quiet them; and therefore keep up your Reverence to the Scriptures. A Seneca may speak things more neatly, and to the gust of carnal fancy, but not with greater power and efficacy, this is reserved for the Word.

3. It reproves them that undervalue the consolations laid down in the Word, as if they were but slender, empty, and unsatisfactory, and would have some singular and extraordinary way of getting comfort. Job 15. 11. Are the consolations of God small with thee? Is there any secret thing with thee? God's ordinary way is the sure way, the other layeth us open to a snare; therefore they who undervalue the ordinary comforts of the Word, obtained in a way of Faith and Repentance, and close walking with God, (as Naaman undervalued the waters of Jordan) and would have signs and wonders to comfort them, they may long sit in darkness, because if God comfort them not in their way, they will not be comforted at all. Now though God hath sometimes in condescension to his people, granted them their desires, as to Thomas, yet it is with an upbraiding of their weakness and unbelief, John 20. 28. We should acquiesce in the common allowance of God's people, lest we seem to reflect on the wisdom and goodness of God, and lay open ourselves to some false consolation and dream of comfort, while we affect new means without the compass of the Word; especially when we find not our expectations there speedily answered, like hasty Patients, readier to tamper with every new Medicine they hear of, than submit to a regular course of Physic. Gregory tells us of a Lady of the Emperor's Court, that never ceased importuning of him to seek from God a Revelation from Heaven, that she should be saved. He answers, Rem difficilem, & inutilem postulas; It was a thing difficult, and unprofitable; difficult for him to obtain, unprofitable for her to ask, having a surer way by the Scriptures, 2 Pet. 1. 19. than Oracles; the adhering of the Soul to the promises, is the unquestionable way to obtain a sound peace. Luther, as he confesseth, was often tempted to ask a sign of the pardon of his sins, or some special Revelation; he tells also how strongly he withstood these Temptations: Pactum feci cum Domino meo, ne mihi mittat visiones, vel somnia, vel etiam angelos: contentus enim sum hoc dono, quod habeo Scripturam sanctam; quae abunde docet & suppeditat omnia, quae necessaria sunt tam ad hanc vitam, tam ad futuram. I indented with the Lord my God, that he would never send me dreams and visions, I am well contented with the gift of the Scriptures.

4. It shows how much they are to blame, that are under a Scripture institution, and do so little honor it, by their patience or comfort under Troubles. Wherefore were the great Mysteries of Godliness made known to us, and the promises of the world to come, and all the directions concerning the subjection of the Soul to God, and those blessed privileges we enjoy by Christ, if they all be not able to satisfy and stay your heart, and compose it to a quiet submission to God, when it is his pleasure to take away his comforts from you: Is there no Balm in Gilead? Is there no Physician there? Will not the whole Word of God yield you a Cordial, or a Cure? It is a disparagement to the provision Christ hath made for our comfort.

1. Surely this comes either from ignorance or forgetfulness; you do not meditate in the Word, or study the grounds of comfort, and remember them. Heb. 12. 5. Have you forgotten the exhortation which speaks unto you as unto children? Hagar had a Well of comfort nigh at hand, yet ready to die for thirst.

2. You indulge a distemper, and the obstinacy and peevishness of grief. Ier. 31. 15. A voice was heard in Rama, lamentation, and bitter weeping, Rachel weeping for her children, and refused to be comforted. Certainly you do not expostulate with yourselves, and cite your Passions before the Tribunal of Reason, Psal. 42. 5. or else, look altogether to the grievance, not to the comfort; aggravate the grievances, extenuate the comforts: you pitch too much upon temporal happiness, would have God maintain you at your own rate. Heb. 13. 5, 6. Let your conversation be without covetousness, and be content with such things as you have. For he hath said, I will never leave thee, nor forsake thee. A Man must be purged from inordinate affection, when he would trust in God: Do not pitch too doatingly upon temporal happiness.

Was this peculiar to David alone? No, every godly man (as Theodoret observeth) may say in his Trouble, Unless thy Word had been my delights, I had perished in mine affliction. So Daniel, when forbidden to pray; so the Three Children in the Furnace; all the Martyrs; yea, all the afflicted servants of God: therefore let us,

1. Prize the Scripture, and be more diligent in Hearing, Reading, Meditating on the blessed Truths contained therein. The Earth is the fruitful Mother of all Herbs and Plants, yet it must be Tilled, Ploughed, Harrowed, and Dressed, else it bringeth forth little Fruit. The Scripture containeth all the grounds of comfort and happiness, but we have little benefit, unless daily versed in Reading, Hearing, Meditation; surely if we prize it as we should we would do so. Psal. 119. 97. O how I love thy law! it is my meditation all the day. There is the only remedy of Sin and Misery; the offer of true Blessedness, the sure Rule to walk by.

2. If you would have these Comforts, you must get such a Spirit of application under afflictions. Job 5. 27. Lo this, we have searched it, so it is; hear it, and know thou it for thy good. All efficacy is conveyed by the touch; the nearer the touch, the greater the power and efficacy; bring it down to your hearts. Rom. 8. 31. What shall we then say to these things? If God be for us, who can be against us?

3. The Law of God must be your delight in prosperity, if you would have it your support in adversity. Psal. 119. 105. Thy Word is a lamp unto my feet, and a light unto my paths. That which is our Antidote against our Lusts, is our best Cordial against our Passions. 2 Pet. 1. 4. Whereby are given to us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust. When afflictions come upon you, consider what is your greatest burden, and what is your greatest comfort, for then you are best at leisure to consider both: your greatest burden that you may avoid it, your greatest comfort that you may apply yourselves to it.

Doct. Those that have received Comfort, Life, and Quickening by the Word of God, find themselves obliged to remember it forever.

I shall illustrate this Proposition by these Considerations.

• 1. That God's Children are sometimes under deadness.
• 2. That in such deadness, the Word of God is the only means to quicken them.
• 3. Though the Word be quick and lively, and powerful, yet it is God that must bless it, that must make it a support to the Soul.
• 4. That whenever we have received these Comforts, Quicknings and Supports from him, they should ever be recorded and treasured up in the Registers of a thankful memory, for the great uses of Christianity.

I. First, God's Children are under deadness sometimes; which happeneth to them for many causes.

1. By reason of some Sin committed, and not repented of, or not fully repented of: God smites them with deadness, and hardness of heart, and the spiritual life for awhile is greatly obstructed and impaired, that it cannot discover itself, and they have not those lively influences of grace as formerly. Thus it was with David when he had strayed so greatly from God, and begs God not to cast him off. Psal. 51. 11. Cast me not away from thy presence, and take not thy holy Spirit from me. As a wound in the body lets out the life, blood, and the spirits, so these grievous sins are as a wound in the soul: Sin against the conscience of a renewed man, defaceth the work of the holy Spirit, so that for a while he seems to be shut out from God's favor, and his gracious ability are lessened, and impaired; he is like a wounded man, till he be cured and made whole again. The Spirit being grieved, and resisted, withdraws, and the strength of the Soul is wasted; and therefore be very tender, stand in awe not only of greater, but smaller sins.

2. By reason of some good omitted, especially neglect of the means, whereby we may be kept alive, fresh and lively in God's service. Lazy fits of indisposition, and omissions of duty, do more frequently steal in upon Believers, than positive out-breakings, and commissions of sin; and they are more ready to please themselves in them, and lie still under them, and so by this means contract much deadness of heart. As a Lute that is not played upon, but hangs by the wall, and not used, it soon grows out of keller for want of use; so if we do not diligently and constantly exercise ourselves in godliness, our hearts grow dead and vain. It is the complaint of the Church, Isa. 64. 7. There is none that stirreth up himself to take hold of thee. If we do not stir up ourselves to keep on a constant commerce with God, and respect to God, alas! deadness creeps upon the heart unawares; and we are commanded 〈 in non-Latin alphabet 〉 , 2 Tim. 1. 6. To stir up the gift of God which is in us. Surely a slothful servant, will soon become an evil servant; Mat. 25. 26. Thou evil and slothful servant. Therefore our sinful sluggishness, is one cause of our deadness; for he that doth not trade with his Talents, will necessarily become poor: and if we do not continue this holy attendance upon God, the heart suffers loss. 1 Thess. 5. 19, 20. Despise not prophesy, quench not the Spirit. The coupling of these two things together shows, that if we despise Prophesy, we quench the Spirit; as fire goes out not only by pouring on water, but by not stirring and blowing it up. To expect help from God when we are sluggish, is to tempt Christ, and put him still upon a miraculous way, to heal and cure our distempers: Who will bring bread and meat to a Sluggard's Bed, who will not arise to labor for it, o •… will not rise at least to fetch it? Therefore if we will not attend upon God in the means of grace, he will not bring us that help, comfort and supply that otherwise we might have God worketh, but so that we work also. 2 Phil. 12. 13. Work out your own salvation with fear and trembling. For it is God that worketh, &c. God's working is not a ground of laziness, but for more strict observance. Since all depends upon God, therefore take heed you do not offend God, and provoke him to suspend his grace. We must not lie upon a Bed of ease, and cry, Christ must do all; for this is to abuse the power of grace to laziness. It is notable, that God bids his people do that which he promiseth to give them: Psal. 31. 24. Psal. 27. 14. Be of good courage, and he shall strengthen your heart. As if he had said, strengthen thine heart, and he will strengthen thy heart. The courage of Faith is both commanded and promised; why? God by this, would show how we should shake ourselves out of our laziness and idleness; that though God gives us grace and power, yet he will have us to work; as a Father that lifts up his child's arm to a burden, and bids him lift it up. Usually we complain of deadness with a reflection upon God, he quickens the dead, and therefore I am dead; ay, but what hast thou done to quicken thyself? for grace was never intended that we might be idle; you must complain of yourselves as the moral faulty cause, God is the efficient cause; you do not meditate, pray, draw life out of the precious promises: when the Spouse sleeps, and keeps her Bed, then Christ withdraws, Cant. 5. 6.

3. Another cause is unthankfulness for Benefits received, especially spiritual Benefits; for God loves to have his grace acknowledged. He stops his hand, and suspends the influences of his grace, when the creature doth not acknowledge his bounty. Col. 2. 7. Be stablished and rooted in the faith, abounding therein with thanksgiving. The way to grow in Faith, and get by Faith, is to be thankful for what we have received; that's an effectual means both to keep it, and to get more. Therefore if we be always querulous, and do not give thanks for the goodness of God to us, for what he hath already vouchsafed to us in Christ, no wonder that deadness and discouragement creeps upon our hearts.

4. Pride in Gifts; for we are told, I am. 4. 6. God resisteth the proud, but giveth grace to the humble. The Garland we put on our own heads, soon withers; and those Gifts which we are pusst up with, are presently blasted, and have deadness upon them; for he will teach us to ascribe all to himself.

5. Some great and heavy Troubles. We read, ver. 107. of this Psalm, I am afflicted very much; quicken me, O Lord, according unto thy Word. O! when we are afflicted sore, there's a deadness upon the heart, the spiritual life clogged; with what alacrity did they go about good things before! but then there's a damp; worldly sorrow deadens the spirit, as godly sorrow quickens it, and is a means to keep us alive to God.

6. Another cause is Carnal liberty, or intermeddling with worldly vanities. So much we may learn from that Prayer, Psal. 119. 37. Turn away mine eyes from beholding vanity, and quicken thou me in thy way. O! when the children of God let loose their minds to vanity, and take immoderate liberty in the delights of the flesh, there's a deadness comes upon them, for therefore he goes to the cause, (Turn away mine eyes from beholding vanity:) Immoderate liberty in earthly things, or in gratifying the flesh, brings on a deadness upon the heart. The Spirit withdraws, when the soul is taken off from other comforts, and is more addicted to vain pleasures. Jude, v. 19. Sensual, not having the Spirit. As we are enlarged to the flesh, we are straitened to the Spirit. As sensuality increaseth, so the life and vitality of grace decays.

II. Secondly, In such Cases, the Word of God is the only means to quicken us. Why the Word? For two Reasons:

1. Because the Word contains the most quickening considerations, and the affections are wrought upon by serious and ponderous thoughts; for there God interposeth in the way of the highest authority, straitly charging and commanding us, under pain of his displeasure: and there he reasons with us again in the most potent and strong way of Argumentation, from the excellency of his commands, their suitableness to us, as we are reasonable creatures; from his great love to us in Christ, whom he hath given to die for us; from the danger if we refuse him, which is no less than everlasting torment; from the benefit and happiness in complying with his motions, which is no less than eternal and complete blessedness both for our bodies and souls; and all this is bound upon us by a strict day of impartial accounts. O! what a company of quickening considerations are there, to set us a work with life, vigor, and seriousness? when we are to answer for our neglects, or else to receive the reward of our diligence; now what will quicken us, if this will not? If the high and glorious authority of the supreme Lawgiver, awe us not; if the reasonableness of God's commands, invite us not; if the wonderful love of God in Christ, constrain us not; if the joys of Heaven, do not allure us; and the horrors of everlasting darkness do not preserve upon us a lively sense of our duty, what will work upon us, if this do not? and gain us to a constant diligent care, and serious preparation for our own happiness and salvation? Out of what Rock was the heart of man hewn, that all this shall be brought to him in the most persuasive way, (as it is in the Word of God) and will not work upon him?

Again, If the deadness should arise from our negligence in our duty, the Word of God how powerfully doth it quicken us? But if the deadness should arise from sorrow and discomfort, is not the Word as powerful to raise and quicken the soul to a delight in God, as to enforce our duty? What puts a damp upon us? Is it fury of men? we have a living God to trust to, who will remain when they are gone; who will pardon our sins; help us in all our straits; who will lay upon us no more than we are able to bear; who will never leave us utterly destitute, but will sanctify all, and make all work together for the best, for our everlasting salvation; and finally bring us into his glorious presence, that we may live forever with him. Here's comfort enough whatever our heaviness be, such a powerful God to stand by us in all our troubles, and make all work for good, that at length we may be brought home to God. If this Word did but dwell richly in our souls, it would keep us fresh and lively, and we need not fear Man or Devil, Col. 3. 16. Again, 1 John 2. 14. The Word of God abideth in you, and ye have overcome the wicked one. We need fear nothing, for whoever trouble us, they are something under God. Whatever is our misery, and whatever befalls us, it is something less than Hell, which we have escaped by Christ, and will all be made up in Heaven. The first sight of God, and the first glimpse of everlasting glory, will recompense all the sorrows of the present life, and as soon as we step into Heaven, all shall be forgotten.

In short, God's particular Providence, Fatherly love and care, the example of Christ, the promise of the comforting Spirit, the hopes of Glory, should revive us in all our languishings. So that if deadness comes from backwardness and slowness in our duty, in the Word there are most quickening considerations; or if from troubles, we have enough in God, Christ, the Covenant, the promise of eternal life to support us. This is the first Reason, the Word of God is the only means to comfort us, because it contains proper quickening considerations, that may keep life and vigor in us, if either carnal distemper invade the heart, or worldly sorrow and fear, which is apt to perplex us.

2. The quickening Spirit delights to work by this means. The ordinary Chariot that carrieth the influences of Grace, is the Word of Grace. The Spirit that speaks in the Word, speaks his own lively comforts to us. Alas! they are but cold comforts we can find elsewhere. The Spirit of God rides most triumphantly in his own Chariot. The Word and the Spirit are often associated, to show they go together. The Word goes with the Spirit, Isa. 59. 21. My Spirit that is upon thee, and my words which I have put in thy mouth shall not depart, &c. Isa. 30. 20. When God promiseth (Their eyes shall see their Teachers,) it is promised also (They should hear a voice behind them, saying, This is the way;) God would afford the Word and Spirit in times of their affliction. The Spirit works still in concomitancy with the Word, that it may the better be known to be a Revelation from God. If God will set up a Word and Revelation of his mind, distinct from the light of nature, it is fit it should be owned; and that's done by a concomitancy of his grace, and powerful operations of his Spirit that goes along with his Word. John 17. 17. Sanctify them by thy truth, thy Word is truth. We find the Word to be truth, because it's associated and accompanied with the operations of the Spirit. 1 Pet. 1. 22. Ye have purified your souls, in obeying the truth, through the Spirit. The Spirit still goes along with the truth of the Gospel, and with God's Word. His Word, 'tis the Sword of the Spirit. God will not bless any other Doctrine so much as the Word to quicken, revive, and comfort the soul; and therefore here we should busy ourselves, for it contains the surest grounds of Comfort, and the Spirit is associated with it, and goes along with it to bless it to our souls.

III. Thirdly, Though the Word be the means, yet the benefit comes from God, (For with them thou hast quickened me.)

Life comes from the fountain of life. The Gospel is a sovereign Plaister, but it is God's hand that must apply it, and make it stick, make it to be peace, comfort, and quickening to our souls. It is said, 1 Tim. 6. 13. That he that quickeneth all things, is God. The quickening of life natural, or life spiritual, is to be ascribed to God alone.

Let me evidence this by three Considerations.

1. The life of grace is begun, and carried on, in a constant way of dependence upon God; he will not trust us with a stock of grace in our own hands, but our life is in Christ's hands. 1 John 5. 12. He that hath the Son, hath life; and he that hath not the Son, hath not life. He hath it in his own hands, and he gives and conveys it to us. And Gal. 2. 20. I liv •… , yet not I, but Christ liveth in me. Christ made the purchase, and therefore it pleased the Father that the parchased Treasure should be put into his hands, and not immediately into ours. We have so foully miscarried already, that God will trust his Honor in our hands no more, as at first he did. We have nothing but what we have daily from Christ, and in Christ; he must influence us, and without him we can do nothing. John 15. 5. 〈 in non-Latin alphabet 〉 . Apart from him, we can do nothing; therefore we cannot quicken ourselves, for God hath reserved this life of grace, and kept it in his own hands, that we may have our daily supplies from Christ.

2. The vitality or liveliness of Grace is not dispensed by a certain Law, but according to the sovereign will and good pleasure of God. God gives life to his People, but the activity of it is only from his good pleasure Phil. 2. 13. For it is God that worketh in you to will and to do, of (or according to) his good pleasure. He gives out comfort, and he gives degrees of quickening as he pleaseth, to some more, to some less, and not always in the same degree to the same persons, therefore we must look up unto God if we would have this life and quickening; it is very necessary to our well-being, but it is a favor, he worketh in us according to his good pleasure.

3. The Means cannot work without the principal Agent. As the Word could not convert us at first, but by the power of God, or as his Grace works by it, quickening a dead soul, purifying a defiled heart, humbling a proud mind; so when the Conscience grows sleep •… , you need quickening excitations to duty. The same Grace which caused a spiritual life, doth give us spiritual strength, and maintain that life, by inclining the mind and will, by stirring up the affections, by longing desires after Christ and Glory; so the soul is still kept alive in the same way, as it was begotten by God at first. 1 Cor. 3. 7. Paul may plant, and Apollo may water, but it is God that giveth the increase. All is of God, who hath only the supreme power over men's hearts, to enlighten the mind, incline the will, and enlarge the affections. Though we use the means, (and we sin if we do not) yet it is God that quickeneth us, he hath the supreme power over the heart of man.

IV. Fourthly, These powerful Experiences in this kind will be, and should be recorded and remembered by us; for, saith David, I will never forget thy precepts.

(1) They will be remembered, if we have met with any powerful Experiences of the Lord's quickening and awakening the heart. 1. We will remember what most concerns us. 2. We will remember all those things which make notable impressions upon our souls.

1. Things that do concern us, will be remembered by us. Every ones memory is, as his affections are. Let a Child read the Scripture, that Chapter wherein mention is made of Joseph 's parti-coloured Coat, that will stick in his mind more than better things, because it suits with his childish fancy, and his desires that his Parents should make such a Garment for himself. And 'tis usually observed, that Youth is most taken with the Histories of the Bible, because of their desire to know things past. And if onc •… they come to manly age, they are more taken with the Doctrines of the Bible, because when they grow men, they begin to form their Opinions of Religion. And elder persons are taken with Psalms, and holy devotional strains in Scripture, because then as they grow in age, it is time to address themselves to God. Persons in doubts and fears by reason of Sin, they will be most affected with tenders of Grace, as suiting best with their condition. Persons in affliction, with the consolations appointed for the afflicted. Persons in conflict with any Sin, with those passages which afford most direct help against them. Still that which more especially concerns us, that should and will be most observed, and remembered by us, for there it speaks to our very hearts. Now, saith the Soul, in such a Point, in such Extremity, the Word of God did my heart good, I shall remember it as long as I live. When a seasonable word is spoken to their case, their judgment was not past over by the Lord; I was dead, and it revived me; disconsolate, and it comforted me; ready to stray, and it reduced me; under such a temptation, and it relieved me. I should transcribe the whole Scripture, especially the Psalms, if I should tell you how often David takes notice what the Word of God did to him in such and such a condition; for still things that nearly concern us, they will affect us, and be remembered by us.

2. Those things will be remembered that make any notable impression, that leave a lively sense upon the heart, they impress a notice of themselves, and will not be forgotten. Luke 24. 32. Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures? If opening of the Scriptures causeth any burning of heart, or any strange workings of soul, when the heat is gone and past, yet the burning cannot be forgotten; they remembered Christ still, and can speak of the actings of the Spirit, not only when they are on, but when they are over and past. Christ was vanished out of sight and gone, yet they cannot forget the warmness of heart they felt while he opened the Scriptures to them. Cant. 5. 4. He put in his hand by the hole of the door, and my bowels were moved for him. And ver. 6. My soul failed when he spake. O if we be soundly humbled, or soundly comforted, or be effectually moved, and stirred to the remembrance of God, then heavenly things that occasion this, will not be forgotten.

(2) These things should be remembered, to confirm our Faith, to increase our Love.

1. To confirm our Faith. Faith is taken either for a general assent to the Word, or for a dependence upon God for some blessing that we want, or stand in need of. Now if we take it for a general assent to the Word, why, these notable quickenings, and experiences of the convincing, or comforting, or converting power of the Word, they are a secondary confirmation of the truth of the Word to us. I tell you why I put in that Word a secondary confirmation, they are not a primary, for we must believe the Word before we can feel its efficacy, and find it to be effectual to us; and therefore the primary grounds of Faith, are the impressions of God upon the Word, the secondary are the impressions of God upon the heart; now I have felt the virtue and power of the truth upon my soul, and all the world shall not draw me from it. I must have a primary confirmation of the truth of the Word before I can believe, and before it can work in me. The •… stle saith, 1 Thess. 2. 13. Ye received the Word, not as the word of man, but as the Word of God, which effectually worketh in you that believe. First I receive it as the Word of God, by some Marks, and Notes, and Characters, some impress of God upon his Word; somewhat God hath left of himself in the Word, and that awes my heart to reverence it, there I receive it upon my heart; but when it works in me mightily, I have a secondary confirmation. When I have eyes to see the impress of God upon the Word, then I feel the power of it; and when I have felt the power of it, it's confirmed in my soul, 1 Cor. 1. 6. When we feel the blessed effects, the quickenings and comforts of the Word, it's a mighty help to Faith. So 1 John 5. 10. He that believeth on the Son of God, hath the witness in himself. What is that witness in himself? why the witness of the Spirit, applying the blood of Christ to the Conscience, sanctifying, and quickening the heart; then he hath the witness in himself, and is more confirmed that Jesus is the Christ, and the Word of God is true, and cannot easily be divorced from it, he hath felt the effects of it in his own heart. Col. 1. 5, 6. For the hope that is laid up for you in heaven, whereof ye heard before in the word of the truth of the Gospel, and knew the grace of God in truth. We guess at things before, and have but a wavering Faith, such as may let in some work upon the Soul, then we know it in truth, then it is more fully made good to us, by the convincing, comforting, and sanctifying Spirit, that evidenceth it to our Souls, and this can be no other but the truth of God; this makes our Faith more strong and rooted, and we may be confirmed in the hope and belief of the Gospel, and may not easily be removed therefrom.

2. Take Faith in the other Notion, for a dependence upon God, for something that we stand in need of; every manifestation of his grace, it should be kept as an experience by us for afterwards, when that frame may be away, when God may hide his face, and all dead in the soul. As David in his infirmity remembered the years of the right hand of the most High, and former experiences of God, Psal. 77. 10. As he in an outward case, for outward deliverances, remembered the former help and succors he had from God; so we may remember former grace, and former quickening. There are many ups and downs in the spiritual life, for even the new Creature is changeable, both in point of duty, and in point of comfort. Now it's a mighty confirmation, when we remember what God hath done.

First, In point of duty. Sometimes you shall find you are dull and heartless under the Ordinances of God, in reading and hearing, you find little life, lazy, and almost indifferent, whether you call upon God in secret, or hear the Word, or join in the communion of Saints, no relish in any duty, do it almost for custom-sake, or at best but to please your Consciences, you must do it, and you drive on heavily, not for any great need you feel of them, or good you find by them, or hope you expect from them. Now it is of great use to remember how I have waited upon God formerly, and he hath quickened, refreshed, and comforted me, and therefore it is good to try again, to keep up our dependence upon his Ordinances, when this dullness seizeth upon the soul, and this listlesness; when Conscience is sleepy, and the heart hangs off from God, remember, I have been quickened.

2. If it be in point of comfort, fears and sorrows, why, is there no Balm in Gilead? no Physician there? Hath not God relieved in like straits before, and given in fresh consolations, when you have bemoaned yourselves, and opened your case before him? There are none acquainted with the spiritual life, but have many experiences both of deadness and comfort: Now one is a great help against the other; that our hands may not wax faint and feeble, God that hath comforted, may comfort again, and why should I neglect his appointed means? No, I will continue there, and lie at the Pool where the waters have been stirred.

2. They are of Use again, to stir up our affections to God and his Word.

1. To increase our love to God. O! we should keep the impression of his kind manifestation still upon the heart, that the mercy may be continually acknowledged; surely 'tis a favor that God will manifest himself to us, and own us in our attendance upon his Word and other duties. The Lord Jesus promiseth it as a great blessing. John 14. 21. He that loveth me, and keepeth my commandment, shall be loved of my Father, and I will love him, and will manifest myself to him. Now then when any such sensible favor is vouchsafed to us, we should not forget it, but lay it up as a continual ground of thankfulness and love to God, Cant. 1. 4. We will be glad, and rejoice in thee; we will remember thy love, more than Wine. When God hath treated us most magnificently in his Ordinances, either at his Table, or Word, and God hath refreshed and revived our Souls; O! we will remember this, and lay it up for the honor of God, and knit our hearts in a greater love to God.

2. It is of great Use to increase our love to the Word; for the excellency and worth of the Word is found experimentally by Believers, so that their love and estimation of it is more fixed and settled upon their hearts; so that they purpose to make use of it always for their Comfort and direction; it is a great encouragement; when formerly they have found comfort and life thereby. The Apostle, to settle the Galatians that began to waver, that were apt to be overcome by their Judaizing Brethren, to settle them in love to the Gospel, he puts them to the question. Gal. 3. 2. This only would I learn of you, Received ye the Spirit by the works of the Law, or by the hearing of Faith? The Spirit of Regeneration with all his comforts and graces are not conveyed to you by the doctrine of the Law, but the doctrine of the Gospel. As if he had said, Stick to that Doctrine where you have been quickened, comforted, revived, and your hearts settled, for God hath owned that doctrine. He appeals to their own conscience, and to their own known experience, that they should not quit the doctrine of Faith, but prize and keep close to it; for surely that which hath been a means of begetting grace in our souls, that should be highly prized by us. If God hath wrought grace, and any comfort and peace, stick there, and own God there, and be not easily moved from thence. Another Apostle reasons, I am. 1. 18, 19. God hath begotten us by the word of truth, wherefore be swift to hear: (that is) O! do not neglect hearing, take heed of forsaking or neglecting the Word, for then you go against your own known experience; you know here you had your life, quickening, comfort, strength, and will you be turned off from this? for many times a Seducer may turn off a Believer from the Word which hath given him his first knowledge of Christ.

There are three Causes which carry Saints to the Word, and other Ordinances, (viz.) Necessity, Natural Appetite and inward Inclination, and Experience. Necessity, they cannot live without the Word. Natural Appetite, and inward Inclination, they have hearts suited to this work; the Spirit which wrought in the heart, hath put a nature in them suitable to the work: And Experience, they have found benefit by it.

These are the three grand Causes of respect to the Word, and they are all implied or expressed in that 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word; there's natural appetite for the Word, we have them come as new born Babes; and there's necessity, you cannot live, nor keep, nor increase what you have, unless you keep to the Word, and there's Experience, if so be you have tasted, you have had powerful impressions and quickenings by this Word. We should engage our hearts upon experience, the comfort, life and light that we have had by the Word of God.

3d Reason. Our own spiritual Estate will sooner be discerned by these Experiences, the comfort and quickening received from the Word, in the way of duty; for experience worketh hope, Rom. 5. 4. If your experiences be observed and regarded, this works a hopeful dependence upon God for everlasting glory; your evidences will be more ready, and sooner come to hand. The motions of our souls are various, and (through corruption) very confused and dark, and this is that which makes it so difficult upon actual search, to d •… cern how it stands between us and God, it's for want of observation. But now, if there be constant observation of what passeth between us and God, how he hath quickened, comforted, and owned us in our attendance upon him, and what he hath done to bring on our souls in the way of life, these will make up an evidence, and will abundantly conduce to the quickening and comforting of our hearts.

Use I. For Information. It shows us,

1. The Reason why so many neglect and contemn God's Word; because they never g •… benefit by it, they find no life in it, therefore no delight in it. Those that are quickened, 〈◊〉 knowledge the mercy, and improve it; they esteem the Word, and have a greater c •… science of their duty. It is not enough to find truth in truth, not to be able to contrad •… it, but you must find life; then we will prize and esteem it, when it hath been lively in its operations to our souls.

2. It shows the Reason why so many forget the Word, because they are not quickened. You would remember it by a good token, if there were a powerful impression left upon your souls; and the reason is, because you do not meditate upon it, that you may receive this lively influence of the Spirit. For a Sermon would not be forgotten, if it had left any lively impression upon your souls.

3. If we want quickening, we must go to God for it; and God works powerfully by the influence of his grace, and so he quickens us by his Spirit; and he works morally by the Word, both by the Promises and Threatenings thereof; and so, if you would be quickened, you must use the means, attend upon Reading and Preaching, and meditating upon the Word. As he works powerfully with respect to himself, so morally by reasonings.

Use II. By way of Reflection upon ourselves.

Have we had any of these Experiences? David found life in God's Word, therefore resolves never to forego it, or forget it. Therefore what experience have you had of the Word of God? surely at least at first conversion, there was the work of Faith and Repentance, at first you will have this experience. How were you brought home to God? what, have you had no quickening from the Word of God?

Case. But here's a Case of Conscience, Doth everyone know their Conversion, or way of their own Conversion? Christians are usually sensible of this first work. There is so much bitter sorrow, and afterwards so much rejoicing of hope which doth accompany, that surely this should not be strange. But though you have not been so wary to mark God's dealings with you, and the particular quickenings of your souls, yet at least when the Lord raised you out of your security, and brought you home to himself, you should have remembered it, 1 Thess. 1. 9. They themselves show of us, what manner of entering we had unto you. The entrance usually is known, though afterward the work be carried on with less observation. Growth is not so sensible, as the first change. God's first work is most powerful, meets with greater opposition, and so leaves a greater feeling upon us, and therefore it were strange if we were brought home to Christ, and no way privy and conscious to the way of it, as if all were done in our sleep; I say to think so, were to give security a soft Pillow to rest on: And therefore what quickenings had you then? Can you say, Well, I shall never forget this happy season and occasion, when God first awakened me to look after himself? Many of God's Children cannot trace the particular Footsteps of their Conversion, and mark out all the Stages of Christ's Journey, and approach to their Souls; 〈◊〉 are not alike thus troubled. But yet that men may not please themselves with the 〈◊〉 position of imaginary grace wrought in them without their privity and knowledge, let •… e speak to this grand Case, this manner of entrance of Christ into our souls, how we are quickened from the dead, and made living.

1. None are converted, but are first convinced of their danger and evil estate; God's first work is upon their understandings. Ier. 31. 19. After I was instructed, I smote upon the thigh, &c. There is some light breaks in upon the Soul, which sets them seriously a considering, What am I? Whither am I going? What will become of me? And Rom. 7. 9. When the Commandment came, sin revived, and I died. The Commandment, the Law of God breaks in with all its terrors, and curse upon the Soul, by strong conviction, and the man is given for gone, lost and dead. You know the way to the bowels is by the mouth, and the stomach, and so by other passages. There's no way to the affections but by the ear, then to the understanding, and then passeth to the apprehension, the judgment and conscience, and heart: From the apprehension, to the Grammatical knowledge, then they come to the judgment, then to the conscience, and when conscience is set awork, usually there's some feeling.

2. Conviction, where 'tis strong and serious, where 'tis not levis & mollis, it cannot be without some compunction. The eye affects the heart: Can a man be sensible of a lost condition, and of the necessity of a change, without being troubled at it, without making a serious weighty business of it? Are Heaven and Hell such flight matters, that a man can think of the one, or the other, without any commotion of heart? (Pray do but bethink yourselves, I shall solve the particular Cases, but I must establish the general one) especially if he be convinced of his being obnoxious to one, and doth not know whether he shall have the other, yea or no. Certainly whoever is instructed or convinced, will smite upon his thigh, and bemoan himself as Ephraim, Jer. 31. There's none ever came to Christ, the spiritual Physician, but they were in some degree heart-sick; none ever came for ease, but they felt a load upon their back. If there be conviction and compunction, this will be felt.

3. But then the degrees are various, some are more, some less; some earnestly solicitous, or deeply in horror. Some are brought to God by the horrors of despair, and are convinced with a higher and more smart degree of sorrow, before ever they come to settle; but all are serious and anxious. There is certainly a difference; some men's conversion is more gentle, others more violent. To some, Christ comes like an armed man, and doth powerfully vanquish Satan in their hearts; to others, there's a great deal of difficulty and conflict, which must needs impress a notice of itself. Some are sweetly drawn, others are snatched out of the fire. To some the Spirit comes with a mighty rushing wind, to others by a gentle blast, sweetly and softly blows open the door. God opened the heart of Lydia, we read of no more, Acts 16. 14. But when he comes to the Jailor, he had more horror of conscience, and more sorrow and desperation, and was ready to kill himself, saying, What shall I do to be saved? ver. 31. The Lord bids us to put a difference, to have compassion of some, and to pluck others more violently out of the fire, Jude 23. So here, the Lord's work is various, it is to some more gentle, but to others it is with a greater horror.

4. I answer, That no certain Rule can be given as to this different dispensation, why some are so gently used, and others so violently brought home to God. Sometimes they which have had good Education, and left Errors of Life, have left Terrors of Heart, as being restrained from gross Sins; at other times they have had most Terrors, because they have withstood so many means, and because they do not know when God works upon them. Sometimes those which are called to greatest services have had most Terrors, that they may speak more of the evil of sin, having felt the bitterness of it. 2 Cor. 5. 10. Knowing the terror of the Lord, we persuade men. Sometimes it is quite otherwise; they which have been called to some eminent public service for God, they may not drink so deeply of this Cup, but are spared, that they may be kept more entire for their public work, which serves instead of sorrow and trouble of conscience. Again, sometimes men and women of most excellent and acute understandings, they are most humble, as having clearest apprehensions of the heinousness of sin, and terror of wrath; at other times, on the contrary, these horrors and fears come from ignorance, as fears arise in the dark, and weak spirits are apt to be terrified, and have a knowledge of the remedy as soon as they know their disease; the work may be more gentle. Sometimes these Terrors fall on a strong body, as being best able to bear them; sometimes on a weak, the Devil taking advantage of their weaknesses and manifold infirmities. Many times in hot and fiery natures, their changes are sudden, carried on with extremities; but sometimes soft natures, whose motions are slow and gentle, by degrees are surprised, and impressions of grace are made insensibly. Thus God acts as he will, but in the general all are serious and solicitous.

5. Because no certain Rule can be given, the Measure must not be looked after, but the effects; we are not so much to look to the deepness of the Wound, as the soundness of the Care. The Means only respect the End, therefore the End must be considered; and many times the Effects are visible, and more evident, in fruit and feeling. Now if we give sound proof that we are converted, I am contented. If the work be done, that sufficeth, which way soever it be done, though usually it is done by some notable and powerful impression upon the heart. Look, as the blind Man said, John 9. 25. Which way my eyes were opened I know not, but this I know, that whereas I was blind, I now see. So if the renewed soul can say, How the work was done I cannot tell, I have been waiting upon God, and have felt the fruits of his grace upon my heart.

6. The Effects of this first work are these:

(1) A hearty welcoming of Christ Jesus into the soul; they do not take up with comfort on this side Christ; Men's troubles are known by their satisfaction. If Honor satisfy Men, then Disesteem and Disrespect was their trouble, however they did palliate it with Religious Pretences. If Riches satisfy Men, then Poverty pinched them. If the prosperity of the world satisfy Men, it was worldly adversity was their trouble, though it crept under Religious Pretences. But if we see the necessity of a Savior, receive him into our hearts, and believe in him with all our hearts, desire and delight and all is carried after Christ, and after the refreshings of his Grace, and are satisfied with none but Christ, and our hearts pant for him, as the Hart panteth after the water brooks, you ought to bless God that he hath left the impression of the effect, though he hath not left the impression of the way; Psal. 42 1. But now when desires after Christ are either none at all, or cold and faint, and easily put out of the humor, and only provoke you now and then to put up a cold Prayer, or express a few faint wishes, or heartless sighs; that though you have a desire after Christ, yet it is easily diverted, and controlled by other and higher desires, and you can be satisfied, and take up with something beneath Christ, and Christ is not the precious and only one of your souls; you have not that impression which amounts to a hearty work.

(2) Another impression is, a thorough hatred of Sin, and serious watchfulness and striving against it, when you seek to cast it out of your soul with indignation, Hos. 14. 8. To hate every false way, Psal. 119. 104. when you are continually groaning under it, Rom. 7. 24. and seek to weaken it more and more; for they that are Christ's, have crucified the flesh, with the affections and lusts thereof, Gal. 5. 24. This is a sensible impression left upon the soul.

(3) A lively diligence in the spiritual life. Though you cannot tell how God brought you in, yet if you keep up a lively diligence in serving God, and with the Twelve Tribes, instantly serving God day and night, Acts 26. 7. and you are always working out your own salvation with fear and trembling, Phil. 2. 12. and you are hard at work for God: If this holy care be the constant business and drift of your Lives, you have the Effect of this Conversion, though the first impression of it be not so sensible.

Doct. 1. That God hath a special People in the world, whom he will own for his.

David, as one of this number, saith to God, I am thine. By a common right of Creation, all things are God's. 1 Chron. 29. 11. Heaven and earth is thine, and all that is therein: He made all, and therefore by a just right he is Lord of all. Psal. 24. 1. The earth is the Lord's, and the fullness thereof. Now as to this general right, God is no more bound to one than to another; there is no great privilege in this to be God's in this sense, for so are the Cattle upon a thousand hills. As we are his by Creation, we cannot say with David, I am thine, save me; for he that made them, will not save them, if they have no other title and interest in him, Isa. 23. 11. Thus by Creation all things are God's: But more especially men, Ezek. 18. 4. All souls are mine. God hath a peculiar interest in the reasonable creatures, as their Maker, Governor and Judge. And yet further, his Church are his by general Profession; all the Members of the visible Church may say, Lord, We are thine, and that is some kind of Plea for their safety and protection. Isa. 63. 19. We are thine, thou never bearest rule over them, they were not called by thy name. So may all the Members of the visible Church speak to God; yet more particularly, there is a remnant in the world that are his by a nearer interest, and they are the Saints, or New Creatures, who are his peculiar People, Tit. 2. 14. 〈 in non-Latin alphabet 〉 All the World else, they are but as the lumber of the house, but these are his treasure; a man is more chary of his treasure, than of his lumber; yea, they are his jewels, Mal. 3. 17. precious and dear to him, and of special interest in his heart and affection; they are the first-fruits of his creatures, Jam. 1. 18. The first-fruits were the Lord's Portion; Now these God doth peculiarly take to be his Portion, and his, and valueth them more than all the world besides.

Let us see the grounds of his special interest in them, wherefore are they his?

He hath elected them before all the world, John 17. 6. Thine they were, and them thou gavest me. They were his by eternal election and choice; and they are purchased and bought by Christ, therefore called a purchased People, bought them with a price, 1 Cor. 6. 19, 20. and upon this ground they are said to be Christ's, 1 Cor. 3. 23. Now as they are Christ's, and God's by Purchase, they are also his by Conquest, and Rescue from Satan. Prisoners in War belong to the Conqueror, Luke 11. 21. The strong man that holdeth captive the carnal part of the world, they are his Goods; but the stronger than he shall come, and bind him, and take away his Goods. They were Satan's, but by rescue and conquest, the Prey falls to Christ, Col. 1. 13. Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear Son.

Once more, They are his by effectual calling, and work of his grace, Eph. 2. 10. We are his workmanship, created in Christ Jesus unto good works, &c. So the Title is changed by the right of the New Creation.

Again, They are his by Covenant; we choose him to be our God, and the Lord chooseth us to be his peculiar People, Hos. 2. 23. They acquiesce in him as their all sufficient Portion, and surrender and give up themselves to his use and service. This is that which is chiefly intended nere, namely, That we are his by contract and resignation; for so David saith, Lord, I am thine. All this doth abundantly make good, God hath a special People in the world whom he will own for his.

The grace by which we are inclined to resign up ourselves to God, that slows from Election, through the Redemption of Christ, by sanctification of the Spirit; but the Grounds, Reasons, and Motives, for which we dedicate ourselves to God, they are his right in us by Creation and Redemption; it is but fit God should have what he hath made and bought, we are his Creatures, his Purchase, therefore we are his.

Doct. 2. God's interest in his People, is the ground of his care for their safety.

It may be pleaded as a ground of his care for their safety, Lord, I am thine, and therefore save me; this is David 's Plea in a time of danger. And so Christ, when he was to leave his Disciples to the troubles of a furious opposite world, how doth he plead for them? John 17. 6. Thine they were, and thou gavest them me; therefore keep them through thine own Name. We may pray to God with more confidence for our safety in a time of danger, when we can plead his Interest in us.

How doth his Interest prove a ground of confidence and plea for Prayer, in a time of danger?

(1) God's knowledge of them. 2 Tim. 2. 19. The Lord knows those that are his. He hath a particular exact knowledge of all the Elect, and who they are that shall be saved; they are engraven as it were upon the palms of his hands, he takes notice of them, and of the condition in which they are. John 10. 3. He calleth his own sheep by name. Christ knows them by Head and Pole.

(2) His care over them, and his affection to them. Interest in general is a very endearing thing. That which is mine, doth more affect me, than that which is another man's. 1 Tim. 5. 8. He that careth not, and provideth not for his own, is worse than an Infidel. It is an unnatural thing for a man not to affect his own; and will God suffer that which is his own, to be snatched out of his hands, and used by evil men according to their pleasure? A Man is careful of his own children, to dispose of them in a safe place, and careful of his own Jewels; the Saints are not as God's Lumber, but as his Jewels, they are dearer to God than all things else. Isa. 43. 3, 4. I am the Lord thy God thy Savior; I gave Egypt for thy ransom, Ethiopia and Seba for thee; since thou wast precious in my sight, thou hast been honorable, and I have loved thee: therefore will I give men for thee, and people for thy life: That is, if the Sword must drink blood, let it go to Seba, and Ethiopia; to Arabia, and to Egypt, he strikes the King of Assyria in his wrath, and the sword shall be diverted that way, rather than they should be given up to be destroyed.

But this is not all. The way how we come to be his own, doth exceedingly endear us to him, (as for instance) we come to be God's by eternal Election, now this must needs endear us to God. A Woman that carries her child in her womb but nine months, what a tender affection hath she to it? Isa. 49. 14, 15. Can a woman forget her sucking child, &c? Eph. 1. 4. He chose us from the foundation of the world. We lay in the womb of his Decree from all Eternity, and therefore we are very dear to God, namely, as we are his by Election.

Again, as we are his by Redemption, they were bought with a dear price, therefore they are a precious People, God hath a high esteem and value for them; that which cost dear, we will not lose it lightly. The Saints are valuable, not so much in themselves, as in Christ, by whose precious blood they are purchased with God, 1 Pet. 1. 18. Adam sold us for a trifle, but Christ did not redeem us at a cheap rate. Then the work of the Spirit who hath drawn the image of God upon us, God will not suffer his own work to be destroyed, Psal. 74 6. They came to God, and complained of the defacing of the material Temple, that the carved work, the curious work which was wrought by the special direction of God's own Spirit was destroyed, (for the Spirit of God directed Bezaleel to work in brass, and all manner of curious works) certainly the Temples of the Holy Ghost, which are formed for God's praise, God will not suffer them to be destroyed, and never look after them.

Again, as they are God's by dedication, so they are dear to him. Common gold and silver was not so valued, as Consecrated gold and silver. Goats-hair that was Consecrated to the uses of the Temple, was more excellent than all other things that was for common use. We are dedicated, consecrated to God, set apart for himself. Psal. 4. 3. The Lord hath set apart him that is godly for himself.

(3) He hath a peculiar eye to his own, why? because he expects more work from them than from others, therefore they have more protection; God is known, glorified and owned among them. His Revenues to the Crown of Heaven from the world come to little, in regard of what he hath from his People and his Church. Psal. 145. 10. All thy works shall praise thee, O Lord, and thy Saints shall bless thee. God hath most of his praise from his Saints. His Creatures show forth his glory, but his Saints bless him. The common sort of People smother the glory of God, in their Atheism, Security, and Unbelief; but these only are the People that keep up his praise in the world, therefore he preserves them.

4. Because by Covenant, all that is God's is theirs for their use. His strength is theirs, Eph. 6. 10. Be strong in the Lord, and in the power of his might. And his salvation is theirs, Psal. 68. 20. He that is our God, is the God of salvation. If God be a God of salvation, he is our God. If he hath salvation to bestow, it is ours. A Believer hath full right to make use of all that God hath.

Doct. 1. That God's People have a great love to his Word; yea, such an hearty affection, as cannot easily be expressed.

I will evidence that by two Considerations, 1. The Word deserves this love. 2. The Saints are ready to yield it.

1. First, The Word deserves it, in respect of the Author, the Matter, and the Use; in all these respects is the Word of God lovely.

First, For the Author; 'tis God's Word, and they love it for the Author's sake, the signification of his mind, as a Letter from a beloved Friend is very welcome to us. Aristotle in his Rhetoricks, mentioning the cause of delight, saith thus, They that love much, when they are speaking of what they love, or when they hear anything of the party beloved, or receive anything from them, it is a mighty delight and pleasure to them. So it is in this spiritual love, the Word is God's Epistle and Love-letter to our souls, therefore for his sake it is the more welcome to us. And upon this ground God complains of it, that when he had written the great things of his Law to a People, they were neglected and slighted, and counted a strange thing, Hos. 8. 12. (I have written.) God is the Author, whosoever is the Penman. The Scriptures are a writing from him to us. Now for us to be strangers to it, and little conversant about it, argues some contempt of God; as to slight a Letter of a Friend, shows little esteem of the Writer. O the Saints they put it into their bosoms, and it gains upon their hearts; why, it is God's Epistle, it is my best Friend's Letter. This is certain, love God, and you love his Law; for the Author 's sake, it will be dear and precious to you.

Secondly, The Saints have such a strong love to the Word of God, because of the Matter in it revealed; for it hath all the properties of a thing to be beloved; 'tis true, good, profound, and full of depth and mysteries. What would you desire in a doctrine to draw your hearts to it? Truth, goodness, and profoundness of knowledge.

(1.) If certainty of truth will draw love, 'tis to be found in the holy Scriptures, for they are vouched by God himself to be true. Psal. 19. 9. The judgments of the Lord are true, and righteous altogether. And the Gospel is called the Word of truth, Ephes. 1. 13. After ye had received the Word of truth, the Gospel of your salvation. And John 17. 17. Sanctify them by thy truth, thy Word is truth. To improve these places thus. Truth is the good of the understanding, and without the knowledge of which we can have no tranquility of mind. Now of all truths this is the chiefest; it is not human, natural, or inferior truth, but a supreme divine truth, ratified by God's authority, such as nature could never have found out; yea, such a truth as carries its own evidence with it, and shows how it comes from God, and discovers itself to be of God. As the Sun is seen by its own beams, so the Word of God needs no other testimony than itself, to commend its self to the Consciences of Men. Certainly it is such a truth, as doth sufficiently evidence itself to be of God; all God's works discover their Author, and carry about with them their own demonstration; not only his greater works, upon which he hath imprest most of his wisdom and power, but even his lesser works, every worm and pile of grass shows who made it. To an attentive and discerning eye, a Man cannot look upon a Worm, or consider a Gnat, or any contemptible Creature, but he shall see this was made by a wise God; God hath left his stamp upon everyone of his works, and certainly upon his Word much more; For he hath magnified his Word above all his Name, Psal. 138. 2. There's a more-clear discovery of the goodness, wisdom, and power of God, than can be in any of his works; for upon this he hath laid forth all the riches of his wisdom and goodness: Therefore if there be in all creatures and works of God, a self-evidencing light to discover their Author, and that invisible Godhead and power by which they were made; certainly there is somewhat in the Word of God to discover its Author, because of this objective evidence which it hath in itself, it is more sure than an Oracle, or voice from Heaven. 2 Pet. 1. 19. We have also a more sure word of prophecy; more sure than what? than that voice which he heard from Heaven, This is my beloved Son, in whom I am well pleased. This was a confirmation indeed, you will think, and yet Peter that heard that voice, telleth us, that comparatively we have greater security from and by the Word of God, not more sure in its self, but as it is given in evidence to us, so we have a more sure Word of prophecy. A transient voice is more easily mistaken and forgotten, than a standing authentic Record; therefore we have a more sure ground to rest upon, than ever hath been, or can be given to sinners, subject to forgetfulness, jealousies and mistakes. A voice from Heaven speaking to us by name, might more easily be suspected to be another's, than the Lord's voice; as when God called Samuel, he suspected that it was the voice of Eli; therefore an Oracle cannot be so sure, safe, and self-evidencing, as this Word of God that he hath commended to us. For if God should speak to us still from Heaven, how should we be able to distinguish it from delusion? or to know it was a voice from God? Might not Satan cause a voice to be heard in the Air, and deceive us? Indeed the holy Men of God that immediately received those Voices and Oracles, were certified that it was of God, because there was some divine evidence which did accompany the Revelation; and if there be the same impressions of God upon the written Word, we have as much certainty as they, yea more, as we view the whole Revelation of God together, and more deliberately consider the character and signature of God that is stamped upon it. In short, the Word when preached by Christ himself in person, came in upon the hearts of men chiefly by this self evidencing light, therefore it is said of Christ, Mat. 7. 29. That he taught them as one having authority, and not as the Scribes. His Hearers were convinced of a Sovereign Majesty in his Speech, proper to the Divinity of his Person; and when the Officers were sent to apprehend him, there was such an evidence in his Doctrine, that they cried out, Never man spake like this man, John 7. 46. And still there is the same evidence in his Doctrine written, for the voice could add nothing to it, and the writing can take nothing from it. The voice is but a circumstance, the Word written not a dead letter, but can sufficiently evidence itself to be of God de jure; it hath the same power still, though, de facto, not always so received, and so owned by the sons of Men, but only by those that are enlightened by the Spirit to see this evidence. You find by daily experience, every ingenious Author leaves an image and impress of his own spirit, the mark of his genius upon every work that he doth. We can say of an Exquisite Painting, by some secret Art in it, this is the hand of such a great Master. Now can it be imagined, that God should put his hand to any work, and leave no signature or impress of it upon that work? it cannot be imagined, for it must be either because he could not, or because he would not; that God could not, cannot be said without blasphemy. Can Men show the wisdom and learning they have attained to in every work, and cannot God, who is the Father of lights, and the Fountain of wisdom, insinuate such secret marks and notes of his wisdom, and divine authority, into that writing he took care should be penned for the use and comfort of the world, that it might be known to be his? And that he would not, that cannot be believed neither. He that is so willing to show man what is good, so willing to reveal himself to the reasonable creature, can we imagine he would so wholly conceal himself, that there should be no stamp of himself upon that doctrine, to move our reverence and obedience, but receive it from the testimony of such a Church? Therefore surely there is enough in the Word to discover God to be the Author. The Apostles when they went abroad to work Faith, all the fruit that they expected from their Preaching, was from this self-evidencing light which was discovered in their doctrine, therefore doth the Apostle say, 2 Cor. 4. 2. Not handling the Word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God. They did not commend themselves to the consciences of Men merely by the Miracles which they wrought, though that also was some Seal of their Commission, and that they were authorized and sent by God to preach those things to the world, but by the manifestation of the truth commending themselves to every man's conscience. So the Apostle reckons up many things, approving ourselves as the Ministers of God by the word of truth, 2 Cor. 6. 4. Therefore certainly there is somewhat in the truth delivered, that will sufficiently make out itself to be of God; and when they render the reason why this Word was not received, it was not for want of evidence, as if this truth could not sufficiently be known to be of God, but because Men were blinded with their lusts and carnal affections; for so he saith, 2 Cor. 4. 3, 4. If our Gospel be hid, it is hid to them that are lost. In whom the God of this world hath blinded the minds of them which believe not, &c. Which shows there is a light in the Gospel by which it can discover itself, and if this light be hidden from the eyes of Men, it is because their minds are blinded by their own lusts and carnal affections. Now if the certainty of truth will draw affection, certainly those truths which are conveyed in the Word of God should gain upon our hearts, and draw affection; why? because these are sublime, supreme, and weighty truths, and come in with a great deal of evidence upon the hearts of Men.

(2.) If Goodness can gain the hearts and affections of Men, the Word of God is good as well as true. There's a double desire in Man, a desire of truth, and a desire of immortality; to know the truth, and to enjoy the chiefest good; the happiness of the intellect, of the understanding, that lies in the contemplation of truth; and the happiness of the will, in the enjoyment of good. In the state of Innocency, this was represented by the Tree of Life, and the Tree of Knowledge of Good and Evil, to suit these two capacities and desires that were in the heart of Man. The Tree of Life, to suit his desires of happiness; and the Tree of Knowledge of Good and Evil, to suit his desires of truth. Under the Law, this is set forth by the Candlestick, and the Table of Shew-bread; and in the Gospel, by the Sacrament of Baptism, which is called an enlightening: Hebr. 10. 32. After you were enlightened; that is, after you were baptized; and the Lord's Supper. Light and Life they are the two great things Man looks after as a reasonable Creature, to get more Light, and then Life, that he may enjoy God. Now we are still at a loss for satisfaction of these desires, until we meet with the Word of God, where there is primum verum, the supreme truth; and summum bonum, the chiefest good; and therefore the directions of the Word are called true Laws, and good Statutes, Nehem. 9. 13. True Laws, all words of truth, so to perfect the understandings of Men; and good Laws, very suitable to their will and inclination, and so bear a full proportion with the desires of a reasonable Creature. So 1 Tim. 1. 15. This is a faithful saying, and worthy of all acceptation. The Gospel is a faithful saying, there's truth to perfect the understanding, and then worthy of the chiefest embraces of our wills and affections. As there is plain, certain, clear truth in the Word of God, a satisfaction to the understanding in the view of truth; so there is also a full compliance with the motions of the will which the Scripture offereth. Now two things there are the Scriptures do reveal which are good for Men, and cannot be found elsewhere, and all the world have been puzzled about them, how to find them out. (1) Reconciliation with God. 2. Salvation, or Eternal Happiness.

1. Reconciliation with God. This is the grand enquiry of the guilty creature wherewith God shall be appeased, satisfied, and we reconciled to him, he being offended by our sin, Micah 6. 8. How Justice shall be satisfied, and Men that are obnoxious to the wrath of God, may come to have delightful communion with him, this is the great scruple that troubleth the Creature, and all the false Religions in the World were invented for the removing and assailing this doubt and scruple, and appeasing the hearts of Men as to these fears of divine justice. Now we can nowhere be satisfied but in the way of Reconciliation and Peace, which is tendered by God himself to repenting sinners, through the mediation of Christ Jesus. Natural conscience will make us sensible of sin and wrath, and we have no ransom to pay it; and all other creatures cannot help us, for they are debtors to God for all they have and can do: how then shall God be satisfied? how shall we escape this vengeance? This fear would have remained upon us to all Eternity, but that we have relief from the Word of God. 2 Cor. 5. 19. God was in Christ, reconciling the world unto himself, not imputing their trespasses. There is more glory in these few words, and more of God discovered in them, than there is in all the World. O! what a deal of comfort, and what a foundation for the rejoicing of our Faith, is there laid in this Reconciliation in and by Christ Jesus our Lord. That short sentence discovers more of God's intentions and good will to Man, than all the bounty of his Providence in and by all the creatures put together. Here was a secret which could never enter into Man's heart, nor do we find a syllable of it written in any Heathen Book as to the way of it how it shall be brought about. A truth so incredible to flesh and blood, that the Prophet, when he speaketh of this wonder, asketh, Who hath believed our report? Isa. 53. 1. Who hath believed that he should bear our sorrows, and be wounded for our transgressions, and bruised for our iniquities, and that the chastisements of our peace should be upon him, and by his stripes we should be healed? Here's the great secret God hath revealed to you in his Word; this must needs be a secret in nature, for this was a work which merely proceeded from the free motion of God's Will, and therefore being not opus naturae divinae, but opus liberi consilii, that work which God did not do by any necessity of nature, but by the free motion of his own will, will never be found out, unless God will discover it himself. For how could any man divine what God purposed in his heart, before he brought it to purpose, until he himself had revealed it; therefore 'tis a good Word, because it reveals Reconciliation by Christ.

2. There is something more to draw our hearts to the Word, that is, eternal salvation. We grope and feel about for an immortal good, nature will give us some presages of a state after this world, some kind of guesses, and we are groping and feeling about for an eternal good, Acts 17. 27. Man which hath a soul that will not perish, must have some happiness that will last as long as his soul shall last, he would fain be eternally happy. Now it is the Word of God only reveals both the thing, and the way to God; the thing itself, that there is such a state, and what it is, 2 Tim. 1. 10. Christ hath brought life and immortality to light through the Gospel. It lay in darkness before, hidden under some guesses and representations to the old People of God, but now it's brought to light in the Gospel. Heathens in their dark notions did stumble upon the immortality of the Soul, which they did rather dream of, than understand distinctly: But now all is open and clear, and God hath manifested to you that there is a rest for the Children of God, and a happiness after this life. And also God hath revealed the way how to seek it, and how to attain and get this eternal happiness; therefore the holy Scriptures are said to be able to make wise to sabvation, 2 Tim. 3. 15. it doth direct you in this way; that's wisdom indeed, to be wise to salvation. To be able to turn and wind in the world, to be wise only in the present generation, as the children of this world are, it is folly rather than wisdom; as when children can set forth their Toys, we do not look upon it as any piece of wisdom, but folly. Wisdom lies in fixing a right end, in a choice of fit means, and in a dexterous prosecution of those means for the attainment of this end. Now the holy Scriptures make you wise to salvation; (that is) to fix upon a right end, for they discover that there is a happiness that we may fix upon, and they direct us in the way; and then by mighty and potent methods of reasoning, they quicken and awaken us to look after this business, that we may dexterously pursue it as the great care that lies upon us; therefore the children of God delight in the Word, because this makes them wise to salvation; here they have a perfect blessedness, and a powerful way of argumentation, and the soul is quickened to look after these great and everlasting hopes.

(3) The Doctrines of the Word are profound truths. Thy testimonies are wonderful, therefore doth my soul keep them, Psal. 119. 129. They are remote from vulgar and ordinary knowledge. The Word of God is not only called a doctrine according to godliness, 1 Tim. 6. 3. but a mystery of godliness, 1 Tim. 3. 16. Since the Fall there is a curiosity of knowledge, a desire whereby man not only seeks what is true and good, but what is rare and profound; we have no need to run to other Books. True depth, and true profoundness, is to be found in the Word of God; there are wonders in God's Law, if we had eyes to see them. Psal. 119. 18. Open thou mine eyes, that I may behold wondrous things out of thy law. Things indeed so profound, and so mysterious, that the Angels desire to pry into them, 1 Pet. 1. 12. Those spirits that live in the blessed Vision, and constant fruition of God, yet they did find a depth of wisdom in salvation by Christ; such a ravishing mystery, that they curiously are taken up in the study of it, and they delight in the view of those things which are commended to us for our study. Ephes. 3. 10. To the intent that now unto the principalities in heavenly places, might be known by the church the manifold wisdom of God. God's Word is a Glass wherein those glorious creatures do, as in a mirror, behold his wisdom, and are in some sort bettered by it. The state of Angels is a happy state, but it's finite, capable of being improved, and bettered, and that by the Doctrine of the holy Scriptures. Well then, such are the depths and various excellencies of the Word of God, that the Saints know not how more pleasantly and contentedly to spend their thoughts and time, than in the search and view of those truths, where such notable mysteries are revealed about the Nature of God, Creation, Providence, the Story of Man's Fall, Redemption by Christ, the way to true happiness, and the like; both the Grounds of Faith, and Rules of Practice, are all such as are above the pitch of human understanding. Natural reason cannot find them out, and now they are revealed by God, the mind doth not fully apprehend them.

Thirdly, The use of Scripture, the ends for which God hath appointed it, and the uses for which it was given.

(1) To increase the knowledge of God. Now the Saints would know more of God, and better their Notions of him; as Moses his great request to God is, Tell me thy Name; when he learned that, Shew me thy Glory, he would fain know more of God. So the Saints would desire to know more of God; therefore the Word is dear and precious to them, because it discovers so much of God, Hosea 6. 3. This is their property, they follow on to know the Lord. They do not content themselves with their first and infant Notions, but aspire to know him more and more; for their love, fear and trust, and all, doth depend upon the knowledge of God. If we had more knowledge of God, we should love him more, and trust him more. Psal. 9. 10. They that know thy Name, will put their trust in thee. We know God but as men, born blind, know the fire; they know there is such a thing as fire, for they feel it warm them, but what it is they know not; so that there is a God we know, but what he is we know little, and indeed we can never search him out to perfection; a finite creature can never fully comprehend that which is infinite. The Saints are following on to know the Lord; they desire to know more and more, and there is no such means to discover God to them as this way.

(2) The use of the Word is to convert the soul, and to bring it home to God, Psal. 19. 7. The Law of God is perfect, converting the soul. There is the perfection of God's Word, it is God's instrument for converting of souls, or turning of them back to him again: For, Conversion, take it in its whole latitude, compriseth this, to humble us, to cleanse us, to bind up our broken hearts; because of all these uses, the children of God love his Word. It serves,

1. To humble us for sin. Ier. 23. 29. Is not my Word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces? He appeals to it as things that we may find by experience, that the Word of God is not only a hammer to break, but a fire to melt: As a battered Vessel when it is to be new formed, must be melted, that it may be capable of this new form; so no such way to melt the heart, and make it capable of God's p •… pose, as the Word of God; no such thing to break the heart; no such terrors and agonies like those the Word works, and to melt the heart, to make it pliable to God's use; no such thing as the Word of God to affect us for sin, for sin as it is a breach of God's Law, or an offense to God.

2. It hath this use, to cleanse the heart, and subdue it to the obedience of Christ, Psal. 119. 9. Wherewith shall a young man cleanse his way? by taking heed thereto according to thy Word. Young men, who more stubborn and boisterous than they, that are carried on with great strength and fervor in the very heat of their rebellion against God? Well, the Word of God can cleanse the heart of a young man. As Plato saith of Youth, That it is such a Beast as will not easily come to hand. Now for cicurating and taming this Beast, for the captivating those rebellious affections in youth, and cleansing and working out the filthiness that is in us, nothing like the Word; and it is by these spiritual weapons, that every thought is brought into captivity to Christ, 2 Cor. 10. and then as it is obstinate, the power of the Word breaks the force of our lusts.

3. For comforting and binding up the broken hearted: Human wisdom and eloquence can do nothing to purpose this way; but when God by the Word reveals to a man his righteousness, then his flesh shall come again as a child's, he shall return to the days of his youth, Job 33. 25. Though a man before did walk up and down as a Ghost, was, as it were, a walking Skeleton, and his marrow was sucked out of his bones by the terrors of the Lord that were upon him, yet when he hath God •… s Word to show, under God's hand, for his pardon, this brings his comfort, his flesh shall revive, he shall return fresher than a child, and shall return to the days of his youth, his strength, joy and comfort shall come again; therefore O how they love the Law, because they have felt in their heart, it must be God's Word! for that which wounds, must also heal.

(3) To make us perfect, as well as to begin the work. 2 Tim. 3. 17. it is said, The Word of God is able to make the man of God perfect, thoroughly furnished to all good works; so that in this perfection there are three Uses for which the Word serves;

1. For building up in Faith, or increasing in internal Grace. The Word of God is not only for Novices, but for grown persons, that there may be a continual dropping into the lamps, as it was in the Vision of Zechariah. Acts 20. 32. I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. It is not enough to lay a foundation, but there must be a building up. Now what is that which builds us up? The word of his grace, (that is) God's blessing upon the reading and hearing the Word; for the Apostle speaks it when he was taking leave of the Ephesians, I commend you to God, and the word of his grace, (that is) the word of grace sent among them, by their ordinary Officers continued to them, blessing the reading and hearing the Word by their ordinary Officers, there would be no need of Paul, the room should be supplied. Habits of grace must still be maintained by fresh influences, and they always come into us by the Word of God, therefore after we are converted and born again, the Word is useful, that we may grow thereby, 2 Pet. 2. 2.

2. To direct our practice, that's one use the Word serves for; so it is said, 2 Pet. 1. 19. We have also a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light that shineth in a dark place. In this state of ignorance wherein we are (for that's figured by those words, in a dark place) sure it is a great blessing, to have a light shining to us that we may not wander, and fall into the snares wherewith we are encompassed. We are apt to forget and mistake our way; we are very forgetful, and our way is narrow, hardly found and hardly kept; and Satan is full of wiles and deceits, like an ignis fatuus, ready to lead us out of the way, therefore we had need have a sure guide, and a sure light. Psal. 119. 105. Thy word is a lamp to our feet, and a light to our paths. It is a light not only to our paths for the choice of our general way, but for all our steps to direct us in all our ways.

3. To comfort us in all conditions, under our crosses, confusions and difficulties, we have all from the Word of God. Psal. 119. 50. This is my comfort in my affliction: for thy Word hath quickened me. O! when a child of God is even dead, and hath many damps and discouragements upon his heart, when he goes to the Word, there he hath quickening, reviving, and is encouraged to wait upon God again. All our discomfort comes from forgetting what God hath spoken in his Word. Heb. 12. 5. Ye have forgotten the exhortation which speaketh unto you as unto children. There's abundant consolation in the Word but we forget it, and do not carry it always in our mind, and then we lie under much dejection of heart; if we do not study it, discomfort will come upon us. In the Word there's a remedy for every malady, and an ease for every smart; and therefore this is that which makes it precious to the children of God.

II. Secondly, The Saints readily yield this love to the Word. Why?

1. Because their hearts are suited to the Word. The Word is every way suited to the sanctified nature, and the sanctified nature is suited to it; for that which is written in God's Book, is written over again upon their hearts by the finger of the Spirit; while we are in our natural state, there is an enmity to the Law of God: For we are not subject to the law of God, neither indeed can be, Rom 8. 7. I but when they come to be written upon the heart and mind, then our affections are suited to the Word. Carnal men do not love the Word; why? because it is contrary to them, as Micaiah to Ahab, He prophesieth nothing but evil to me; it only rubs their sores, and discovers their spots to them, and that's grievous; and proud spirits think it to be a simple, plain doctrine. Worldly spirits love it not, for it draweth them off wholly to think of things to come; but they whose hearts are suited to it, they have a mighty love to it.

2. They have tasted the goodness of the Word, therefore they love it. 2 Pet. 2. 3. As new born babes desire the sincere milk of the Word: why? If so be ye have tasted that the Lord is gracious; if you have felt any benefit. Ier. 15. 16. Thy words were found, and I did eat them; and thy Word was unto me the joy and rejoicing of mine heart. When they come to taste, digest, and have experience of the benefit, in comforting, changing, supporting their own hearts, then they love the Word of God that hath been the instrument of it. I am. 1. 18. He hath begotten us by the word of truth; then what follows? Be swift to hear. If a man be begotten, if he hath felt the benefit of the Word, then he will be taking all occasions to delight himself, and refresh his soul in the Word of God, in reading, hearing, meditating, because he hath found sensible benefit.

Use 1. To shame and humble us, that we are so cold in our love. It is an admirable and an incredible affection David here speaks. Consider who it was that speaks thus; David, he that was encumbered with the employments of a Kingdom, he that had so many Courtly pleasures, so many great businesses to divert and draw him aside, yet all his employment could not with-hold him from delighting himself in the Word of God. It was David that was a King, and mark how he doth express himself; he doth not say, I endeavor to keep thy Word, but I love thy Word. Nay, he saith more, he speaks of it as a thing he could not express, How I love thy Law! No great wonder that we cannot express the excellency of the Word, but that our affections which are so finite that these should not be expressed, this is wonderful. Then he speaks of it with Exclamation too, O how I love thy Law! and he speaks this to God; the Septuagint read it, Lord, how have I loved thy Law! He makes God himself to be Judge not only of the truth of his love (as Peter makes Christ the Judge of the truth of his love, I have many failings, I have fallen foully of late, but, Lord, thou knowest all things, thou knowest I love thee;) but he makes God the Judge of the strength of his love, Lord, how do I love thy Law! Have we anything answerable? Heart should answer heart. Are there such affections wrought in us, as David expresseth to be in himself? This should shame us, for we have more reason, there is more of the Word of God revealed to us, more of the counsel of God discovered, the Canon of Scripture being enlarged, more discovered than ever was to David, yet our affections so cold.