Sermons on Psalm 119

Doctr. Sustaining Grace is necessary to the Saints: Confirmation in a state of Grace is as necessary to them, as Conversion to it.

There is a twofold Grace which God gives, habitual and actual; either he works upon us per modum habitus, infusing Grace, permanentis, or else per modum auxilii transientis.

First, There's habitual Grace, called in Scripture the new heart and new spi •… t, Ezek. 36. 26. and by St. John called 〈 in non-Latin alphabet 〉 , 1 John 3. 9. the abiding feed: and by St. Paul, 2 Cor. 5. 17. 〈 in non-Latin alphabet 〉 , the new Creature. All these expressions intend those fixed and permanent habits, which are the principles of holy actions.

Secondly, There's actual Grace, for the former is not enough to carry us through all Duties, and to uphold us in all the varieties of this mortal condition▪ Why? Quia non totaliter sanat; habitual Grace works not a total, but only a partial cure; though there be the new Creature wrought, though there be an abiding seed; yet there is something of sin, and something of the Flesh still left in the Soul. Therefore we want perpetual supplies of actual Grace. Now this kind of Grace serveth for divers uses.

1. To direct us in the exercise of Grace formerly received. A Ship already rigged needs a Pilot, so although God hath renewed the heart, yet there needs direction how to exercise and put forth that Grace that we have received; therefore David, Psal. 119. 5. O that my ways were directed to keep thy Statutes! and 2 Thess. 3. 5. The Lord direct your hearts into the love of God, &c. In the exercise of every Grace we need new directions from God.

2. To excite and quicken the habits of Grace. This is like blowing up the sparks of fire that are buried under the Ashes. There needs continual excitation, which is often sought by the Saints, Quicken me, O Lord, according to thy word: And draw me, saith the Spouse, Cant. 1. 4.

3. This actual Grace serves for this use, to strengthen them in the operation, and to facilitate the work. This is that which is expressed Psal. 119. 32. When thou shalt enlarge my heart, that when the inclination of the renewed heart to good things is powerfully set a work, this is like filling the Sails with a good wind, which carries on the Ship merrily to its Port and Haven.

4. Use it to sustain, protect and defend the Grace that we have against the assaults and temptations and varieties and casualties of the present life. And this is that which is meant here, Uphold me, Lord, that I may live. Now this use of God's actual assistance by way of sustentation and protection, is necessary for us, upon three grounds; First, Because of the natural changeableness of our spirits. Secondly, Because of daily assaults from Satan. Thirdly, Because of the great impression which our temporal condition makes upon us.

First, Because of the natural changeableness of our spirits. Man of himself is an unstable Creature. Take him at the best he is but a Creature, and to be a Creature, and to be mutable is all one. God found no stability in the Angels, they are Creatures, and therefore they might sin, God only is impeccable; and why? Quia Deus est, because he is God; but all Creatures may fail, Angels fell, and Adam fell in innocence, and how can we hope to stand unless God uphold us? The best of God's Children are often troubled with fits of unbelief, and decays of love, their faith and love are not always at one stay and tenor, but sometimes more and sometimes less. David felt the waverings, and was afraid of himself, therefore saith to God, Uphold me that I may live. And so all that have any spiritual experience, see that without continual Grace they cannot live, and keep Body and Soul together. They find that often purposes and resolutions are upon them to those things that are good, but within a while their hearts sink again. Such is the inconstancy and uncertainty of their affections, now they hope, anon they fear; now a great flush of affections, anon dead again; now humble, anon proud; now meek, anon passionate; now confident, then full of fears and anguish; like men sick of an Ague, sometimes well, and sometimes ill. What a Proteus would even a good man seem, if all his affections and passions were visible and liable to the notice of the World! none differ so much from them as they seem to differ from themselves: sometimes they are like Trees loaden with Fruit, at another time they are like Trees in the Winter, which though they seem to have life in the Root, yet to appearance they differ little from those that are stark dead. Nay, in those very particular Graces for which they are eminent, how have they failed! Abraham, that was the Father of the faithful, so eminent for Faith; yet in Abimelech 's Country he discovered much carnal fear, Gen. 20.

Moses that was the meekest man upon Earth, yet in what a froward passion was he when he struck the Rock twice, Numb. 20. 10, 11. And he spake unadvisedly with his lips, Psal. 106. 33. which God took so heinously, that he only gave him a sight of Canaan, and would not permit him to enter. Peter is noted to have the greatest fervency and zeal of all the Apostles, (you know he had so much courage that he ventures against a Band of men that came to attacque Christ) and yet how was he surprised with cowardice and sinful fear at a Damsels Question! And therefore we need this sustaining Grace, and to go to •… d, Lord uphold me. The Wards of the Lock are held up only while the Key is turned, so God must uphold us or we fall. Or let me express it thus, As Meteors are kept up in the Air while the Sun stays, that which first drew them up, must keep them up, or else they fall to the Ground; so we sink presently when this sustaining Grace is withdrawn. Or as Moses, When he was but a while in the Mount with God, how soon the people fell to Idolatry! so if God be but away, we shall be found as unstable as water.

Secondly, Because of the daily assaults of Satan. When a poor soul is gotten out of his hands, he pursues him with continual malice, 1 Pet. 5. 8. no less doth he aim at, than the utter destruction of our souls, and wrestles to recover the prey, to plunge us in that estate of misery wherein himself lies; therefore we must be defended and protected every day. When Cities are besieged, they are not left to their ordinary strength and standing provision, but fresh supplies of men and Ammunition are sent to their relief; so God deals with us. As we are unstable Creatures, we need the continual assistance of God, for all depends on him, in esse, conservare, & operari. But here's another Consideration to help to uphold us under assault. When the Disciples were tost to and fro, and shaken with sundry temptations, then Christ prays that their faith may not fail, begs further assistance, Luke 22. 31. so when Paul was buffeted by Satan, God makes him a promise of additional Grace, 2 Cor. 12. 9. My Grace is sufficient for thee. We need further help from God, that we may stand against his batteries and assaults.

Thirdly, Because of the great impression which our temporal condition makes upon us. We are now happy, anon afflicted. Now, as unequal uncertain weather doth afflict the Body, so do our various Conditions distemper the Soul. To abound and to be abased, to be up and to be down, to carry an equal hand in unequal conditions, is very hard, and will call for the supporting strength of God's spirit. So the Apostle, Phil. 12. 13. I know how to be abased, and how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need: I can do all things through Christ which strengtheneth me. From that place let me observe something.

1. That we are subject to change of Conditions in outward things, sometimes in credit, sometimes in disgrace, sometimes rich, sometimes poor, cut short by the Providence of God; sometimes sick, sometimes in health; sometimes enjoy all things comfortably, at other times reduced to great necessity. Now it is very hard to go through all these Conditions, not to be dejected on the one side, or puffed up on the other.

2. Observe again from that place, Either of these conditions have their snares, so that we need all the Grace that possibly we can get to avoid them. Some think that snares and temptations lie but on one side, namely, they think it is easy to be rich, and to maintain hope and comfort in God then; but it is hard to be poor, and to be destitute of all things; when they have nothing to live upon, they cannot see how they should live by faith, or keep from murmurings, repinings, or uncomely dejections, and sinkings of heart. On the other side, some think it easy to be poor and religious; but how to keep a good Conscience in a full estate, where there is so much to draw them from God, to keep down pride and security, and to live under a lively sense of the Comforts of the other world, to do this in the midst of opulency, this is hard. There are indeed temptations on both hands.

3. Observe again, some that have held well in one condition, have failed in another. One sort of temptations have a greater force upon some spirits, than others have. When God hath kept men low, they have been modest and humble; but when they have been exalted, then they have shown themselves, their pride, their disdain, their forgetfulness of God, their mindlesness of the interest of Christ. On the other hand, others have carried it well in prosperity; yet when the bleak winds of adversity are let loose upon them, they are withered and dried up. Some cannot encounter terrors, others blandishments. As the Prophet saith of Ephraim, He is a Cake not turned, that is, baked only of the one side, very dough on the other; so it is with many men, on one side of Providence they seem to do well, but when God puts them in another condition they have foully miscarried. 1 Kings 13. The young Prophet that could thunder out judgment against the King, when the old Prophet enticed him, he is gone.

4. Nay, and which is more, to have these conditions to succeed one another, makes the temptation the greater. To be cast down, after that we have got on the top of the wheel, and have tasted of the worlds happiness, is the greater trial. And so on the other side▪ to be lifted up after extreme misery: sudden changes affect us more. Now to possess things without love, or lose them without grief; to be temperate and sober in the enjoyment of worldly happiness, or to be meek and patient in the loss of it; or to exercise a Christian moderation as to all these dispensations; it's a very hard thing to keep the heart steady and right with God; and therefore we need the influence of God's special Grace, as the Apostle presently adds, I can do all things through Christ that strengthens me.

Use. To press us to look after this upholding and sustaining Grace, that as we come to God, so we may keep with God. In some Cases perseverance is more difficult, than Conversion; it is a harder thing to persevere, than to be converted at first. In the first Conversion we are mainly passive, if not altogether, but in perseverance active. It is God that plants us into Christ, but when we are in Christ we ought to walk in him. As an Infant in the Mothers Womb before it is born lives by the life of the Mother, and is fed and grows by the Mothers feeding, without any concurrence of its own; but when born, indeed it is suckled by the Mother still, but the Child sucks itself, and applies nourishment to itself, and the more it grows, the more the care of its life is devolved upon itself: So the first Conversion is chiefly God's work, and when converted we cannot persevere without his help; but the care of the spiritual life is more devolved upon us than before. God doth give perseverance as well as conversion, 2 Pet. 1. 5. We are kept by the power of God through faith unto salvation; but so that more is required to be done by us when converted, than in Conversion itself. Ephes. 2. 10. the Apostle tells us, that we are his workmanship created in Christ Jesus unto good works: there's an action required of us. What is Conversion? A consent to the terms of the Gospel-Covenant, that's the great act of Conversion on our part. But now perseverance is the fulfilling of the duty of this Covenant, now it is more easy to consent to the terms than to make them good. As in the matrimonial Contract, the promise of the duties proper to that relation is more easy than the performance; so the consenting to God's Covenant, all the business is to make it good, because of our unstable Nature, manifold temptations, and great discouragements in the way of holiness. Certainly, to keep in the life of Grace in the soul, is a very hard thing. The Israelites, after they were brought to consent to receive Moses for their Captain to lead them to Canaan, yet when they came out of Egypt, and had trial of the difficulties of the way, and were exposed to so many dangers; they were ever and anon desiring to return: So it is with us, it is hard to hold out against all assaults, many things will be interposing and breaking your resolutions, and taking you off from God; The flesh will be interposing, so that you must often say, as Rom. 5. 12. We are not debtors to the flesh, to live after the flesh, to fulfil it in the lusts thereof. And the world will be threatening, and you must say as they, Dan. 3. 16. We are not careful to answer thee in this matter. Dangers will grow upon us and increase, and then we must say, as Esth. 4. 16. If we perish, we perish. Friends will be soliciting, and you must say, us Paul, Act. 21. 13. What mean you to break my heart? I am ready to die for Christ. Or as Christ said to his Mother, John 2. 4. Woman, what have I to do with thee? Must I not be about my Fathers business? Seducers will be persuading, and we must be ready to say, as Act. 4. 19. Whether it be right in the sight of God to hearken unto you, more than unto God, judge ye? Nay, God himself will seem to discourage us, and to be against us, and you must even say to God, as Job 13. 15. Though thou stay me, yet will I put my trust in thee. To keep up this life in this vigor of Faith, and this courage of obedience, in the midst of all these interposings, is a very difficult, hard work. What then? Therefore go to God, Lord uphold me, that I may live.

1. Ask it of God earnestly, because of your necessities. Secondly, In Faith, because of his Alsufficiency. First, Earnestly, because of your necessities. Without God's upholding a man, he hath within himself no power to withstand any the least temptation or occasion unto sin. There is no evil so foul, nor sin so grievous, but there is a possibility that we may fall into it. Psal. 19. 13. David saith, Keep back thy servant from presumptuous sins. Mark the expression, keep back; it implies that he felt an inclination and readiness in his heart, and therefore desires God to hold the Bridle of Grace the more hard upon him: Lord, keep back thy servant. When Satan disguiseth a gross sin with a plausible and tempting appearance; and when he bribes the flesh with some pleasure or advantage, O how soon is lust set agog, and the heart over-born by the violence of its own affections! And how soon do we faint, and are discouraged, when we are exercised variously with divers assaults on this hand and that! Secondly, In Faith, because of God's Alsufficiency. 1 Pet. 5. 10. The God of all Grace make you perfect, establish, strengthen, settle you. Observe the title that he gives to God, The God of all Grace; it notes that he hath good store, and hath a gracious inclination to give it. And then he reckons up the several kinds of Graces, what would you have? Would you keep that which you have already attained to? The Lord establish you. Would you increase what you have? The Lord perfect you. Would you act what you have with life and vigor, and grow more resolute? The Lord strengthen you. Would you grow more resolute against difficulty? The Lord settle you. So the Apostle, 2 Thess. 2. 17. The God of all Grace comfort your hearts, and establish you in every good word and work. There is an Alsufficiency in God to help you, and carry you through all trials, and all your difficulties. Therefore ask it of God.

2. Do not forfeit this assisting Grace by presumptuous sins. God withdraws his protection and defense when we provoke him, Isai. 52. 2. Your sins have separated between you and your God, and made him hide his face from you. And Hos. 5. 15. Now I will go to my own place, I will leave them to themselves, till they acknowledge their iniquity. David prays for this after he had fallen foully, Psal. 51. 12. Lord uphold me with thy free spirit. He had lost his strength in God, his largeness of love, he wanted the assistances of God's Grace, he had been tampering with forbidden Fruit, Lord come again, Lord uphold me with thy free spirit.

3. Do not expose yourselves to temptations, for you are weak and cannot stand without confirming Grace, which is not at your beck, not given out according to your pleasure, but he giveth us to will and to do, 〈 in non-Latin alphabet 〉 , according to his good pleasure, Phil. 2. 12. Christians, when we will try mysteries, and run into the mouth of danger, and be dealing with them that are apt to seduce us into evil; God will no more show the power of his Grace, than Christ would show a miracle to satisfy Herod 's curiosity and wanton fancy. O therefore let us not unnecessarily and unwarrantably throw ourselves upon the enticements of sin. For instance, as if no evil Company could infect, or no carnal sports corrupt, or ambitious affectation of high places when God doth not call us up by the voice of his Providence, this doth but increase our temptation; when we will be rushing into places of danger, as Peter into the High Priests Hall, we go thither without our defense, A man that is sensible what will do his Body hurt, is very cautious how he meddleth with it. The like ca •… e should we have of our Souls.

The second thing in the Text is, The ground and warrant of this request, According to thy word; or by thy word, as some read it. God hath promised support to those that wait upon him, Isai. 40. 29, 30, 31. He giveth power to the faint; and to them that have no might, he increaseth strength. They that wait upon the Lord, shall renew their strength: they shall mount up with wings as Eagles, they shall run and not be weary, and they shall walk and not faint. Before their full and final deliverance come, they shall have present support and strength renewed to them every day. This Note should quicken us,

1. To pray to God for Grace to stand with the more confidence: God hath promised to uphold those that cleave to him, and run to him, therefore say, Lord, thy word bids me to hope, though I am an unstable Creature, I will hope in thy word, Psal. 31. 24. Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord. Though nothing else be stable, yet this is stable.

2. Bless God and own his Grace, look upon it as a fulfilling of his promise, if you have sustentation, or any strength renewed upon you, though your trials and temptations are yet continued to you, Psal. 138. 3. In the day when I cried, thou answeredst me; and strengthenedst me with strength in my soul. It is an answer of prayer, fulfilling of a promise, when we have strength to persevere without fainting, though we be not delivered, to have support before the deliverance come. I thank God, saith St. Paul, for the sustentation I have. Great sustentation I have, though spiritual suavities I taste not many. It is matter of thanksgiving and comfort if we have but sustentation, and keep up the life of Grace in the soul, though we taste not Christ's Banquets and dainties.

The third Circumstance is the end, That I may live: David speaks not this of bodily life, not the life of Nature, but the life of Grace. And then the Note is this,

Doctr. The Children of God do not count themselves to live, unless their spiritual life be kept in good plight.

David, that enjoyed the pleasure and honor of the Regal State, he doth not count that to live, though he were King in Israel, of an opulent and flourishing Kingdom, and had mighty successes and victories over the people round about him; but when his heart was upheld in the ways of God. So Col. 3. 3. Your life is hid with Christ in God. They had a life visible, as other men had; but your life, that which you chiefly esteem, and indeed count to be your life, is a hidden thing.

Here I shall inquire; 1. What is this spiritual life. 2. Shew that there is a spiritual life distinct from the natural. 3. The excellency of the one above the other. 4. When this spiritual life is in good plight.

1. What is meant by spiritual life. 'It is threefold, a life of justification, and sanctification, and glorification. First, The life of justification. We are all dead by the merit of sin. When a man is cast at law, we say he is a dead man; Through one man's offense all were dead, Rom. 5. 5. We are sensible of it when the Law cometh in with power, Rom. 7. 9. we begin to awaken out of our dead sleep. God's first work is to awaken him and open his eyes, that he may see he is a Child of wrath, a condemned person, undone, without a pardon, when the Law came sin revived and I died; before he thought himself a living man, in as good an estate as the best; but when he was enlightened to see the true meaning of the Law, he found himself no better than a dead man. Now, when justified, the sinner is translated from a sentence of death, to a sentence of life passed in his favor; and therefore it is called justification of life, Rom. 5. 18. and John. 5. 29. He that believeth shall not enter into condemnation, but hath passed from death to life; that is, is acquitted from the sentence of death and condemnation passed on him by the Law.

Secondly, The life of sanctification, which lies in a Conjunction of the soul with the spirit of God, even as the natural life is a Conjunction of the body with the soul. Adam, though his body was organized and formed, was but a dead lump till God breathed the soul into him; so till our union with Christ, by the communion of his spirit, we are dead and unable to every good work. But the Holy Ghost puts us into a living condition, Ephes. 2. 4, 5. We were dead in trespasses and sins, yet now hath he quickened us. There is a new manner of being, which we have upon the receiving of Grace.

Thirdly, Life eternal, or the life of Glory, which is the final result and consummation of both the former. For justification and sanctification are but the beginnings of our happy estate; justification is the cause and foundation, and sanctification is an introduction or entrance into that life that we shall ever live with God.

2. Now this life is distinct from life natural; for it hath a distinct principle, which is the spirit of God; the other a reasonable soul, 1 Cor. 15. 45. The first man Adam was made a living soul, the last. Adam was made a quickening spirit. Parents are but instruments of God's Providence, to unite body and soul together, but here we live by the spirit or by Christ, Gal. 2. 20. God and we are united together. Then we live, when joined to God as the fountain of life; whence the soul is quickened by the spirit of Grace. This is to live indeed. 'It is called the life of God, Ephes. 4. 18. not by common influence of his Providence, but by special influences of his Grace. Secondly, It is distinct in its operations: Unumquodque operatur secundum suam formam, as things that move upward and downward, according to their form; so the new Nature carrieth men out to their own natural motion and tendency. Walking as men, 1 Cor. 3. 3. and walking as Christians, are two distinct things. The natural and human life is nothing else, but the orderly use of sense and reason; but the Divine and spiritual life is the acting of Grace in order to communion with God, as if another Soul dwelt in the same Body, Ego non sum ego. Old lusts, old acquaintance, old temptations knock at the same door, but there is another Inhabitant. Thirdly, Distinct in supports. Hidden Manna: Meat indeed, Drink indeed, John. 6. 55. There is an outward man and an inward man: the inward man hath its life as well as the outward. And as life, so taste, omnis vita gustu ducitur. The hidden man must be fed with hidden Manna, meat and drink that the world knows not of, its comforts are never higher than in decays of the body, 1 Cor. 4. 16. A man is as his delight and pleasure is, it must have something agreeable. Fourthly, Distinct in ends. The aim and tendency of the new Nature is to God, 'tis from God and therefore to him, Gal. 2. 19. 'It is a life whereby a man is enabled to move and act towards God, as his utmost end, to glorify him, or to enjoy him. A carnal man's personal contentment is his highest aim: water riseth not beyond its fountain. But a gracious man doth all to please God, Col. 1. 11. to glorify God, 1 Cor. 10. 31. And this not only from his obligations, Rom. 14. 7, 8. but from his being that principle of life that is within him, Ephes. 1. 12. A man that hath a new principle cannot live without God, his great purpose and desire is to enjoy more of him.

3. The excellency of the one above the other. There is life carnal, life natural, and life spiritual. Life carnal, as much as it glittereth and maketh a noise in the world, 'tis but a death in comparison of the life of Grace, 1 Tim. 5. 6. She that liveth in pleasure, is dead whilst she liveth: and let the dead bury their dead, Luke 9. 60. and dead in trespasses and sins. None seem to make so much of their lives as they, yet dead as to any true life and sincere comfort. So life natural, 'tis but a vapor, a wind, and a little puff of wind, that is soon gone: take it in the best, Nature is but a continued sickness, our food is a constant medicine to remedy the decays of Nature: most men use it so, alimenta sunt medicamenta. But more particularly, First, Life natural is a common thing to Devils, Reprobates, Beasts, Worms, Trees and Plants: but this is the peculiar privilege of the Children of God, 1 John 4. 13. Therefore God's Children think they have no life, unless they have this life. If we think we have a life because we see and hear, so do the Worms and smallest Flies; if we think we are alive because we eat, drink and sleep, so do the Beasts and Cattle; if we think we live because we reason and confer, so do the Heathens, and Men that shall never see God; if we think we have life because we grow well and wax strong, proceeding to Old Age, so do the Plants and Trees of the Field: Nay, we have not only this in common with them, but in this kind of life, other Creatures excel Man. The Trees excel us for growth in bulk and stature, who from little Plants grow up into most excellent Cedars. In hearing, smelling, seeing, many of the Beasts go before us; Eagles in sight, Dogs in scent, &c. Sense is their perfection. Some see better, others hear better, others smell better, all have a better appetite to their meat, and more strong to digest it. For life rational, endowed with reason, many Philosophers and Ethnics excel Christians in the use of reason. Our excellency then lieth not in the vegetative life, wherein Plants excel thee; nor in sensitive, which Beasts have better than thou; nor in the reasonable, which many Reprobates have, which shall never see the face of God: but in life spiritual to have the soul quickened by the spirit of Grace. Secondly, Life natural is short and uncertain; but this eternal Grace is an immortal flame, a spark that cannot be quenched. All our labor and toil is to maintain a lamp that soon goeth out, or to prop up a Tabernacle that is always falling; when we have made provision for it, taken away this night, &c. it is in the power of every Ruffian and Assassinate: but this is a life that beginneth in Grace and endeth in Glory. Thirdly, The outward life is short, but yet we soon grow weary of it; but this is a life that we shall never be weary of. 1 Kin. 19. 4. Elijah requested for himself that he might die: the shortest life is long enough to be encumbered with a thousand miseries. If you live to Old Age, Age is a burden to itself, Days come, in which there is no pleasure, Eccl. 12. 1. but you will never wish for an end of this life. Fourthly, In the preparations and costs which God hath been at to bring about this life at first. Without any difficulty God breathed into man the breath of life, Gen. 2. 7. But to procure this life of Grace, God must become man, and set up a new fountain of life in our Natures, John. 10. 20. And not only so, but to die, John 6. 51. My flesh which I give for the life of the world. Consider the price paid for it, God would not bestow it at a cheaper rate than the death of his only Son. Fifthly, In the provisions of it, Isai. 57. 10. the life of thy hands. With a great deal of toil and labor we get a few supports for it. But this is fed with the blood of Christ, influences of Grace, and comforts from the Spirit; not with gross things, but sublime, high, noble. Sixthly, In the use for which it serveth. It fitteth us for Communion with God, as the other fits us for Communion with men. Things can have no Communion with one another, that do not live the life of one another. We dwell in God, and God dwelleth in us. Seventhly, Its necessities are greater, which show the value of the life. The higher the life, the more dependence. Things inanimate as stones, need not such supplies as things that have life. Where Plants will not grow, they must have a kindly soil. Among Plants, the Vine needs more dressing and care than the Bramble. Beasts more than Plants, their food appointed God hath most left to man's care, as the instrument of his Providence. Man more than Beasts, Saints more than Men, much waiting upon God. No Creature so dependent in need, of such daily supplies as the inward man. Eighthly, Its sense is greater. There is a greater sensibleness in this life than in any other life: all life hath a sweetness in it; as any life exceedeth another, so more sensibleness; a Beast is more sensible of wrong and hurt than a Plant. As the life of a man exceedeth the life of a beast, so more capable of joy and grief. As the life of Grace exceedeth the life of a Man; so its joy is greater, its grief is greater, trouble of Conscience, a wounded spirit. So the joy of Saints is unspeakable and glorious, Peace that passeth all understanding.

4. When is this life in good plight? It showeth itself in these two effects; First, A comfortable sense of God's love. Secondly, An holy disposition to serve and please God: The vitality of it lieth in these two Grates, Faith and Love; when they are kept up in their height and vigor, then it is a life begun; it lieth in the height of Faith, apprehending and applying God's love to the soul, I live by faith; and the height of love swaying and inclining the heart to obedience, 2 Cor. 5. 14. Therefore they desire God to uphold them, that they might be kept in heart and comfort, and in a free inclination to serve him. Now when they find any abatement of faith, so that they cannot rejoice in the promises as they were wont to do, they count themselves dead; or when their inward man doth not delight itself in the Law of God, but they are dull and slow to good things, they look upon themselves as dead. But on the other side, when they find the vigor of this life in them, they are merry and glad; when they feel their wonted delight in prayer and holy exercises, this is that they mainly prize: that which is not seen and felt, is as if it were not to their comfort, not to their safety.

Use. To exhort us all to look after this life, and when you have got it, to be very chary of it. First, Look after this life: You that are alienated from the life of God through ignorance and hardness of heart, be invited to come to him, it is for life, Job 2. 4. Skin for skin, and all a man hath, will he give for his life. We all desire life: vile things that live, excel more precious that are dead, A living Dog is better than a dead Lion, Eccl. 9. 4. A Dog was an unclean Beast, and of all Creatures a Lion is the most noble and generous. A Worm is more capable of life than the Sun. Now if life natural be so sweet, what is life spiritual? No such life as this, it fits us for communion with God and blessed Spirits. Christ chideth them, You will not come to me that you might have life. Better you had never lived, if you live not this life of Grace. When Beasts die, their misery dieth with them; but yours beginneth. Secondly, If you have this life begun, be chary of it. If the bodily life be but a little annoyed, we complain presently; but why are you so stupid and careless, and do not look after this, to keep the spiritual life in good plight? Let your prayers and desires be to have this life strengthened; make this your prayer, To be strengthened with might by his spirit in the inner man. A Christian maketh this to be his main comfort, and his main care. O how busy are we to provide for the outward man, that we may be well fed, well clothed! Most men's care is for Back and Belly, Oh be more careful for the inner man, let that be refreshed with the blood of Christ, and the comforts of the spirit. Be careful for the Soul, that you may keep up a lively faith, and a constant sense of blessedness to come, and so rejoice in God. Oh how much time and pains do men waste in decking and trimming the Body, when in the mean time they neglect their Souls! We may all fall a weeping when we consider how little we look after this inner life, to keep that in heart and vigor.

Doctr. I. That sustaining Grace must be sought with all earnestness and importunity. Uphold me before, and now again, hold thou me up, and I shall be safe.

Reason 1. First, They that have a due sense of things upon their hearts, will do so; that is to say, that have a sense of their own weakness, the evil of sin, and the comfort of perseverance in obedience.

1. That have a sense of their own weakness, as David was touched with a sense of his own necessity; therefore he repeats this prayer, Hold thou me up; and if David need to be held up, what need have we? If Pillars are not able to stand of themselves, what shall Reeds do? If Giants are overthrown and vanquished, Children much more, Prov. 28. 14. Happy is the man that feareth always. How so? With a fear of caution, not a fear of distrust; with a fear of reverence, not with a fear of bondage; otherwise it were a torture, not a blessedness. That man that is sensible of his own frailty, is more blessed than other men: why? Because he will ever have recourse to God to set his power a work for the good of his Soul, Rom. 11. 20. Be not high-minded, but fear. Though weakness be a misery, yet a sense of it is a degree towards blessedness; because it makes way for the great Christian Grace, which is trust and dependence.

2. They have a sense of the evil that is in the least sin. This is the difference between a tender Conscience and a hard heart, one is afraid to offend God in the least matter, the other makes nothing of sin, and so runneth into mischief, Prov. 28. 14. Well then, a man that hath a tender heart is loath to fall into the least sin, he is ever drawing to God to be kept from all sin. When we are earnest in this matter, it is a sign we are sensible what an evil sin is. Men that side with their own lusts and interests, may wonder at the frequent requests of the Psalmist here, establishment, and preservation from sin. But those that have a tender Conscience, are like the eye, soon offended, and make it their business to keep it from offense, they are thus solicitous and earnest with God to be upheld.

3. They are sensible of the good of perseverance in obedience. There are two things here; First, Obedience is good, the more we experiment it, the more we would desire to keep it up in an even tenor of close walking with God, without interruption, without intermission. God appeals to experience, Micah 2. 7. Do not my words do good to him that walketh uprightly? And when men wander, they have this experience, Am I a barren Wilderness? Mic. 6. 3. O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. The more we find liberty, sweetness and comfort in the ways of God, the more we should desire to continue in them. Secondly, As obedience is good, so perseverance in obedience is good, for it strengthens Grace, especially in an hour of temptation, when many make defection. The choicest discovery of good men, is in bad times, Noah was upright in his Generation, Gen. 6. 9. to stand when others decline, to be like Fish that keeps its freshness in salt water, to hold fast there where Satan hath his Throne, Rev. 2. 13. and to be faithful as is said of Judah, Hos. 11. 12. when Ephraim compassed me about with lies, and the house of Israel with deceit. It is a comfort and honor to persevere with God.

Reason 2. Secondly, This sustaining Grace must be asked, because God will show his Sovereignty, that it is not at our beck, it must cost us waiting, striving, and earnest and renewed prayer, 2 Cor. 12. 8. For this thing I besought the Lord thrice. God will not answer at the first knock, but at the third then God came in. So Christ, Matth. 26. 44. the third time he came and repeated the same thing, then, if you compare Luke, he received his consolation by an Angel. God doth not come at the first knock, therefore we must pray again, Uphold me.

Reason 3. Thirdly, Without continued influences of Grace we cannot be safe, therefore they must not be sought once and no more, but daily. As we seek daily Bread, so we should seek daily Grace; the word 〈 in non-Latin alphabet 〉 , this day, hath respect to all the petitions, this day we must have our daily bread, this day lead us not into temptation, this day keep us from evil. While temptations continue, we must continue prayer. Long suits, though often denied, may prevail at length. In short, the continuance of strength and assistance from God is necessary to preserve both habitual and actual Grace, therefore they must be continually asked.

1. To preserve habitual Grace, the seed that remains in us. We would wonder to see an Herb to thrive and grow in the midst of many Weeds; so that Grace should be there where there is so much pride, love of pleasure, worldly care and brutish lusts, especially when any of these are set awork by temptations without. The Angels and Adam fell when there was nothing within to work upon them but the mutability of their Nature; so when there is so much within to work, and temptations without, it is hard to keep Grace in the Soul.

2. For the quickening and actual stirrings of the Soul to good. We should soon faint and tire in the ways that we have begun, were it not for God's sustaining Grace; these sparks would quickly go out, if God did not keep them alive. 1 Chron. 29. 18. When the people were in a high point of willingness, Lord, keep this forever in the imagination of the thoughts of the heart of thy people. When we have gotten any good frame of spirit, we cannot preserve it without this continual influence.

Reason 4. Renewed prayer is a means of persevering, not only for it, but by it. God keeps us alive in the way of Grace as by the word, so by prayer. Praying in the Holy Ghost is one means of establishment, Jude 20. Prayer is a solemn preaching to ourselves, or a serious warming of our souls in our duty, in the sight of God; now means of supports must be used, not once, but often. There must be constant meals for the increase of bodily strength. If a man be never so strong, yet he cannot always grow in strength by one meal, there must be new refreshment: so this is one means for our preservation, therefore it must be often used.

Use. For reproof of those that ask sustaining Grace customarily and carelessly, without any deep sense or renewed importunity, we are too cold and formal when we say, Lead us not into temptation. Consider,

1. None stand, but may fall in some degree, and it is our business to take heed we do not. Every hour we are in danger either of getting some Distemper, or letting out some Corruption. Of getting some Distemper, being spotted and defiled in the World, or at least being made dull and indisposed in the service of God. Or else of letting out some Corruption; if God do not keep our heart and all, (Psal. 141. 3. Set a watch, O Lord, before my mouth, keep the door of my lips) how soon should we betray our folly! And therefore it's a happy day, and we have cause to bless God when we have not by some words or works of ours, interrupted our Communion with him. Consider,

2. How many things concur to lead us aside, corruptions within, and temptations without, and, it may be, sometimes the example of others that are of esteem in the Church. Corruption within, always fighting against Grace, the Flesh lusteth against the Spirit; and temptations without, the favors and frowns of the World; if these things have not, they may befall us, and it is too late to seek armor in time of conflict.

3. And then to see men, eminent for knowledge and profession, turn back from the holy Commandment, and glorious Stars fall from their Orb and Station; this overturns the faith of many, 2 Tim. 2. 18. So that, all these things considered, we cannot stand a moment without God; and therefore we should be more earnest with him for Grace.

Doctr. 2. The constant safety of God's people lies in sustaining Grace.

First, Negatively, without it we cannot be safe, partly because there are so many trials and temptations between us and home, by reason of the sleights of the flesh, the cunning of Satan, and oppositions of the world; and partly because the measure of Grace received, is so small, Phil. 3. 13. I have not attained, and the danger of sinning against God is so great, Amos 3. 2. You only have I known of all the Families of the Earth; therefore will I punish you for all your iniquities. So that, we are no longer safe from sin and punishment, than God puts under his hand.

Secondly, Positively: By God's sustaining Grace we are kept safe, both as the power and faithfulness of God are engaged for our defense.

1. The power of God is engaged, 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation. The Apostle first speaks of Heaven, that that is kept for us, and then presently you are kept for it by the power of God. An earthly inheritance may be sure enough for the Heir, but who can secure the Heir from death and all other accidents? But here God provides for our Comfort, not only our inheritance is sure, but we are kept, and how doth God keep us? By his power. O what greater safety can there be! He can mitigate the temptation, or else give a supply of strength; he can keep off trials, or support us under them, 1 Cor. 10. 13.

2. The faithfulness of God is engaged, 1 Cor. 1. 9. God is faithful, by whom ye were called unto the fellowship of his Son. And 2 Thess. 3. 3. The Lord is faithful, who shall establish you, and keep you from evil. Certainly God is able, but how shall we know that he will do it? His truth is laid in pawn for what he hath promised, and therefore we may hold up our heads with confidence; and this should comfort us against all fears and doubtful and uncertain thoughts.

Use. Instruction. To show us how constantly God must be sought to in prayer, and relied upon in the use of means for our preservation, both from sin and danger.

1. Sought to in prayer. Our strength lies not in ourselves, but in God, 2 Cor. 3. 5. We are not sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God. It is not only of God, but in God, there's our treasure kept, 2 Tim. 2. 1. Be strong in the Grace that is in Christ Jesus. And Ephes. 6. 10. Be strong in the Lord, and in the power of his might. If the Stock were in our own hands, besides the danger of imbezilling it, we should neglect God; as when the Prodigal Son had his portion, he went away from his Father. Therefore God keeps Grace in his own hand, to keep us humble, depending, observing, and to have a constant converse with him, that our eyes may be to him, as Psal. 123. 2. As the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our God, until that he have mercy upon us; that is, as maid and men servants look for their dole and portion, their allowance given to them from their master and mistress, so God will still keep us to him. Dependance begets observance, to keep up our Allegiance to the Crown of Heaven.

2. As he must be sought to in prayer, so relied upon in the use of means for our preservation. God keeps us, but not without our care and diligence. A Christian is said to keep himself, 1 Tim. 5. 22. and this is pure Religion, to keep ourselves unspotted, I am. 1. 27. and 1 John 5. 18. He that is begotten of God, keepeth himself that the wicked one touch him not; and Jude 21. Keep yourselves in the love of God. What! doth not this detract from all that was spoken before? No, we act with subordination and dependence upon him. Our keeping is from him, by him, and under him; so we keep ourselves through his blessing upon the use of means, which he hath appointed for us to use.

The third Note is taken from the promise of obedience upon the supposition of this help from God, Uphold me: What then? And I will have respect unto thy Statutes. Observe,

Doctr. 3. The more experience we have of God's Grace in the preserving us from sin and danger, the more we should be encouraged in his ways. Why so?

1. Because of the Obligation. It is his mercy which requires thankfulness; now gratitude and thankfulness is the true principle which should urge us to perform our Duty to God. Observe, there are several principles which put men upon God's service, some false and rotten, some more tolerable, some lawful, some excellent. Some false and rotten, as carnal custom; shall we serve God (say they) as we have done? Zech. 7. 3. when men only do as they have done, it is the manner of the place, they learn it of their Fathers, and so customarily worship and serve God. Then vain-glory, to be seen of men, that's a rotten thing, Matth. 6. Come and see my zeal for the Lord, saith Jehu; this may put us upon great seeming zeal and activity. So for profit, to make a Market of Religion; as the Pharisees got themselves credit to be trusted with Widows Estates by their long prayers; these are rotten principles. Then some are more tolerable, not so bad principles as the former; as when we serve God out of hope of temporal mercy, as when they howl upon their beds for Corn, Wine and Oil, Hos. 7. 4. or for fear of temporal Judgments, when men hang down their heads like a Bull-rush for a while, or else for mere fear of eternal death, they shall else be damned. When Men's Duties are a sin-offering, a sleepy sop to appease an accusing Conscience. But then there are some that are lawful, good and sound, as when Duties are done out of the impulsion of an enlightened Conscience, that urgeth them to that which is good, or upon the bare Command of God, his authority swaying the Conscience, or when they walk in the ways of God out of the consideration of the reward to come, a respect to Heaven, this is very good in its place. Again, there are some excellent principles of Grace, and which do most of all discover a Gospel Spirit, a well tempered frame of Soul to God, and these are love to God because of his benefits, and love to us, gratitude and thankfulness, 1 John 4. 19. We love him, because he first loved us. And Rom. 12. 1. I beseech you by the mercies of God. When we serve him out of love. Again, when we serve him out of delight, out of love to the Duty, find such a complacency in the work that we love the work for the works sake, as David, I love thy Law, because it is pure, when we love the Law for the purity of it. Or when the Glory of God prevails above all our own interests. Or when the promises and Covenant of God enabling of us, that's our principle, Heb. 10. 16. I observe this, Men usually are brought on from one sort of principle to another, from sinful principles they are brought to tolerable and lawful, and from lawful to those that are rare and excellent.

2. This is such a mercy as gives us hope of more mercy in that kind. If God hath held us up, and we have been safe hitherto, then we may say, Thou hast held me up; we may look for more, new temptation will bring new strength, every days work will bring its own refreshment; God by giving, binds himself more to give, for he loves to crown his own work; when he hath done good, he will do good again, Zech. 3. 2. Is not this a brand plucked out of the fire? He hath saved us, and he will save us. And it holds good sometimes in temporal mercies, 2 Cor. 1. 10. He hath delivered us from so great a death, and doth deliver. But especially it holds good in spiritual mercies, 2 Tim. 4. 17. He hath delivered me out of the mouth of the Lion, and the Lord shall deliver me from every evil work, and will preserve me unto his heavenly Kingdom. One act of mercy gives us more. God that hath begun, will make an end: he that hath kept me, will keep me.

Use. It serves to reprove two sorts of people.

1. Those that are unthankful after their deliverance. We forget his care of us, and never think how much we owe to him. When the Mariners have gotten to the Haven and Harbor, they forget the Tempest; so these forget how God stood by them in the temptation and conflict, they do not abound more in the work of the Lord. These are like those that would have deliverance, that Thorns might be taken out of the way, that they might run more readily to that which is evil.

2. It reproveth those that faint and despond. in God's ways, after much experiences of his help and presence with them. The Israelites in the Wilderness, upon every new difficulty their faith is at a loss, and then back again to Egypt they would go; though they had so often experience of God, they would not believe him because of his wonders, but forgot his works, and his wonders that he had shown them, Psal. 78. 11. God had given them wonderful mercy in destroying Pharaoh, that it might be meat to their faith; yet they believed not. Good David was ready to say, I shall one day perish by the hand of Saul, 1 Sam. 27. 1. though he had experience upon experience. We should rather encourage ourselves, and go on in our work, notwithstanding all difficulties.

The last Point, from the accuracy and constancy of his obedience, I will have respect unto thy Statutes continually. This Phrase is diversely rendered, the Septuagint render it, I will exercise myself in them, or apply my heart to them. David 's regard to God's law is diversely expressed in this Psalm.

Doctr. 4. God's Precepts must be respected and consulted with, as the constant measure and direction of our lives.

Not only respect, but continual respect, Gal. 6. 16. As many as walk according to this Rule; it notes as many as shall walk in rank and order: there needeth great accurateness and intention, that we may keep within the bounds of commanded Duty. So walk circumspectly. Some men are so crafty through their self-deceiving hearts, through their lusts and interests; so doubtful, that there needs a great exactness, and so apt to be turned out of the way, that we need a great deal of care to look to the Fountain and Principle of our actions, to look to the matter, manner, end, and weigh all circumstances that we may serve God exactly.

Doctr. Those that proudly err from God's Statutes, God can, hath and will soon pull them down with ignominy and contempt.

This Point will be made good, if we consider,

• 1. The persons described.
• 2. The Notion by which Judgment is expressed.
• 3. Something concerning the certainty of this Judgment.

1. The persons described, Them that err from thy Statutes. Some err out of weakness, and some out of pride and obstinacy. First, To err out of weakness, to wander in by-paths of our own, is not safe, Psal. 125. 2. As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity. Men that do not sin out of malice, but are discouraged by the rod of the wicked, resting upon the lot of the righteous, verse 3. therefore think to shift for themselves by their own compliances, counsels, and crooked courses; God will deal with them as with his open enemies. Secondly, Proudly to exalt ourselves against God, and trample his interest underfoot, will bring sure Judgment, Psal. 119. 21. Thou hast rebuked the proud that are cursed, which do err from thy Commandments. Of such the Text speaks, those that oppose themselves against God, and bear themselves high in sinful Courses, upon the account of their prosperity.

2. The Notion by which the Judgment is expressed, Thou hast trodden down. The Septuagint, 〈 in non-Latin alphabet 〉 , ad nihil deduxisti, thou hast brought to nothing; Aquila, .........., confixisti, thou hast stricken through; Symmachus, 〈 in non-Latin alphabet 〉 , reprobasti, thou hast disproved; the Vulgar, sprevisti, thou hast contemned; Apollinarius, 〈 in non-Latin alphabet 〉 , parvi pependisti, thou hast little esteemed: all to the same purpose. The Phrase of treading underfoot, used by us, implies, First, A full punishment; Secondly, A disgraceful one.

First, A full punishment. God will pull them down from their altitudes, even to the dust, though never so high and proudly exalting themselves against God. A full Conquest of Enemies is thus often expressed in Scripture, Isai. 10. 6. the Assyrian is said to take the prey, and to tread them down like mire in the streets. So Mic. 7. 10. the same expression, when an adversary is laid even with the Ground, that he may be crushed and trampl'd upon, as Jehu trod Jezebel underfoot, 2 Kings 9. 32. and Isai. 26. 6. The feet of the poor shall tread it down, even the steps of the needy. So the utter and final overthrow of Satan is expressed, Rom. 16. 20. He shall tread Satan under his feet.

Secondly, It implies a disgraceful punishment, Psal. 110. 1. Until I make thine enemies thy footstool; an expression used to show the ignominy and contempt God will put upon them. Christ keeps his sheep in his hands, John 10. 28. his Lambs in his bosom, Isai. 40. 11. and his enemies under his feet, Josh. 10. 24. When he vanquished the Canaanitish Kings, Come near, saith he to his Captains, put your feet upon the necks of these Kings. Thus Sapores the King of Persia trampled upon Valentinian the Emperor, and Tamberlain made Bajazet his Footstool. The meaning is, God will not only bring them under, but reduce them to an abject and contemptible Condition. So Chrysostom on the Text expoundeth this Phrase, That God will make them 〈 in non-Latin alphabet 〉 , ignominious and contemptible. They shall not go off honourably, but with scorn and confusion of face, miserably broken.

3. The certainty of this Judgment, that he can, hath and will do so.

First, He can do so; though they befortified with never so many advantages, for what is too hard for God who made all things? It is easier we know to destroy than to build up things. Things long a building may be destroyed in a moment, and therefore God that made them can destroy them, Isai. 27. 4. Who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Briers and thorns are matter to feed the fire, not to quench it. We want Faith in the power of God, and therefore we are dismayed when we see wicked men great and high.

Secondly, He hath done so, notwithstanding their greatness and proud attempts. That's the Psalmist's expression here, God hath already trodden down many such persons, and hath decreed to tread down all. Of that sort the Prophet speaks, as a thing already done, either in way of Faith, or in part of sense, as begun to be executed, Amos 2. 9. I destroyed the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Oaks; yet I destroyed his fruit from above, and his roots from beneath. Potent and mighty enemies, if they stand in the way of his people's mercies, God can pluck them up root and branch. When Pharaoh advanced himself against the people of God, God trod him down, and flung him into the bottom of the Sea. So the Psalmist tells us, Psal. 135. 10. He smote great Nations, and slew mighty Kings for their sakes, all the Kingdoms of Canaan, and gave their land for an heritage unto Israel his people. God will show what respect he hath to his people, therefore when he ariseth to avenge their quarrel, nothing shall be able to stand before him,

Thirdly, He will do so, tread them down all.

1. Because of his invariable Justice, God is but one, Gal. 3. 20. that is, one always consonant unto himself, what he hath done, he will do, his Justice is the same that ever it was, and his power the same; and therefore in all his dispensations he is one; that is, ever like himself, is as ready to take vengeance of the insolencies of men now as before, and keepeth a proportion in his proceedings: he is of one mind, and who can turn him?

2. Because of the suitableness between Judgment and sin. They trample all that is holy and sacred under their feet, therefore God treadeth them underfoot; they despise God, therefore are despised, 1 Sam. 2. 30. they trample upon the Grace of God in Christ, therefore are said, Heb. 10. 29. to tread the blood of the Covenant underfoot; they trample upon the Law of God, Amos. 2. 4. I will not turn away the punishment thereof, because they have despised my Law; they trample upon all godly admonitions and reproofs, Mat. 7. 6. Cast not your pearls before Swine, lest they trample them under their feet, and turn again and rent you; and they trample the servants of God underfoot, and make his Saints bow down for them to go over, Isai. 51. 23. and therefore are they themselves trodden underfoot. They despise God, and therefore he despiseth them, and poureth contempt upon them; and the more they esteem themselves, of the less reckoning are they with God.

3. For the undeceiving the world, who usually look to sensible things. While their ways are prosperous, we make another manner of Judgment upon them, than we do when they are under contempt and disgrace, Mal. 3. 15. We call the proud happy; yea, they that work wickedness are set up, and they that tempt God are even delivered. We dote too much upon outward things, insomuch that things wicked, if prosperous, seem good and holy. Our affections bribe our judgments, and those things that we would otherwise loath, have a fair gloss and varnish put upon them. 'It is a mighty temptation, even to good men, and they begin to have other thoughts of things, when to appearance they are befriended by God's Providence, and succeed beyond expectation. Therefore God will tread them down.

4. To undeceive Sinners themselves, that are hardened by their own prosperity and success, and make God's Providence and forbearing punishment, to be an approbation of their actions against his Law. So Psal. 50. 21. These things hast thou done, and I kept silence, thou thoughtest I was altogether such an one as thyself, but I will reprove thee. God may for a long time endure very horrible provocationss without any act or mark of vengeance, till sinners flatter themselves that the things they do are pleasing to God; but they shall find they have erred, when they read their sins in their punishment, Mal. 2. 9. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the Law. The great God aims at the repentance of men, both in his forbearance and his punishment: In his forbearance, Rom. 2. 4. Not knowing that the forbearance of God leadeth to repentance. He is pleased to suffer them that offend him grievously, to taste the goodness of his Providence, and have their turn in this worlds felicity, to see if that will better them; if not, then he poureth contempt and shame upon them, that by his frowns he may further their Conviction. When prosperity is a temptation, God will change the dispensation, and instead of general favor and respect, they meet with shame and disestimation and disgrace. This is the punishment of those that are partial in his Law. It is true, this is not to be taken singly without the foregoing provocation. It was the lot of Christ and his Prophets and Apostles to be disrespected in a wicked world, and such a trial may befall his faithful messengers. Yet when this is the fruit of foregoing unfaithfulness, and men that had nothing to commend them to the world, but their height and grandeur, that only had a testimony in men's carnal affections, because of their greatness; and not a testimony in men's consciences, because of their purity and holiness and good fruits, (as good men have been in the consciences of those that hate them) it is to them a Judgment. But however, when those that in the main are faithful, are by a righteous Providence exposed to ignominy and contempt; they ought the more to search their Ways, and to see whether they have been throughout with God in the Conscience of their Duty to him, and whether some neglect and partiality of theirs hath not brought this Judgment upon them.

5. To give a check to the insolency of men who abuse their power, and think they may do what they please when they have no hindrance and rub in the way, Mic. 2. 1. They do evil because it is in the power of their hands. Restraints of Conscience prevail not with many, but only restraints of Providence. 'It is no thanks to them if they are not worse than they are; it is not because they want will, but because they want power. Therefore God cuts them short, and treads them down like mire.

Use 1. A warning to them that are in prosperity, that they do not carry it proudly against God, his ways and people. God hath unhorsed many that have held their heads very high; therefore let none presume to do evil because they are high and exalted. There is a foolish and mad confidence which wicked men have in their prosperity, as if they were above the reach of Providence, and therefore abuse their greatness to contempt and oppression. When men are up they know nothing moderate. Former Judgments upon the proud and disobedient, that contemn God, his people and ways, should a little check them: God that hath scattered the proud in the imagination of their hearts, Luke 1. 51. can do it again, and will, when men will not take warning. As Nazianzen, when his heart was like to be corrupted and grow wanton with ease and prosperity, I thought (saith he) of reading the Lamentations of Jeremiah, and of the doleful condition of the Church in former times. This means he took to reduce himself to a holy sobriety. This is the thing God aimed at in the Ceremonial Law: In the Thank-offerings, Levened Bread was required, which was allowed in no other Sacrifice; thereby showing, We should not so surfeit and run riot with our mercies, as to forget the bitterness of former afflictions, together with the causes of them.

Use 2. Not to be dismayed at the prosperity of the wicked, so as to be troubled either about your own persons, or about the cause of God, or to cry up a confederacy with them that err from God's Statutes when uppermost. Wicked men are here supposed to be in power, height and pride of Spirit; but God treadeth them down. And to be full of craft and subtlety, but their deceit is falsehood; that is, for all their might and subtlety, they are not able to resist God. David was shaken with this trial, when evil men were great and flourished in Wealth and Authority, Psal. 73. 17. but how doth he settle his heart? I went into the Sanctuary, and there I understood their end. When we look to the end of things, that will settle us; but when we see God's work by halves, we miscarry: we make another judgment when we see God's work brought to perfection, than we did when we only saw the beginning of it. Therefore let us not be altogether dismayed, a little faith will help us against the temptations from sense. When the Lord shall have tried and humbled his people, then the Cup is put into the hand of the wicked, and God will throw them down from the seat of their arrogancy, and trample upon them like dust. What should hinder? Cannot God do it? or will he not? Cannot he do it? Yes, very easily; poor earthen Vessels that oppose him, they do but dash themselves against a Rock, they do but break themselves in pieces, all attempts are nothing, God will laugh them to scorn. Or else will he not do it? Doth not he hate sin as much as before? or love his people as much as ever? What God punisheth in one, he punisheth in all, if repentance prevent not; he oweth them a shame, therefore will pour contempt and disgrace upon those that dishonor him, Psal. 53. 5. It might soon be known what will become of them, if you would but awaken Faith, you may look upon it as a thing accomplished already, he shall tread down all iniquity under his feet, Mal. 4 •… 3.

Use 3. Observe the Judgments upon those that err from God's Statutes, that we may fear before the Lord, and believe in him, and learn to obey his Statutes. David trembled to see Uzzah smitten, 2 Sam. 6. 7, 8. so should we, when God revenges the quarrel of any Commandment. Examples of Judgments are lively instances, and are apt to strike deep upon the heart. Therefore when we read or hear or see any of these, we should look upon it as a warning Piece let off from Heaven to warn us not to sin after the similitude of their transgression. God comes to speak to us in the language of sense; when we cannot understand by faith, he makes good his threatenings. The unbelieving Israelites were destroyed, Jude 5. Aaron 's sons, for offering strange fire, were consumed, Levite. 10. Uzzah for touching the Ark; Lot 's Wife, for looking back, turned into a Pillar of Salt; therefore it is said, Remember Lot 's Wife, Luke 17. 32. So in every Age there are remarkable Judgments, how God treads down those that err from his Statutes: Which should be observed not to censure others, but for our own caution.

But now, because men are apt to misapply Providence by a malicious interpretation, and to make perverse judgments of the sins of others, I shall give you some rules how you may avoid censure on the one hand, yet not hinder profit on the other.

1. It is certain God's Judgments upon others must be observed, Ier. 7. 12. Go unto my place which was in Shiloh, where I set my name at the first, and see what I did to it, for the wickedness of my people Israel. Amos 6. 2. Pass ye to Calneh, and see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines: be they better than these Kingdoms? It is stupidness not to take notice of God's hand. Providence is a Comment upon the Word of God, written many times in blood, and those that will not observe it shall feel it. Remember Lot 's Wife: One observeth upon those words, Lege Historiam, ne fias Historia, observe the instances of God's wrath upon others, lest thou be made an instance thyself. Sometimes God meets with this sinner, sometimes that, any that will go on in a way of sin and disobedience against God.

2. This Observation must be to a good end, not to censure others, for that is malice, to speak even to the grief of those whom God hath wounded, this is condemned, as enemies did of the people of God in their affliction, Ier. 50. 7. Neither must we do it to justify ourselves, that's pride and self-conceit, condemned Luke 13. 5. Except ye repent, ye shall all likewise perish; but for instruction, that we may fear for ourselves, Zeph. 3. 7. Surely now thou shalt fear me. And that we may be cautioned against the like sins, that we may see what an evil and bitter thing it is to forsake the Lord, Ier. 2. 19. and that we may admire the Lord's mercy to us, that we are not set out as marks of his vengeance, that we are not in their condition, Amos 6. 2. that we may give to the Lord the glory of his Mercy, Justice and Truth. Take one place for all, Rom. 11. 22. there the Apostle doth sum up all these three, that we might not boast ourselves over others, that we may admire the Justice of God, and mercy to us ward, and may learn to fear him, and walk cautiously and humbly with him, lest we contract the like Judgment upon ourselves.

3. In making the observation, there must be care that we do not make Providence speak a language which it owneth not, the language of our fancies, and pry into God's Counsels without warrant.

First, When you come to observe Judgment, there must be a due reasoning from the provocation to the Judgment, but not e contra, not judge of the wickedness of the person by the affliction of the person. The Barbarians shown little reason, and less charity, in misconstruing the passage of the Viper fastening upon St. Paul 's hand, Act. 28. 4. The foregoing provocation must be evident before we interpret the Judgment. The dispensations of God's Providence are common, and fall alike to good and bad, Eccl. 9. 2. God by a sudden stroke may take off the godly as well as the wicked. Good Eli broke his neck, 1 Sam. 4. 18. and Josiah died in the Army in the same manner that Ahab did, by an Arrow in battle after he disguised himself, 1 Chron. 35. 23. therefore do not reason from the stroke of God. Shimei misinterpreted David 's afflictions, 2 Sam. 16. 7, 8. Come out thou bloody man, and thou man of Belial; the Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the Lord hath delivered the Kingdom into the hand of Absalom thy Son. Job 's friends thought him an Hypocrite because God smote him with Boils and Sores. The best of God's Children may suffer greatly from his hand; but the Judgment must not make you conclude a sin, but the foregoing sin must make you interpret it to be a Judgment.

2. When the sin is written upon the Judgment, and there are some remarkable circumstances wherein the sin and the Judgment meet, as Iud. 1. 7. Adonibezek, as he served his vanquished enemies, so was he served himself, his thumbs and toes cut off. God's retaliation is very notable. Many Judgments have a signature upon them, as many Herbs in Nature have a signature to show for what use they serve, Obad. 15. As thou hast done, it shall be done unto thee; thy reward shall return upon thine own head. When God payeth men home in their own Coin, Gen. 9. 6. Whoso sheddeth man's blood, by man shall his blood be shed: it is not only a Law, what ought to be done in Justice; but a Rule of Providence, what shall be done. Pharaoh was the Author of the execution in drowning the Israelites Children, so Pharaoh and all his Host, his Nobility and Men of War, were drowned in the Sea. Ahab 's blood was licked up with Dogs in the place where they licked up the blood of Naboth. Jezebel was more guilty than he, Ahab permitted it, but Jezebel contrived it; Ahab humbled himself, therefore his Body was buried, but Jezebel was intombed in the Bellies of God's. Haman was hanged on the Gallows set up for Mordecai. Henry III. of France was killed in the same Chamber where the Massacre was contrived. Charles IX. flowed with blood in his bed. Thus God will requite men in the same kind. His own people meet with this, Jacob supplanted his Elder Brother, and therefore the Elder is brought to him instead of the Younger. Asa put the Prophet in the Stocks, and he is diseased in his feet. Joseph 's Brethren were not flexible to his request, afterwards when they were in extremity Joseph proves inexorable to them, Gen. 42. 21. We are verily guilty concerning our Brother, in that we saw the anguish of his soul when he besought us, and we would not hear; therefore is this distress come upon us. How comes this into their minds, this was many years after the Fact was committed, some twenty years as they compute? So God deals with his Children in like manner as they dealt with others, that their Consciences may work the more kindly. The same is observed concerning David and Absalom, 2 Sam. 12. 10, 11, 12. He took the Wife of Uriah to be his Wife, and Absalom took his Wives before his eyes. St. Paul consented to the stoning of Steven, and assisted in the execution, They laid down their Garments at his feet; therefore afterwards Paul himself for preaching the Gospel is stoned, and left for dead, Acts 14. 19, 20. Barnabas was not stoned that assisted Paul; both were alike offensive to the men of Iconium in preaching the Gospel. Paul was sensible of this as a great part of his guilt, Acts 22. 20. and his Conscience works upon that. Many other instances might be given, but this enough.

3. When Judgments fall upon them in the very act of their provocation. Thus many are taken away by a violent death in the very heat of their drunkenness: Zimri and Cozbi lost their lives in the very instant when they were unloading their lusts, and many times we see punishment treads upon the heels of sin.

4. When they are Authors of their own destruction. Not only in such a sensible manner as Saul, Achitophel, and Judas, that murdered themselves; but thus, when men are given up to their headlong Counsels, to break themselves, Prov. 5. 22. His own iniquities shall take the wicked himself, and he shall be holden with the Cords of his sins. Wicked men are often whipt with their own Rods. And Psal. 9. 15, 16. In the Net which they hid, is their own foot taken. The Lord is known by the Judgment which he executeth: the wicked is snared in the work of his own hands. Higgajon, Selah. When by their own errors, mistakes and furious passions they undo themselves.

5. When evil men are brought down, wonderfully, suddenly, contrary to all apparent likelihood and the course of second Causes, Psal. 64. 7. God shall shoot at them with an Arrow, suddenly shall they be wounded, so they shall make their own tongue to fall upon themselves. And Psal. 58. 7. unto the 11th Verse, there's this Consolation given to the Church, That enemies shall be destroyed before the Pots feel the thorns. When they are contriving and boiling somewhat in their minds, before the Pots feel the thorns, God takes them away suddenly in an instant, and then men shall say, Verily there is a rewarder of evil.

6. When God's Judgments are executed by unlikely means and instruments. Sisera, a great Captain, destroyed by Jael, Judge. 4. 21. Adrian the Pope strangled by a Gnat, Arius voiding his Bowels in a Draught after his perjury; Cora, Dathan and Abiram, when the Earth clave to receive them that had made a rent in the Congregation; and Herod was eaten up with Lice.

7. When such accidents bring a great deal of Glory to God, and peace and tranquility to his people; as hanging Haman with his Sons upon his own Gallows, Esth. 7. 9. and 8. 17.

8. When God supplies the defects of man's Justice, and their iniquity finds them out, when they think all is forgotten, and shall be no more heard of, Psal. 9. 12. When he maketh inquisition for blood, he remembereth them; he forgetteth not the cry of the humble. There are many instances how God finds out men that seem to escape well enough from man's hands, when they could not be found out by man. Zeph. 3. 5. the Prophet tells us, Every morning he will bring his Iudgments to light. There is some sinner or other which God notably punisheth, that men may own his Providence.

9. When the word 〈 in non-Latin alphabet 〉 in the express letter is made good upon men, Hos. 7. 12. I will chastise them, as their Congregation hath heard. The word doth fully take effect, and what they would not believe, they are made to feel. By these rules we may observe God's Judgments with profit. To quicken you to do so, consider,

First, It would be a mighty cure to Atheism. There are a sort of men settled on their lees; that say in their heart, The Lord will not do good, neither will he do evil, Zeph. 1. 12. that think God is so shut up within the Curtain of the Heavens, that he takes no notice of what is done below. These vain conceits would soon vanish, if men would but turn Students in God's Providence, they would soon cry out, Verily there is a reward for the righteous, verily there is a God that judgeth in the Earth; they would say there is a Ruler of the affairs of the world, and a righteous Judge that takes care of all things here below. Usually men think amiss of God, as if good and evil were of no respect with him, but all things were governed by chance, as Job 's wife said, Dost thou yet retain thy integrity? Curse God and die. Mal. 2. 12. Ye have wearied the Lord with your words, yet ye say, Wherein have we wearied him? When ye say, Everyone that doth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? We do notsee his Justice, and so have atheistical and evil conceits of God. When we fancy evil men are in esteem, and the good neglected and despised; it is a temptation to men to think there is no Providence, no God. So when the nocent are prosperous, and the good vexed with all manner of displeasure. As Claudian the Poet much doubted whether there were any such thing as Providence, that had a care of sublunary things; but at length when he saw Ruffinus was only lifted up that his fall might be the greater, then he no more calls in question God's Providence, or taxes him of indifferency to good and evil.

Secondly, It will be a notable curb and awe upon us to keep us from sin; for all these things befall them for our learning: 'tis our stupid incogitancy when God puts these examples before our eyes, and we are not affected with them, and so are of little use to us, Josh. 9. 3. When the inhabitants of Gibeon heard what Joshua did to Jericho and to Ai, they were wiser than we, they did not expect the coming of Joshua, but sent messengers to meet him and strike up a Covenant with him. Or as that Captain that came to Elijah, 1 King. 1. 13. when two Captains were destroyed with their fifties, he comes and desires the Prophet to spare his life, and that those he brought with him might be dear and precious in his eyes. As he did, so should we; God hath smitten this and that for sin, we should the more humble ourselves, and desire terms of Grace; but our blindness and stupidness is such that we are not moved with God's Judgments on others to look to the state of our Souls, Prov. 22. 3. The wise man foreseeth the evil and hideth himself, but the fool goeth on and is punished.

II. I come now to the Reason rendered, For their deceit is falsehood. The Septuagint have 〈 in non-Latin alphabet 〉 , thou hast despised all those that err from thy Statutes, for their thought is unjust. But to open the words. These two Notions, deceit and falsehood, sometimes are taken for the vanity of outward things, the disappointment of trust; for by an ill-built trust a man deceives himself, and his hopes prove false: and sometimes they are put for craft, guile and hypocrisy. Now according to these different acceptions of the word, divers senses are given. First, Some think these words relate to the disappointment of their trust. Thus their confidences wherein they trust will deceive them at last, and be found falsehood. Certain it is, that carnal men have many imaginations and carnal confidences, wherein they flatter themselves, and hope to avoid their appointed Judgments, which prove in the conclusion but lying vanities. If this were the sense, that at length it shall appear how deceitful their trust is, then it concerns us to see to our trust, to see what in probability those confidences might be whereby they deceive their own souls. Is it their greatness and present height? This deceiveth them when they are brought down wonderfully, Isai. 14. 12, 13, 14, 15, 16. Or is it meant of their devices, and witty Counsels wherein they trust? but their subtle devices fail, and they are often taken in the snares they laid for others, Isai. 29. 14. The wisdom of the wise men shall perish, and the understanding of the prudent shall be hidden. All their craft will do them no good, all their cunning and policy by which they hope to fortify and defend themselves and prevent their ruin, shall come to naught. Or they do not get that by their deceit which they hope for; though they have many methods and stratagems to circumvent the people of God, yet they shall prove but vain. Secondly, Most simply it seemeth to be taken for hypocrisy and guile of spirit, manifested either in shows of piety or any guileful course, whereby they would undermine others; for this reason God will bring them down.

Doctr. All fraudulency and hypocrisy is hateful to God; therefore he will sooner or later discover and destroy those that practice it.

Fraudulency is twofold.

1. Either falsehood in ordinary Commerce, lying or treacherous imposing on the simplicity of upright and honest men. Most men's wisdom and policy lies in their falsehood and deceitfulness; but this shall be manifested, and whilst they think to deceive others, they shall be deceived themselves, Job 5. 13. and be taken in their own snares; and whilst they seek to ruin and undermine others, they are ruined and undermined themselves. Or,

2. There's another sort of fraudulency, pretences of piety, whereby such men deceive the world. Now this deceit is threefold, either the deceit of the Heretic and erroneous person, or the Formalist and superstitious person, or the deceit of those that pretend to be truly religious. All these cheats put upon the world shall not long hold.

First, The cheat of erroneous persons and heretical Seducers, who under a fair mask and plausible appearance, carry on such designs as prove troublesome and noxious to the Church of God. Though for a while they carry great sway under color of a godly life, yet at length God will tread them to dust and nothing, and then all will be counted but deceit. The deceit of Heretical Seducers is often spoken of in Scripture, Rev. 2. 9. I know the blasphemy of them which say, They are Jews and are not; but are the Synagogue of Satan. And 1 Tim. 3. 5,—9. But they shall proceed no farther; for their folly shall be manifest unto all men. When, under a form of godliness, they carry on a horrible design unto the great disturbance of the Church, to the Kingdom and Commonwealth, the day shall declare it, 1 Cor. 3. 13. God will bring them down.

Secondly, There is the deceit of superstitious Persons and Formalists, who seem to be devout and have great zeal for outward things, not commanded by God; such make a fair show in the flesh, Gal. 6. 12. by observing outward and carnal Rites, as Circumcision, difference of Meats, legal purifications; all their Religion is but a vain show, to beguile a loose Conscience. This same sort of men are again described to be those that speak lies in hypocrisy, 1 Tim. 4. 7. These also do in time discover the folly of their way, manifested by some notable Judgment; for these things take not hold of men's Consciences, but only of their affections; and when public Countenance is gone, they are of no more esteem.

Thirdly, There's the deceit of those that only pretend to be truly religious, and are not so; and because false and counterfeit, they are hateful and abominable to God. Now these God will not only punish in the other world, Matth. 24. 51. He shall appoint him his portion with the Hypocrites, Hell seems to be their Free-hold and Patrimony; but here, sooner or later, God will pluck off these Vizards, and bring disappointment and ruin upon these deceivers, Prov. 26. 26. The Hypocrite shall be discovered before the Congregation. Things that are counterfeit and false do not long hold out. God will discover them, either by some trying Judgment, as he that builds upon the Sand, when the winds blow and beat upon the House, down it falls. Earthen Vessels, when they come to be scoured, the varnish and paint wears off. Or by some scandalous fall, for that which is lame will soon be turned out of the way, Heb. 12. 13. This deceitfulness,

1. Is contrary to God, who is a God of truth, Psal. 31. 5. the Author of truth, Ephes. 4. 24. Created after God in righteousness and true holiness; and a lover of truth, Psal. 51. 3. Thou desirest truth in the inward parts. So that it is a great affront to God, when men deal falsely, Ier. 5. 3. O Lord, are not thine eyes upon the truth? Is not that the thing thou lookest after in all the works of men? This is all in all with God.

2. It is contrary to Justice, Charity, and common ingenuity, it destroys the Commerce between man and man, Ephes. 4. 25. Put away lying, speak every man truth with his Neighbor; for ye are members one of another. It is unnatural and monstrous, by lying and deceit, to circumvent one another, it is as for one part of the Body to destroy another. It is a sin not only unseemly for a Christian, but it tends to the overthrow of all human Society; fidelity and mutual trust being the ground of all commerce. Now God will pour out his Judgments upon them.

Use. Let this teach us to carry it sincerely both to God and men; for craft will not always succeed. The more real worth in any, the more openly and fairly they carry it. But for Motives.

1. You will never else have true solid comfort, until you are real without dissembling before God and men, 2 Cor. 1. 12. For our rejoicing is this, the testimony of our Conscience, that in simplicity and godly sincerity, not with guile and fleshly wisdom we have had our conversation in the world. Truth breeds joy and comfort of heart when a man is sincere and acts according to his Conscience.

2. You will never hold out without it, your Mask will fall off, James 1. 8. The double minded man is unstable in all his ways, wavering, inconstant, up and down, off and on with God. A Hypocrite is compared to a Rush that grows in the mire, Job 8. 12. pluck it up, it soon withers; they are like Reeds shaken with every wind. And you can have no approbation and acceptation with God; God likes those that are sincere, Behold an Israelite indeed in whom there is no guile. Who are those who have pardon of sin sealed up to their Souls? O blessed is that man that can say his sins are forgiven him. Who is that man? In whose spirit there is no guile; that is, without dissimulation, fraudulency and guile: this man enjoys acceptance with God, pardon of sin, justification before God. And the contrary will certainly bring down an heavy Judgment.

Doctr. A gracious heart that observeth the Providence of God, and the course of his judicial dispensations, will find more cause to love the word of God, than ever before.

1. Because thereby he hath sensible experience of the truth of it. God's Providence is a Comment upon his Word; the effect is answerable to the prediction, and the word that God hath said is fulfilled to a tittle. Now the more confirmation the word receiveth, the more is affection increased. The Apostle telleth us, That the word spoken by Angels was stedsast, Heb. 2. 2. because every transgression and disobedience received a just recompense of reward: the punishment of the transgressors of the Law was a proof of God's authorizing their Doctrine; the same Law made formerly is valid. We see the word doth not threaten in vain, and they that slight it smart for it. Now I see the word of God is to be valued, for God will make it good, even to a tittle.

2. Because if we love not the word, we may see great danger likely to ensue: even those terrible punishments by which he purgeth out the dross, should make us fall in love with God's Law. If we would not perish with the wicked of the earth, we should not sin with the wicked of the earth: if we partake of their sins, we must partake of their plagues, Psal. 2. 11. Kiss the son, lest he be angry, and ye perish from the way; if his wrath be kindled but a little, blessed are they that trust in him. When we see the danger of being enemies to God, or unsound with him, we have need to learn this wisdom of showing all affection and reverence and respect to Christ and his ways, and submit to him heartily; there is no safety in any other course. If a spark of his wrath light upon us, how soon will it consume us! The stupid world regardeth not this, to love his ways; the more God giveth out proofs of his anger against those that despise them: Many are cut off in the mid way, sooner than they did or could expect, and yet they do not grow one jot the wiser. 'It is dangerous to stand out against God, his cause, work or people.

3. It doth indear the mercy of God to us; because he hath dealt otherwise with us, who in strict Justice have deserved the same. God's Judgments on the wicked, commend his Mercies to his Children, Rom. 9. 23. The Vessels of wrath fitted to destruction, serve to show the greater love of God to the Vessels of mercy; the torments of Hell inflicted on the wicked, do the more set forth his love to the Saints, to whom he hath appointed the joys of Heaven. So the severity of God in his present Judgments, doth imply the love of God to his chosen people, who can take comfort in the promises when the threatenings are accomplished upon others; this might have been our condition too, but that Grace hath made the difference. Well then, as it doth indear the mercy of God to us, so it calleth upon us more highly to love and prize him, and his word, because of this distinction.

4. 'It is not only a means to set off the love of God to us, but even his Judgments upon others may be a necessary act of love to us. They are purged out as dross, that they may not infect us by their example, or molest us by their persecutions or oppressions. Now the more we are befriended in this kind, the more we are bound to serve God cheerfully, Luke 1. 74, 75. That being delivered from the hands of our enemies, we may serve God in righteousness and holiness •… ll the days of our lives. The world is one of those enemies or the wicked of the earth, therefore we should serve him faithfully.

5. By this means we see the world is governed by God, and we may the more safely commit ourselves to his protection upon the encouragement of his promises. If the affairs of the world were governed by blind Chance, and men might do what they listed without check and control, we might think that we had cleansed our hearts in vain, and that a man doth make himself a prey by the simplicity of his innocence. But when God punisheth the wicked in our sight, certainly this should teach us to be more holy in all our ways, Psal. 58. 11. A man shall say, Verily there is a reward for the righteous, verily there is a God that judgeth in the earth. They that knew not what to think of Providence shall see there is a God in the Heavens that doth wisely administer all things below; and so we are encouraged to love him and serve him more heartily. Say as the Psalmist, It is good for me to draw nigh to God, Psal. 73. 28.

Use. Well then, let our love to God, and liking and approbation of his Law, be accompanied with the hatred of sin. The more we observe his Judgments in putting away the wicked like dross, that we may be more holy and seek after communion with God, as our only blessedness to this end.

1. Let us bless God for giving a sure Rule to walk by, and such promises of protection in the midst of the darkness and uncertainty of the present world. When others perish, you are safe, Isai. 8. 20. To the law and to the testimony, &c. Thou shalt walk in this way safely and shalt not stumble, yea please God and you need not fear.

2. Let us walk exactly by this Rule, since our temporal and eternal safety and happiness is concerned thereby. For the world to come, 'tis clear as well as in this life, Prov. 3. 1, 2. My son, forget not my Law, but let thine heart keep my Commandments; for length of days, and long life, and peace shall they add unto thee. And Gal. 6. 16. As many as walk according to this Rule, peace and mercy be upon them.

3. The more God doth own his Law by his Judgments, the more let our love be increased. This is to wash our feet in the blood of the wicked, Psal. 58. 10. The righteous shall rejoice, when he seeth the vengeance: he shall wash his feet in the blood of the wicked.

Doctr. That when God is angry, and his Iudgments are abroad in the world, it becometh his own people to observe them, and have a deep awe and sense thereof.

Here I shall show you,

• 1. How far the people of God do and ought to take notice of his Judgments.
• 2. This fear that is wrought thereby, whether it be an infirmity or a duty.
• 3. The Reasons why it becometh them to have a deep awe and sense of these things.

1. For the first, His ancient Judgments in former times ought to be laid to heart by us, especially when like sins abound. The Scripture referreth to the days of Lot and Noah, and biddeth us remember Lot 's wife, Luke 17. 26. to 32. God biddeth his people, But go ye now to my place which was in Shiloh, where I set my name at the first, and see what I did to it, for the wickedness of my people Israel, Ier. 7. 12. And the Apostle tells us, that all the punishments that befell the stubborn Israelites are for our caution and warning, 1 Cor. 10. 1. to 10. And all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come; so he concludeth in verse 11. And the Apostle tells us, That Sodom and Gomorrhah were an example to those that after should live ungodly, 2 Pet. 2. 6. A people might easily read their own doom and destiny if they would blow off the dust from these ancient Providences, and mark the prints of God's Justice and Truth in them, and how the Word of God was verified upon them; for these are but Copies and Patterns. The desert of sin is still the same, and the exactness of Divine Justice remaineth still the same. These Providences are pledges of the same wrath, of the like for substance, to come upon us also, if we walk contrary to God: Others have smarted, why not we? God is impartially and immutably just, Gal. 3. 20. He is but one; always consonant unto himself, like unto himself, his Power is the same, so is his Justice; and therefore we should take warning, Exemplo qui peccat, •… is peccat; he that will plunge himself in a Bogg or Quagmire, where others have miscarried before him, is doubly guilty of folly, because he neither feareth, nor will take warning by their example. This is one great benefit we have by the Historical part of the Word, that it doth not only preserve the memory of the Saints, that we may imitate their Graces, and enjoy their Blessings; but also records the sins and punishments of the wicked, that we may know God hath owned the Historical part of the Word, and fear for ourselves, Heb. 2. 1, 2. Therefore we ought to give the more earnest heed to these things which we have heard, lest at any time we should let them slip; for if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, Rom. 1. 18. the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. So the Historical parts are also to justify the Prophetical. 'It is not only a Register and Chronicle of what is past, but a Calendar and Prognostication of what is to come. God might have blotted out the memory of Sinners, that it should be no more thought or heard of, but he would secure it upon record for our learning; as some Malefactors, their bodies are not buried, but Quarters set upon places of greatest re •… ort, Ut qui vivi noluerunt prodesse, morte eorum Respublica utatur. Or as Lot 's Wife turned into a Pillar of Salt, to season after Ages. So that our flesh may tremble at the old Judgments, that Adam for one sin was turned out of Paradise, the old World swept away with a Flood, Dathan and Abiram swallowed up of the Earth, Achitophel and Judas brought to the Halter, Herod eaten up with Worms for his pride: And all these have their use.

Secondly, Judgments that light upon other Countries ought to be made use of by us, because usually they go in a Circuit. The Cup of trembling goeth round, Ier. 25. 32. And because by this means we may learn to be wise, and have all our schooling at other men's costs; as God expresseth it, Zeph. 3. 6, 7. I have cut off the Nations, their Towers are desolate; I made their streets waste, that none passed by: their Cities are destroyed, so that there is no man, none inhabitant. I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, however I punished them; but they rose early and corrupted all their doings. God would have us take warning at a distance, and while he is yet a great way off to send for Conditions of Peace; otherwise 'tis a new provocation, and the Judgment is hastened, Ier. 3. 7, 8, 9, 10. A fire in one house alarmeth all the street: and they make provision for their safety.

Thirdly, When the Judgments of God break in among us, and are executed before our eyes, that must be the more considered, Isai. 26. 9. When thy Iudgments are in the earth, the inhabitants of the world will learn righteousness. God looketh to be more reverenced and obeyed for this, because then what was before matter of faith, is made matter of sense: and we need not doubt anymore whether God will punish the disobedient, when his threatening is made good. Smoak is a sign of fire, much more when the fire is breaking out, and we see what we only heard before, and we feel what we would not believe before.

Fourthly, Though we should be well at ease in our own persons, yet the Judgments upon others should be considered by us. Nehemiah, Chap. 1. preferred at Court, yet hath a sad resentment of the state of Jerusalem. So Daniel, Chap. 9. 5. a great man in Babylon, yet layeth to heart the Judgments upon the people of God.

Fifthly, Though the Judgment pursue but a few, yet all should fear. When Ananias and Sapphira fell down dead, 'tis said, Act. 5. 5. That great fear fell upon all that heard these things. God in one or a few, giveth an instance of his severity, that others may tremble; as 'tis said of David, when the breach was made upon Uzzah, 1 Chron. 13. 12. And David was afraid of God that day, saying, How shall I bring the Ark of God home to me? The sin was Uzzah 's, the breach only upon him, but the stroke was God's, and that maketh David tremble. Yea, the Pagan Mariners, when Divine vengeance had pursued Jonah, Chap. 1. 18. Then the men feared the Lord exceedingly, and offered a Sacrifice to the Lord, and made vows. The danger was for Jonah 's sake; when he was thrown overboard, there was a calm, but the men feared greatly.

Sixthly, Though it should light upon enemies to us and God, yet their Fall is not to be insulted over, but God's hand observed with great reverence, Thou puttest away the wicked of the earth like dross; then my flesh trembleth, saith David. So in Psal. 76. 6, 7. At thy rebuke, O God of Jacob, both the Chariot and the Horse are cast into a deep sleep. Thou, even thou, art to be feared, and who may stand in thy sight when once thou art angry? We ought to express a sense of our Fathers displeasure, as a Child quaketh when he heareth his Father is angry with or doth correct a Servant. Naturalists say, A Lyon will tremble to see a Dog beaten before him. Psal. 52. 6. The righteous also shall see and fear. The godly will be wise Observers of God's work and dispensations of Justice, and the spiritual advantage they may gain thereby, Prov. 21. 12. The righteous man wisely considereth the house of the wicked, and that God overthroweth the wicked for their wickedness. Holy men do exceedingly profit by these Judgments.

Seventhly, Much more should we tremble at God's Judgments upon his own people, when he cometh to visit their iniquities with rods, and their transgressions with scourges. If this be done in the green Tree, what in the dry? If Judgment begin at the house of God, where shall the ungodly and sinner appear? 1 Pet. 4. 18. Many times they are broken with a great breach and heavy corrections, Ier. 25. 17. Then I took the Cup at the Lord's hand, and made all the Nations to drink. His own people sip of the bitter Cup, that others drank the dregs of. The world shall know that he is a God hating sin, and therefore will punish them for it, lest he should seem to approve their sin. Though God doth not condemn his people to Hell for their sin, yet by his sharp corrections of them in this life, the world shall know how much he hateth sin; especially when they have made the Name of God to be evil spoken of, God will vindicate himself. Now these should make us tremble, they are ordered for this purpose.

2. I shall inquire what this fear is, an infirmity or a duty. To many, to fear Judgments seemeth slavish, and thereupon build a false conceit, that God only is to be feared for his mercies, and not for his judgments. Indeed God is feared for his goodness, Hos. 3. 5. but not only: Judgments are the object of fear: and the fear conversant about them may be so far from being a sin, that 'tis a Grace. Briefly then, 'tis not such a fear as driveth us from God, Gen. 3. 5. but bringeth us to him, keepeth us with him, I will put my fear into their hearts, and they shall never depart from me, Jer. 32. 40. They are afraid both to sin, and to suffer for sin. Afraid to sin, and so 'tis the fear of caution and circumspection. Certainly it can be no fault to be afraid of that which deserveth punishment or judgment. And afraid to suffer for sin in this World, where all things come alike to all; and in the world to come, where God will stir up all his wrath. But to fear punishment, is not this servile? No, it is not: First, If it keep its proportion, and doth not exceed its limits, driving us into a despairing anguish, such as the Devils is, I am. 2. 19. Secondly, If it have its spiritual use and end, which is the main and principal thing, which is to make us cleave the closer to God, Ier. 32. 40. But I will put my fear into their hearts, and they shall not depart from me. Or, Thirdly, If it be subordinate, which is to make us cautelous and watchful against sin, or such things as may occasion these Judgments, fleeing from wrath to come, Matth. 3. 7. and to use the means for our preservation with the more diligence, Heb. 11. 7.

3. The Reason.

First, Because a tender heart is easily affected with all God's dispensations, one of the great and first privileges of Grace, is an heart of Flesh, Ezek. 36. 26. Wicked men have an heart of stone, a stout, obstinate, stupid spirit; but when God's hand is upon their persons they have no sense, Ier. 9. 3. Thouhast smitten them, but they have not grieved. But God's Children have an heart of Flesh, that trembleth at his word; and at Judgments at a distance: they are soon affected with a Providence. This tenderness as it is wrought in them by Grace at the first, so 'tis increased by their acquaintance with God, and experiences of his love. Familiarity with men, breedeth contempt; familiarity with God, not so. None are moved with reverence to the Lord more than they that know him best, and are most familiar with him. None rejoice more than they, when they find God is pleased, and giveth out demonstrations of Grace to the world. None fear more than they when God is angry, Psal. 90. 11. Who knoweth the power of thine anger? According to thy fear, so is thy wrath. The world think not of God's anger, till they feel the terrible effects of it; but God's Children, that have a deep awe of God, and observe him in all his motions, have the greatest apprehensions of his displeasure.

Secondly, It is the property of God's Children, when they look to anything without them, still to draw home the Providence, and consider their own Case, and to edify themselves by that they see in others, whether it be good or evil. Electorum Corda semper ad se solicit videant, saith Gregory. When Uzzah was stricken, How shall I bring the Ark of▪ God home to me? saith David, 1 Chron. 13. 12. Will not God be as severe to me, if I behave myself unreverently? He observed, how failing about holy things did much incense God's wrath, Gal. 6. 13. Ye which are spiritual, restore such a one with meekness, considering thyself, lest thou also be tempted. They that rigidly and uncharitably censure others, are usually greatest strangers to their own hearts; but a man that draweth all things home, knoweth that if God should let loose temptations upon him, he may be as bad as others. A man that usually reflects upon himself, will be afraid, and will not reflect on the Judgments executed on others, but tremble. Nunquid ego tali, &c. was a good Question in a Heathen. If God should visit my transgressions, I have broken his Laws, and deserve as great a punishment. A spirit of application is a great advantage. Our Lord telleth others, Luke 13. 5. Ye shall likewise perish without repentance. David was afraid, lest he should be cast away with the dross; because they love not God's testimonies, therefore he would not only love his testimonies, but also fear his judgments. Carnal men forget themselves, when they are so bitter against others.

Thirdly, The usefulness of this fear, showeth it is their duty. 'It is very necessary,

1. To stir up watchfulness and care for our own safety, that we may not fall into like offenses, or do anything that is displeasing to God, lest we fall into his vengeance. We are bidden to work out our salvation with fear and trembling, Phil. 2. 12. We have to do with a just and holy God, who is tender of his Laws. Now this fear should be more active and lively when we see his Judgments executed; for then God is ready at hand with a Whip to awaken us, and to show us he will not be dallied with, and that danger attendeth us, when we begin to straggle out of our Duty. He that breaketh through an Hedge, a Serpent shall bite him. Fear is the great restraint of sin, as the fear of man keepeth the Beasts from hurting him, Gen. 9. 2. 'tis their bridle, The fear of you shall be upon the Beasts of the field. So fear of God helps to keep from offending him, or breaking his Laws.

2. To humble us, when we see that sin shall not escape unpunished. Alas! If God should enter into judgment with us, who could stand, Psal. 143. 2. Non dicit cum hostibus tuis, sed cum servo tuo. He doth not say if thou shouldest enter into judgment with thine enemy, but with thy servant. God is a just Judge, and therefore when we see judgments executed upon others, we may be afraid of his righteousness. Every humble heart is conscious to himself of grievous offenses, and if God when he cometh to purge out dross should be severe with us, what miserable wretched Creatures should we be! This striketh an holy fear into our hearts, and so helps us to humble ourselves in his presence.

3. To make us thankful for our mercies and gracious escape. 'It is fear that maketh us taste the sweetness of the promise of free pardon, when we see from what miseries we are delivered by the mercy of God; when the Israelites had seen the Egyptians drowned in the water, they saw they had cause to triumph in the God of their salvation, Exod. 15. 1, 2. The consideration of our defects, is in part represented to us in the bitter experience of others; there we may see what dangers we are liable unto, were it not for his preventing Grace, that we are not condemned with the world, and left to perishin our sins.

4. To quicken and sharpen our prayers. God knoweth how to take vengeance on all iniquity, even in his dearest servants, Joel 2. 17. Spare thy people, O Lord, and give not thine heritage to reproach. Sparing is an act of God's mercy, withdrawing and moderating deserved Judgments. Now the more▪ our fear is increased, the more earnest and importunate will we be to keep off or get the Judgment removed.

Use. Is reproof of the greatest part of the world, that pass by God's Judgments, and take no notice of them, so as to fear and return to him. Not his judgments upon others, when the Arrows of God fly round about us, we should fear for ourselves; and when wrath is making inquisition for sinners, be the more earnest to be found in Christ. But a senseless stupidity possesseth most men, they mind none of these things. The Gibeonites were more wise and cautious, Josh. 9. 3, 4. when they saw the Cities of Jericho and Ai destroyed, and their inhabitants cut off by the sword, they did not expect the coming of Joshua, but sent messengers to him, and by a Wile struck up a Covenant with him, before he came any further. Or as that Captain, when two before him with their fifties were destroyed by fire, he fell upon his knees before the Prophet, 2 Kings 1. 13, 14. saying, O Man of God, let my life and the life of these fifty thy servants, be precious in thy sight. Behold, there came fire down from Heaven, and burnt up the two Captains of the former fifties, with their fifties; therefore let my life be precious in thy sight. But Oh our blindness and stupidness! though others fall under the Judgment of God, we are as immovable as rocks, and do not fall down before the Lord, to deprecate his anger. Certainly, if we had a due sense of our condition, we are as worthy as they; 'tis by the mercy of God that yet we stand. Therefore we should fear with an holy fear, that we may bridle the flesh, humble ourselves before the Lord, be thankful for our safety, and be earnest in prayer: this we should do when we see any others in afflictions. Again, when Judgments are on ourselves; when God cometh nearer to us, and beginneth to touch us with his hand, we should relent presently. To be sinning and suffering is the condition of the damned in Hell. The Holy Ghost sets a brand upon Ahaz, 2 Chron. 28. 22. That in the time of his distress he did yet trespass more and more against the Lord; this is that King Ahaz. If we keep our pride, luxury, vanity, wantonness still, our avarice, coldness in Religion, Sabbathprophanation, if we be not brought by all our afflictions to fear God the more, such a brand will he put upon us, yea our Judgments will be increased, and the Furnace heated seven times hotter: as when the Child is stubborn and obstinate, the Father redoubleth his strokes. Therefore we are to beg his Spirit with his Rod, that we may be the better by all his corrections, Numb. 12. 14. If her Father had spit in her face, should she not be ashamed seven days? So if our heavenly Father be displeased and casts contempt upon us, &c.

Use 2. It reproveth those that triumph over the fallen, and declaim and inveigh against their sins; but do not consider their own. We should rather▪ tremble and learn to fear from every Judgment executed, though upon the worst of men, and say, Well, God is a righteous God, and whosoever provoketh him to wrath shall not escape unpunished. But this 〈 in non-Latin alphabet 〉 , this insulting over, and upbraiding others with their evil and afflicted condition, is a-sin which God cannot endure, and will certainly punish, Prov. 17. 5. And he that is glad at calamities, shall not be unpunished. If God hath stricken them, and the hand of Justice found them out, we should be tender to them, Prov. 24. 17, 18. Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth; lest the Lord see it, and it displease him, and he turn away his wrath from him. Some read it, Et convertat iram suam in te, he turn his wrath upon thee. Thine enemy is not he that thou hatest, for a Christian should hate nobody, but he that hateth thee: if we rejoice in their evil, certainly 'tis a sign we hate them, however we please ourselves with the thoughts of forgiving them, as not when he falleth, so not when he stumbleth, not at lesser evils that befall them. Many will say, They do not wish their destruction, but a little evil they could be glad of; which showeth how rare true piety is: God will give him like advantage against thee. As the leprosy of Naaman doth cleave to Gehazi. David when he heard of the death of Saul, rent his Cloaths, and wept and fasted, 2 Sam. 1. 11, 12. Therefore to feed our eyes with the misery and torment of others, is no holy affection. Job disclaimed it, Job 31. 29. If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him, neither have I suffered my mouth to sin by wishing a curse to his soul. Revenge is sweet to carnal Nature, but such a disposition as that cannot or should not find room in a gracious heart; to evidence his integrity, Job produceth this vindication. Though they that hate us be our worst enemies, and should have spirits steeped in bitterness and Wormwood against us; yet ought we not to rejoice at the misery of an enemy. Yea, to mourn at their fall, becometh us more, if we would act as Christians: and to fear because of it, is an act of piety. Therefore this old leaven of malice and revenge must be purged out, this being inwardly delighted, when we hear of the fall of those that hate us. When thine enemy falleth, consider, Either I myself am like him, or worse, or better than he. If better, who made thee to differ? If worse, thou hast cause to wonder thou art spared, and to fear before the Lord. Let us therefore observe the Judgments of God executed according to his word. Lactantius telleth us, Quod non metuitur, contemnitur; quod contemnitur, utique non colitur. If the wrath of God be not feared, it is contemned; and if God be contemned, he cannot be worshipped.

Doctr. It is a comely property in God's Children, and very comfortable to them to do judgment and justice.

1. It is an excellent property. First, Because by it we are made like God. Righteousness is part of God's Image, and herein we do most resemble his perfection, Psal. 145. 5. The Lord is righteous in all his ways, and holy in all his works. There is a perfect holiness in his Nature, and a condecency in all his actions. Therefore 'tis God-like in us, when our Natures are sanctified, and all our actions are righteous and holy. It is said, Ephes. 4. 54. That the new man is created after God in righteonsness and •… rue holiness, according to the pattern of God, much like to him: they that are most so, are most like him. Natural Conscience doth homage to the Image of God, Mark 6. 20. And Herod feared John, knowing he was a just man.

Secondly, 'It is acceptable and pleasing to God. The just man is an object of God's complacency, Prov. 15. 9. The Lord loveth him that followeth after righteousness. God loveth all his Creatures •… th a general love; but with a special love those that bear his Image. He doth not love men because they are rich and mighty, fair and beautiful, valiant and strong; but as holy and just. It is said, Prov. 21. 3. To do justice and judgment is more acceptable to the Lord than Sacrifice. God hath required both, and we should make Conscience of both; but yet the one is better than the other, though the one be a Duty of the First Table, the other of the Second; because Moral and Substantial Duties are better than Ceremonial, internal before external, and Duties evident by natural light before things of positive institution. It appeareth in this that God doth accept of Moral Duties without Ceremonial Observances, For in every Nation, he that feareth God and worketh righteousness is accepted of him, Acts 10. 35. but Ceremonial Observances without Moral Duties are of no account in God's sight; he still rejecteth their Offerings when they neglect justice; not thousands of Rams and Rivers of Oil, but to show mercy and to do justly, Mic. 6. 7, 8. this is good. Again, he dispenseth with the Ceremonials and the Externals of Religion, when they come in competition with Moral Duties, even of the Second Table; as David 's eating the show-bread when he was an hungry, Matth. 12. 5. Well then, how right and punctual soever we be in other things, unle •… we show mercy and do justice, we are not accepted with God; though zealous for and against Ceremonies, of the stricter party in Religion. 'It is true, we cannot say they are better than faith and love, and the fear of God, and hope in his Grace; for these are the substantial Duties of the First Table. And compare Substantials with Substantials, de ordine modus, First Table Duties are more weighty. But compare Internals of the Second with Externals of the First; Moral Duties of the Second, with the Ceremonies of the First; natural and evident, with the merely positive and instituted: these latter are more weighty. Give to God what is God's, and to men what is men's.

Thirdly, Because it •… itteth for Communion with God. When you are just and righteous, you may call for and look for such blessings as you stand in need of; for the righteous have an easy access to him, and are sure of audience, Psal. 17. 15. But as for me, I will behold thy face in righteousness. I cannot behold the face of Saul, he will not see my face, but this comforts me, that I can behold thy face. Lord, thou wilt look upon me, and be gracious to me, and hear my prayers. Otherwise God will not hear the unjust, as he saith, he would not accept of their Peace-Offerings, till judgment ran down as a River, and righteousness as a mighty Stream, Amos 5. 23, 24. and rejects the Jewish Fasts, Isai. 58. because they did not loose the oppressed, &c. On the other side, he hath assured the protection of his Providence to him that is just, Isai. 33. 15, 16. He that walketh righteously, and speaketh uprightly, •… e that despiseth the gain of oppression, and shaketh his hands from holding of Bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; he shall dwell on high, his place of defense shall be the munition of rocks, bread shall be given him, and his water shall be sure. God will minister to him sure Comforts and sure supplies. They that walk in a continual course of righteousness and just dealing of all sorts, shall be as safe as if in a Fort impregnable, not to be taken by any force, and sufficiently furnished with store of provisions to hold out any Siege: an high craggy place is such. Bread and Water are tokens of God's full and final deliverance, Isai. 51. 1. Hearken unto me ye that follow after righteousness. None must look to be thus qualified but the righteous.

Fourthly, It is so suitable to the new Nature, as Fruits to such a Tree. What is works meet for repentance, Acts 26. 20. That they should repent, and turn to God, and do works meet for repentance. And bring forth f •… uits meet for repentance, Matth. 3. 8. They are the kindly products of faith in Christ, and repentance towards God. 'It is as un •… uitable to those that are gracious to be unjust, as that the Egg of a Crow should drop from a Hen, or venomous Berries should grow upon a choice Vine. That Grace that is put into our hearts, which maketh us submissive and dutiful to God, doth also make us kind and harmless to men. These things are required of us as the fruits of true faith and repentance, Isai. 1. 16, 17. Wash you, make you clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well; seek Judgment, relieve the oppressed, judge the fatherless, plead for the Widow. This is particularly insisted upon as the proper fruit of their Change. So Dan. 4. 27. Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor. Repentance is a breaking off the former course of sin: the King an open Oppressor, Daniel preacheth righteousness and mercy to him. They that continue their former unjust Courses, never yet truly repented, Zech. 8. 16, 17. These are the things that ye shall do, Speak ye every man truth to his neighbor, execute the judgment of truth and peace in your Gates, and let none of you imagine evil in your hearts against his neighbor, and love no false Oath; for all these are things that I hate, saith the Lord.