Sermons on Psalm 119

Doctrine. That Meditation on the Word of God is one duty that Christians should take care to perform.

Secondly, From the Season; his eyes prevented the night watches.

Doctrine. A Gracious heart will take all occasions to set itself a work on Holy things, and sometimes in the Night.

Thirdly, From the Condition wherein he was; in some distress: for he saith, save me; and his Prayers not yet heard, I cried, I cried, I cried.

Doctrine. That 'tis needful to Meditate on God's promises at such a time as our suit hangeth at the Throne of Grace, without grant and effect.

The first will give us occasion to speak of the Duty of Meditation, and the necessity and profit of it: what the Duty of Meditation is, see Sermon upon the 15th. Verse of this Psalm.

II. 'It is a necessary Duty because 'tis recommended to us by God, among other things enjoined in his Word. He complaineth of the neglect of it, Isa. 1. 3. Israel doth not know, my People doth not consider; they will not think upon God, nor consider what great things he hath done for them. 'It is recommended to us in the practice of the Saints, they sometimes meditate upon God, Psal. 63. 3. I remember thee upon my bed, and meditate of thee in the night watches. When David could not sleep, and had his night rest broken, his thoughts run upon God presently. Sometimes upon the Works of God, Psal. 143. 5. I meditate on all thy works, I muse on the work of thine hands: On his Creation and Providence. Sometimes on the Word of God, either that part which sets forth their Duty, Psal. 1. 2. But his delight is in the law of the Lord, and in that law doth he meditate day and night. To make the Christians Life more orderly and comely, the Apostle commands us, Phil. 4. 8. to think on these things. Sometimes on the Promises and grounds of Faith, for the support of their Souls in a fainting time, as in the Text, especially that part of the Word which is brought unto them by the Providence of God, and so we meditate upon what we read and hear; Luk. 2. 19. Mary kept all these things, and pondered them in her heart. We ponder things, when we consider the weight and moment of them, that our hearts may be affected with them. So Moses, Deut. 32. 46. And he said unto them, set your hearts unto all the words which I testify among you this day. Luk. 9. 44. Let these sayings sink into your ears; be seriously considered and thought of by you, not be lost or vanish into the Air, or stay in the Brain.

III. 'It is a profitable Duty; 'tis an help,

• 1. To our Natural Faculties.
• 2. To our Graces.
• 3. To our Duties.

1. To our Natural Faculties, to our Memories. We complain of weak Memories, but we do not take a right course to cure them. Good things slip from us, as water doth through a sieve, and why? because we do not weigh them, and meditate upon them by deep and serious thought. Truths would stay with us longer, if we did oftener think on them. So many a Conviction is lost, I am. 1. 23, 24. For if any man be a hearer of the Word and not a doer, he is like unto a man beholding his natural face in a glass, for he beholdeth himself, and straightway forgetteth what manner of man he was. Many a Comfort is lost by neglect, Heb. 12. 5. And have you forgotten the exhortation which speaketh to you as children. A weak impression is soon defaced. Many a pressing motion is lost for want of a little diligence to fasten it upon the heart; Heb. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. Meditation and serious Consideration fastens a Truth upon the Mind and Memory. Deliberate thoughts stick by us, as a Lesson well Conned is not easily forgotten. Civet long kept in a Box, the sent remaineth when the Civet is taken out; Sermons meditated upon, are remembered long after they are delivered. So for Understanding; we have weak Understandings, slow to conceive of anything that is Spiritual and heavenly; why? because we are so little exercised in the study and contemplation of these things: whereas our Judgments would ripen, and we would grow more skillful in the Word of Righteousness, if we did often meditate on it. Psal. 119. 99. I have more understanding then all my Teachers, for thy testimonies are my Meditation; We see things in transitu, and know them only by hear-say, without Meditation. To move the Will we had need deal seriously with our own hearts, e're we can gain them to a Consent. Thoughts are the spokesmen that make up the Match between the Soul and the Temptation: they were given for the like office in good things, they are the first Acts of the Soul to set a-work all the rest. Things lie by, till we take them into our Thoughts and Consideration at leisure, that we may know what is their tendency, and how they concern us. You cannot Imagine the Gospel should work as a Charm, and Convert us we know not how, before Consent and Choice. There is a propounding and debating of terms; the greatest matters will not work on him that doth not think of them. God, and Christ, and Heaven, and Salvation are looked upon in a cold and remiss manner, without this serious Consideration. And to excite, and quicken, and stir our Affections, Meditation is useful. We complain of deadness, and we ourselves are the Cause, because we do not rouse up ourselves, excite and compel ourselves, expostulate with ourselves. Isa. 64. 7. And there is none that calleth upon thy name, and stirreth up himself to take hold of thee. Man hath a power to whet Truths upon his own heart, and if he will not make use of it, and reason for God with ourselves, we are justly left under the power of deadness and stupidness of Spirit.

2. 'It is a great help to our Graces; Faith takes root by Meditation: Matth. 13. 5. The seed forthwith sprang up, because it had no deepness of earth. A careless slight heart is no fit soil for Faith to grow in. 2. Hope is made lively by Consideration of the thing hoped for. 3. Charity is inflamed by the sight and frequent view of Divine Objects in their Beauty and Amiableness.

3. The Duties of Religion, Reading and Hearing, are effectual by Meditation.

The Use is for Exhortation, to press you to Meditation; 'tis the Mother and Nurse of Knowledge and Godlinss, the great instrument in all the Offices of Grace, otherwise we take up things by hear-say; this digests them, and maketh them our own.

1. It preventeth vain thoughts; both as it stocketh the heart with Truth, for good seed thick set and well rooted, destroyeth the weeds: and as it seasoneth the heart with a Gracious disposition, and inureth it more to holy thoughts, whereas those that do not use to Meditate, how are their Minds pestered with swarms of vain thoughts, which wholly divert it and turn it aside from God? Man is mindless of holy things, and if they turn into the heart by accident, their entertainment is cold and careless, as a man would be used that cometh into an house full of enemies.

2. How great an affront is it to God to omit this part of Communion with him; it is irksome to think of him. Saints find it otherwise, Psal. 104. 34. My meditation of him shall be sweet. Some, God is said to be near in their Mouth, and far from their Reins; Ier. 12. 2. frequently spoken of, but seldom considered by them. That soul that hath a sincere and unfeigned love to him, will take some time to solace itself with him alone; to be sure God taketh it kindly at our hands, Mal. 3. 16. A book of remembrance was written for them that feared the Lord, and thought upon his name; that have frequent and high thoughts of God in their hearts, without which, Love will presently languish and grow cold.

3. What a neglect it is of God's Messages of Love that you will not consider them! Matth. 21. 5. And they made light of it. And Heb. 2. 3. How shall we escape if we neglect so great Salvation He hath laid out all his Eternal thoughts upon a way of Salvation and manifested it to you, and you entertain it with so much scorn, that you will not set your minds to it, and think it worthy a few sad and sober thoughts. What? Is it so tedious to think a thought of your own greatest Concernments? Surely Man is strangely depraved to refuse this.

4. What a likely means Meditation is to do you good. I know 'tis the Lord inclineth the Heart, and our Thoughts work no further than God is in them, yea, he giveth us to think, 2 Cor. 3. 5. But as it is our Duty, so 'tis a very proper means to improve our Graces and our Comfort: for a constant, steady, continued view of truth, surely will work more than a glance. A transient view cannot leave such an impression upon us as a steady view. We taste things better when they are chewed than when they are swallowed whole. Meditation goeth over things again and again, and pryeth into every part. And as 'tis a constant light; so 'tis an argumentative Consideration of things. When one scale is not heavy enough, we put in weight after weight till we gain our point, bring off the Heart from such a vanity, engage it to such a pursuit by our own arguings with ourselves, Prov. 12. 14. A man shall be satisfied with good by the fruit of his own mouth. Acts 17. 11, 12. And these were more noble then they of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether these things were so. Therefore many believed, because they had searched with all readiness of Mind.

5. This is an Argument should prevail with God's Children, that we may know our growth in Grace, by the frequency, continuance and efficacy of holy thoughts. At first good thoughts are few and rare, the heart is so crowded with vanity, that there is no room for God or his Word; for these things keep their interest in the heart and draw the mind after them, so that days pass over our heads and we forget God. Psal. 10. 11. Or if they arise in our minds they find little entertainment there, but are gone as soon as they come. 'It is the Policy of the Enemy of our Salvation, to draw our minds from one thing to another, that good thoughts may pass over without fruit and benefit: Or if we force ourselves to continue, they do not warm the heart, only weary the brain; But now when truths are ever with us, they improve us. Psal. 119. 98. Thou through thy Commandments hast made me wiser then my Enemies, for they are ever with me. Prov. 6. 22. When thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou wakest it shall talk with thee. We have them always ready and at hand. They that are sound at heart, can pause with delight on heavenly things. 'It is a good note of some progress, 'tis a sign the heart is heavenly, carried out with a strong and prevailing love to heavenly things, that earthly profits, and vain pleasures have not such a hand over us as they were wont to have. You have gotten the mastery over your thoughts, that the best and dearest of them you can employ for God, with great Fervency and Continuance: other matters do not find better welcome, nor so easily justle them out of doors. By all this it appears 'tis a most profitable duty.

Doctrine. II. That a gracious heart will take all occasions to set itself a-work on holy things, and sometimes in the Night.

David did frequently rouse up himself in the Night, to solace his Soul with thoughts of God, this was a frequent and cheerful exercise and employment to him.

First, I shall prove this argueth a gracious frame of Spirit.

Secondly, Shew you some Reasons why we should meditate sometimes in the Night.

First, It argueth a gracious frame of Heart, to take all occasions to set our minds a-work on holy things: for there are three things in it,

1. Plenty of Divine Knowledge; the Heart is well stocked, and can entertain itself without help from abroad: Psal. 16. 7. I will bless the Lord who hath given me counsel, my reins also instruct me in the night season. He had laid up a great deal of truth in his Reins or inward parts, and when sleep fled from his eyes, out it came. So Prov. 6. 21. Bind them continually upon thy heart, and tie them about thy neck; to be always ready and present with us. 'It is an excellent thing to have a good treasure in our hearts. Matth. 12. 35. A good man out of the good treasure of his heart bringeth forth good things. Many a man's heart is stuffed with vanity, and then he is vain in his thoughts, and vain in his discourses, and vain in his actions; yea, the Word of God doth not dwell in him richly, Col. 3. 16. Then your thoughts are very scant and barren, as he that hath more brass farthings in his pocket then Gold or Silver, will more easily pull them out at every turn. Our leanness of soul, and difficulty to Meditate cometh from the want of a stock of Knowledge.

2. It argueth Spiritual delight and strong love; Psal. 1. 2. But his delight is in the law of God, and in that lawdoth he meditate day and night. Did we find such Comfort as David did, we would break our sleep for that end. He that delights in the Word is much Conversant in it, for ubi amor ibi animus. All the time his necessities can spare, he will spend it in these private and spiritual exercises. Many men's time hangs upon their hands, they do not know how to spend the Summer day, nor the Winter night; but one that hath a strong Affection to holy things, he rather wants time, such is his solace and delight in God. He beginneth his heaven upon earth, and all the time he can get, he is spending this way: but if we find no such comfort and repose of Soul in Meditation, no wonder that we are so averse from it. Our thoughts follow our Affections, delight will set the mind a-work; when others are sleeping securely, he mindeth his Salvation.

3. It argueth sincerity; Psal. 17. 3. Thou hast proved mine heart, thou hast visited me in the night, thou hast tried me and shalt find nothing. In the night when darkness concealeth me from the eyes of men, then I exercise myself in spiritual thoughts. Many put on Religion as a disguise in the day, in public actions they personate a Zeal, and act a devout part; but that is to be sincere, when God hath a great share in our closest privacies and retirement.

Secondly, Sometimes take the Night as a special occasion. Psal. 63. 6. When I remembered thee upon my bed, and meditate on thee in the night watches. Psal. 77. 6. I call to remembrance my song in the night. There is a double help for Meditation in the Night,

• 1. Solitude, then we are alone, and therefore fittest to Meditate, when nobody disturbs us.
• 2. The silence of the night is also an help, when nothing is heard or seen to distract attention.

Use. What Use shall we make of this? We cannot lay a burden upon your Consciences, and by way of absolute necessity exact these Nocturnal Meditations from you: only in the General,

1. As much as our strength and natural necessities will permit, we should be meditating Night and Day: it may be a shame to us that many Tradsmen are up afore day to follow their callings, and that they should excel us. The Christians had their morning Hymns to Christ, in the times of Persecution.

2. We may press you to the Affection, though not to the Season; to be stored with good matter, and to have a strong delight in this work, and sincerity to make Conscience of private Duties.

3. If we wake in the Night and our rest is broken off, then to exercise ourselves in holy thoughts; many times it falleth out that we cannot sleep, now we should spend the time in Meditation and prayer, not in vain thoughts, or entertaining ourselves with carnal musings, or perplexing and anxious thoughts about the troubles that we are under.

4. If David waked in the night, how much are they to blame that snort and sleep in the day, even in the time of Worship, when others are entertaining Communion with God: surely if they had earnest Affections this could not always be. The Example of Eutychus should deter these, Act. 20. And there sat in the window a young man named Eutychus, being fallen into a deep sleep, and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. Matth. 26. 40. What could not ye watch with me one hour?

Doctrine. III. That Meditation of the Promises is very seasonable when the answer of our Prayers is denied.

For this is very powerful to support our fainting hopes, and to cheer and revive our drooping spirits. There is support in the Word, and comfort in the Word, therefore we should much Meditate on the Promises at such a time. The best holdfast that we have of God is by his Promise. Whatsoever his dispensations be, this will give satisfaction enough: though you cannot find what you would, his word is certain; though no appearance of performance, his Word is sure enough to fasten upon. The grounds of Faith are more sweet and satisfactory, the more they are examined and looked upon.

Doctrine. II. The main Argument which God's Children have to plead in Prayer, is his own favor and loving-kindness. I shall show,

• I. That this is a Modest, Humble, and Pious Argument.
• II. This is a Comfortable and Incouraging Argument.

I. 'It is a Modest Argument, and 'twere good if we could learn this modesty of David; He was one much in Prayer, diligent in keeping God's Statutes, abundant in all Acts of Devotion, spent nights in Meditation, and yet after all this placeth all his hopes in the Mercy and Loving-kindness of God and desireth only to be heard according to mercy. But in us there is a secret carnal notion of God as if he were our Debtor; if we act for him, or suffer anything for him, we carry it as if God were obliged to us, Isa. 58. Wherefore have we fasted, &c. We cannot be at a Fast, give a little Alms, or make a Prayer, but we think we have merited much at God's hands: Oh this is against all reason. Alas! what profit can we be to God? Job 35. 6, 7, 8. God is above the injuries and benefits of the Creature; what miss had he of Angels and Men, in those innumerable Ages of duration that went before any Created Being? And as it is against Reason, so it is against all the declarations God hath made of himself to us; Ezek. 36. 32. Not for your sakes do I this, saith the Lord of Hosts; Be ashamed and confounded for your own ways. So Tit. 3. 4, 5, 6. But after that the kindness and love of God our savior towards man appeared, not by works of Righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our savior. In short, no worth in us, or Righteousness of ours, is that Merit and Righteousness, by virtue of which we are accepted with God. Our Works and Righteousness are not that Condition by which we receive and apply this Merit; that's Faith. No Works or Merit are a motive, or the first inducing Cause to move God to give us that Faith; but all is from his Loving-kindness and readiness to do good to the Creatures. Again, 'It is contrary to the practice of the Saints and Children of God, who though never so Holy and never so good, yet still they plead Mercy, and this by direction from him who knoweth what plea is fittest for Creatures to use to God; Luk. 17. 10. As it is not the merit of one part of the Earth, that it lieth nearer the Sun than another, only the Creator would have it so; so still the Scripture crieth down Works and Merits in the Creature, in all these gracious influences. They all come from God's Bowels of Compassion to his Creatures laboring under difficulties. He loveth to act as a free Agent in giving, continuing, and actuating the life of his Creatures, whether natural or spiritual. Yea Lastly, any other principle would be against our Profit, as well as God's Glory. Our Profit, both as to duty and success; we should never carry it dutifully to God, if we did not acknowledge that all came from Grace. Whence cometh impatience, murmurings, contempt of things afforded, but from a secret opinion of our merit and deserving. They that prescribe to God, ascribe too much to themselves; that prescribe to God for time, measure 〈◊〉 kind, are hasty and murmur under delays and suspensions of Grace? And as to 〈◊〉 •… hout this modest and humble claim, God rejecteth the request; for he 〈◊◊〉 , and giveth grace to the humble, 1 Pet. 5. 5. Spiritual Pride is the worst of 〈◊〉 . The humble supplicant may expect increase of Grace, which is denied to oth •… Psal. 147. 11. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. Such as fear God, and serve him diligently, and yet put all their Confidence in his Mercy, these are those whom the Lord delights in, to keep Communion with them, and pour out his Blessings upon them. This is enough to show you 'tis an humble, modest Plea.

II. It is a Comfortable, Incouraging Argument; which that it may appear to you, let us Consider,

• 1. The Nature of it.
• 2. The Kinds of it.
• 3. The Proofs and Demonstrations of it.
• 4. The End of it.

1. The Nature of it. The loving-kindness of God noteth his disposition to do good upon his own motives, or his self-inclination to do good to his Creatures, especially to his People, 2 Sam. 7. 21. According to thine heart hast thou done this; His Native willingness to employ what goodness is in him for the good of his Creatures. Now this doth much encourage poor sinners to draw nigh to God for such mercy as they stand in need of. Justice giveth what is due, but Mercy what is needed. Justice seeks a fit Object, Mercy and Loving-kindness a fit Occasion. His Justice will not hinder his Mercy to be Bountiful.

2. The Kinds of it. God's Loving-kindness is twofold, General and Special.

(1) There is a General kindness and good-will from God as Creator, to all his Creatures, especially to Mankind; the effects and fruits of this general kindness flow in the channel of common Providence. So 'tis said, Psal. 145. 9. The Lord is good to all, and his tender mercies are over all his works. God is good to all things, to all persons, he bestoweth many common Blessings upon the wicked, as Natural Life and Being, Health and Wealth, &c. So Psal. 147. 9. He giveth to the beasts his food, to the young Ravens which cry. To wicked men, Matth. 5. 45. Common Blessings do not always argue a good People, but they always argue a good God. God giveth the Beasts their food in due season, Psal. 104. 27, 28. Now this is some ground of Hope, and so improved, Psal. 145. 15, 16. if he heareth the cries of the Creatures, he will hear the Prayers of the Saints; if a Kite, much more a Child. You see the Lord doth not cast off the care of any living creature which he hath made, but hath a constant eye of Providence upon them, that their hunger may be satisfied and they may have that sort of good which is fitting for them, and that in time and season, before they are spent with wants; and will he not answer the longings and expectations and cries of his People, and pity their faintings, and give that Grace which they so earnestly seek?

(2) Over and above this common kindness, there is a more entire special love and kindness towards Believers in Christ. This may be admired rather than expressed; Psal. 36. 7. How excellent is thy loving-kindness, O God! This is unto admiration, his common kindness, his preservation of Man and Beast. This is the fruit of his Eternal love, Ier. 31. 3. With everlasting love have I loved thee, and therefore with loving-kindness have I drawn thee; and this is expressed in blessing them with special and saving Benefits in Christ. The effects of his special kindness do all relate to Life and Godliness, and are conveyed to us through the conduit of Christ's Merit and Intercession, in and by whom he doth fulfil in us all the good pleasure of his goodness; 2 Thes. 1. 11, 12. Now this special kindness must needs be a mighty encouragement to the Saints, to come to him (since he loveth them with such a free and special love) for all that mercy they stand in need of. The former speaketh the goodness of God to all his Creatures, this to themselves in particular; both together a notable support: Yea, though we have not yet any experience of the goodness of God, yet since there is such a thing as self-inclication in God to do good to his People, and besides this, a readiness to express his love to all his Creatures, more especially to everyone, without respect of Persons, that cometh to him, Psal. 86. 5. For thou Lord art good, and ready to forgive, and plenteous in mercy to all them that call upon thee. take the cause, and you do not know what you may find; It may be your portion and lot.

3. The Proofs and Demonstrations of this Loving-kindness.

(1) He hath given evident proof, and infallible demonstration of it in Christ; 1 John. 4. 12. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. The Cause or first motive was Love: his Means, was the sending of Christ to be a Propitiation; his End, Life Spiritual and Eternal. This is such a glorious Instance and Manifestation of the Love of God, that poor creatures are encouraged to draw nigh to God for such Mercy as they stand in need of. 'It is an hidden Love; here's a convincing proof and real demonstration, by so glorious an effect and fruit of it! 'Twas not a well-wishing love only, nor a love concealed, but manifested, and that by a signal proof.

(2) The Instances of God's Loving-kindness to others; so that according to thy loving-kindness, will be, according to that Grace and Mercy which thou art wont to show to others of thy servants: All that have had to do with God, will assure you, that he is a gracious God, full of Kindness and Mercy: There are examples of it, 1 Tim. 1. 16. And Eph. 2. 7. That in the ages to come he might show the exceeding •… es of his grace in his kindness towards us through Christ Jesus. Instances of God's loving-kindness towards others, have a peculiar fitness and efficacy to convince us how exceedingly gracious God is; and so to draw us to the same Fountain of Grace for Pardon and Life to ourselves. These Examples do more than the Doctrinal declaration, because they do not only show that Mercy and Grace may be had, but that it hath been attained unto by those; who in all respects did judge themselves, and were really unworthy of it, as unable to lay hold of it, and to make good use of it afterwards as we ourselves. The Ice is broken, the Ford ridden before us, therefore we may venture our Salvation and Acceptance with God upon the same Grace.

(3) His former love to ourselves. At first he took us with all our faults, and betrothed us unto himself, in Loving-kindness and tender Mercy; Hosea 2. 19. and therefore he will still do us good, freely and bountifully: And so we may answer all Objections, from God's wonted goodness towards us. When he hath entered into Covenant with us out of his Love and Bounty, we may well expect that upon the same terms he should keep Covenant. The continuance is more easily believed and asked, than the beginning and first grant; Psal. 36. 10. O continue thy loving-kindness unto them that know thee, and thy righteousness to the upright in heart. When by Experience we have found what it can do for unworthy creatures, we may the better expect it should help us upon all occasions.

4. The End why God exerciseth it; which is his Glory, even the glory of his Grace and Loving-kindness. That, that might be acknowledged and exemplified by those that are partakers of it, even to be altogether glorious. Eph. 1. 6. To the praise of his glorious grace wherein he hath accepted us in the beloved. That it may be owned and esteemed as free and liberal, and working of its own accord. We only cross God's End, when we do not plead it, admire it, and esteem it highly, and improve it for our Comfort; for this is God's End in the whole business of our Salvation from first to last, that Men and Angels might be excited to set forth the praises of his rich Mercy and free Grace. And here is a new encouragement to ask gracious supplies of God, according to his Loving-kindness, or upon the account of that Attribute, even that his Grace may be more esteemed and exalted in our hearts; Psal. 109. 21. But do thou for me, O God the Lord, for thy names-sake; because thy mercy is good, deliver thou me. It concerneth him in point of his chief honor and glory, to do good to his People; that he may be known, and owned to be a good and a gracious or loving God.

Use, Well then, If this be the great plea of the Saints.

1. Let us meditate often of the Loving-kindness of God; of his pitying, and pardoning, and lovingly entreating poor sinful and broken-hearted creatures that come to him. This should be our daily Meditation; bonum est primum & potentissimum nomen Dei, (saith Damascene) It is the first-born and chiefest name of God. We cannot conceive of God by anything that concerneth us, so much as his Goodness; by that we know him, and for that we love him: We admire him with Reverence for his other Titles, but this doth first insinuate with us, and command our respect to him. The first Temptation that ever was in the World, was to weaken the conceit of his Goodness in the heart of the creature; as if God were envious, harsh, and sour in his restraints; still it is a great Temptation, yet God is good to Israel, Psal. 73. 1. Oh let us fortify our Hearts with frequent thoughts of his Goodness and Loving-kindness! As we should do this every day, so especially upon the Sabbath day; Psal. 92. 2. I will show forth thy loving-kindness in the morning, and thy faithfulness every night. We should do this with all the advantage we can use, more especially when we are in his presence, conversing with him and ministering before him. Psal. 48. 9. We have thought of thy loving-kindness, O God, in the midst of thy Temple. We should often and seriously think when we come to God, surely now we have to do with a loving and gracious God, whether we wait upon him in Prayer, or the Word, or Sacraments; if any prayer to make, or comfort to expect.

2. Observe the fruits and effects of it, and value them. They that are Students in Providence, shall not seek long before they find God to be a God full of loving-kindness, and tender Mercy; Psal. 107. Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord. Few regard it, or look after it, but they that do pry into the course of his dealings, shall not be without many instances of God's love and free favor to them; now when you have found it out, value it: Psal. 63. 3. Because thy loving-kindness is better than life, my lips shall praise thee. You shall have rich experiences, such as will fill you with joy unspeakable and glorious, to be esteemed above all comforts whatsoever.

3. Praise God for it. This should be a lively motive to praise him; Psal. 138. 2. I will worship towards thy Temple, and praise thy name for thy loving-kindness and for thy truth. These two are the cause of all we have, 'tis without any deserving of ours, only because we have to do with a gracious and faithful God: Isa. 63. 7. I will mention the loving-kindness of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness towards the house of Israel which he hath bestowed on them, according to his mercies, and according to the multitude of his loving-kindness. The Prophet speaketh as if he could never find words enough, or pregnant enough, to express his sense of God's gracious dealing, so bountifully had he dealt with his People.

4. Let us improve this loving-kindness, and readiness of God's Mercy to help penitent Supplicants,

1. In a way of Trust; the least degree of which is enough to keep the sinner from running away from him, how grievous soever his offenses and demerits be, yet come to him; say as David, Psal. 51. 1. Have mercy upon me, O God, according to thy loving-kindness; according unto the multitude of thy tender mercies blot out my transgressions. Yea, make it a ground of confidence and support; Psal. 69. 16. Hear me, O Lord, for thy loving-kindness is good; turn unto me according to the multitude of thy tender mercies.

2. In a way of Fear; that we may not interrupt the sense of it, or stop the current of his good will: Psal. 26. 3. Thy loving-kindness is before mine eyes, and I have walked in thy truth. 'It is the ground of all our Confidence, lose not that; the Lord taketh notice of them that trust in his goodness: Nahum. 1. 7. The Lord is good, a strong hold in the day of trouble, and he knoweth them that trust in him.

There is one word yet undiscussed; According to thy Judgment. Some by Judgment, understand Wisdom, and Prudence; the Word will sometimes bear that sense, Micah 3. 8. But truly I am full of power by the Spirit of the Lord and of Judgment, &c. As we say a man of Judgment, for an Understanding Person. In this sense, According to thy Judgment, will be, As thou thinkest fit; but surely Judgment here, is to be understood in the notion of his Covenant; or the Rule according to which he judgeth of men, for it is one of the Terms by which the word is expressed. Judgment is sometimes put for the Covenant of Works, or his strict renumerative Justice. David declineth it under this notion, Psal. 143. 2. Enter not into Judgment with thy servant, O Lord. And this is called by the Apostle, Judgment without Mercy, I am. 2. 13. Sometimes, for the Covenant of Grace, and free promises of God, or that merciful right which he hath established between him and his People, wherein God acteth as an Absolving and Pardoning Judge. Of this, see verse 132. And of this, the Prophet speaketh; Isa. 1. 27. Zion shall be redeemed with Judgment; that is, by his Mercy promised according to his Judgment. David desireth to be Quickned. From thence observe,

Doctrine. III. That God's Mercy and Loving-kindness manifested and impledged in the Promises of the Gospel, doth notably encourage us to ask help from him.

You have heard what incouragment we have by the Loving-kindness of God; Now what we have over and above that, by his Judgment.

I. Quickening, and Enlivening Grace is promised in the new Covenant.

1. In General. From the general undertaking of the Covenant. The Covenant of Grace differeth from all other Covenants in the World, because everything that is required therein, is also promised; and therefore 'tis called, The Promise; Gal. 3. 18. because God hath promised both the Reward and the Condition.; Faith, and Perseverance therein, as well as Righteousness, Pardon, and Life. The new Heart to bring us into the Covenant, and the continual assistance of Grace to keep us in that Covenant: And so it differs from the usual Covenants that pass between man and man. Among men, each Party undertaketh for, and looketh after his own part of the Covenant; but leaveth the other to look to his Duty and his part of the engagement: But here the Duties required of us, are undertaken for, by him that requireth them. No man filleth his Neighbors hand with anything to pay his Rent to him; or enableth him to do, what he hath covenanted to do: But God filleth our hand with a stock, yea, more than a stock of Habitual Grace, with Actual Influences, to draw forth habits into Act; and doth with strength so far enable us to perform every commanded Duty, that in the performance thereof we may be accepted. Ezek. 36. 26, 27. God owneth there not only the Principles of Acting, but also the Excitement of these Principles; yea, the very Act itself. He hath undertaken to infuse the Principle, and stir up the Acts and Exercise of it. I will cause you to walk in my Statutes. So Ier. 32. 39, 40. And I will give them one heart and one way, that they may fear me forever, for the good of them and of their children after them, and I will make an everlasting Covenant with them, that I will not turn away from them, to do them good, but I will put my fear in their hearts that they shall not depart from me. Besides Converting Grace, superadded influences. It differeth from the Covenant of Works, that had more of a Law, and less of a Promise: there was a promise of Reward to the Obeyer, but no promise of giving Obedience. God indeed gave Adam a stock of Habitual Grace, but no promise of Assisting Grace. There, Man was to keep the Covenant, here, in effect the Covenant keepeth us; Ier. 32. 40. And indeed therein lieth the exceeding graciousness of the Covenant of Grace, that God undertaketh for both parties, and worketh in his people all that is required, for entering into and keeping this Covenant with him.

2. In Particular. This part of actual influence, which is more especially called Quickening, is promised in the Covenant of Grace; for the Covenant concerneth mainly the Life of Grace, the care of which he hath taken into his own hands, not to lay it down till it be perfected in the life of Glory. And therefore alloweth his Children to repair to him, when their life is any way enfeebled or decayed: So that besides that the general undertaking of his Covenant will warrant such a plea, his particular promises of Preserving and Restoring our Life, will embolden us to ask quickening. For with respect to his Judgment or Covenant-engagement, God is called, The God of our life. Psal. 42. 8. And The strength of our life. Psal. 27. 1. The care of life Bodily, Spiritual, and Everlasting, lieth upon him; By virtue of the Covenant, he hath undertaken to keep it, feed it, renew it in all the decays of it, till we be possessed of the Life of Glory.

II. The Advantage we have from this Promise. We have a double Argument, not only from God's Mercy, but his Truth; Both which do assure us, that God is not only easy to be entreated, but bound and tied by his own free condescension. His Loving-kindness showeth, that he may do it for us; his Judgment, that in some part he will do it. He is not only inclined, but obliged; which is a new ground of Hope. His Promise in the New Covenant inferreth a debt of Favor, though not of Justice; when God hath bound himself by promise, both his Mercy and Fidelity are concerned to do us good. We have not only the freeness of God's love to encourage us, but the certainty of his help engaged in the Promise. God inviteth men to him by his Grace, and engageth his Truth to do them good. The Nature of God is one encouragement, he is wonderful ready to do good; but in his Covenant he hath established a right to Believers, to seek his Mercy, so that all is made more sure and comfortable to us.

Use. Is to encourage the People of God, when they miss his help in the Spiritual Life, to lay open their Case to God. The thought of strict Justice striketh us dumb, there is no claiming by that Covenant; but the remembrance of this Merciful Right or Judgment, should open our Mouthes in Prayer, and loosen our Tongues in acquainting God with our case: Lord, I want that Life and Quickening which thy promises seem to speak of: You may do it with the more confidence for these Reasons.

First, Consider the Tenour of this Judgment, or the Terms thereof. The mildness of the Court in which you plead, 'tis not a Covenant of Justice, but of Favor; in it, Grace taketh the Throne, not Justice: The Judge is Christ; The Law, according to which Judgment is given, is the Gospel; our Plea is Grace, not Merit; The Persons allowed to plead, are penitent Sinners; Yea, they are not only allowed to plead for themselves, but they have an Advocate to plead for them: The very Judge is their Advocate! Oh let us hold God to this latter Covenant, and Judgment of Grace, Mercy and Goodness! Lord, upon these terms we dare come unto thee!

Secondly, Consider the Blessing offered in this Covenant; Heb. 4. 16. Mercy and grace to help, It offereth Mercy for Pardon of Sins, a Blessing which the Law knew not; and Grace to help, that's for our purpose. 'It is a Covenant which alloweth you expenses to run the way of God's Commandments; gives you straw to make your Brick; filleth your hand to pay the Master's Rent. 'It is not an hard Master, to reap where it soweth not, but will cause you to walk and run whither it sends you.

Thirdly, Consider, There is nothing in God contrary to us, or standeth in our way; for it is all removed by this Judgment or Covenant. If anything, 'tis the Justice of God, but that doth not stand in our way, being satisfied by Christ.

1. If you take Justice, as it implieth his Remunerative and Vindictive Justice, we have the Merit of Christ to plead: There is a Ransom paid by him, to whom the sinner is fled for refuge. So that God may do us good without any blemish or imputation of defect to his Righteousness and Justice against Sin. Rom. 3. 24, 25. 1 John. 1. 9.

2. As Righteousness implieth the rectitude of his Nature. In thy faithfulness answer me, and in thy righteousness, Psal. 143. 1. These things that terrify others, comfort the Godly. The Righteousness and Truth of God, are their Support. His veracity is a part of his Righteousness, as it becometh every Just man to make good his Promises.

Doctrine. Extream danger may sometimes draw nigh unto and even tread upon the heels of God's People.

Reasons.

I. From the implacable Malice of their Enemies.

1. They seek the Destruction of the People of God, nothing less will content them; this is implied in the word [mischief] in the Text: 〈 in non-Latin alphabet 〉 , Psal. 83. 4. Come let us cut them off from being a Nation, that the name of Israel may no more be in remembrance. That's their aim, that not one of that denomination be left. Psal. 137. 7. Rase, rase it, even to the foundation thereof. Nothing will satisfy them but utter Ruin and Extirpation; they that expect milder Terms from the seed of the Serpent, flatter themselves with a vain hope.

2. They follow this end with all industry and diligence; this is implied in the phrase [that follow after mischief;] They watch all occasions, pursue every advantage to bring their purpose to pass. Some in Scripture are said to follow after Righteousness▪ Isa. 51. 1. it noteth their constant Trade and Study: It may be rendered Pursuers of Righteousness, as in the text Pursuers of Mischief. They that follow after Righteousness, are such as continue constant in the serious and sedulous practice of Holiness; and they that follow after Mischief, are such as are unwearied in the Prosecution of their Malicious Designs. It implieth a Metaphor taken from the vehemency of Huntsmen in the pursuit of their Foe or Prey; So Prov. 21. 21. He that followeth after Righteousness and Mercy findeth life. And Heb. 12. 14. 〈 in non-Latin alphabet 〉 , follow peace and holiness; As As •… el pursued Abner, 2 Sam. 2. 19. and turned not to the right hand or to the lef •… from following after Abner. The Sept. render here 〈 in non-Latin alphabet 〉 , they earnestly seek to undo me.

II. From the Providence of God, who permitteth malicious Enemies to draw nigh to his people, and to have many advantages against his people for Holy and Righteous Ends.

1. That this it the usual Course of God's Providence, to suffer his people to be reduced to great dangers and extremities, that there is not an hairs breadth between them and ruin. Paul was in the very mouth of the Lion, 2 Tim. 4. 17. before God delivered him; by the Lion he meaneth Nero, a bitter enemy to the Christians, and the Lamb was brought bound to him: the Prey was in the Lions mouth, before God delivered him. 2 Cor. 1. 10. compared with 1 Cor. 15. 32. and both with Acts 14. 19. I gave myself for dead, 'twas a thousand to one he had not been sacrificed to the fury of the multitude: So was David often near taking dangers, which he did or could hardly escape; Psal. 54. the Title, When the Ziphims discovered him to Saul. So Psal. 57. the Title, When he fled from Saul in the Cave; the Army of Saul at the mouth of the Cave, and Saul cometh into it, and yet God blinded him so that he escaped. So the Church, Psal. 124. 1, 2, 3. If it had not been the Lord that was on our side, now may Israel say, if it had not been the Lord who was on our side when men rose up against us, then they had swallowed us up quick when their wrath was kindled against us. They were in the midst of their fears.

2. Why is this his usual Course.

(1.) To exercise their Trust and Dependance. Graces are seldom exercised to the life, till we are near the point of Death; now rather than God will suffer his people to live by sense, without manifesting Grace, and bringing honor to their Profession and the Truth of his Promises, he will cast them into great dangers. The skill of a Pilot is seen in a storm, so is Faith put toit in great conflicts; as 'tis in Cares, so in Fears; many are reduced to great straits in the Family, no Meal in the Barrel, no Oil in the Cruise. John. 6. 4, 5, 6. When Jesus then lift up his eyes and saw a great multitude come unto him, he saith unto Philip, Whence shall we buy bread that these may eat? And this he said to prove him, for he himself knew what he would do. A poor Believer is put toit; Children increase, Trading seemeth dead; what shall we do? When danger is danger indeed, then is a Believer tried and exercised. 2 Cor. 1. 9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead. We are much given to self-confidence, while our mountain standeth strong, and we are intrenched within the security of Worldly Advantages and Props; we scarce know what Faith and dependence upon God meaneth; now saith God, I will make you trust in me e're I have done, and to live alone upon my all-sufficiency: you may think your Reputation will bear you out, but I will load you with Censures that you may trust in me; you think Friends shall help you, but Friend and Lover shall be afar off; you think to shelter yourselves under common Refuges, but they shall all fail and cease, that I may see whether you trust in me; or that the common Justice and Equity of your Cause shall bear you out, but I will send against you those that are maliciously resolved (contrary to all justice and gratitude) that shall approach and endeavor to mischief you. Who would think that Paul should be in danger of Self-confidence, a man so exercised as he was, so tossed to and fro, so often whipped, scourged, exposed to danger. Alas! we can hardly see with other eyes than Nature hath, or depend upon invisible help; we look at present things, and laugh at danger upon the confidence of outward probabilities: If we can get a carnal pillow and bolster under our heads, we sleep and dream many a Golden dream of ease and safety; now God that is jealous of our Trust, will not let us alone, and therefore will put us upon sharp Trials. 'It is not Faith but Sense we live upon before, that's Faith, if we can depend upon God when they draw near that follow after Mischief: Psal. 3. 6. I will not be afraid of ten thousands of the people that set themselves against me round about. A danger at a distance is but imagined, it worketh otherwise when 'tis at hand: Christ himself had other thoughts of approaching danger, than danger at a distance; John. 12. 27. Now is my soul troubled; this Vessel of pure water was shaken, though he discovered no dregs.

(2.) To Quicken to prayer. Jonah that slept in the ship, falls a praying in the Whales Belly: A drowsy Soul is awakened in case of extreme danger, Psal. 130. 1. Out of the depths have I cried unto thee. Now an ordinary prayer will not serve the turn, not to speak a prayer but to cry a prayer; we do but act devotion before, and personate the part of the Supplicant; then we exerciseit: Now rather than God's Children shall neglect prayer, he exposeth them to great hazards, Matth. 8. 25. Master, carest thou not that we perish? What careless, dead and drowsy prayers did we perform, when all things went on fairly and we are well at Ease. Moses cried when Israel was at a loss, Exod. 14. 15. the Sea before, the Egyptians behind ready to tread upon their heels, Mountains on each side.

3. That the deliverance of his People may be more glorious; partly because there is more of his Power and Care discovered when our straits are great, Israel may now say, we had been swallowed up quick; Psal. 124. Rescues in extremity of Dangers are more glorious; Psal. 118. 13. Thou hast thrust sore at me that I might fall, but the Lord helped me. So Psal. 27. 2. When the wicked, even mine enemies and my foes came upon me to eat up my flesh, they stumbled and fell: In great dangers to be overtaken by his Enemies. God doth some way suffer his People to be brought near Destruction, but he doth always prove their Friend and Helper. David's Strength and Courage was seen, in that he plucked a Lamb out of the Lions Mouth; 1 Sam. 17. 34, 35. And partly, because these great straits and troubles are a means to open our eyes, and waken our stupid senses. Deliverance is all one to God, whether from great Exigences or in ordinary Cases; but is more endeared by extremity of danger. 'It is as easy to save an hundred or a thousand, but it maketh a fuller sound: we are more sensible of our weakness to help ourselves, to be sure without his Assistance.

Use. Be not offended if God cast you into great dangers; 'tis no Argument of God's Hatred to destroy you, but of his love to try you: and to prepare you for the greater Comfort, that we may have a more glorious sight of his Salvation. Many after Confidence expressed, have been put to great Trials: The three Children were delivered, but put into the Fire first, and the furnace made seven times hotter. Paul's Company suffered Shipwrack, before the promise of their safety could be fulfilled. Moses and the Israelites were delivered, yet pursued and shut up, the Egyptians behind, and the Seas before, and steep Mountains on each side; Psal. 118. 18. The Lord hath chastened me sore, but he hath not given me over to death. Things at the worst begin to change; though it come to such a desperate pass as it must be speedy Help or speedy Ruin, such Exigences do mightily conduce to the glory of God, and the bettering of his People. Whatever weakeneth our Confidence, the greatness of Danger should not, for in such Cases God is there.

Use, 2. Let us use the more Prayer; 'tis a time to put Promises in suit: 2 Chron. 20. 12. O our God, wilt thou not judge them? For we have no might against this great company that cometh against us, neither know we what to do, but our eyes are unto thee, The fittest season to treat with God about help; for when the Creatures are at a loss, that is the time for God to help; when Danger is near, call upon God for help, acquaint him with it, 'tis time for him to be near also. Verse 151. of this Psalm, Thou art near, O Lord. The less help of man's Mercy, the more hope of God's help.

Use, 3. The greater the Danger, the more thankfully should we acknowledge the Deliverance. The Woman of Sarepta, when her Son was restored to Life, 1 Kings from the 17. verse to the end, said, By this I know thou art a man of God, and that the word of the Lord in thy mouth is truth. So Israel may now say, If the Lord had not been on our side, men had swallowed us quick.

Secondly, A Description of those from whom this Danger was feared; they are far from thy law; that is, they do not regard it. This Clause may be added,

1. To Amplifie or Aggravate the Danger. As if he had said, Lord, having oppressed them, they Contemn thy Law, and all Restraints of Conscience and Duty. The farther the Enemies of the Godly are from God's Law, the nearer to do Mischief. So Psal. 54. 3. Oppressors seek after my soul, they have not set God before them. So Psal. 86. 1. Violent men have sought after my foul, they have not set thee before them. They are likely to be Cruel, because Profane: When the Fear of God is laid aside, and all respect to his Word, there is nothing to be expected but the worst of Evils. They mind not thy Law, therefore care not what Mischief they do me.

2. To increase his Confidence of help; For God will not favor a Corrupt Party▪ Psal. 139. 19. Surely thou wilt slay the wicked, O God. Psal. 94. 10. The throne of wickedness hath no fellowship with thee.

Doctrine. The iniquity of Persecutors, is some matter of Confidence to the Oppressed. As David, from those that drew near to mischief him, conceiveth some encouragement, Because they were far from God's Law. There are several Considerations.

1. Usually the Servants of God have been most hated and troubled by the worst of Men; so it usually falls out, that the worst and most virulent Enemies of Religion, are those that are infamous for other Crimes. They have the greatest pike, against them because they cannot endure the Righteousness of God's Image on them. Psal. 38. 20. They are my Adversaries, because I follow the thing that good is. So John. 7. 7. The world cannot hate you, but me it hateth, because I testify of it, that the works thereof are evil.

2. You may take notice of this wickedness, and represent it so to God. For he is the Judge of the World, and it concerneth him to cut short their power to do mischief, that have such a ready principle to act it; and are likely to have no other restraints, than God layeth upon them by his Providence and the Interest of their Affairs. But of this before, about aggravating the Danger.

3. When we do so, be sure the thing be true. That they are not only injurious to us, but open Enemies to God and Godliness, before we speak thus of those that hate us, or work any Trouble to us in the World. As long as the Cause will admit of a favorable Construction, we should take heed of such Suggestions. I observe this the rather, because man is so partial to himself, that whosoever are Enemies to him, he presently thinketh, they are enemies to Godliness. And therefore when we pass our Judgment on any Person and Cause, it had need be conformed to Truth; for otherwise it argueth great irreverence towards God, to make him Conscious to our Revenges and private Passions. Psal. 139. 21, 22, 23, 24. We had need try our Cause, when God's quarrel and our interest are joined; that there be not some dregs of private Spleen and rash Censurings mixed therewith; and that Passion doth not rule us, but Duty, in these Complaints; and that it is not our own Interest, but God's Quarrel, they being open Enemies to him. And therefore we must be confident, that such as we pray against, are in a wicked condition, and engaged in an evil Course.

4. When this is clear, there is some Comfort and Confidence in the badness of our Enemies.

1. Because God and we are engaged in a common Cause, for our Adversaries are against God, as well as against us. Now it is better to be afflicted by them, than to have fellowship with the unfruitful works of darkness, or to cry up a confederacy with them that cry up a confederacy against God. Psal. 139. 22.

2. 'It is a great satisfaction to us, to be opposed by evil Men, or common Enemies of the power of Godliness. Certainly it would be more grievous to us to be oppressed by them that have a show of Godliness, than the openly profane; Psal. 55. 12, 13. the worst that a professed enemy can do, is more tolerable than the injury of a Friend. It importeth a dishonor, to be opposed by the good, as having an ill Cause in hand, or unworthy to be assisted; but it helpeth to make the Cause more clear, when we see what kind of Persons we have to do withal, such as we cannot but count wicked, because they have no regard to God's Law. Our Cause would not be so clear, if it were with them that fear God.

3. The more wicked they are, the more ripe for Judgment; especially if they be a corrupt party in the Visible Church. For where we perceive wickedness to Reign, there we may be sure Destruction will follow.

Use. Well then, when ever this falleth out, mind God of it, and be not discouraged. An ill Cause will not always prevail. Only, let us be prepared for Deliverance, as they are ripe for Destruction; Otherwise, none so bad, but good enough to make a Rod to scourge God's Children. And then have Patience, such are our Enemies as are God's also; they are far from Obedience to God's Law.

Doctrine. That it is the Privilege and Happiness of God's Children, to have God near unto them upon all occasions.

My great business will be to explain what this nearness is, and then you will soon find it to be the great Happiness and Privilege of the Saints.

First, What is this nearness?

Secondly, How is it brought about?

First, What is this nearness?

1. God is not said to be nearer to them than others in regard of his Essence, for so he is everywhere present, nullibi inclusus, nullibi exclusus; so an Heathen described God to be a great Circle, whose Centre is nowhere, and Circumference everywhere: and in the Prophet he telleth us, Ier. 23. 23, 24. Am I a God at hand, saith the Lord, and not a God afar off? do not I fill Heaven and Earth? can any hide him in secret places that I shall not see him, saith the Lord? He filleth all things with his Essential Presence, he is in Earth, in Heaven, and under the Earth. Psal. 139. 7, 8. Whither shall I go from thy spirit? and whither shall I flee from thy Presence? if I ascend up into Heaven, thou art there; if I make my bed in Hell, behold, thou art there: if I take the wings of the morning, and dwell in the uttermost parts of the Sea, even there shall thy hand lead me, and thy right hand shall hold me. God is here, and there, and everywhere; the Heavens do not confine and inclose his Being, nor the Tumults of the Earth exclude it: in this sense God is alike near to all things, they that cannot endure the presence and thought of God, where will they go from him? They may run away from God as a Friend, but they cannot escape him as an Enemy: te non amittit, nisi qui dimi •… t, & qui te dimittit, quo fugit, nisi a te placato ad te iratum? Men may shut God out of their hearts, and yet he is there, do what they can, and will be found there one day, in the dreadful Effects of his Anger.

2. Not in regard of his general Providence and common Sustentation: for so 〈 in non-Latin alphabet 〉 he is not far from everyone of us, for in him we live, and move, and have our being, Acts 17. 27, 28. This general Presence and providential sustentation is vouchsafed to all his Creatures, without which they could not subsist, nor move, nor act; so all things are enclosed under the hand of his Power, and are still under his disposing.

3. It is meant of his friendly and gracious Presence, and those eminent and gracious effects of his Power and Goodness which he is pleased to afford his People. So God is sometimes said to be nigh unto his People, and they are said to be a People near unto him: the Lord is said to be near unto them, Psal. 34. 18. The Lord is nigh unto them that are of a broken heart. And again, Psal. 145. 18. The Lord is nigh unto all them that call upon him, and to all that call upon him in truth. Deut. 4. 7. What Nation is so great? who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? The Lord is said to be nigh, because he is always ready to hear their Prayers, and to direct them in their doubts, comfort them in their sorrows, defend and protect them in all their dangers, and deliver them in all their Troubles. On the other side, they are said to be a People near unto God; Psal. 148. 14. He also exalteth the horn of his people, the praise of all his Saints, even of the Children of Israel, a people near unto him. Because they are the special Objects of his Mercy and Favor, and as to the actual intercourse that passeth between God and them, God is said to draw nigh to them, as they are said to draw nigh to God. I am. 4. 8. Draw nigh to God, and he will draw nigh to you: and so drawing nigh to us on God's part, signifieth his Grace and Blessing; and drawing nigh on our part, our Duty, Love, Fear, Delight, and Reverence of God. Well then, it is meant of his friendly gracious Presence vouchsafed to his People.

4. This nearness may be understood of his visible Presence in his Ordinances, or of that spiritual inwardness and saving Union and Communion that is between God and his converted People, or those that are brought home to him by Christ, and are the members of his Mystical Body. In some sense it is the Privilege of the Visible Church to have God near them, because they have the signs of his Presence among them: as in the former place, Deut. 4. 7. What nation hath God so nigh unto them? It was the common privilege of the Nation in comparison of the Pagans about them, who were a People afar off, and strangers to the Covenants of Promise. So Ier. 14. 9. Thou, O Lord God, art in the midst of us, and we are called by thy name, leave us not. Thus God is said to be nigh, because he dwelleth in the Churches, and walketh in the midst of them; but those that are Converted indeed, are in a straighter Union with God, all those that are Members of the Visible Church, and are united to Christ by a visible and political Union, they have great Privileges; for they are a Society under God's special care and government, and enjoy the means of Grace, and the offers of Salvation, and great helps by the gifts bestowed upon the body, and so have God nearer to them then others, though they have not the saving fruits of Union with Christ, and Communion with God. Once more, a People that are nigh unto God visibly and politically, may be cast off; as Ier. 13. 11. For as a girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, saith the Lord, that they might be unto me for a people, and for a name, and for a praise, and for a glory, but they would not hear; yet I will cast them away as a rotten girdle that is good for nothing, ver. 10. These words are the Application of a charge given to Jeremiah, to get him a girdle, and hide it, till it was rotten, and then to bring it forth, and tell the People the meaning of this Ceremony: he was to get a Girdle, not Leathern, nor Woollen, such as were commonly worn by the ordinary sort; but a Linnen Girdle, such as the better sort of Persons were wont to wear: he was not to wet it, or put it in water, to imply that neither God, not ought from him, had been the cause of the general Corruption and Destruction of this People: but to hide it in a dry place near Euphrates, till it was Corrupted. Thus God would lay visibly before their eyes their own state, they were as near about him, girded as close to him, as a girdle about a man's loins, yet then good for nothing. But for those to whom God is near by saving benefits, they cannot be lost, for where the nearness is really begun, it will continue, and never be broken off. You may as well separate the Leaven and the Dough, impossible est massam a pasta separare, &c.

5. In those that are living Members of Christ's Mystical Body, we must distinguish between a state of nearness, and Acts of nearness: by Converting Grace we are brought into a state of nearness unto God, and in Worship we actually draw nigh unto him, and he to us. The state of nearness is the state of Favor and Reconciliation with God, into which we are admitted, who were before strangers and Enemies, Col. 1. 21. And you that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled. And also our participation of the Divine Nature; 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature; having escaped the corruption that is in the world through lust: or Life of God, from which we were formerly alienated by Sin: Eph. 4. 18. Having their understandings darkened, being alienated from the life of God, through the Ignorance that is in them, because of the blindness of their heart. For these three do always go together, the Favor of God, the Image of God, and Fellowship with God: when Adam lost one, he lost all: when he lost the Image of God, he also lost the Favor of God, or Fellowship with God, or nearness to him. So then our state of nearness lieth in the recovery of the Favor of God, and the Image or Life of God: when we stand right in his grace, and live his life, they are both great Mercies, and both the ground of our Fellowship with God, or nearness to him. Oh Christians think with yourselves! is it not a great privilege for poor sinful Creatures, that could not think of God without horror, or hear him named without Trembling, or pray to him without great dejection of Heart; to look upon God as reconciled, and willing to receive us, and bless us! So for the Life of God, to have a life begun in us by the Spirit of God, and maintained by the continual Influences of his Grace, till all be perfected in Glory, what a Privilege is this! None but they that live this Life can have Communion with God. Things cannot converse that do not live the same Life, as Adam had no Companion or meet-help, but was alone; though all the Creatures came and subjected themselves to him, Trees, Beasts, Men, &c. Gen. 2. 18. And the Lord said, it is not good for man to be alone; I will make him an help meet for him. But besides this state of nearness, there are special Acts of nearness, both on God's part and ours; he is nearer to us sometimes than at others, when we have more evidences of his Favor inward or outward: inward Evidences, when he quickens, comforts, supports the Soul, filleth the heart with Joy and Peace in Believing; at such a time God is near, we feel him sensibly exciting and stirring up his own work in us. The Soul always dwelleth in the Body, but it doth not always act alike; it is ever equal in point of Habitation, but not in point of Operation. So Christ doth always dwell in the heart by his Spirit, but he doth not always act alike, but 〈 in non-Latin alphabet 〉 , according to his good Pleasure, Phil. 2. 13. God is not alike always present with his People, but never withdraweth that Influence that is necessary to the being of Grace: Psal. 73. 23. Nevertheless I am continually with thee: thou hast holden me by my right hand. So outwardly, sometimes God hideth himself, sometimes seemeth not to mind the affairs of his People, at other times all the World shall know that they are near and dear to him: he that toucheth them, toucheth the Apple of his Eye: those that will not see, shall see and be ashamed for their envy at his people. Isa. 26. 11. So on our part there is a standing Relation between us and God, but our hearts are more or less towards him in Worship; we especially then draw near unto him, though there be a communion in walking with God in our whole course: these things must be distinguished, for actual intercourse may be interrupted or suspended, when our state of nearness to God ceaseth not.

6. The Grounds and Reasons of all nearness, or the way how it cometh about, are these four,

• I. God's Covenant with us.
• II. Our Incorporation into Christ.
• III. The Inhabitation of the Spirit in us. And
• IV. Mutual Love between God and us. These are the Reasons why God is near us, and we a People near unto God.

I. His Covenant with us, or Confederation in the Covenant. God promiseth to be our God, and we to be his People. Ier. 32. 38. And they shall be my people, and I will be their God. As those two Kings made a league Offensive and Defensive, 1 Kin. 22. 4. I am as thou art, and my people as thy people, and my horses as thy horses; So God will be ours as really as we are his, you shall have a propriety in God, as God has in you; not absolutely indeed the same, but enough for your Comfort: you were his before the Contract, and to be at his Command; but he is not at your Command: you may supplicate and humbly sue out the Effects of your Right in God, and may be sure of speeding, when it is for his glory and your good. We have a Right to God, and all that is in God, but not a Right over him, as he hath over us: We have Propriety and Interest in God, but not Dominion as we have over the Creatures, or as God hath over us: He will let out his goodness, grace, and mercy to us, and for us: God still keepeth the rank of a Sovereign, and yet treateth us as Friends. I am. 2. 23. Abraham believed God, and it was imputed to him for righteousness: and he was called the Friend of God. Yea Children, John. 1. 12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. When we give up. ourselves to God to serve him, we enter ourselves Heirs to all the Privileges of the Gospel, and may lay Claim to them.

II. By Union with Christ. Such as are under the Covenant of Grace are made Members of the Mystical Body of Christ: The Union the Scripture sets forth by the Similitude of Head and Members; Rom. 12. 5. So we being many are one body in Christ, and everyone members one of another. Vine and Branches; John. 15. 1, 2. I am the true Vine, and my Father is the husbandman; every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Stock and Graff, Rom. 6. 5. Body and Garment, Gal. 3. 27. For as many of you as have been baptized into Christ, have put on Christ. The converting of Meat and Drink into our Substance; John. 6. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. House and Indweller; Eph. 3. 17. That Christ may dwell in your hearts by Faith. As the Members receive Sense and Motion from the Head; the Branches, Sap from the Root; and the Graff, liveth in the Stock; so we receive all Life and Being from Christ: Christ first giveth himself to us, and with himself all things; we must have himself first, for it is he in us becometh the Fountain of Life. Gal. 2. 20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. The hope of Glory; Col. 1. 27. Christ in you the hope of glory. Now this indeareth us to God, and makes us near to him; John. 17. 21. That they all may be one, as thou Father art in me, and I in thee; that they also may be one in us. Christ is God-Man in one Person, and we are united to him Mystically, though not Hypostatically: and so God and we are brought near together. For we are in him as he is in the Father, not with an exact equality, but some answerable likeness; we are immediunited to Christ, and by Christ to God.

III. The Inhabitation of the Spirit, that is the fruits of Union, as Union of Confederation: the same Spirit that dwelleth in Christ, dwelleth in us; 1 Cor. 6. 17. He that is joined to the Lord, is one spirit. It is by the same spirit that the Union is brought about, the same spirit that dwelleth in Head and Members; this is the Foundation laid on Christ's part, for all our Communion and Commerce with God. 1 John. 4. 13. Hereby we know that we dwell in God, and God in us, because he hath given us of his Spirit. We cannot know our Communion with God as the Author of Grace, by any other gift, he maketh his first entry this way, uniting us to himself by his Spirit.

IV. The mutual Love between God and them: God loveth them, and they love God; and so they are near and dear to one another, 1 Sam. 18. 1. The soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. Such love is here between Christ and Believers, and between them and God; God beginneth, he loveth first, and best, and most; no Father or Mother loveth their Children so tenderly as God doth them. Isa. 49. 15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. No Husband loves his spouse as Christ doth the Church, Eph. 5. 25. Husbands, love your wives even as Christ also loved the Church, and gave himself for it: not only gave himself to the Church, but for it; alas! when we are at our best, we love God too little. There is a strong love which the Saints have to God and Christ, they cannot live without him, are always crying, Abba, Father; Gal. 4. 6. And because ye are sons, God hath sent forth the spirit of his Son into your hearts, crying, Abba, Father. They cannot brook his absence, are dejected if they cannot hear from him at every turn.

7. There being such a ground laid for our nearness, all familiar intercourses do pass freely between God and us, through Christ, by whom and through whom are all things, and we by him: 1 Cor. 8. 5. Our Commerce with God is in Donatives and Duties.

(1) On God's part, it is seen in his readiness to hear our Prayers; Isa. 58. 9. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, here I am. God is at hand when we knock at Heaven gates, he answereth presently, saying, and what would you have? If God should make an offer to us as Jonathan did to David, 1 Sam. 20. 14. Whatever thy soul desireth, I will do for thee: we would think then we should never want more, what would the World give for such a promise from an earthly Potentate? You have it from God, if you like the Condition; Psal. 37. 4. Delight thyself in the Lord, and he shall give thee the desires of thy heart. Thou canst not desire anything regularly, and consisting with the Condition of the Covenant, with thy delight in God, but thou shalt have it. In an holy sense, you have God at command, to do for you what you would have, as if you had his Sovereignty at command, Job 22. 27, 28. Thou shalt make thy prayers unto him, and he shall hear thee; and thou shalt pay thy vows. Thou shalt also decree a thing, and it shall be established unto thee; and the light shall shine upon thy ways. Decree, and it shall be established: speak the word, and it shall come to pass: Is it for us to enact Decrees, to appoint what shall be! Their Prayer is a duplicate or counterpart of God's Decrees. God guideth their hearts to ask such things as are pleasing to him; God is ready to help us, to give supplies in all our Necessities: he is remembering us for good upon all occasions, especially in our low Estate: when we have none to help, he will help. Isa. 59. 16. And he saw that there was no man, and wondered that there was no Intercessor: therefore his arm brought salvation unto him, and his righteousness it sustained him. It was when he that departeth from evil maketh himself a prey, he cannot be safe, unless he be wicked; and none will bestir himself in the behalf of Truth and Right, or own the good Cause, by speaking a word for it: therefore God himself would take the business in hand. Psal. 105. 14. He suffered no man to do them wrong. They that are God's Confederates, he hath a watchful Eye over them they are under his Defense and Protection: an afflicted People are more sensible of God's Presence, Help, and Assistance than others are; for straits and troubles are means to open men's eyes, and waken their senses: now you will ever find God with you, when he seemeth most to forget you. But especially in Duties of Worship, the Visits of Love there, and the entertainment at God's Table; Psal. 65. 4. Blessed is the man whom thou choosest, and causest to approach to thee, that he may dwell in thy Courts: we shall be satisfied with the goodness of thy house, even of thy holy Temple. They have many sweet experiences of God, which they find not elsewhere: there he doth Comfort, Quicken, and Revive them. Psal. 36. 8. They shall be abundantly satisfied with the fatness of thy house: thou shalt make them drink of the rivers of thy pleasures. God biddeth them welcome to this Table, and will not send them away empty: indeed there they come to feel joys unspeakable and glorious. Not that we should build always on sensible experiences, or tie God to our time, or make an Essay of Curiosity; but if they humbly, resolutely wait upon God according to the encouragements of his Promise, first or last they shall have a full meal, and God will own them, and fill their hearts with goodness: Thus in answering their Prayers, helping them in straits, visiting in Duties.

(2) On our part, it is delightful to Converse with God,

1. In Holy Duties; Isa. 26. 16. Lord, in trouble have they visited thee: they poured out a prayer, when thy chastening was upon them. Job. 22. 21. Acquaint now thyself with him, and be at peace; thereby good shall come unto thee. We have no Reason to be strange to God, for if we were acquainted with ourselves, we should find daily and hourly some errand to the Throne of Grace. To forget him days without number, showeth we have little knowledge of God, or of ourselves. Be sure to look after a desire to enjoy God in the Duty: My soul longeth, yea even fainteth for the courts of my God, my flesh and my heart crieth out for the living God; Psal 84. 2, 3. To rest in an empty Ordinance, showeth we do what we do rather to pacify Conscience, than satisfy spiritual desires. God is to be our End and Object, whom we are to seek and serve; abs te, sine te non recedam.

2. In a course of Holiness; how can two walk together except they be agreed? Amos 3. 3. Loveth, what he Loveth; Hateth, what he Hateth? Suitableness of disposition is the ground of intimacy. 1 John. 1. 7. If we walk in the light, as he is in the light, we have fellowship one with another. God saith I will dwell in them, and walk in them: walk as ever before God: Gen. 17. 1. I am the Almighty God, walk before me, and be thou perfect.

Secondly. How we come to be brought into this nearness? The Reason of doubting, is because every man is born a stranger to God. Psal. 58. 3. The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies. Sin causes a distance between God and us; Isa. 59. 2. But your iniquities have separated between you and your God; and your sins have hid his face from you, that he will not hear. Man is averse from God, without God, Christ, Covenant, or Hope or any good from him. Christ represents our Apostate Nature by the Prodigals going into a far Country; the breach groweth wider every day, and the distance is increased by actual sin. The wicked are far from God; Hos. 7. 13. Woe unto them, for they have fled from me: destruction unto them, for they have transgressed against me. While matters stand thus between us and God, there is no Hope; the rigor of Divine Justice, and the Terror of a guilty Conscience, will not give us leave to look for any Communion with God.

Ans. In this hopeless and helpless estate the Lord Jesus had pity on us; the great End of the Mediator is to bring us to God: 1 Pet. 3. 18. For Christ hath once suffered for sins; the just for the unjust, that he might bring us to God. And therefore he is said to be the way to the Father; John. 17. 6. I am the way, the truth, and the life; no man cometh unto the Father but by me. He hath taken our case into his own hands, and doth partly by his Merit, and partly by his Spirit, bring about this nearness, and fellowship between God and us.

1. By his Merit, he bringeth us into a state of Favor: he opened the door by his death: Eph. 2. 13. But now in Christ Jesus we who sometimes were far off, are made nigh by the blood of Christ. To go to God offended, and appeased by no satisfaction, is terrible to the guilty Creature: but Christ hath made our peace, so that we have access into this Grace wherein we stand: Rom. 5. 1, 2. Therefore being justified by Faith, we have peace with God, through our Lord Jesus Christ. By whom also we have access by faith into the grace wherein we stand. This door which he hath opened by his death, he keepeth open by his constant Intercession; Heb. 7. 25. Wherefore he is able to save unto the uttermost, all those that come unto God through him; seeing he ever liveth to make intercession for us; which our repeated provocations would otherwise daily and hourly shut and close again; 1 John. 2. 1. These things I write unto you, that you sin not: and if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and so all distance is removed, and poor Creatures may comfortably come to God.

2. There is a great averseness in our hearts, and we need not only leave to come to God, but an heart to come to God: we are Fugitives, as well as Exiles; we hang off from God, and are loath to make use of the offered opportunity: therefore the imprecation of our liberty is not only to be considered, but also the Application of this grace to our Souls; which is done by the Spirit of Christ. Certainly as to God he considereth us as united to Christ, before he will be near to us. Eph. 2. 13. But now in Christ Jesus ye, who were sometimes afar off, are made nigh by the blood of Christ. It was purchased by the blood of Christ, but it is not actually bestowed, and applied to the Elect, until they be united to Christ, and in him by saving Faith, as branches in the root, not only through Christ, but in Christ: something for us, and something in us as to ourselves; overcome our averseness to set our hearts to seek the Lord. Nemo te quarere potest nisi qui prius invenerit: vis igitur inveniri ut quaeraris? quaere, ut inveniaris: potes quidem inveniri, non tamen praeveniri. None can be afore-hand with God: we cannot seek him till we have found him: he will be sought, that he may be found: and found, that he may be sought: he draweth nigh to us by his preventing grace, that he may draw nigh to us by further grace: and inclineth us to do what he requireth, that he may Crown his own work.

Use. 1. To persuade us to enter into this state of nearness, by taking hold of God's Covenant. It is an excellent thing in the general, all will grant it that it is good to draw near to God; but it is not only good, but good for you, all things considered. Psal. 73. 28. It is good for me to draw near to God; it is our only blessedness, the practical Judgment must be possessed with this Truth, and then determine it so, that it may have the Authority of a Principle: and then the heart must be engaged to draw nigh to God, by an hearty resolution to come unto God: till the heart be engaged, we are too easily enticed away from God: now the engaging the heart is by Covenant, yield yourselves to the Lord; 2 Chron. 30. 8. All God's servants, they are his by Covenant. Ezek. 20. 37. I will cause you to pass under the rod, and bring you into the bond of the Covenant; as sheep, to pass one by one out of the Fold: God doth not Covenant with us in the lump, and body, but every man for himself, must engage himself to live according to the Will of God. It is not enough that Christ engaged for us as our surety, Heb. 7. 22. Jesus was made the surety of a better Testament; something is to be done personally, if we would have benefit by it. It is not enough that the Church engage for us, as a visible political body, professing Faith in Christ; Ezek. 16. 7. but every man must engage his own heart. It is not enough our Parents did engage for us, in behalf of little ones, avouch God to be their God; Deut. 29. 10, 11, 12. Ye stand this day all of you before the Lord your God; your captains of your Tribes, your elders, and your officers, with all the men of Israel, your little ones, your wives, and the stranger that is in thy Camp, from the hewer of wood, to the drawer of thy water: that thou shouldest enter into Covenant with the Lord thy God, and into his Oath, which the Lord thy God maketh with thee▪ this day. We must ratify their Dedication, and Covenant in our own Persons. 2 Cor. 9. 13. by a professed subjection to the gospel of Christ. This Covenant and Oath of Allegiance, you eat at God's Table, to show that God and you are agreed, and entered into a strict Union and Fellowship one with another.

2. Let us live as in a state of nearness to God: let us fear him, and love him, and walk with him, as Enoch did, Gen. 5. 24. or set the Lord always before us, as David did; Psal. 16. 8. How so? in point of Reverence, in point of Dependance.

(1.) In point of Reverence, that we may not displease God, with whom we walk; Mich. 6. 8. to walk humbly with thy God. Thou shalt humble thyself to walk with God, it is not a fellow-like familiarity, or the intimacy of equals; but the common subjection of inferiors, the Obedience of Children, diligently taking heed lost a breach fall out betwixt God and them: Deut. 23. 14. For the Lord thy God walketh in the midst of thee, to deliver thee, and to give up thine Enemies before thee; therefore shall thy Camp be holy, that he may see no unclean thing in thee, and turn away from thee. God threatens to leave them, if he saw any filthiness among them; if we sin against God, we may find him near as a Judge to punish, not as a Father to protect us. Besides it is for the honor of God, that a People near and dear to him should study to please him in all things: and that they should walk worthy of God, with whom they profess to be in Covenant, and whose friendly presence they enjoy. The nearer you are to God, the greater your sins; if you be the Spouse of Christ, your sins are Adultery: if you be the Children of God, your sins are Rebellion and Parricide: if you be the Friends of God, Christ hath the more cause to complain. Psal. 55. 12, 13. For it was not an enemy that reproached me; then I could have born it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him: but it was thou, a man, mine equal, my guide, and mine acquaintance. Your sins are the injuries of a false Friend; if you be of the household of God, after you had eaten his bread, will you lift up the heel against him? Psal. 41. 9. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me: It is Treachery of an unfaithful Domestic and Servant. Men will endure injuries from Strangers, better than from nearer Relations. Those that do not belong to God, that are not so dear and near to him, their sins are not so grievous. In short, if you be the People of God, whom God will own in the World, you should take care to live to his Honor.

(2.) In point of Dependance, did we believe more firmly that God were so near and so ready at hand, to comfort, support, deliver, and bless us, this would stay our hearts in all our troubles. Is God near us? what should we be afraid of? Psal. 23. 1, 2. The Lord is my shepherd, I shall not want: he maketh me to lie down in green pastures, he leadeth me beside the still waters. God admitteth you to his Table, to assure you of his Bounty and Liberality: he gives you this Supper, as a sign of Reconciliation with you; that God and you are Friends. Now 〈 in non-Latin alphabet 〉 : Especially let it check our fears when trouble is near, God is also near, to counterwork our Enemies and support his People: Zech. 3. 1, 2. And he shown me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him: And the Lord said unto Satan, the Lord rebuke thee, O Satan! even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Where there is Satan to resist, there is an Angel to rebuke: as extremities draw nigh, God draweth nigh. When Laban with great fury followed after Jacob, God followed after Laban, and stepped between them, and commanded Laban not to hurt him. When Paul was like to be torn in pieces in an uproar, God runneth speedily to his help: 2 Cor. 1. 9, 10. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the Dead: who delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us. When Danger cometh to be Danger indeed, you will find him a present help.

Use. 2. To quicken us and encourage us actually to draw nigh to God with the more Confidence: that is, let us address ourselves to converse with him in his Ordinances, for his Favor, Mercy, and Blessing, that we may not stand afar off, but come boldly. To this end, Consider whither we come, by whom we come, in what manner we must come, or draw nigh to him.

1. To whom we draw near; to God, as reconciled in Christ. If God were inaccessible, it were another matter; but divine Justice being satisfied in Christ, we come to a Throne of Grace. Heb. 4. 16. Let us come boldly unto the throne of grace: that we may obtain mercy, and find grace to help in time of need. God's Throne is a Throne of Justice, Grace, Glory. To the Throne of strict Justice, no sinful man can approach; to the Throne of Grace, every penitent sinner may have access; to the Throne of Glory, no mortal Man can come, in his whole Person; his heart may be there; so it is said, Heb. 10. 19. Having therefore, Brethren, boldness to enter into the holiest, by the blood of Jesus, as Petitioners are admitted to the Prince in the Presence Chamber: the way to the Throne of Glory lieth by the Throne of Grace; we pass by one unto the other. In short, Christ stood before the Throne of Justice, when he suffered for our sins: Penitent sinners stand before the Throne of Grace, when they worship him in Faith: after the Resurrection, we shall ever stand before the Throne of Glory, and ever abide in his Presence. Our business now is with the Throne of Grace, to give answer, and dispatch our suites. There is a threefold Throne of Grace; the Typical, which was the Mercy-seat: Psal. 80. 1. Thou that dwellest between the Cherubims, shine forth: the Real, which is Christ: Being justified freely by his grace, through the Redemption that is in Christ Jesus: the Commemorative, which is the Lord's Supper, where is a representation of Wisdom and Obsignation of the Grace of Christ in the New Testament. This Throne of Grace is set up everywhere in the Church, it standeth in the midst of God's People, as the Tabernacle did in the midst of Israel. For God is always in all places, nigh unto such as call upon him in Truth. John. 4. 23. The hour is coming, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. Access to God may be had everywhere, therefore let us come.

2. By whom we come, by Jesus Christ; Eph. 3. 12. In whom we have boldness, and access with confidence, by the faith of him: upon the account of his Merit and Intercession. We should come without fear or doubt to him, de facto, as if his blood were running afresh.

3. How we come, with a true heart. Heb. 10. 22. Let us draw near with a true heart, in full assurance of faith, having an heart sprinkled from an evil Conscience, and our bodies washed with pure water.

Doct. I. There is an everlasting Stability, and a constant Unchangeable Truth in God's Testimonies.

Proof. Psal. 110. 8. All his Commandments are sure; they stand fast forever and ever. The Word of God is of perpetual Use and Comfort, not in one Condition, but all in every Age of the World, you have the effects of it: it shall be made good to us in the World to come. 2 Cor. 1. 20. For all the promises of God in him are yea, and in him Amen: of one invariable tenor, and of a sure and certain accomplishment: they do not say yea, and nay, but yea, and Amen; Yea to our Hopes, and Amen to our Desires.

Reasons. It must needs be so, if we consider

• I. Their Author.
• II. Their Foundation.
• III. Their Use.

I. Their Author is God, who is the self-same God, and needs not say and unsay: for he has Wisdom enough, to foresee all Events; Power enough, to answer all Difficulties that may stand in the way of his Promises: Authority supreme, and so is above all controulment: sometimes men command, but without Reason; sometimes they Promise, but without Performance; sometimes they Threaten, but without Effect: therefore the word of Man dieth and may come to nothing, they forget their Promises, or may be cast into such circumstances as to be unable to perform them: but these are God's Testimonies, and therefore are Pillars that cannot be shaken, they are laid by God himself, who hath ordained them to stand firm forever: his People shall find more in his Performance, then they could perceive in his Promise: and his enemies shall find more weight in his Judgments, then they could apprehend in his Threatenings. 2 Tim. 2. 19. The foundation of God standeth sure; 〈 in non-Latin alphabet 〉 his Obligation, not a foundation in the Builders sense, but in the Lawyers sense. His Obligation or bill of Contract, that is, his Promise or Covenant with us in Christ remaineth unchangeable. A Bill or Bond is called 〈 in non-Latin alphabet 〉 , God will own his Servants if they will be faithful to him. See Hammond.

II. They are Founded; the Testimonies of God, if taken for the Promises of the Gospel, as they ought to be, are built on two Foundations.

• 1. One Foundation is the unchangeableness of God's Nature; Heb. 6. 18. That by two immutable things, in which it was impossible for God to lie, we might have strong consolation. God cannot change, cannot lie; God can no more break his Promise, then cease to be God: his Love, Truth, Power is all Unchangeable.
• 2. The other Foundation is the Blood of Christ, in him they are Yea and Amen. the things promised are purchased with a great price, surely that blood was not shed in vain; other foundation can no man lay, then that is laid, which is Jesus Christ. 1 Corinthians 3. 11.

III. Their Use.

1. To be Testimonies, or Declarations of God's Mind and Will to the Creature: not only for the Regulation of our Actions, but the Measure of God's dealings. God's Covenant in respect of the Commands, is the Rule of Mans Duty; in respect of the Promises and Threatenings, they are the Rule of God's Judgment or Process with us. Now it is for the Honor of God and satisfaction of Man, that this should be stated and held good in all Ages and Cases: therefore God hath established a Process and Rule of dealing with his Creatures that shall never be changed: if your Cause will hold good according to God's Testimonies, it will hold good before his Tribunal; otherwise we could not know certainly, that we do please or maintain any Commerce with him, or know what to expect from him.

2. To be Props and Pillars of our Confidence; so the Scriptures as they are founded themselves, so they are a Foundation for us to build upon. Eph. 2. 20. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the Corner-stone. They support the weight of the building: Now, Foundation stones must not be moveable, or laid loosely and carelessly, for then all the building will be weak and tottering; therefore there is a sure Word and sure Promises, for poor Creatures to build upon: The Apostle calls it 〈 in non-Latin alphabet 〉 , 2 Pet. 1. 19. a more sure word of prophesy, comparing it to the Voice from Heaven, whereof he spoke immediately before; we are upon more certain Terms now God guideth us by Scripture, than if he guided us by Oracle: quoad nos, it is so, though every declaration of God be alike evident and certain in itself; a Transient Voice is more easily mistaken and forgotten, than a standing Authentic Record: Consider it as subject to Jealousies, Forgetfulness, Mistakes, it is so. The general Voice of the Gospel gives more encouragement to selfundoing sinners, than a voice from Heaven calling us by name.

Use. 1. To humble us for our uncertainty and inconstancy, when the Testimonies of God are so Stable and Unchangeable. The Scriptures are as firm as a Rock; but, alas! we are unstable as water, both as to Faith and Obedience. There should be a proportion inter regulam & regulatum, between the Rule, and thing Ruled; the Measure, and what is Measured; the Stamp, and the Impression. We carry it so as if the Word spake one thing today, and another tomorrow; as if God would sometimes maintain the Cause of his People, and at other times forsake them; as if he sometimes loved Sin, and hated Righteousness; would sometimes be good to Penitent Sinners, at other times turn away from them. We profess to walk by his Rule, and yet live so disproportionable.

1. In Faith, like waves of the Sea rolled hither and thither; our Dependance and Trust now and anon changing with the posture of our Affairs, not suited to the eternal Verity of the Promises. In Crosses, Confusions, and Difficulties, we are at an utter loss; I am. 1. 〈◊〉 . But let him ask in faith, nothing wavering, for he that wavereth is like a wave of the sea driven with the wind and tossed. If we believe it today, why not tomorrow? Do difficulties abate anything of the certainty of God's Word, and make it questionable? Then it would be in the power of man to disannul the Promise, and God could never lay a sure ground of hope.

2. In Obedience. The weakness of our Faith and Dependance necessarily inferreth, that they that do not trust God, cannot be long true to him: I am. 1. 8. 〈 in non-Latin alphabet 〉 , a double-minded man is unstable in all his ways. Sometimes when we are soul-sick, we mourn and complain of sin, and seem to have a passionate Hatred of sin: at other times when the fit is over, we give it harbor and entertainment, and embrace our Delilah again: whereas the same Reasons that once made us hate sin, should still make us hate it, for sin is sin still. The Scripture doth not one while condemn it, and another while allow it; but we are not swayed by our Rule, but act as we are inclined by our changeable Affections, and therefore complain of sin today, and commit it tomorrow, and lick up our Vomit again. So for Duty, Hos. 6. 4. Your goodness is as a morning cloud, and as the early dew it passeth away. Nothing so sickle and changeable as Man in anything that is good, so vain and inconstant are we in our Motions and Devotion; Pangs that can no more endure a Trial, then the Morning Cloud and early Dew can endure the heat of the rising Sun; it cometh by fits.

3. In our Opinions and Professions, how do we say and unsay, and build again the things we have destroyed, and destroy the things we have built; so that we know not where to have them, and are like Children tossed to and fro, and carried about with every wind of Doctrine? Eph. 4. 14. where are two Metaphors, they are compared to Children for inconstancy in their choice, and to Ships destitute of skillful Masters, tossed this way and that way with contrary Winds and Tides: So they with divers Doctrines and Opinions. Sometimes taken with one Opinion, sometimes with another; 〈 in non-Latin alphabet 〉 , Circled about by all the Winds in the Card. Is this becoming the constant unerring certainty of the Scriptures? It will be necessary for us to quit this Childish Temper, God will not always bear with it in us, whatever he may do in Babes: therefore let us not receive the Truth of God lightly and uncertainly, but fix ourselves in the Knowledge, the Love, and Practice of the Truths that are there commended to us. Gal. 1. 6. I marvel that you are so soon removed from him that called you into the grace of Christ, unto another Gospel. This lightness is a Disease incident to our Natures, soon off, soon on, that other Gospelling, or pretence of a purer way.

Use. 2. Is Comfort to the People of God.

1. In all the particular changes that pass over our heads. Our Estate and Condition is many times changed; but God's Word is no more changed, than himself is changed: all things shall come to ruin, sooner than these foundations be overturned. Mar. 5. 18. Till heaven and earth pass, one jot, or one tittle shall in no wise pass from the law, till all be fulfilled. The Promises are still the same, even as God is; Mal. 3. 6. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. And these Mercies we should take Comfort in; Heb. 12. 28. Wherefore we receiving a Kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear. So also 1 John. 2. 17. And the world passeth away, and the lusts thereof, but he that doth the will of God, abideth forever.

2. In times of general confusion, when that which they apprehended to be right and a Duty, proveth a Sin: when wickedness is established by a Law, Psal. 94. 20. Shall the throne of iniquity have fellowship with thee, which frameth mischief by a Law? and all that is just and right seemeth to be perverted; there is a God in heaven who will judge not according to the opinions of the Times, but according to the reality of things revealed in his holy Word. These Ordinances of men shall be forced to give way to those Eternal Testimonies: a Duty in former times, a Sin now.

3. Comfort against the encounters of Violence, when we seem to be born down with force, and have no hope; the Testimonies of God are firm and steadfast, that none shall overthrow and frustrate them: they are but as the dashing of waves against a Rock, Isa. 28. 15. When the overflowing scourge shall pass through, it shall not come unto us.

4. It is a Comfort in Prayer, so David useth it here, Yea and Amen that relateth to our Desires, as before.

Use 3. To persuade us to behave ourselves to the Word of God as an unchangeable unerring Rule.

1. To the Directions and Precepts of it: there are no other Terms to be expected but what God hath set down in the Word: therefore frame yourselves to observe them, and be constant in this practice, then will you have the everlasting comfort of it: bind them upon your hearts, you must take up Christ's Yoke one time or other, do not think that he will alter the Ordinances of his Wisdom and Justice for your sakes. Psal. 119. 66. Teach me good Judgment and Knowledge, for I have believed thy Commandments.

2. To the Promises of it, they are founded forever, whatever Carnal Reason suggests to the contrary in the hour of Temptation. To this end consider what Promises are, they are Declarations of the purposes of God: both confirm you; as they are Purposes of God, they imply immutability; Heb. 6. 17. Wherein God willing to show unto the Heirs of Promise the immutability of his Counsel, confirmed it with an Oath. God's Counsel is immutable, for God being an intelligent Agent, of most perfect Knowledge and profound Wisdom, can will and determine nothing but according to the best and most exact Understanding: there can be no cause of revocation, either for want of Wisdom, or Justice, for he is absolutely both Wise and Just: nor from Inconstancy of Will, for the Strength of Israel is not as Man, that he should repent: nor can his Will be frustrated for want of Power, for he is Almighty. But now when this Purpose is declared, that draweth on a further Obligation. Psal. 89. 34. I will not alter the thing that is gone out of my lips. There is a debt ariseth, and a right established of the Creatures: to change Counsel would imply Weakness; to alter a Promise, Wickedness and Unfaithfulness, which were the highest Blasphemy to imagine in God, especially when this Declaration is made with such emphatick averrment, confirmed by an Oath, Heb. 6. 18. That by two immutable things, in which it was impossible for God to lie, we may have strong consolation; which is such a sacred Assurance, yea by seals and signs. Yet again, your very believing bindeth it the faster. Psal. 119. 49. Remember the word unto thy servant, upon which thou hast caused me to hope. Would God invitea Trust, and then decline it? The more you believe, the sooner you see the effects of the Promise. This is the difference between Promises and Threatenings; Christ saith, be it unto thee according to thy Faith; God's Threatenings are fulfilled whether Man will or no, let him believe or not believe, God will throw the Ungodly into Hell: but in Promises it is otherwise, then they do good to us, when by Faith we embrace them: believe, and thou shalt be established. Besides God's two immutable things, Faith is an Anchor sure and steadfast; Heb. 6. 19. therefore let us not entertain the Promises of the Gospel with a loose heart, you may know it by your slightness and carelessness about them, if you do not esteem them as great; 2 Pet. 1. 4. To you are given exceeding great and precious promises, they contain Spiritual and Eternal Riches, and deserve to be greatly esteemed. By your addictedness to sense and present things, you seem to declare that you think a bird in the Hand is better than two in the Bush: Happiness to come, but conjectural and uncertain. It is a Fancy to live by Faith, if it doth not support us in difficulties and afflictions. Psalm. 119. 40. This is my comfort in my affliction, thy word hath quickened me; when you look on all the Promises as a dry stick, or as Words and Wind, if they do not engage us to the earnest pursuit of heavenly happiness, and the blessedness which they contain and offer. Heb. 11. 13. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the Earth.

Doct. II. That this unchangeable Certainty and everlasting Verity of God's testimonies should be known by us, that so a sure word should be entertained by a pure Faith. David acknowledgeth here his own certainty.

First, What it is to know this: To know signifieth three things, to understand, to consider, to believe; all have place in this point. There must be a clear Apprehension, a deep and serious Consideration, and a firm Assent and sound Belief of this Truth.

1. It is needful we should understand the Unchangeable and Everlasting Verity of the Scriptures; for how shall we believe what we do not know, and venture our Souls upon what we are ignorant of? 2 Tim. 1. 12. I know whom I have believed. John, 9. 36. Dost thou believe on the Son of God? And he said, who is he, that I might believe on him? True Faith is not content to go on implicit grounds, but seeks for clear knowledge of the ground it goeth upon: nor can there be solid Faith without knowledge of that which we do believe. Who will venture his Soul on the bottom of the Scriptures, till he knoweth they are of God, and unchangeably fixed as the Rule of Life, and Charter of his Happiness? Especially since they require us to Crucify our lusts, and Sacrifice our Interests, and perform those duties which are unpleasing to nature, upon the Hopes which they offer, and bid us with confidence and joyfulness to wait upon God for his Salvation, in the midst of all pressures and afflictions: if we build hand over head, we build on the Sand, not on the Rock.

2. To Know, signifieth to Consider: this is also necessary, because all Knowledge is improved by Consideration, without which it is but as Ignorance, or Oblivion at the best, till Consideration doth awaken it: Certainly it can have no efficacy upon us, breed no delight and hope in us; a Trasient view doth not acquaint us with things as serious Meditation; the Truth lieth by unimproved; as a man that passeth us by occasionally, knoweth us not so much, as he that doth intimately converse with us. Therefore if we would improve our Knowledge, excite the Soul to its act of Faith and Choice, there must be Consideration: we are bid to consider the Lord Jesus, Heb. 3. 1. to give heed to the Gospel, Heb. 2. 1. to consider its worth and certainty. The Schoolmen have a distinction, certitudo cognitionis seu speculationis, and certitudo adhaesionis; the former lieth only in a clearness of the Mind, the last in its power upon the Affections and the Will. The Object rightly propounded, produceth the former from the Understanding, not expecting the Consent of the Will; the latter followeth imperium & consensum voluntatis, the Command and Consent of the Will: The former ariseth from the Evidence of the thing, the latter from the Worth, Weight, and Greatness of the thing, the Gospel-Truth; of this latter sort we read, 1 Tim. 1. 15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World to save sinners, of whom I am chief: and therefore must not only be apprehended, but seriously considered by us, that we may adhere to it with all our hearts, though Illumination is helped by Contemplation, yet much more the latter, where firm Adherence is expected. Men may apprehend the truth of things, when corrupt Affections and a perverse Will keep them off from closing with them; but when a man so knows a thing, as to consider it is both his Duty and Interest to close with the goodness and truth of it, then doth he rightly know it.

3. To Know, signifieth Assent and firm Believing; as John. 17. 8. They have known surely 〈 in non-Latin alphabet 〉 that I came out from thee. So Acts 2. 36. Therefore let all the House of Israel know assuredly, 〈 in non-Latin alphabet 〉 , that God hath made that same Jesus, whom you have crucified, both Lord and Christ. To know it so, as they might safely build upon it: this is mainly necessary, considering the many Temptations and Assaults that we shall meet with to shake us; this Assent must be very strong, well rooted and built upon sure ground: And because it doth not consist in puncto, it must be always growing, Mark 9. 24. Lord, I believe, help thou my unbelief; till it grow up to the certainty of the thing on which it is built. There is an objective certainty in things, that is beyond that subjective certainty in persons about them: but because it is built on divine Revelation, or God's Testimonies, we should still increase in it.

Secondly, Whence we know it, there is the difficulty; the doubt will not lie here, whether God's Testimonies be of Everlasting Verity, but how we shall know them to be God's Testimonies? For it is per se notum, that God is true, that he cannot lie, or give a false Testimony; 1 John. 5. 9. If we receive the witness of men, the witness of God is greater. But how doth it appear this is God's Testimony, for that word that is propounded to be believed as such, cannot be perceived by ease, neither is it known of itself to the Understanding, neither is it demonstrable by evident Reasons as to make infallible Conclusions. The Word's giving Testimony of itself, doth not solve it; indeed one part may give Testimony to another, and one Revelation be confirmed by another, as the New Testament giveth witness to the Old, and confirmeth its Authority: but how shall we know that to be God's Testimony? I Answer we have it,

1. Partly from the self-evidencing light of the Scriptures themselves, they have passed God's hand, and have his Signature upon them, as all his Works make out their Author. There are Characters of his Wisdom, Power, Goodness, and Holiness, impressed upon them. 2 Cor. 4. 2, 3, 4. By manifestation of the Truth commending ourselves to every man's Conscience in the sight of God: But if our Gospel be hid, it is hid to them that are lost. In whom the God of this world hath blinded the minds of them which believe not, left the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. The Gospel being the result of God's Wisdom, and suited to the heart of man, (for whose use it was calculated) it hath something in itself, to commend it to our Consciences. It cannot be imagined that the hand of God should pass upon anything, and there should be nothing of his Character left on it, to show it came from God. Look upon any fly or gnat, any flower of the field, or pile of grass: And you may see some impressions to discover the Author of them. So certainly if God shall set himself to write a book, or set forth a frame of Doctrine to do man good; surely he hath discovered his Wisdom and Holiness and Grace therein, and that in plain and legible Characters, that if man were not prepossessed and leavened with Prejudice and Corrupt Affections, he could not choose but see it; That there is such an objective evidence or aptitude in the Doctrine itself, to beget faith in those that consider it, is plain from that of the Apostle: 2 Cor. 4. 2, 3, 4. By the manifestation of the truth we commend ourselves to every man's Conscience, in the sight of God; without Miracle, or other Confirmation, if they had a clear eye: 'tis light which discovereth itself, and all things else. The reason why it is not seen, is not in the Object, because of any defect there; but the faculty, the visive faculty, their eyes are blinded with Worldly Lusts. Well then, when things are spoken so becoming the Nature of God, and so agreeable to the necessities of Man, and with such an evidence of Reason, not to the Law only, but also to the Gospel, as to establishing of a way of Commerce between God and us, and exempting us from the grand scruples that haunt us, though these things could not be found out by human Wit, yet now they are revealed, they carry a great suitableness thereunto.

2. And Partly by the Testimony of the Spirit, this is one way of confirming the Truth of the Gospel: Acts 5. 32. We are his witnesses of these things, and so is the holy Ghost, whom God hath given to them that obey him. Where the Apostles are mentioned as one sort of witnesses, and the Holy Ghost as another: the great office of the Spirit is to testify of Christ Jesus, John. 15. 26. Even the Spirit of truth, which proceedeth from the Father, he shall testify of me. The Doctrine of the Gospel concerning Christ's Coming and Power, is so great a Mystery, that 'tis not believed and received in the World without the Spirit. Upon the beginning of Christ's Ministry, in his Baptism, the Spirit appeared in the form of a Dove: now the Holy Ghost doth two ways bear witness of Christ, 〈 in non-Latin alphabet 〉 , Artificially, and Inartificially; Artificially, per modum argumenti; and Inartificially, per modum testis: Partly as he doth afford sufficient matter of Confirmation and Conviction in those miraculous operations, in the primitive times. And also as he doth persuade the heart and convince us of the Truth of the Gospel.

3. There is Experience of the Truth of the Word, in God's hearing Prayers; Psal. 65. 2. O! thou that hearest Prayer, unto thee shall all flesh come. Fulfilling Promises, Psal. 18. 30. Thy word is a tried word, he is a buckler to all that trust in him. Punishing the Wicked, Hosea 7. 12. I will chastise them as their Congregation hath heard. Rewarding according to the Rules set down in the Word, Rom. 1. 18. and Heb. 2. 3. but of this by and by.

Thirdly, Why we must understand, consider, and believe?

Answ. Both in order to our Comfort, and Duty.

1. Comfort; If the Certainty of the Scriptures were more understood, believed, and thought of, we should be more fortified against fears and sorrows, and Cares and Discouragements whencesoever they do arise; for as fire well kindled doth easily break forth into a flame, so assent freely laid, doth fortify the heart against trouble. 'It is very notable when the Apostles would raise the joy of Faith, they plead the certainty of the Doctrine they delivered: for it was comfortable in itself, suitable to the Necessities of man; all that needed, was to assure others of the truth of it. See 1 John. 1. 1, 2, 3, 4. That their joy might be complete and full, upon this certainty of evidence, and complete demonstration; we could not be so comfortless and dejected, if we were persuaded of the reality of these things. So 2 Pet. 1. 8. believing, ye rejoice with joy unspeakable and glorious. We should love Christ, and rejoice in the believing confident expectation of enjoying of him; and where this is firmly believed, afflictions cannot damp or hinder this joy. A firm trust in the Promises of the Word, will fill a man with Comfort, and strengthen him against all difficulties, Psal. 56. 4, 10.

2. Our Obedience would be better promoted, 'twould be a remedy against boldness in sinning and coldness in Duty. Heb. 3. 12. Take heed lest there be in any of you an evil heart of Unbelief, in departing from the living God. You cannot drive a dull ass into the Fire, Prov. 1. 17. Surely in vain is the net laid in the sight of any bird. Men do not believe the everlasting verity of the Scriptures, and therefore are so bold and venterous: they think they shall do well enough after all God's Threatenings. Zeph. 1. 12. And it shall come to pass that I will search Jerusalem with candles, and will punish the men that are settled upon their lees: that say in their hearts, the Lord will not do good, neither will he do evil. Secondly, Coldness in Duty; how do the Scriptures reason against Neglect? Heb. 2. 1, 2, 3. Therefore we ought to give the more earnest heed to the 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 every disobedience received a just recompense of reward, how shall we escape if we neglect so great Salvation? The word spoken by Angels was 〈 in non-Latin alphabet 〉 : was only worth questioned? no; but the truth also, because so little believed, therefore so little thought of, less desired, least of all pursued and sought after: 2 Pet. 1. 16. We have not followed cunningly devised fables, when we made known to you the power and coming of the Lord Jesus, but were eye-witnesses of his Majesty.

Use. Oh study to be informed more and more of this great Truth, lets think of and often consider the unerring Certainty of the Scripture: 'It is a Truth not to be supposed and taken for granted, but known, that you may build sure. Man is apt to suspect Evangelical Truths, as being cross to his Lusts and Interests: You will find it of use not only in great Temptations, when we are apt to question all; Psal. 73. 13. but in ordinary practice, in every Prayer. Heb. 10. 22. Let us draw near with a true heart, in full assurance of Faith. 'It is not an Assurance of our particular estate, or our Title to Eternal Life, but a full Assurance of the Word and Promise of God, that is necessarily required in everyone that will draw nigh to God: Let us ask in faith, nothing doubting, I am. 1. 7, 8.

2. Do not content yourselves with a light Credulity, but grow up to a full persuasion. 2 Tim. 3. 14. But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them. And Col. 2. 2. That their hearts being comforted, being knit together in love, and unto all riches of the full assurance of understanding; Not a fluctuating doubting Knowledge, but a full persuasion of the Truth of the Gospel. Luk. 1. 4. That thou mayest know the certainty of those things wherein thou hast been instructed. Col. 1. 23. If thou continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel; a rooted persuasion that 'tis the undoubted Truth of God: the firmness of Faith should answer the firmness of God's Word. There are several degrees of Assent, Conjecture, Opinion, weak Faith, and receiving the Word in much Assurance. 1 Thes. 1. 6. There is Belief, Confidence, Assurance, and full Assurance. Belief is grounded on God's Word in general, and all the Truths and Propositions therein contained; Confidence on the Promise, the one goeth before the other, Fidelity is before Dependance and Belief; for the Promise is first a Truth, and so to be considered, before it can be conceived under the formal notion of a Promise: full Assurance is grounded on the Fidelity and Immutability of God, no man believeth so far but he may believe more.

Doct. III. That Experiences of former times should give us encouragement to trust God for what is future. Thy Testimonies I have known of old, saith David.

So the Children of God make use of them. See David's Instance, 1 Sam. 17. 36. Thy servant slew both the Lion and the Bear, and this uncircumcised Philistian shall be as one of them. Moreover David said, the Lord hath delivered me from the paw of the Lion, and the paw of the Bear, and he will deliver me out of the hand of this Philistine. Thus he argueth from former experience, to future deliverance: I trust in the same God, who is able to give the same strength, and why should I not look for the same success? So Jacob, Gen. 32. 10, 11. I am not worthy of the least of all thy Mercies, and of the Truth thou hast shown to thy servant: for with my staff I passed over this Jordan, and now I am become two bands: deliver me I pray thee from the hands of my brother Esau. So Psal. 23. 5, 6. Thou hast prepared a table for me in the presence of mine enemies: Surely goodness and mercy shall follow me all the days of my life. He hath been good to me, and if it be for his glory, he will be still good to me; he hath been my God, and will be my God, and shall be my God forever; 2 Cor. 1. 10. Who hath delivered from so great a death, and doth deliver: in whom we trust he will yet deliver us. In all respects of time we stand in need of deliverance, when one is past, another cometh; there have been dangers, there are dangers, and there will be dangers: but God hath, doth, and will deliver. It is a Trade God hath used, an Art he is versed in, and never at a loss about: Our God is a God of Salvation, and is excellent in working of it.

Reasons of the Point.

I. God's Constancy and Unchangeableness: God is the same, always like himself, for Mercy, Power and Truth; he is never at a loss: what he hath done, he can do, and will do. I am, is God's Name, not I have been, or shall be, his Providence is new and fresh every Morning. Lament. 3. 23. God is but one God; Gal. 3. 20. Always like himself; as he hath delivered, so he doth, and will. Isa. 59. 1. Behold the Lord's hand is not shortened that he cannot save, neither his ear heavy that he cannot hear. No decay in him, when we give to another, we give from ourselves, we waste by giving, the Creatures are at a stint, and soon spend their allowance: but God cannot be Exhausted, there is no decrease of Love and Power, no wrinkle upon the brow of Eternity.

II. Experience begets Confidence; Rom. 5. 3. And patience experience, and experience begets hope. The heart is much confirmed when it hath Faith and Experience of his side: If we were as we should be, the Promise should be beyond all Experiences, for it is the Word of him that cannot lie. Experience addeth nothing to the certainty of the Promise, nor any Authority to it; only in regard of our weakness, 'tis an help and sensible Confirmation against our distrustful Cares and Fears. Sense and Experience is not the ground of Faith, we must believe God upon his bare word, yet 'tis an encouragement. John. 20. 29. Because thou hast seen me, thou hast believed. Then more encouraged when felt Christ. We have a double proof and experience.

• 1. What God is able to do for us.
• 2. What God will do again, when his own Glory and our need requireth it.

1. We know what God can do; former Deliverances are as so many Monuments and significations of his Power. Isa. 51. 9. Awake, awake, O arm of the Lord, art not thou he that cut Rahab, and wounded the Dragon? awake, and put on strength, as in the ancient days. Rahab is Egypt, Psal. 87. 4. the Dragon Pharaoh, Ezek. 29. 3. the Dragon or Crocodile of Egypt: Can he do this, and not do that? Upon every experience we that learn by sense, should be more strongly persuaded of God's Power. 'It is a complaint, they will not learn after all these signs and wonders; Matth. 16. 9. Do ye not understand neither remember the five loaves of the five thousand, and how many baskets ye tock up? Upon every Experience we should have high thoughts of God's Power and All-sufficiency: the great controversy between Christ and his Disciples was their not profiting in Faith.

2. We see and know, what God is willing to do for poor sinners: he is not sparing of necessary supplies and comforts, he hath been a present help; we have no cause to believe the contrary, 'tis only distrust saith, he will not: 'tis a suspicion and Jealousy without cause. It may be, for it hath been. 1 Sam. 17. 36. The Lord hath delivered me, &c. Particular and special Confidence is not so usual now, but we have no reason to be discouraged in the ways of God, though we cannot be absolutely confident, yet we should not balk duty out of distrust and jealousy: in such faintings take the Cordial of Experience, Psal. 77. 10. And I said this is my infirmity, but I will remember the years of the right hand of the most high.

III. Former Mercies are pledges of Future; by giving, God becometh our Debtor: Matth. 6. 25. Is not the life more than meat, and the body more than raiment? If he gives Life, he will give Food; if he gives a Body, he will give Rayment: one Mercy is an earnest of another. Rom. 8. 32. If he give us Christ, he will give us all things; if he give grace, he will give glory; if we have the first fruits, Rom. 8. 23. we shall have the Harvest; if we have the beginning, Phil. 1. 6. we shall have the ending. There are some dispensations that are but as a tendency to other Mercies, given out in such a way as to invite hope.

IV. We are the more endeared to God by his own mercy and tender care of them, Zech. 3. 2. is not this a brand plucked out of the burning? The danger heightens the Mercy.

Use. To Reprove the People of God for their diffidence and distrust, when after many experiences of God they can no more quiet their hearts concerning future events; upon every new Trouble as much tormented and perplexed, as if never known nor heard anything of God before. David, 1 Sam. 27. I shall one day perish by the hand of Saul. When God hath abundantly done enough to evidence his Power, and Love unto us; Psal. 78. 19, 20, 21. They said, Can God furnish a table in the Wilderness, &c. When we are to credit God in another work, as the Disciples after the Miracle of the Loaves, when new Temptations assault us, we should not be disheartened. What were God's motives before to help? Because you were in Misery; The same you may expect again.

Use 2. To Press you,

1. To observe your Experiences, and compare them with the Word: All that God doth is full of Truth and Faithfulness, Psal. 111. 7. The works of his hands are verity and Judgment, all his Commandments are sure, exactly according to what he hath promised. They certainly come to pass. Especially observe your Experiences in your Troubles and Temptations, what hath been your greatest Comfort and Support then.

2. Begin to do so betimes; long Experience is a great advantage, most Christians are to be blamed, that they begin so late to know God, or to observe the Truth of his Word, or that adjourn and put it off: Fruits planted late, are seldom Ripe and come to anything: When we have a long Journey to go, we set forth early. Begin with the Lord betimes, if you would thrive in Faith; the longer Experience you have had of God, the more you will believe in him. Psalm 22. 9, 10. Thou art he that took me out of the Womb, thou didst make me hope when I was upon my mothers Breast. I was cast upon thee from the Womb, thou art my God from my mothers Belly.

3. Remember and improve Experiences. They that know thy Name, will put their Trust in thee. Let not new Troubles startle us, after we have found the Power and Goodness of God so ready for our help.

Doctrine. I. That God's Choicest Servants in this World have their Afflictions.

David saith, mine Affliction; and others of God's Children have their share of the Sorrows and Vexations of this World: this will be so, whether you consider them as Men or as Christians.

1. As Men; Job 14. 1. Man that is born of a woman is of few days, and full of trouble. So Job 5. 7. Man is born to trouble as the sparks fly upward. And Gen. 47. 9. Few and evil have the days of the years of my life been. It is well they are so few, since so evil: as our Relations and Comforts are multiplied, so are the occasions of our Sorrow. God never intended the World to be a place of our Rest, but our Exercise: it is a middle place between Heaven and Hell, and hath somewhat of either. In our passage to the other World we must look for it, it is that we are born to: many are born to great Honor and Estate, but they have another portion goeth along with it, they are born to Trouble: ever since Sin entered into the World, Punishment entered with it. Vitam auspicatur a supplicio, In Heaven full of Days, full of Comforts; but here it is otherwise, few, and full of Trouble. Unusquisque nostrum, cum nascitur, ex hospitio hujus mundi excipitur, initium sumit ex lacrymis. Cyprian de pat. Austin, infans nondum loquitur, & jam prophetat. Serm. 24. de verbis Apost.

2. As Christians; A man is no sooner brought home to God, but he must expect to be hated by the World. John. 15. 19. If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Assaulted by Satan, Luk. 22. 31. Simon, Simon, behold, Satan hath desired to have you, that he might sift you as wheat. Chastened by the Lord himself for their Trial and Humiliation, Heb. 12. 8. But if ye be without Chastisement whereof all are partakers, then are ye bastards, and not sons. Our own corrupt Hearts will be vexing us, thwarting all the motions of the new Nature; Gal. 5. 17. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other, so that ye cannot do the thing that ye would. The Lusts of the Flesh, are as pricks and thorns in our sides. In short, wicked Men will hate us because we are so good; 2 Tim. 3. 12. Yea and all that will live godly in Christ Jesus, shall suffer persecution. God will afflict us, because we are no better, Isa. 22. 9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin. A Christian is too strict and pure for the World, and is not strict and pure enough for God; and therefore must look for Afflictions to mortify Sin, from God's hands, and great enmity from the World, if he meaneth to keep up the Majesty of his Profession.

Use. It presseth us

• 1. To look for Crosses.
• 2. To prepare for them.
• 3. When they come, bear them with more Patience.

1. Look for them, the first day that we begin to be Christians we must reckon of the Cross: Christ hath drawn up the form of our Indenture, to which everyone must yield and consent before he can call him Master: Mat. 16. 24. If any man will come after me, let him deny himself, and take up his cross, and follow me. In Luke it is, take up his cross daily, Luk. 9. 23. Though there be fair days as well as foul in Christianity, yet we must every day be ready, as Porters stand in the Street waiting for a burden, for them to carry if they be hired to it: so must a Christian every day be prepared to take up his burden, if God shall call him to it: yea daily noteth not only continual readiness, but the frequency of our conflicts; as if every day there were some exercise of our Faith and Patience: If God keep us to the Cross all the days of our lives, we must be content. Once more, taking up the Cross daily, showeth that private and Personal Calamities are a part of the Cross, as well as the Afflictions of the Gospel: Afflictions from God, as well as Afflictions for God: such as Sickness, death of Friends, loss of Estate, by an ordinary Providence; though not enduring Persecution for the Name of Christ, yet enduring Affliction at the Will of Christ: Ordinary Crosses do not exclude the Comforts of Christianity. These occasion Experience of God, and Trial of Grace, and are a part of God's Discipline for the Mortifying of Sin, happy opportunities to discover more of God to us; yea, there is more reason of submission to God in these, because God taketh us into his own hands. A man that stormeth when a Bucket of Water is cast upon him, is patient when wet to the Skin with the Rain that cometh from Heaven: Well then, we must be daily ready for all these things; if we take up the Profession of stricter Christianity with other thoughts, we should soon see our mistake: It is a vain thing to flatter ourselves with the hopes of a total exemption, many think they may be good Christians, and yet live a Life of Ease and Peace, free from Troubles and Afflictions; this is all one as if a Soldier going to the Wars, should Promise himself Peace, and continual Truce with the Enemy; or as if a Mariner committing himself to the Sea for a long Voyage, should Promise himself nothing but fair Weather and a Calm Sea without Waves and Storms: so irrational is it for a Christian to promise himself a life of Ease and Rest here upon Earth.

2. Be prepared for them, otherwise our looking for them is in vain: and to this end would Christ have us reckon upon the Cross, that we may be forewarned. He that buildeth an house doth not take care that the Rain should not descend upon it, or the Storm should not beat upon it, or the Wind blow upon it, there is no fencing against these things, they cannot be prevented by any care of ours; but that the house may be able to endure all this without Prejudice. And he that buildeth a Ship, doth not make this his work, that it should never meet with Waves and Billows, that is impossible; but that it may be Tight and Staunch, and able to endure all weathers. A man that taketh care for his Body, doth not Cark for this, that he meet with no change of Weather, Hot and Cold, but how his Body may bear all this. Thus should Christians do; not so much take care how to shift and avoid Afflictions, but how to bear them with an even and quiet Mind. See Chrysostom Hom. 35. in 1 Cor. As we cannot hinder the Rain from falling upon the House, nor the Waves from beating upon the Ship, nor change of Weather and Seasons from affecting the Body, so it is not in our power to hinder the falling out of Afflictions and Tribulations; all that lieth upon us, is to make provision for such an hour, that we be not overwhelmed by it. We need get a stock of Spiritual Comforts, that all may be Peace within, when Trouble without; and as Afflictions abound, so may Comforts: we had need get a sound Back, be much Mortified, and weaned from the Vanities of the World. Heb. 12. 13. And make straight paths for your feet, lest that which is lame be turned out of the way, but rather let it be healed. If we have any weak part in our Souls, there the Assault will be most strong and fierce: a Garrison that looketh to be Besieged, taketh care to Fortifie the weak places: so should a Christian mortify every corrupt inclination, those that are most pleasing. We need much Resolution; a Christian had need be a resolved man, well shod with the preparation of the Gospel of Peace; Eph. 6. 15. or else in hard way he will soon founder and halt: That 〈 in non-Latin alphabet 〉 , that Preparation is a Resolved Mind, to go through thick and thin, and to follow Christ in all Conditions. Acts 21. 13. 〈 in non-Latin alphabet 〉 , I am ready not only to be bound, but to die at Jerusalem for the name of the Lord Jesus; A well shielded established Mind in the Comfort and hope of the Gospel; unless we be thus prepared and armed with a mortified Heart, and a thorough persuasion of the truth and worth of Gospel-Privileges, and thereupon a resolution to encounter all difficulties and hard ships, we shall not long be Faithful to Christ: but after we have Launched out into the Deep with him, we shall be ready to run a-shore again. Now most Christians are not Mortified, and so they trip up their own heels; most Christians are not resolved, and so take to Religion as a Walk for Recreation, not a Journey, so as to be prepared for all Weathers.

3. When they come, bear them with more Patience; a Resolution which we thought strong out of a Trial, is often found weak in a Trial: for we have other apprehensions of things when we know them by Experience, of what we have when we know them only by guess and imagination: therefore notwithstanding Expectation and Preparation, there must be a care of Patience in Troubles and Afflictions, that we bear them with an equal and Christian Mind: not suffering as per force, by Compulsion and Constraint, but willingly; it is not enough to bear the Cross, but according to Christ's Laws we must take it up. It is said of the three Children, Dan. 3. 28. that they yielded their Bodies willingly, cheerfully suffered themselves to be cast into the Furnace, rather then worship any but the true God: many suffer, but it is unwillingly, and with repining and impatience under the hand of God; like refractory Oxen that draw back, and are loath to submit their necks to the Yoke. Patience per force, is no true Patience, little better than the suffering of the Devils and Damned in Hell; who suffer Misery and Torment against their Wills. Rebellion, Murmuring, and want of Subjection, is the very Curse of Crosses: the Sacrifice that went struggling to the Altar, among the Heathen, was counted unlucky. Two things feed this Impatience.

1. Men think none suffer as they do: Is any sorrow like unto my sorrow? Lam. 1. 21: Everyone hath the greatest sense of his own burden, therefore they think none hath so heavy and grievous an one as they have: it were well if they did this in feeling of Sin. Paul felt his burden greatest in that respect, 1 Tim. 1. 15. Christ Jesus came into the world to save sinners, of whom I am chief. But alas! in Afflictions, all God's Children have their Trials, many fare more grievous. When you lament the feared loss of an only Child, what think you of the Virgin Mary? Luk. 2. 35. A sword shall pierce through thy soul. Generally, 1 Pet. 5. 9. The same afflictions are accomplished in your brethren, that are in the world. Every Christian hath his measure of hardship and sufferings, you are not singular and alone; your lot is no harder than the rest of the Saints of God through the World. Others are poor and carry it well, and are cheerful: Such an one under a painful Disease, very patient in an acute Fever; racked with Stone, &c. if they, why not thou?

2. They could bear any other Cross but this that is now upon them; Christ biddeth us to take up the Cross indefinitely, whatever God is pleased to lay upon us; we must not be our own Carvers, but stand to God's Allowance. The Wise Physician knoweth in what Vein to strike. God knoweth us best and what is fit for us, many in their Troubles, wish God would afflict them in any other kind, lay any trouble upon them, but that which is laid; and think they could bear it better. The Poor man wisheth any other Cross but Poverty; the Sick man, he could bear Poverty better than Pain or Sickness: he that hath a long and lingering sickness wisheth for a sharp fit, so it might be short; e contra, another that hath a sharp and violent sickness, had rather have a lingering Distemper. Thus apt are we to dislike our Cross which God layeth on us for the present: this is Disobedience and Folly too: for if God should leave us to ourselves to choose our own Crosses, we should choose that Affliction which is hurtful and dangerous for us.

Doctrine. II. That in our Afflictions we should run to God by Prayer. So doth David here, so should we.

• 1. We may do so.
• 2. We must do so.

1. We may do so, we have leave to come to God: Affliction is a fruit of Sin, a part of the Curse, introduced into the World upon the breach of the Old Covenant; yet then the Throne of Grace standeth open for us: when God seemeth most Angry, we have liberty to come to him. In Afflictions we are apt to think God an Enemy, and that he beginneth to put the Old Covenant in suit against us; but our Trouble should not be our discouragement, but our excitement; the Throne of Grace was for such an Hour. Heb. 4. 16. Let us come boldly unto the throne of grace, that we may obtain Mercy, and find grace to help in time of need: And it is God's allowance; I am. 5. 13. Is any among you afflicted? let him pray: Is any merry? let him sing Psalms.

2. We must come, it is a Duty God hath required at our hands: Psal. 50. 15. Call upon me in the day of trouble. And Job. 22. 27. Thou shalt make thy prayer, and he shall hear thee; and thou shalt pay thy vows. God will have us come and speak to him in our most serious frame, and act Faith by putting Promises in suit, and take new vows and Resolutions to part with Sin, when we feel the bitter effects of it. He knoweth it preventeth distracting fears and cares, when we can commend our condition to his Pity and powerful Providence; Phil. 4. 7. In everything we are to make our requests known to God: and he knoweth this maketh us sensible of his Providence and Dominion over us in all Conditions. Prayer is an acknowledgment of his Sovereignty over all Causes and Events; the Affliction could not come without his appointment, nor go away without his leave: it is a kind of breaking Prison, to hope to get through without supplication to God: Job 34. 28, 29. So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted: When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be against a nation, or against a person only.

Use. 1. It Informeth us of the Goodness of God, that he is willing to receive us upon any Terms. When Afflictions drive us to him, he doth not turn away his face from us: those very Prayers that are extorted from us by Necessity, he accepts as a piece of Worship done to him: provided we do not neglect him upon other occasions, for that is Hypocrisy. Job. 27. 10. Will he delight himself in the Almighty? let him always call upon God. We ought not therefore to be discouraged, if our acquaintance with God begin in the time of our Afflictions, and these set us a-work to think of him: Man will say, you come to me in your Necessity; but then God is willing to receive us. Christ had never heard of many, if their Necessities had not brought them to him: Palsy, Possession, Deaf, Dumb, Fevers; long would God sit upon the Throne of Grace unimployed, if he did not send Trouble and secret Rack with it, to bring us into his Presence: so that that which in appearance doth drive us off from him, doth in effect make us draw near to him.

2. It informeth us of the Folly of them that neglect God in their Troubles; Dan. 9. 13. All this is come upon us, yet made we not our Prayer before the Lord our God. You defeat the Dispensation: now you should make up your former Negligence: when we are pressed hard on all hands, it should put an edge upon our Prayers; otherwise our Afflictions will turn to a sad account. When God sendeth a Tempest after us, and this will not bring us back to him; we are summoned to make our Appearance, and will not come: Joab would not come till Absalom set his Barley Field on fire.

Use, 2. To encourage us to come to God in our Afflictions, now is a time to put the Promises in suit; to begin an Interest, if we have none; to make use of it, if we have any: then our weakness and nothingness is discovered, that we may more apply ourselves to God, and a time of need will be a time of help. Psal. 46. 1. God is a refuge for us, a very present help in Trouble; that is, when Trouble is Trouble indeed, then therefore we should call for it most earnestly; a necessitous Creature is a fit Object for Mercy. You expound Providences amiss, if you think Afflictions are a casting off: no, they are God's Voice calling you, nay his Hand pulling you to him. Blessed seasons to bring God and us together, then God's aim is accomplished. Hos. 5. 15. I will go, and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early. Isa. 26. 16. Lord, in trouble have they visited thee: they poured out a Prayer when thy chastening was upon them. Afflictions do not work thus simply, for then they would work upon all, but as accompanied with some drawings of the Spirit: every condition is blessed, when it bringeth you nearer unto God: though Crosses be great Trials to any, yet if they chase us to the Throne of Grace, God is not wholly gone, but hath left somewhat behind him to draw us to him. It is Desertion in point of Felicity, but not in point of Grace.

Doctrine. III. One great request of the Children of God in Prayer, is, that he would Consider their Affliction.

This David promiseth in the first place: So elsewhere, Psal 132. 1. Remember David, O Lord, and all his afflictions; he beggeth God to take notice of his Person and Condition. So also Psal. 25. 18. Look upon •… p affliction and my pain, and forgive all my sins; he beggeth that his groans might not be passed over. So Hezekiah, Isa. 37. 17. where many words are used to this effect; Incline thine ear, O Lord, and hear, open thine eyes, and see, and hear all the words that Sennacherib hath sent to reproach the living God. If God would but take notice, hear, and see, all would be well. And as for personal Calamities, so in Public and Church cases; Psal. 80. 14. Return we beseech thee, O Lord God of Hosts, look down from heaven, and behold, and visit this Vine. If God will but come and see, it is enough. So in the Lamentations, Chap. 1. 9. O Lord, behold my affliction, for the enemy hath magnified himself. So again, ver. 11. See, O Lord, and consider, for I am become vile. Yet again, ver. 20. Behold, O Lord, for I am in distress. Thus do the Children of God lay open their Miseries before him, in Confidence of his Pity.

But why do the Children of God press this point so earnestly, as if they did doubt of his Providence and Omnisciency; God knoweth all things and can forget nothing? I Answer.

1. Though God be not ignorant and unmindful of our Condition, yet we are to put him in Remembrance. Isa. 62. 6. Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth. Christ is the Advocate, we are Solicitours and Remembrancers for others, and humble Supplicants for ourselves: indeed in so doing, we do not put God in mind, but put ourselves in Mind of the Providence of God, which is most graciously conversant about us, in our afflicted Condition; which is a great Comfort and Support to us. The moving of God to Consider, begets Faith in us, that he will Consider; and so we wrestle with God, that we may catch an heat ourselves.

2. The sight of Misery is a real Argument, it is clear that we are to use Arguments in Prayer, for God dealeth with us as rational Creatures, and as such we are to deal too with him: Now among Arguments, our Afflictions and Miseries are real ones, they have a Voice to work upon his Pity, and to move him to have Mercy upon us: he being inclined to Compassion, his eye doth affect his heart, as a Beggar to move pity, will not only plead with his Tongue, but uncover his sores: so do the Saints lay open their Misery, and unfold their Estate before the Lord: for God so loveth his People that the very show of their Miseries moveth him to help them. Thus God saith, that he would show mercy to his People, for I have seen with mine eyes, Zech. 9. 8. God seeth our Case, and every degree of our Trouble is marked by him, which bringeth it the nearer to his heart: yea God's People themselves are comforted under their saddest sufferings, by the Lord's seeing and marking thereof. Psal. 10. 14. Thou hast seen it, for thou beholdest mischief and spite, to requite it with thy hand; it is enough to them, thou hast seen it. So Psal. 31. 7. I will be glad and rejoice in thy mercy, for thou hast considered my trouble, and known my soul in adversities. It is a mighty comfort, that God hath an eye upon them in particular, and hath friendly Affections towards them.

3. The Lord is said to consider, when he doth in effect declare his not forgetting, or remembering us for good: and therefore though God cannot but see and consider our Trouble, yet we cannot rest satisfied with it, till by real effects he maketh it evident that we may know, and all the World may know, that he doth consider us, and regard our condition: and this is that which Saints beg so earnestly, that he would by some act or work, experiment the Truth, or make it appear that he hath heard, and seen, and taken notice of our sorrows. Though the Saints believe his omnisciency and particular Providence, yet they cannot rest satisfied til they feel it by some effect, by giving real support or help in need, according to Covenant; and so must all the places before mentioned be interpreted.

Use. When we, or the Church of God, or any of the People of God are in any distress,

1. Let us go to God and beg that, we may see, and the World may see, that he hath regard to us in our sorrows, and doth not wholly pass us over: To this end impress upon your hearts the belief of these two things, the Eye of his Pity, and the Arm of his Power.